a refutation of the objections against moral good and evil in a sermon preach'd at the cathedral-church of st. paul, october the third, : being the seventh of the lecture for that year, founded by the honourable robert boyle, esq. / by john harris. harris, john, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a refutation of the objections against moral good and evil in a sermon preach'd at the cathedral-church of st. paul, october the third, : being the seventh of the lecture for that year, founded by the honourable robert boyle, esq. / by john harris. harris, john, ?- . p. printed by j.l. for richard wilkin, london : . this work is also found as the seventh part of the author's the atheistical objections against the being of a god and his attributes fairly considered and fully refuted : in eight sermons (wing h ). reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- o.t. -- jeremiah ix, -- sermons. good and evil -- sermons. good and evil -- early works to . atheism -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a refutation of the objections against moral good and evil . in a sermon preach'd at the cathedral-church of st. paul , october the third , . being the seventh of the lecture for that year , founded by the honourable robert boyle , esq by john harris , m. a. and fellow of the royal-society . london , printed by j. l. for richard wilkin , at the king 's - head in st. paul's church-yard , . jerem. ix . . let him that glorieth , glory in this , that he understandeth and knoweth me , that i am the lord , who exercise loving kindness , judgment and righteousness in the earth : for in these things do i delight , saith the lord. in these words , as i have already shewed , there are these two things considerable : i. a supposition that god is capable of being known to us by his attributes . ii. an account of some of those attributes which he exerciseth in the earth , and in which he delights . on the former of these , i did , in my last discourse endeavour to remove the objections against the attributes of god in general , and to shew that they are plainly discoverable by reason , and agreeable to philosophical truth . as to the second , the attributes of god mentioned here by the prophet , and which he is said to delight to exercise in the earth . i think it not necessary to discourse particularly of them , having in my last sermon shewn how they , as well as all other excellencies and perfections which we can discover in the creatures , must of necessity be in the divine nature in the greatest perfection ; because they are all derived from him. but that which i judge will be more proper to be done now , as being agreeable to my design of answering the atheistical objections in their natural order , will be from hence to remove two great barrs to the true knowledge of god and of his attributes , which sceptical and unbelieving men have here placed in the way . for indeed , till this be done , no true notion of god or of his perfections can be established in mens minds ; nor any ground fixt whereon to build a rational belief of natural or revealed religion , or any kind of worship of the supream and almighty being . and these two great objections of our adversaries are , . that there is in reality no such thing as moral good and evil ; but that all actions are in their own nature indifferent . . that all things are determined by absolute fatality : and that god himself , and all creatures whatsoever , are necessary agents , without having any power of choice , or any real liberty in their nature at all . these are two of the strongest holds of atheism and infidelity , which 't is therefore absolutely necessary to batter down and demolish : and these do in some sense communicate with and run into one another ; and indeed the former plainly follows from the l●tter . but however , they being very frequently made use of distinctly by the opposers of religion , and the former being maintained by some persons whom i cannot find do hold the latter ; i shall endeavour to refute them severally . beginning with that which i have first proposed ; viz. that there is in reality no such things as moral good and evil , but that all actions are in their own nature purely indifferent . and this position our adversaries are very express in maintaining , as will sufficiently appear by their own words . the virtues that men extoll so highly , saith mr. blount a , are not of equal weight and value in the balance of nature ; but that it may fare with them , as with coin made of copper or leather : which tho' it may go at a high rate in one country by proclamation ; yet will it not do so in another , for want of intrinsick value . 't is plain enough what he means by this ; but how this assertion will agree with his allowing some things to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b , good and just in their own nature , as he doth in his account of the deists religion , let the admirers of those contradictory oracles of reason , consider . but , indeed , 't is no new or uncommon thing with these kind of men to make contradictory propositions subservient to their purposes : as they often do in this very case . for when you upbraid them with a disbelief of revelation , they will say , that 't is enough for any man to live up to the principles of natural religion , and to adhere inviolably to all things , ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those are things that are obligatory on all mankind , and not like revealed truths , mere political and topical institutions . whereas at another time , if you tell them of some gross immoralities that they are guilty of , and which are plainly contrary to reason , and to the clearest light of nature ; then they will answer you , that good and evil are only thetical things ; which receive their very essence from human laws or customs only , but that by nature nothing is either good or bad ; and that all actions are alike and indifferent ; so hard is it , as an excellent person observes a , to contradict truth and nature , without contradicting ones self . but to go on , spinoza takes care to deliver himself very plainly , as to this matter . bonum & malum nihil positivum in rebus sc. in se consideratis indicant b . and in another place , he tells us , postquam homines sibi persuaserunt , omnia quae fiunt , propter ipsos fieri , id in unaquàque re proecipuum judicare debuerunt , quod ipsis , utilissimum ; & illa omnia praestantissima aestimare , à quibus optimè afficiebantur . unde has formare debuerunt notiones , quibus rerum naturas explicarunt , sc. bonum & malum , ordinem & confusionem , &c. c . and the same thing also he asserts in many other places . mr. hobbs also expresly maintains , that there is nothing simply nor absolutely good or evil , nor any common rule about them to be taken from the objects themselves , but only from the person ; who calleth that good which he likes or desires , and that evil which he hates , &c. d nothing , saith he , is in its own nature just or vnjust , because naturally there is no property , but every one hath a right to every thing e ; and therefore he defines justice to be only keeping of a covenant f . and in another place he tells us , that good and evil are only names that signifie our appetites and aversions ; which in different tempers , customs and doctrines of men are different g . the same thing he asserteth also in many other places of his writings h . and this doctrine the translator of philostratus is so fond of , that , tho' he be sometimes very desirous of being thought an original , yet he transcribes this entirely from mr. hobbs a ; as indeed mr. hobbs , according to his usual way , had before , in a great measure done from sextus empiricus ; who in very many places declares that it was the opinion of the scepticks , that there was nothing good or evil in it self b . and he endeavours to prove this point , by the very same arguments which the modern assertors of this opinion , do make use of c . and tho' mr. hobbs boast much of his notions about these things to be new , and originally his own ; yet 't is plain , that it was the old atheistick doctrine long before plato's time. for he tells us , lib. . de rep. p. . that there were a sort of men who maintained , that by nature men have a boundless liberty to act as they please , and that in such a state , to do that to another which is now called an injury , or a piece of injustice , would be good ; tho' to receive it from another would be evil : and that men did live a good while at this rate , but in time finding the inconveniencies of it , they did agree upon laws , in order to live peaceably and quietly with one another . and then that which was enacted by these laws , was called just , and lawful . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is the principle we see of those atheistical men : which tho' some of them do now and then take care to conceal , or to express a little cautiously , yet they understand one another well enough : and so indeed may any one do them , that thinks it worth his while to consider seriously of , and to search into the bottom of the matter . and this is truly one of the great depths of atheism and infidelity : 't is a principle that when once thoroughly understood and imbibed , confirms a man in the disbelief of all manner of religious obligation . for he that hath once swallowed down this abominable tenet , will , as some of the lately mentioned writers discover themselves to do , believe nothing of the deity , but that he is almighty and arbitrary power , or a blind fatal and necessary agent : either a being that makes his will his law , and who is not guided in his actions or dispensations , by the dictates of reason nor by any rules of justice and goodness : or else one that properly speaking , hath no ends nor designs at all a ; but is without any understanding b , freedom of will , choice or wisdom ; one who cannot possibly help doing as he doth , but is impelled in every thing by absolute necessity . so that there being ( as according to these principles there cannot be ) no goodness in the deity , there can be none any where : but all actions , antecedent to human laws , will be indifferent . and the obligation that men are under to human laws being only , as hobbs saith , from fear of punishment ; no doubt a man of this wicked perswasion will stick at the perpetration of no villany nor immorality , that will any way advantage himself , and which he can commit secretly and securely ; but will pursue his own private benefit and interest ( the only good he understands , and thinks himself obliged to mind ) by all possible means and endeavours . this therefore being the case before us , it will very much concern us to return a fair answer to , and fully to refute this dangerous objection against all religion , and indeed against the good and welfare of all governments , and all civil societies : and which i wish we had not so much reason to believe , is fixt in the minds of too many amongst us . and in order to do this the more clearly and effectually , it will be necessary first truly to state the point , and to dis-engage it from some difficulties and perplexities which our adversaries have designedly clouded it withall . say they whatever is the object of any man's desires that he calls good ; as also whatsoever is in any respect beneficial and advantageous to him . and on the other hand , that which is hurtful and prejudicial to him , and is the object of his hatred and aversion , that he calls evil , and so doubtless it is to him . now , say they further , since that which may be good to one man , or desired by him now , may be evil to another , or may be the very same person , be hated and shunned at another time ; it plainly follows , that the nature of good and evil , is perfectly precarious , and will be as various and changeable as the different humours and inclinations of mankind can make it . and thus mens actions will be denominated accordingly . every one accounting that a good one which he likes , which promotes his interest , and is conducible to his advantage : and calling that an evil one , which he disapproves of , and which is contrary to his interest and inclination . to all which , i say , that these men run their argument a great way too far , and conclude much more from it than the nature of the thing will bear . for allowing as a first principle that all men desire good , and that they cannot do otherwise ; allowing also that apparent or seeming good hath the same effect as real good , while it is the object of any particular man's desires : nay , allowing also this apparent good to be a very precarious thing , and to depend very much on the different humours , tempers and inclinations of mankind ; which is the whole basis on which these writers found their argument . i say , granting all this , it doth not come up to the question between us , nor form any real objection against the natural difference between good and evil , and the eternal obligation of morality ; for the point in dispute is not whether such an essential and immutable difference as this now spoken of , be discernible in all the actions of mankind ; for 't is readily allowed that there are a great many indifferent , and which are neither good nor bad in their own natures , but may be either , as circumstances determine . this , i say , is not the case ; but whether there be not some such actions , as do plainly discover themselves to the unprejudiced judgment of any rational man , to be good and evil in their own natures , antecedent to the obligation of any human laws . or in other words , whether there be not some actions which do carry along with them such a clear and unalterable reasonableness and excellency , as that they do approve themselves to be good and lovely to any unprejudiced mind , and consequently mankind must be under an universal and eternal obligation to perform them , and to avoid and shun their contraries . as also , whether we have not all the reason in the world to believe that those actions , which the mind of man can thus discover to be morally and essentially good , are agreeable to the will of god , and directed by it : and to conclude , that the deity also acts and proceeds in all respects according to the same universal and eternal dictates of reason , and is just and good , equitable and righteous in all his dealings with his creatures ; and that he exerciseth these things in the earth . this i take to be the true state of the case ; and this is what we assert , and our adversaries deny ; and what i shall now endeavour to prove . in order to which , it must be allowed in the . place , that man is a thinking being , and hath the power of reasoning and inference . it must be allowed also , that we are capable of knowing this , and do most evidently discover such a power in our selves . and since all intelligent creatures do naturally desire to be happy , we must do so too , and consequently endeavour to obtain that kind of happiness which is agreeable to our natures and faculties ; i. e. a happiness that shall relate to our whole natures , and not to the body only : now the happiness of any being consisting in the free and vigorous exercise of its powers and faculties , or in the perfection of its nature ; and the nature of man being reason , the happiness of mankind must consist chiefly in the free and vigorous exercise of his reasoning faculty ; or being in such a condition as that we can do all things that are agreeable to , and avoid all such things as are disagreeable to it . now all this supposed and granted , as i think none of it can be denied , it will plainly follow , that all such actions as do universally approve themselves to the reason of mankind , and such as when duly examined and considered , do constantly and uniformly tend towards , and promote the happiness of man , considered as to his whole nature , and chiefly as to that part of him in which his nature doth more properly consist , which is his rational and understanding faculty : such actions , i say , must necessarily be said to be in their own nature good ; and their contraries must be denominated evil , after the same manner ; for whatsoever is universally approved , is universally good : to call a thing good being nothing else but to declare its conducibility to that end it was designed for . now according to our adversary's assertion , men call that good which promotes their own advantage and happiness , and so no doubt it ought to be esteemed ; all that they mistake in , being , that they don't understand wherein their true happiness consists . and therefore if a thing doth in its own nature approve it self to the impartial reason of mankind , and can on due examination manifestly appear to conduce to the interest , advantage and happiness of human nature ; such a thing must be all rational and thinking men be pronounced naturally and morally good ; and its reverse , evil in the same manner . and that this is the case is reference to that which is commonly called moral good and evil , will appear plain and evident when we shew , . that there are some things and actions which the free and unprejudiced reason of all mankind , cannot but acknowledge to be comely , lovely , and good in their own natures as soon as ever it considers them , and makes any judgment about them . and this is what is apparent to the observation of all men to have been ipso facto done ; and the truth of it cannot be denied : for have not all nations in the world agreed in paying some kind of worship and veneration to the deity ? was there ever any place where , or time when , obedience to parents , gratitude for benefits received , acts of justice , mercy , kindness , and good nature , were not accounted reasonable , good and decent things ? i know some persons have boldly told the world that 't is quite otherwise , and that there are some whole nations so savage and barbarous as to have no notion of any deity , who have no manner of religious worship at all , and who have no notion or idea of moral good and evil : but when we consider that these accounts come originally only from a few navigators , who probably did not stay long enough at those places to acquaint themselves with the language of the natives , and who consequently could not have much knowledge of their notions , opinions , and customs ; it will be too hardy a conclusion to inferr positively that men pay no worship to , nor have any idea of a god , only because they did not see them at their devotions . and moreover , when we have had later and more accurate accounts of some of those places , which do plainly disprove the former assertions , we have good reason , i think , to suspend our assent to them . and then as to their notions of good and evil , it will not follow that they account stealth and murder as good and comely things as justice and mercy , only because these relators had some of those acts committed on them . for commonly they themselves shew them the way , by wickedly robbing , imprisoning and murdering them ; and therefore why the poor indians may not return some such actions upon their enemies and invaders , without being supposed to be quite ignorant of the difference between good and evil , i confess , i do not see . and by what too often appears from their own relations and books of travels , the indians have not more reason to be thought savage and barbarous , than those that give us such an account of them ; for by their actions they discover as poor notions of morality , as 't is possible for any men to have . but after all , suppose the fact true , as i do really believe it is not , that there is any nation of men so stupid as to be quite devoid of any notion of a god , or of the difference between good and evil : all that can be concluded from hence is , that some men may for want of commerce with other parts of the world , and for want of thinking , and cultivating and exercising their rational faculties , degenerate into meer brute beasts ; and indeed , as such the relators describe them ; according to whose account of them , many species of the brute creation discover more understanding , and act , if i may so speak , more rationally ; but it cannot be fairly argued from hence , that they never have had any notion or belief of these things ; or that their reasons will not assent to the truth of them hereafter , when their unhappy prejudices may be removed , and they may become civilized by commerce . much less sure will this prove , that there is no notion of a deity , nor of moral good and evil in all the other parts of the world , and amongst men that can think , and do exercise their reason and understanding . will not a general rule stand its ground tho' there be a few exceptions against it ? will men take their measures to judge of human nature only from the monstrosities of it , from the worst and most stupid parts of mankind ? men may as well argue that all mankind are devoid of arms or hands , or are universally defective in any other part of the body , because some few are daily born so , or rather have them cut off . we see there are often natural defects in mens minds as well as their bodies , and that some are born fools and idiots , as well as others blind and lame ; and a great many we see make themselves so by their own fault ; but sure no one will conclude from hence , that all mankind are fools and idiots , unless he be a degree worse than one himself . and yet men may even as justly make any of these absurd inferences , as to say , there is in the minds of men no power to distinguish a natural difference between good and evil , only because there are some stupid and barbarous people , among whom no such thing can be discovered . for my part , i do most heartily believe , that 't is impossible for a rational and thinking mind , acting as such , to be insensible of the difference between moral good and evil : i cannot imagine that such a person can think it a thing indifferent in its own nature , whether he should venerate , love and worship the god that made him , and from whom he derives all the good he can possibly enjoy ; or whether he should slight , despise , blaspheme or affront him . it seems utterly impossible to me , that any thinking and considerate man , should judge it an indifferent thing in its own nature , whether he should honour and reverence his father , or abuse him and cut his throat : or that he can esteem it to be as good and decent a thing to be ungrateful or unjust , as it is to acknowledge and to return a kindness , to render every one their due , and to behave our selves towards others , as we would have them do towards us . i do not think that the instances produced by a late ingenious writer , of some wild people's exposing their sick and aged parents to die by the severities of wind and weather , nor of others who eat their own children , are of force to prove that there is really and naturally no difference between good and evil , any more than i will believe that he cited those passages with a design to make the world think so ; for i think , allowing the truth of all these relations , no such inference can be thence deduced . a practical principle , of the truth and power of which a man may be demonstratively assured , may yet be over-born in some respects by other opinions which ignorance and superstition may have set up in a man's mind . this gentleman saith , p. . of human understanding , that a doctrine having no better original than the superstition of a nurse , or the authority of an old woman , may be length of time grow up to the dignity of a principle in religion or morality . now should a precarious and wicked opinion over-rule a man in one or two particular cases , and carry him against the rules of morality , will it follow from thence that a man doth believe those rules of no natural force , and that it is an indifferent thing whether he observe them or not ? ought i to conclude , that because i have read of a king that sacrificed his son to moloch , that therefore he believed it as good and reasonable a thing to burn his children alive , as to preserve , take care of them , and give them a good education ? certainly , 't would be a fairer and more reasonable inference , to conclude that his reason and natural affection was over-power'd by his idolatrous and superstitious opinion ; and that the reason why he did such a wicked and unnatural action was because he expected some very great benefit for it from the idol , or that he would inflict some very great judgment upon him , if he did not do it . and so in the cases above-mentioned , one may well enough believe that those barbarous and inhumane wretches that starved their parents and eat their children ; did not nor could not believe it was as good and reasonable so to do , as it would be to preserve them ; but only that they were under the power of some wicked superstition , or abominable custom that had unhappily crept in among them ; which they thought it a greater evil to break ( if they thought at all ) than they did to act against their judgment , natural reason , and affection . for this way ( as he observes ) 't is easie to imagine how men , may come to worship the idols of their own minds , grow fond of notions they have been long acquainted with there , and stamp the characters of divinity upon absurdities and errors , &c. p. . so that i cannot see any consequence at all , in asserting the non-existence of moral good and evil , from a few barbarous and ignorant wretches doing some actions that bear hard on the rules of morality : for notwithstanding that they may be lost in a great measure in some places ; yet these things , and many others that might be instanced in , do certainly carry such self-evidence along with them ; that a free and unprejudiced mind must needs perceive which way to determine , as soon as ever they can be proposed to it , and considered of by it . for any one in the world that doth but understand the meaning of the terms in any of the lately mentioned moral propositions , will be demonstratively assured of the truth of them : and he will see as clearly that god is to be worshipped , that parents are to be honoured , and in a word , that we ought to do to others as we would be done unto , as he assents to the truth of such axioms as these : that a thing cannot be and not be , at the same time ; that nothing hath no properties ; and that the whole is greater than any one , and equal to all its parts taken together : for the reason why all mankind allow these as first principles , is because their truth is so very apparent and evident , that they approve themselves to our reason at first sight . and so , i think , do all these great principles in morality ; they certainly affect impartial and considerate minds , with as full a conviction as any of the former can possibly do . and would no more have been denied or disputed than the others are , had they not been rules of practice , and did they not require something to be done , as well as to be believed . for he that rightly understands what is meant by the words god , and worship ; will see the necessary connexion between those terms , or the truth of this proposition , god is to be worshipped , as evidently as he that knows what a whole and a part is , will see that the whole must be greater than a part. and no proposition in geometry can be more demonstratively clear , than these moral ones are , to men that are not wilfully blind and wickedly prejudiced against such practical truths . for as one hath well observed ( a ) , morality may be reckoned among those sciences that are capable of demonstration . and that these moral truths have a stronger connexion one with another , and a more necessary consequence from our idea's , and come nearer to a perfect demonstration than is commonly imagined ; insomuch , that as he saith in another place , they are capable of real certainty as well as mathematicks ( b ) . now if the case be so , as most certainly it is ; it will plainly follow , that those things that do thus demonstratively approve themselves to the unprejudiced reason of all mankind , must be good and lovely in their own natures , or morally so , antecedent to the obligation of human laws , customs or fashions of particular countries . and in this plain distinction between good and evil , which our reason , when duly used , impowers us thus at first sight to make , is founded that which we call conscience : which is a kind of an internal sensation of moral good and evil. and this candle of the lord , set up by himself in mens minds , and which 't is impossible for the breath or power of man wholly to extinguish ( a ) ; is as natural to a rational mind , as the sense of pain and pleasure is to the body ; for as that is given us by the author of our natures to preserve us from bodily evils , and to capacitate us to enjoy such a kind of happiness ; so conscience is our guard against the invasions of moral or spiritual evils ; and will , if rightly followed , give us always so much peace , joy , and satisfaction of soul , as cannot possibly be had any other way . but again ; . it is most plain also , that there are some things which do universally and naturally tend to promote the happiness and welfare of mankind , and others that do equally contribute to its misery : and consequently on this account we must esteem the former to be really and naturally good things , and the latter , evil. now one would think , that one need not spend time to prove that the practice of moral virtue , doth uniformly and naturally promote the happiness of mankind , and that vice and immorality do as naturally and necessarily tend to its misery . for doth not any one plainly perceive , that there is no virtue , or part of morality , but what hath some particular good and advantage to human nature , connected with it , as all vice and wickedness hath the contrary ? doth not a sincere veneration for that supream and almighty being , from whom all our powers and faculties are derived , and a consciousness to our selves that we are obedient to his will , and consequently under his protection ; doth not this , i say , bring constant peace , comfort and satisfaction along with it ? and prove our greatest support under any troubles and afflictions ? and on the other hand , hath not generally speaking he that is guilty of impiety , profaneness and irreligion , dismal doubts and dire suspicions in his mind of impending punishments , and misery ? is not such a mans whole course of action , a continual state of war in his own breast , and a constant contradiction of his reason and his conscience ? what hath such a person to support him , or to give him any comfort on a sick or a death-bed , when the hurry and amusements of sensual pleasure are over : and when all the treacherous enjoyments of this world begin to fail him , and discover themselves to be counterfeit and fictitious ? but again , is it not plain to every one , that truth , justice and benevolence , do naturally and essentially conduce to the well being and happiness of mankind , to the mutual support of society and commerce , and to the ease , peace and quiet of all governments and communities ? and doth it not as clearly appear on the contrary that breach of trusts and compacts , lying and falsifying of mens words , injustice , oppression , and cruelty , do inevitably render that place or society miserable where they abound ? what an unexpressible wretchedness would mankind be in , if hobbs his state of nature were in being amongst us ? i. e. a state wherein no man would have any notion of moral virtue , but where every one should think himself to have a right to all things , and consequently be still endeavouring to obtain them ; and making it his daily business to vex , rob , ruin and destroy all who opposed his will , and they also be doing continually the same things against him , and against one another . a man must be stupidly and wilfully blind before he can assert such a state as this , to be as happy and advantageous to mankind , as where all moral virtues are observed and exercised : and therefore mr. hobbs himself is forced to allow that rational agents would have recourse to the enacting of laws for the due government and regulation of society . but how these laws should ever come into peoples heads , that are supposed to have no manner of notion of any distinction between good or evil , just or unjust ; and when there is in reality no such thing , is what i cannot possibly conceive . on the contrary , i think that the constant and universal support , that these moral virtues have always had from human laws , is a most demonstrative argument that men have always thought them substantially and morally good and excellent in themselves ; and that they do naturally and eternally conduce to the good of all societies . indeed , some things may be , and often are enacted or prohibited by human laws , that have no real nor intrinsick goodness , nor natural evil in them ; but are only good and evil , according to some particular circumstances and exigencies of affairs . and thus god himself was pleased to appoint the jews many rites and observances that had not any real or intrinsick goodness in them , but only were necessary for the present circumstances and condition of that nation . but then these are every where in holy writ , post-poned to moral virtue a , declared by god himself to be of much lesser value ; and whenever there was a competition between them , these were to give place to those ; which were properly speaking good in their own natures , and of universal and eternal obligation ; whereas the others were only good pro hic & nunc . therefore they are said by the apostle , to be not good , i. e. in themselves or in their own natures ; but only by institution . but this is not the case as to such actions as we have been mentioning , which are called morally good or evil ; for these have been constantly and universally distinguished by humane laws , and have never been confounded or changed . for can any man produce a law that ever obtained universally against paying adoration and worship to the deity ? against mens honouring their parents , or against their being just , good , merciful , and righteous in their dealings with one another ? against such things , as st. paul tells us , there is no law. nor is it possible for our adversaries to shew us , that the contrary immoralities were ever universally thought good and lawful ; or allowed and established by any general authority whatsoever ; and should the reverses to moral virtue be enjoined as laws , and every one commanded to be unjust , oppressive , and cruel , as now he is enjoyned the contrary , any one may imagine what would be the dismal consequences of it . . but again , another argument for the natural distinction between good and evil , may be drawn from the consideration of our passions and affections : for these are so framed and contrived by our wise creator , as to guide and direct us to good , and to guard and preserve us from evil by a kind of natural instinct , which we find in our selves frequently previous to all reasoning and consideration . thus , we perceive a strange horrour , and very ungrateful sensations seize upon us immediately , on the sight of a scene of misery , or a spectacle of cruelty ; and as soon as ever our ears are entertained with the doleful relation of such actions ; so also an instance of great injustice or very base ingratitude , raises a just indignation in us against the offending person ; and we cannot avoid being uneasily moved and affected in such cases . while on the contrary , a very pleasing satisfaction of soul arises in us , when we see , or hear of an instance of great kindness , justice , generosity , and compassion . now this sympathizing of our natural affections with our reason ; and their approving and disapproving the very same things that it doth , is a very convincing argument that there is an essential difference between actions as to their being good or evil , and that we have a plain knowledge of such a distinction . for no doubt god implanted these passions and affections in our natures , and gave them this turn which we plainly perceive they have , in order to prepare the way for our reasons more thoroughly assuring us of the natural goodness and excellence of moral virtue , when it comes to be ripe , and sufficient for that end ; and in the mean time , to keep children and young persons , in whom we perceive these natural efforts to be very strong , by a kind of anticipation or natural instinct from doing such things as their reason , freely exercised , will afterwards condemn them for . and now upon the whole , there being thus plainly proved an essential and natural difference between moral good and evil ; and that the reason of all mankind freely and impartially exercised doth agree in this point , that morality conduces to the happiness , and immorality to the misery of human nature : we may very justly conclude from hence , that all other rational agents must judge of good and evil after the same manner , and plainly distinguish one from the other . and they also must know and understand that their perfection and happiness ( though they may differ in some circumstances from us ) doth consist in acting according to the eternal rules of right reason and moral virtue . for if the case be not so , several rational natures all derived from the same deity , may come to make contradictory judgments , even when they act according to the great and common rule of their nature . but the principle of right reason , at this rate , would be the most precarious thing imaginable , and men could never possibly be assured that they were in the right in any point , or knew any thing at all . assuredly therefore this great rule of right reason that god hath given his creatures to govern and direct themselves by , is no such uncertain thing , is in no respect contradictory to it self ; but must be uniformly and constantly the same in all beings , that are endowed with it , when it is rightly and perfectly followed . and from hence also we cannot but conclude , that the same eternal , constant and uniform law of right reason and morality that god hath given as an universal guide to all rational beings , must also be in him in the greatest and most exquisite perfection . and that , not only because all perfections and excellencies in the creatures must necessarily be in that first being from whom they are derived , as i have already proved ; but also , that if it were not so , god must be supposed to have given us a rule of action that is contrary to his own nature , or at least vastly different from it . and that he hath contrived our powers and faculties so , as to deceive us in the most material and essential points , and indeed hath lest us no possible way of knowing the truth of any thing whatsoever . for , if when , as i have shewn above , god hath not only fixed in our natures , a desire of happiness ; but also disposed them so , that every power faculty and capacity of them convinces us that the exercise of moral virtue is the way , and indeed , the only way to make us entirely happy . if i say after all this , there be no such things as moral virtue and goodness , but that all things and actions , both in us and the deity , are purely and in their own natures indifferent ; 't is plain , reason is the most ridiculous thing in the world , a guide that serves to no manner of purpose but to bewilder us in the infinite mazes of errour , and to expose us to roam and float about in the boundless ocean of scepticism , where we can never find our way certainly to any place , nor direct our course to the discovery of any truth whatsoever . but this not being to be supposed of the deity , who contains in himself all possible excellence and perfection ; it must needs be that our reason will direct us to conclude the deity also guided and directed in all his proceedings by the eternal rules of right reason and truth : and consequently that he will and doth always exercise loving kindness , judgment and righteousness in the earth ; as the prophet here speaks . and indeed , the hobbian notion of a deity guided only by arbitrary will omnipotent , without any regard to reason , goodness , justice , and wisdom , is so far from attributing any perfection to god , or as they pretend , being the liberty and sovereignty of the deity ; that it really introduces the greatest weakness and folly , and the most brutish madness that can be ! for what else can be supposed to be the result of irresistible and extravagant will , pursuing the most fortuitous caprichio's of humour , without any wisdom , ends , or designs to regulate its motions by ? and of this the ancient heathens were so sensible , that they always connected goodness with the idea that they had of an omnipotent mind's being supream lord over all things in the universe ; for mind not guided and directed by goodness was , according to them , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mere folly and madness , and consequently no true deity . there is a remarkable passage of celsus's to this purpose , which though introduced upon another design , yet very clearly shews the idea that the heathens had of the goodness and wisdom of the deity . god , saith he , can't do evil things , nor will any thing contrary to nature ( or reason ) — for god is not the president or governour of irregular or inordinate desires ; nor of erroneous disorder and confusion , but of a nature truly just and righteous . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orig. contr . cels. lib. . p. . cantabr . excellently to the same purpose , is that saying of plotinus , the deity doth always act according to his nature or essence , and that nature or essence discovereth goodness and justice in all its operations : for indeed , if these things should not be there ( i. e. in god ) where can they else be found ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . ficin . and 't is plain that the heathens had a true notion , that the deity must be a good , just and righteous being ; because several of the old atheists , as protagoras , &c. argued against the existence of a deity , from the worlds being so ill made and ordered as it is , and from there being so much evil and misery among mankind , as they pretended to find in the world ; but now there had been no manner of force in this argument , and it had been ridiculous to bring it , if , both the atheistical proposers of it , and their antagonists , had not had a clear notion that goodness , justice and righteousness are naturally included in the idea of a god. accordingly vaninus tells us , that protagoras used to say , si deus non est unde igitur bona ? si autem est , unde mala , amph. aetern . provid . p. . and the same thing tully tells us also ( lib. de nat. deorum ) that diagoras used to object against a deity . all which sufficiently proves that they were all agreed that there was some common standard of good and evil ; and that the notion of a deity had always these attributes of goodness and justice connected with it . and if this be so , as undoubtedly it is , we shall gain one more good argument for this natural and eternal distinction between good and evil , and a yet much nobler foundation for morality . for we cannot but think , that a god who hath perfect goodness , justice and mercy , essential to his nature , and who hath created several orders of being in the world , to make them happy , and in order to display his own glory , by his just , kind and gracious dealing with them : we cannot but think , i say , that god will give to those of his creatures , whom he hath endowed with reason , and a power of liberty and choice , such a method of knowing his will , ( the way that leads to their own happiness ) as that they shall never be mistaken about it , but by their own gross fault and neglect . and also that he will make the difference between good and evil , and between virtue and vice so plain and conspicuous , that no one can miss of the knowledge of his duty , but by a wilful violation of those powers and faculties god hath graciously implanted in his nature . and all this we see god hath actually done : and indeed much more ; having over and above connected very great rewards with the practice of virtue and morality . and hath either naturally planted in the minds of men a notion of some future state , or else hath given our nature such a power , as that we may attain to such a notion : for we find a very plain belief and expectation of such a state , among many of the ancient and modern heathens . and over and above all this , he hath also given us a clear revelation of his will in the holy scripture , that sure word of prophecy and instruction , whereby we may , if we will , gain a yet plainer knowledge of our duty , be more perfectly instructed in the method of eternal salvation , and find also much higher encouragements , and much greater helps and assistances than we had before in the state of nature . and all this is vouchsafed us to enforce the more effectually the practice of moral virtue , and to enable us more perfectly to perform those things , which the universal reason of mankind approves as good , lovely and advantageous to human nature . finis . books printed for richard wilkin , at the king's-head in st. paul's church-yard . remarks upon some late papers relating to the universal deluge , and to the natural history of the earth . in octavo . and , immorality and pride the great causes of atheism . the atheist's objection , that we can have no idea of god , refuted . the notion of a god , neither from fear nor policy . the atheist's objections , against the immaterial nature of god , and incorporeal substances , refuted . a refutation of the objections against the attributes of god in general : in six sermons preach'd at the cathedral church of st. paul , . being the first six of the lecture for that year , founded by the honourable robert boyle , esq by john harris , m. a. and fellow of the royal society . dr. payne's discourses on several practical subjects . in octavo . dr. abbadie's vindication of the christian religion , in two parts . in octavo . a serious proposal to the ladies , in two parts . in twelves . letters concerning the love of god , between the author of the proposal to the ladies , and mr. norris . a treatise of the asthma , divided into four parts . in the first is given a history of the fits , and the symptoms preceeding them . in the second , the cacochymia , that disposes to the fit , and the rarefaction of the spirits which produces it , are described . in the third , the accidental causes of the fit , and the symptomatic asthmas are observ'd . in the fourth , the cure of the asthma fit , and the method of preventing it , is proposed . to which is annex'd a digression about the several species of acids distinguish'd by their tastes : and 't is observ'd how far they were thought convenient or injurious in general practice , by the old writers ; and most particularly in relation to the cure of the asthma ; by sir john floyer . in octavo . notes, typically marginal, from the original text notes for div a -e a anima mund. in or. of reason , p. . b oracles of reason , p. . a a. bish. tillots . serm. vol. . p. . b op posthum , p. . c ibid p. . vid. etiam , p. , , , &c. d leviath . p. . e ibid. p. , . f p. . g ibid. p. . h vid. hum. nature , p. . element . de cive c. . §. . a blount's life of apollonius , p. . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — pyrrh . hypot . p. . and again , p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c vid. sext. emp. adv. math. p. , , &c. , , &c. a spinoz . op. posthum . p. . b ●stendam — ad dei naturam neque intellectum neque voluntatem pertinere . ibid. p. . vid. etiam , p. . a essay of human understand . p. , b pag. . a essay of hum. understand . p. . a mich. . . deut. . . sam. . . psal. . . a treatise of mans imaginations shewing his naturall euill thoughts: his want of good thoughts: the way to reforme them. framed and preached by m. wil. perkins. perkins, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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[ ], [i.e. ], [ ] p. printed by iohn legat, printer to the vniuersitie of cambridge. and are to be sold in pauls churchyard at the signe of the crowne by simon waterson, [cambridge] : [ ] dedication signed: thomas piersonn. pages - , - , - , - , - , , and misnumbered - , - , - , - , - , , and ; - missing in number only. some print faded and show-through. reproduction of original in the cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -- early works to . good and evil -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion a treatise of mans imaginations . shewing his naturall euill thoughts : his want of good thoughts : the way to reforme them . framed and preached by m. wil. perkins . matth. . . either make the tree good , and his fruit good , or els make the tree euill , and his fruit euill . printed by iohn legat , printer to the vniuer sitie of cambridge . . and are to be sold in pauls churchyard at the signe of the crowne by simon waterson . ¶ to the right worshipfull s. thomas holcroft knight , with the vertuous lady elizabeth his wife : grace , and peace . that waightie charge of salomon ( right worshipfull ) to euery sonn of wisdome , for the a keeping of his heart aboue all watch and ward , may well perswade vs , that some matters of great importance depend thereon : among many ( because my gates may not be great before so small a citie ) i will touch one . there is a strange desire , not of earthly but of spirituall powers : after the possession of mans heart : god saith , b , my sonne giue me thy heart ; and to him indeed the right belongs : yet thorough mans transgressiō satan hath got such hold therof , that vnlesse it be by diuine power hee will not be kept out ; & though we heare not satans voice , yet his c dealing bewraies his meaning , that aboue all things in man he desires the heart . once hee stroue about a dead mans body , d but doubtles his purpose therein was to haue set vp an idoll for himselfe in the hearts of the liuing . but what is mans heart that it should be so desired ? surely in substance little , but for imployment almost infinite : it is a treasure e whereout man bringeth all his actions good , or evill : it is a temple wherin is either the arke of god , or dagon for the deuill : yea , it is a f pallace wherein dwelleth , and a throne whereon sitteth either christ , or satan , the g king of glory , or the h prince of darknes : and i he that keeps possession will there excercise dominion . neither may we thinke that one heart wilsuffer both these ; k no man can serue two masters ; god will haue all or none ; l if any part be shared from him , in high dispeasure he leaues the rest , and so the whole falls to the deuil . now sith the case standeth thus with mans heart , doth it not neerly cōcerne euery one to know his owne estate in this behalfe : to wit ; what kind of treasury , whose temple ; whose pallace and throne his heart is , that if all be wel he may reioyce , & so keepe it for the lord ; if otherwise , then seeke redresse betime . to this purpose serues this present treatise : wherein as in a glasse may first be seene , the fearfull state of mans naturall heart , full frought with euill thoughts , void of good consideration and so most fit for satan : then after doe those blessed meanes appeare , whereby mans naturall heart may be reformed , to become the temple of god , the seat of grace , and a m bed of spices for the welbe loued to feed vpō . and these are points of that importance , that whosoeuer neglecteth them , may say farewell grace ; & bid adue to god himselfe : for in the hart , if at all in man , ●ust these be seated . now the publishing hereof being cōmitted vnto me , i present the same vnto your worships , and vnder your protection desire to commend it to the church of god. it would too much enlarge my gates to annex the manifold reasons which mooue me to this choise on your behalfe ; onely this i pray ; ( that seeing it is the first fruits of my labours in this kind wherein i had full power of free choise in my dedicatiō ) it may intimate to you both , mine vnfained hearts desire of that ever-lasting good i wish vnto your soules ; and also testifie in part my thankful mind for your manifold fauours to me , and mine who depend vpon you . now god almighty blesse your worships with your children and familie , according to your seuerall necessities of his mercie and goodnes , for soule and body , in this life and for euer . cambridge . aug. . . your worships in the lord thomas piersonn . to the reader . know ( good reader ) that for my furtherance in the publishing of this tract at , i had the authors owns draught of the plat-forme of it ; beside two perfect copies of all his sermons . i haue for plainesse sake devided it into chapters and sections : for the better effecting whereof , i was constrained to transpose two of the vses , otherwise i doubt not , but euery one that heard it preached , will iudge me to haue dealt faithfully with the god●y author . the lord blesse it to thy good . ¶ the contents of this treatise . chap. i. the vnfolding of the text whereon the treatise is grounded . pag. . chap. ii. the illnesse of mans naturall thoughts : and how they may be knowen . pag. . chap. iii. mans naturall euil thoughts concerning god. pag. . chap. iv. mans naturall thoughts concerning his neighbour pag. . chap. v. mans natural thoughts concerning himselfe pag. . chap. vi. mans naturall want of good thoughts or consideration ; with the fruit thereof . pag. . chap. vii . the vse of the doctrine of mans natural imaginatiōs . pag. . chap. viii . rules for the reformation of evill thoughts . pag. . chap. ix . of spirituall considerations concerning god. pag. . chap. x. of spirituall consideration concerning our selues . pag. . gen. . . and the lord said in his heart , i will henceforth curse the earth no more for mans cause : for the imagination of mans heart is euill euen from his youth . chap. i. the vnfolding of the text , by way of preparation to the treatise . in the former part of this chapter , moses hath faithfully related the drying of the waters after the stood ; and noahs sacrificing vnto god , with gods acceptance thereof . now in this verse and the next , he recordeth such lawes and decrees as god made with noah touching the restauration of nature perished by the flood ; as well for the sparing of the creatures from such like destruction , as for the continuance of his prouidence in needefull times and seasons , meete for their future preseruation . these wordes containe the first of these lawes : wherein we may obserue three points ; moses his preface to this law ; the law it selfe ; and the reason thereof . i. the preface ; and the lord said in his heart : these words must not be taken properly , for god hath not an heart as man hath , neither speaketh he as man doth ; but hereby is meant , that god determined and set downe with himselfe this law and decree . in this phrase of speech , note this one thing : if it had pleased him , god could haue spoken to man by a voice , the hearing whereof would haue confounded him : but as here we see , he doth abase himselfe , and as it were lay aside his honour and might , and speaketh vnto vs after the manner of men , euen to the capacitie of the most simple . which teacheth vs , that it is the good will and pleasure of god , that not onely the learned , but euen the vnlettered and most ignorant should knowe and vnderstand the holy scripture : for els he would neuer haue penned them in a phrase & style that doth so well accord to the capacitie of the simple . ii. point . the decree it selfe : i will henceforth curse the ground no more for mans cause . this is the peremptorie lawe of god touching the restauration of nature : wherein are contained two things : first what god hath done : secondly , what god will not doe hereafter . the thing that god hath done is , the cursing of the earth : for he saith , i will curse no more : implying that he once cursed it . in this obserue , that god may truly be said to be a cause of curses , and to curse his creatures : not onely for that he doth ordaine and decree all curses , but also because he inflicteth them vpon the creatures : yet so as the same is alwaies most iustly deserued by sinne , before it be inflicted of the lord. and so must gods cursing of the earth be vnderstood in this place , as a fruit of his wrath for the sinne of man : accordingly god is said directly to a create euill , because whatsoeuer afflictions , curses , and punishments are in the world , they are ordained and inflicted by god vpon the creatures for the sinne of man. this plainly confuteth the common opinion of ignorant people , who hold that all good things , as peace , wealth , ioy , and felicitie , come from god : but all euill , as affliction , calamitie , curses , & iudgements , come from the deuill , and god onely suffereth thē . this is a most erroneous and blind conceipt , which filleth many a soule with much anguish and impatience : for what comfort can he haue in the time of trouble , that is perswaded it commeth wholly from the deuill , and the hand of god is not therein ? we therefore must learne to reforme this opinion , and know that crosses , and troubles come from god. this dauid knew well , and therefore when shemi cursed him , and railed on him , he forbad ab●shai to touch him , because ( saith he ) b what if ( or , it may be ) god hath bid him curse dauid : so ioseph telleth his brethren , who most traiterously sold him into egypt , that c the lord sent him before them . secondly , here consider the impulsiue cause that moued god to curse the earth by a flood : it was not in the earth , but in men : i wil henceforth curse the earth no more for man , that is , for mans sinnes . in the newe testament there are two especiall sinnes recorded for which god sent this curse : first , carnall securitie . they were choaked with worldly cares , and drowned in earthly pleasures : in the daies of noah , they did eat , and drinke , marrie , and giue in marriage , matth. . . secondly , the contempt of the gospell in the ministerie of noah , who preached an hundred and twentie yeares vnto them , while the arke was in building , but they were disobedient , as d s. peter saith , following their owne pleasures and delights . whereby it appeares that these two sinnes , securitie , and contempt of the gospel , are most grieuous sinnes : for these brought destruction not onely vpon all mankind ( noah and his familie excepted ) but euen vpon all creatures that liued by breath . now looke as these sinnes were in the old world , euen so are they rife in this last age ; according to the prophecie of our sauiour christ , e as it was in the daies of noah , so shall it bee in the daies of the son of man : and as this is the state of the whole world , so it is the state of this our church ; most men are drowned in the pleasures of this world , & choked with the cares thereof : for howsoeuer they will heare the gospell preached yet few apply their hearts to beleeue the same , shewing forth the power therof by repentāce frō dead works , & amendment of life in new obedience . but we must know , that if these two sins brought a curse , euen destruction vpon the old world , then no doubt they will bring a fearfull curse vpon this age , though not by water , yet some other way that shall countervaile the flood , and therefore we must lay these things to our hearts , that vnles we abandon securitie , and worldly lustes and withall doe repent and beleeue at the preaching of the gospell , we shall see that gods heauie curse will fall vpon vs ; for if we match the old world in sinne , wee must not looke to come behinde them in iudgements . the second thing in this decree is , what god will not doe hereafter , namely : curse the earth any more : this must be vnderstood of that particular curse , which the lord laide on the earth by waters , when he drowned the world : for the generall curses that were laid vpō the ground , and on mankind for adams sinne , remaine still , and shall not be taken quite away till the end of the world : so that the meaning of this lawe is , that the lord will no more drowne the whole earth for the sinne of man by a flood . here then wee see the cause why the sea being as raging and stirring as euer it was , doth notwithstanding keepe it selfe within it boundes , and not ouerflow the world : and why the clowdes beeing as full of water , as euer they were doe not powre downe more floods vpon the earth to destroy it . surely it is by vertue of this particular lawe , and decree of god , whereunto the sea and clowds become obedient , i will henceforth curse the earth no more . and here we haue iust occasion to take knowledge and veiw of our owne wretched and damnable estate how we are sold vnder sinne : for howsoeuer we were created blessed , and happie , yet by our fall in adam we are become far worse then any earthly creature ; for each creature in his kind , as the sunne , the moone , and starres , the sea , & cloudes , & all other obey the commandement of god : but man of all creatures hauing lawes giuen him of god to keepe , rebelleth in breaking the same , and to him it is meate and drinke by nature to liue in the transgression of gods commandements : thus by comparing our selues with the brute creatures , we may learne to humble our selues , and to be abashed when we see them which were made to serue vs , to goe before vs in obedience to the lawes of our creator . iii. point . the reason of gods decree , in these words ; for the imagination of mans heart is euil , euen from his youth . at the first this reason may seeme very strange , that god should no more curse the earth for man , because the imagination of his heart is euill ; in all likelihood god should haue saide the contrarie , i will still curse the earth because the imaginations of mans heart are euill ; for so he saith , chap. . vers . . that seeing all the imaginations of the thoughts of mans heart were onely euill continually , therefore hee would destroy the man from the earth , and from man to beast , & euery creeping thing : howe can both these stand together ? ans. thus ; in the sixt chapter the lord saith , he wil once destroy the world by water , because of the wickednes of the imaginations of man● heart : and here he saith , he will not proceed to curse the earth againe and againe by the same punishment , because the imaginations of mans heart are euill , euen from his youth ; as if hee should say , i haue once drowned the worlde for the wickednes of mans inventions , but if i should thus proceede to deale with man according to the wicked imagination of his heart , i must bring euery yeare a new flood vpō the earth , because i see the frame of mans heart is euill continually . here then obserue , that god in the preseruation of mankind doth temper and moderate his iustice by mercie : for if he should deale according to mans deserts hee should euery day bring curses vpon him ; yea , so soone as a man is borne hee should be destroyed ; but god dealeth not so rigorously , hee mingleth mercy with iustice , whereby the whole frame of heauen and earth , the state of man and all societies doe stand : that which habacuke prayed for , a in iustice , or wrath remember mercie , the lord hath performed euer since the flood , yea since the fall of adam . there bee three great and weightie causes , which mooued god to temper iustice with mercie for the preseruation of mankinde and other creatures : first that hereby hee might shew his patience & long suffering towards the vessells of wrath , ( as the apostle b speaketh ) that is , towards such as will not repent , that at the last day they may bee most iustly condemned : secondly , that there may bee a companie of men vpon earth which may worshipe god ; for god hath speciall care of his owne glorie among men , and therefore tempers iustice with mercie in their preseruation , that they might glorifie him : psal. . vers . . there is mercie , or pardon with thee , that thou maist bee feared ; that is , wheras ( oh lord ) thou mightest in iustice throwe all men to hell suddenly , yet in mercie thou pardonest the sinnes of some , for this end that they might worship thee : feare being put for worship and obedience . thirdly , and principally , that the elect , and chosen of god might bee gathered ; for god in his eternall counsell , and decree hath appointed and set downe a certaine number of men vnto whom hee will giue eternall life , and for their cause doth hee spare the whole worlde from daylie destruction : but when that number shall bee accomplished , then shall heauen , and earth goe together , and the worlde shall bee no more . and here by the way , this third cause of the continuance of nature , must teach vs our dutie ; to wit , that seeing it pleaseth god in mercie to giue vs liberty to liue a space of time in this worlde , some twentie , some thirtie , ●ome fourtie or fiftie yeares , and that for this ende that heerein wee might bee fitted for his kingdome , when as in the rigour of his iustice hee might haue cast vs to hell in our mothers wombe , or so soone as we were borne , wee therefore must bee carefull not to despise this long-suffering & patience of god , but rather labour in the feare of god , that it may become * salvation vnto vs , by our conscionable endeauour in all such meanes vnto the ende , as hee hath sanctified for the working of the graces of life in the hearts of his children . and thus much for the reason in generall . chap. ii. sect. . the illnesse of mans naturall cogitations . that wee may the better perceiue in this reason the state of man in respect of his naturall imaginations , the words are more particularly to be vnfolded . for the imaginations of mans heart , &c. the heart in scripture is taken sundrie waies : sometimes for that fleshie part of man in the middle of the bodie , which is the fountaine of vitall blood : sometime , for the soule of man : sometime , for the faculties of the soule : and sometime for the middle of any thing , as d the heart of the sea , e the heart of the earth , that is , the middle thereof . heere it is taken for the vnderstanding facultie of the soule , whereby man vseth reason : which s. paule calleth f the spirit of the minde . by imaginations , hee meaneth the frame , or framing of the heart . and this is taken two waies : of some , for the naturall disposition of the vnderstanding after the fall of man : of others , for that which the minde and vnderstanding by thinking frameth , plotteth , and deuiseth ; that is , for the effect thereof . wee may take it both waies , yet i rather approoue the latter : for chap. . . the lord saith , hee wil once destroy all flesh ; and giueth this reason , for the frame and thought of mans heart is euill continually . where by thoughtes or imaginations can nothing else bee meant , but that which is deuised and plotted in the thoughtes of mans heart : so salomon speaking of an heart which god hateth , saith , it is framing or thinking thoughtes of wickednes . prov. . . by mans heart , we must not vnderstand the heart of some particular persons , as of those that liued in the old world alone , but of all men generally : man beeing put for whole mankind . is euill , that is , it imagineth , and thinketh that which is against the lawe of god : from his childhood ; that is , so soone as he beginneth to thinke , to reason or conceiue of any thing , so soone doth hee imagine & conceiue that which is euill : so that the whole meaning is this , the minde & vnderstanding part of man is naturally so corrupt , that so soone as he can vse reason : he doth nothing but imagine that which is wicked , and against the lawe of god. the words thus explaned containe in them two maine points touching the frame of mans heart by nature . the first is this ; the imagination and conceite of euery man is naturally euill . this appeareth not onely in this place , but else where . rom. . . the wisdome of the flesh is ( not an enemie , but emnitie against god. againe , such as the fountaine is , such are the streames that flowe thence ; but our minde and vnderstanding the fountaine of our thoughts , is by nature sinfull ; g to the impure their mindes , and consciences are defiled ; and againe , h of our selues we are not able to thinke a good thought ; and therefore the thoughtes that come from thence must needes also bee corrupt : mans imagination stands in thoughts ; the vnderstanding deviseth by thinking : and these thoughts of the imagination are all naturally wicked : i from the heart : ( saith christ ) proceede evill thoughts : and salomon saith , the thoughts of the wicked ( as all men are by nature ) are an abhom , nation to the lord. sect. . howe the naturall thoughts of man may be knowne . seeing that naturall imagination is practised by euill thoughtes , wee must something consider of the naturall thoughts of man : and herein handle these two poynts : f●rst , whether the thoughtes of man may bee knowne ; secondly , what the naturall thoughts of man be . for the first ; there are two waies to knowe mans thoughts : either directly without meanes , or indirectly by meanes . the first way is proper to god alone : for no creature in heauen or earth can immediately and directly know the thoughts of man : this salomon confesseth in his notable praier to god , . king , . . thou onely knowest the thoughts of all the children of men . ierem. . . the heart is deceitfull and wicked aboue all things ; who can know it ? ver . . i the lord search the heart , and trie thereines . the second way to knowe mens thoughts is indirectly , and by meanes : which be three , by instinct from god ; by reuelation from the scripture ; and by signes . first , by an extraordinarie instinct : so did k elisha disclose the king of syrias counsell to the king of israell : and by the same meanes , he tolde his seruant l gehezi what he did behind his back , when he tooke gifts of naaman the assirian . and so did m peter tell ananias and saphyra of their false conueyances with the money that they tooke for their possession . and yet here we must vnderstand that when god reuealed these secret thoughts to men , it was onely in some things at some times , and for some speciall causes : wherevpon nathan was faine to reuoke his counsell , which hee gaue to dauid for the building of the house of god , n when he knew the will of god more perfectly . and so was elias deceiued , when he said he was left alone , of all israel that serued god : for o god told him hee had reserued seuen thousand , that neuer bowed the knee to baal , which elias knew not . secondly , mens thoughts may be known by revelation from scripture : for therin that spirit speaketh euidently which knoweth the frame of the heart : and hence it is , that in the ministerie of this word the thoughts of naturall men , are made manifest . . corint . ● . . thirdly , mans thoughts are knowne by signes ; as speeches , and actions : thus peter knew the o heart of simon magus ; and paul the heart p of elimas . and thus may any mā know the thoughts of another , euē as he may know the tree by his fruit , and the fountain by his streame . besides these three are two other meanes added whereby to know mens thoughts : one by the papists , and an other by the astrologians . the papists say , the saints in heauē know mens thoughts , not directly of them-selues , but by reflectiō in the glasse of the trintie . but this is a meere forgery of their own , which isaia neuer knew , saying thus of the saints departed ; o abraham is ignorant of vs , and israel knoweth vs not , but thou lord art our redeemer . and the saints vnder the altar crie , p how long lord , how long wilt thou not iudge and auenge our blood on them that dwell on the earth ? giuing vs to vnderstand that they are not so sharpe sighted , as by the glasse of the trinitie to see into the day of the last iudgement , and therfore not into the thoughts of mens hearts . so that there are onely three waies to know the thoughts of men : and so they may be knowne . chap. iii. of mans naturall thoughts concerning god. hauing found that the thoughts of man may be knowne ; we come now to see what be the naturall cogitations of euerie sinfull man. although they be almost infinite in themselues , yet they may be reduced to three heads . they either concern god , or a mans neighbour , or els , a mans owne selfe . of this thought ; there is no god. touching god , there be in man foure capitall euill thoughts . first , that there is no god : which as it is first in order , so it is the most notorious , and vile damnable thought that can be in a naturall man. and that this is one of the thoughts of man naturally , appeareth by the expresse testimonie of god himselfe , who knoweth the thoughts of man better then man doth . r the wicked thinketh alwaies there is no god. and againe , s the foole hath said in his heart , there is no god. touching this thought , obserue these foure points . first , in whome it is : secondly , how a man by thinking should denie god : thirdly , what is the fruit of this thought , and fourthly the examination of our hearts touching this thought . for the first : we must not thinke that this wicked thought is onely in some notorious and hainous sinners ; but it is in the corrupt minde and imagination of euery man that commeth of adā naturally , not one excepted , saue christ alone : so the foole of whome david t speaketh must be taken , not for some speciall sinner , but for euery man that liueth vncalled & without repentance , how ciuill so euer his life be other waies ; though some shame restraine his tongue from vttering it , yet by nature his corrupt heart is prone to thinke there is no god this is made euidēt by s. paul , u who going about to prooue that al men are sinners by nature , aleadgeth for his proofe diuers testimonies of scripture and particularly out of these two psalmes before cited : whereby he giues vs to vnderstand , that the foole there mentioned , must be vnderstood of euery naturall man. but it will be said , that it is ingrafted in mans nature to hold and thinke there is a god , & therefore euery man doth not denie god in his heart . ans. we must know that these two thoughts , there is a god , and there is no god , may be , and are both in one and the same heart : the same mā that by the light of nature thinketh there is a god , may by that corruption & darkenes of mind that came by adams fall , thinke there is no god : for two contraries beeing not in the highest degre , may be in one and the same subiect : as light and darkenesse in the same house : heate , and cold in the same body . ii. point howe doth a man by thinking denie god in his heart ? ans. two waies first , by turning the true god into an idol of mans braine : secondly , by placing somewhat that is not god in the roome of the true god. for the first , the imagination of euery man naturally , without further light from the word of god , doth turne the true god into an idoll : and therefore paul saith of the galatians , that before , their vocation , x they did seruice to them which were no gods ; and of the ephesians , that y they were without god in the world : euen because they did not in their mindes conceiue of god aright , and accordingly worship him , though the wiser sort amongst them did acknowledge one god the creator of heauen and earth . and therefore david saith plainely , that z all the gods of the gentiles are idols , or vanities : nay , as the apostle saith , deuills . , cor. . . that which the gentiles sacrifice , they sacrifice vnto deuills & not vnto god. now mans mind turneth the true god into an idoll , by three notorious thoughts , which are the roote of many damnable sinnes in this life , first , by thinking that god is not present in all places , whereby god is robbed of his attribute of omni-presēce : for the true god being infinite must be in all places ; which when the heart of man denieth , it imagineth god to be such a one as he is not , & so turneth him into an idoll ; and that man naturally thinketh thus of god the scripture is plain , iob. . . . wicked men are brought in speaking of god , as though he were shut vp in heauen , & had nothing to do in the world : is not god on high in the heauen ? and behold the height of the starres how high they are . how should god know ? can he iudge , &c. so the psalmist expresseth the thoughts of the wicked in their practise of sinne , god hideth away his face , & wil neuer see : & the lord shall not see . psal. . . yea they who seeke the deepe to hide their counsell from the lorde , whose workes are in darkenes , say , who seeth vs ? who knoweth vs ? isay. . . secondly , by thinking there is no prouidence of god , whereby hee ordereth and disposeth all thinges in the world particularly : that this is an other naturall thought the psalmist sheweth plainly , bringing in the wicked man , saying thus of god , god hath forgotten , he hideth his face , and he shall not see . and the prophet zephanie bringeth in the sinner speaking thus of god , that he doth neither good , nor euill . thirdly , by thinking there is no iustice in god ; this is done when men imagin with themselues , that albeit they proceede in the practise of sinne , yet god will not punish them according to the threatning of his word ; if we doubt whether such an imagination be in mans heart read deut. . , . where moses directly forbiddeth the people to say in their hearts . i shall haue peace though i walke in the stubbornes of my heart ; this is that g blessing of a mans selfe in sinne , which dauid chargeth vpon the couetous , and wicked . thus they sinne that h put far away the evill day ; and say , the euill shall not come . hereby god is robbed of his iustice , and made a god all of mercie such a one as will not punish sinne , and so indeed is made an idoll of mans brain . the second way whereby a man denyeth god in thought is by placing in the roome of the true god , an idoll of his owne braine : this men doe , by thinking some other thing beside the true god to bee their chiefest good : thus voluptuous men make i their bellie their god : and couetous men make k riches their god by placing their felicitie in pleasure , and in riches : for looke what a man thinketh to bee the best thing in the worlde for him , that is his god , though it bee the devill himselfe , or any other creature . and for this cause is the devill called the god of the world , because the men of this world iudge their owne courses , wherin they serue the deuill , the best thing in the worlde for them , yea farre better then the seruice of god , & therfore giue their hearts thereto : for affection followeth opinion , & that which a man affecteth most , hee must needes thinke best of ; and therefore what a man affecteth most , that maketh hee to become his god , so that iudging other things beside the true god to be best for him , he must needs place thē in the roome of the true god , & so in his imagination donie god. iii. point . what is the fruite of this thought : for thereby wee shall best iudge , what a cursed thing this is , to thinke there is no god : this thought bringeth forth the most notorious sins that can be , euē atheisme it selfe ; which is a sinne whereby men sundrie waies deny god : and it is two-fold , either in practise , or in iudgement . atheisme in practise is that sinne wherby men deny god in their deedes , liues , and conversations ; & so declare this thought . this is a most horrible sinne , and a huge burthen to the whole earth ; and yet many that liue in the bosome of the church are fouly tainted heerewith . this atheisme in practise hath three speciall branches : hypocrisie , epicurisme , and witchcraft . hypocrisie is a sinne whereby men worship the true god , but yet in a false manner , giving vnto god the outwarde action , and hold backe from him the true worship of the heart . epicurisme is a sinne wherby men contemne god , and giue themselues wholie to their pleasures , spending their time in eating , drinking , and other delightes and not seeking or fearing god : and this is the sinne of the richer sort in this age : witchcraft or magicke is that sinne wherby men renounce the true god and betake themselues to the aide , counsell , & helpe of the deuill , either by himselfe , or in his instruments : this is a large sinne , and a great part of atheisme , and many are taynted with this sinne , either because they are practisioners of witchcraft , or else doe seeke helpe of such . atheisme in iudgement is that sinne , whereby in opinion and perswasion of heart men denie god. and this likewise hath three degrees : first , when men hold and accordingly worshippe the true god , creator of heauen and earth , but yet so as they conceiue of , and worship him otherwise then hee hath reuealed himselfe in his word . to this first degree wee must referre the three great religions of the turke , of the iewe , and of the papists : for as they stand at this day , they are three great partes of atheisme . the turke worshippeth god the maker of heauen , & earth & likewise reuerenceth christ as man , acknowledging him to be a prophet , yea , a more worthie prophet then his mahomet ; and yet his religiō is atheisme : for he cōceaueth of god out of the trinitie , and so worshippeth nothing but an idoll . againe , the religion of the iewes , at this day is a part of atheisme : for howsoeuer they hold one god , and acknowledge the bookes of the olde testament for the scriptures of god , yet they worship not that god in christ , and so instead of the true god , frame an idoll in their owne brain ; for as christ m saith , whosoeuer denieth the sonne the same hath 〈…〉 not the father , so that they wanting christ , and by consequent the father also , indeed and truly haue no god ; but as christ tould the samaritans n they worship they knowe not what . thirdly the religion of the papists at this day is a part of atheisme : we must indeed distinguish it from the two former : for in worde they acknowledge the trinitie in vnitie , and vnitie in trinitie , & their doctrine of the vnion of christs two natures in one person , is according to the scripture : but yet if we marke the drift , and sequele of their doctrine in other points , wee shall find it to bee close atheisme : as may bee prooved by two reasons : first because the true god who is the creator of heauen and earth , is infinite in iustice , and mercie : but according to the doctrine of the papists , god is not infinite in iustice , & mercie : and therefore to them is not the true god : for first , gods iustice according to them is not infinite : for they teach that a man by his owne proper workes of penance ( which bee finite & imperfect ) may truly satisfy god for the guils of temporall punishment . secondly , they make thou only of god imperfect by a ●●pe●cing vp the some with mans merits in the worke of redemption : for gods mercie is either euery way mercie or no mercie , as paule saith . o if it bee of grace it is no more of workes , or else were grace no more grace , and if it bee of workes it is no more grace , or else were worke , no more worke . secondly ▪ the christ of the papists is a false christ ; this will appeare by plaine reason out of their doctrine : for first they spoile christ of his true manhood by their doctrine of reall presence , wherein they hould that christs body is not onely in heauen , but really & substantially in all places , wher the sacrifice of the masse is offered , thus they make it omnipotent , & so quite take away the nature of a bodie . secondly , they disgrade christ from the three offices of his mediatorship : first from his kingly office , by a placing the pope in his roome , and stead , as his deputie in christs presence : for they giue power to the pope to rule the catholique church , and to make lawes to bind mens consciences , which bee thinges proper to christ alone : where in they doe as much as if they should take the crowne from christs head , & set it on the popes : for to claime regencie in the presence of the lawfull prince is to proclaime rebellion against the prince ; for commission of vicegerencie ceaseth in the presence of him that appointeth it ; nowe christ is alwaies present with his church , math. . . and therefore the pope by his claime must needes thrust christ out of his office . secondly , from his priestly office , which consisteth in satisfaction , and intercession : christs satisfaction they nullifie by b ioyning therewith the satisfaction of mens workes , for thereby they make it imperfect : and they robbe him of his intercession by c communicating the same to saintes ; yea , they exalt the virgine marie far aboue christ in this worke , for they praie her to aske the father , to command christ her sonne by the authoritie of a mother , to doe thus , and thus , for them , and so make christ her vnderling . thirdly , from his propheticall office , by making the pope the infallible iudge of all controuersies : avowing , that they rather desire to knowe the auncient institution of christian religion from the popes mouth , then from holy writte . nowe thus robbing christ of his offices , they make him a false christ : and so wanting the sonne , they cannot haue the father , for he p that hath not the son hath not the father : and therefore popish religion wanting the father and the sonne , cannot bee a true religion , but meere coloured atheisme in iudgement . the second degree of atheisme in iudgement is when men place some idoll in rome of the true god , houlding the same for their god : thus did the gentiles sinne in worshipping the sonne , and the moone , and the starres or other creatures . the third degree is , when a man doth avouch , hould , & maintaine that there is no god at all ; this is the highest degree of atheisme and the most notorious sinne that can bee , and all such persons as maintain this cursed thought , are vnworthie the common breath of men : for if that man shall die the death , and that worthilie , who shall avouch his lawfull prince to be no prince , howe much more ought hee to die the death , though hee had a thousand liues that shall affirme the true god , to bee no god ? thus wee see the fruites of this euill thought whereby the haynousnes of it doth plainly appeare . iv. point . the examination of our owne hearts touching this thought whether it may be found among vs or not : doubtles every one will labour to cleare himselfe hereof ; and the reason wherewith many doe sooth vp themselues is this , because they neuer felt in themselues any such conceits as this , that there is no god. but wee may easily deceiue our selues herein , for a man cannot alwaies discerne what bee the thoughts of his owne heart : there be in man two kinds of cogitations , or as one may say reasons : the first is a single cogitation , whereby a man simply thinketh , or knoweth , or iudgeth this or that ; and this is properly called the mind : the other is a reflex cogitatiō or reason , whereby a man iudgeth that he knoweth or thinketh this or that ; and it is commonly called conscience . now since adams fall , the conscience is corrupt by originall sinne , as be all other powers of mans soule ; whēce it commeth to passe , that conscience can not doe his dutie in giuing true testimonie concerning mans imaginations : but a man may thinke euill , and yet his conscience not tell him : and therefore wee may nor say , because wee feele not these euill thoughts in vs ; therefore we haue them not , or we are free from them . but that we may the better examine our hearts , wee must come to the signes whereby this euill thought is best discerned . dauid in the . psalme setteth downe three signes hereof : first , q a disordered life : secondly , r not calling on the name of god by praier ; thirdly , s contemning of them that put their trust in god. looke where these are to be found , there is this euill thought , that there is no god. nowe if wee examine our selues by these signes , we shall finde this wicked thought to be amonst vs : for first , many indeede are content to heare gods word ; but where is that man that reformeth his life according to that he heareth ? certen it is , as their conscience can witnesse , few turne vnto god vnfainedly , fewe doe breake of their course in sinning . now this vnreformed life is an infallible token of this damnable thought . secondly , the exercise of praier and inuocation on the name of god , is rare among men : no doubt many a touched heart doth euery day vnfainedly call on god for grace . but yet generally this is true : men goe on from day to day , and from yeare to yeare , and neuer pray vnto god for supply of grace . indeede men plead for themselues , that they vse to pray : for they say the lords prayer : the creede , and the tenne commaundements : but wee must know ; that with many this practise is nothing , but a vaine repetition of words ; for prayer is an action of the heart , and not the labour of the tongue , and lippes onely : so to say the lords prayer is not to pray , for the words thereof may be repeated with the heart of an atheist . and thirdly the contempt of them that put their trust in god , is rise among vs : for who is so much scorned and reproched , as he that maketh profession of religion ? now may that complaint be iustly taken vp by the seruants of god , isai. . . behold , i , and the children whome the lord hath giuen me , are as signes and wonders . and , he that refraines from euill , makes himselfe a pray to the euill tongue . isa. . . yet let these scoffers know , what euer they be , that seedes of atheisme doe possesse their soules . to come yet more particularly to the triall of this thought in our selues : whosoeuer denieth the presence of god denieth god. now let the conscience answer , whether we be not afraid to sinne in the presence of many mortall men , and yet in the presence of god doe make no bones thereof , so the eies of men be turned from vs. now what is this but either flatly to denie the presence of god , or at least to yeeld more feare and reuerence to men , then we doe vnto god ? againe what is the cause why men vse oppression , and iniustice , deceit , and lying in their wordly affaires ? is it not because this thought of atheisme doth possesse their hearts , that god regardeth not these outward things ? durst men directly sinne against god in seeking these outward blessings for naturall life , if they did rightly relie vpon gods prouidence , knowing euery good gift to come from his bountifull hand ? lastly , let the conscience speake , doth not thy heart while thou goest on in sinne , say thus vnto thee , god is mercifull , i will heareafter repent , and so shall i escape punishment ? if a man doe well obserue his owne heart , he shall finde therin this vile thought , which directly ouerturns the infinite iustice of god , making him a god all of mercie , when as indeede he is as well a god of iustice as of mercie . by all which it is more then euident , that naturally this vile thought runnes in mans heart , there is no god. vse . hereby then we must learne to see what vile , miserable , and wretched sinners we are in our selues ; though we had no actuall outward sinnes , yet this damnable thought maketh vs accursed : if a man a curse the king in his heart , the sinne is so great , and heinous that the foules of heauen shall disclose it : how horrible then is this sinn for a man in his thought to curse god , the king of kings , and lord of lords ? this therefore must humble vs in our selues before the lord. againe , hereby we must be admonished to vse all good meanes whereby wee may come to see , and know not onely the grosse actuall sinnes of our liues , but especially this damnable thought of our hearts ; few there be that doe see it , and therefore we must be earnest with our selues in searching our owne hearts , to find out this and such like abhominations that bee in vs. and thus much for the first euill thought . sect. . of this thought ; the word of god is foolishnes . the second damnable thought of mans naturall heart concerning god , is this ; the word of god is foolishnesse . this thought must principally be vnderstood of the gospel , as s. paul declareth , saying , b it hath pleased god by the foolishnes of preaching , to saue them that beleeue : where hee calleth the gospell of christ foolishnes , not that it was so indeede , but because the vnconuerted c corinthians , and other grecians , iudged the preaching of christ crucified , the most foolish thing in all the world . and in the next chapter he saith , d the naturall man , that is , he that is not effectually called , perceiueth not the things of the spirit of god : to wit , that a man must repent of his sinnes , and beleeue in christ for the pardon of them , if he would be saued ; they are foolishnes vnto him . nicodemus answer to christ maketh this plaine , ioh. . . esteeming regeneration ( without which christ said no man could enter into the kingdome of heauen ) to be a mans returne into his mothers wombe , and a birth from thence againe . this wicked thought must be vnderstood of the lawe of god also ; the heart of man by nature iudgeth the threatnings of the lawe to be vntruthes , and so foolishnesse : hence the lord by moses forbad the people when they heard the threatnings and curses of the law denounced against them , e to blesse themselues in their hearts , saying , wee shall haue peace : herevpon he denounceth a woe to them that deride his iudgements threatned , and say , f let him make speede , let him hasten his worke that wee may see it , &c. as if they should say , wee doe not beleeue that any such things shall come to passe : like to the mockers of whome peter prophecieth , g who walk after their lusts , and say , where i● the promise of his comming ? now that this is a most damnable thought may appeare by the cursed fruits therof ; for first , hence ariseth that deuilish and carnall opinion of sundrie men , that thinke , and hold religion to be but humane policie to keepe men in awe , and so vse it as a politicke devise to exercise mens braines to keepe them from sedition , trecherie , and rebellion : secondly , hence springs all apostacie , and departing from the faith ; the galathians were a worthie church planted by the apostle paul , yet euen in his time they began to fall away to another gospell , which made him to maruel ; and the reason was this , h they were not contented with that simplicitie , which is in christ , but would ioyne with him , the obseruation of legall ceremonies . the like we may say of those famous easterne churches , as those seauen churches of asia , planted by the apostles ; wherin the truth flourished for a while , but not long after the apostles times they fell into many damnable heresies , as arrianisme , & such like . yea about six hundred yeares after christ , they embraced the damnable religion of mahomet . in the west partes also , were worthie , and famous churches planted by the apostles , and their successors , as in italie , france , germanie , spaine , & england , who about the same time of . hūdred yeares after christ fell to papisme , which spread it selfe ouer all europe and further ( some few churches of greece excepted ) in which religion men abandon the gospel , of christ , and betake themselues to another gospell by adioyning to the truth of christ , their owne deuises : and this papisme , hath raigned euer since , till now of late , & so hath apostacie taken place in those churches which the apostles planted ; the cause whereof was in the wicked and sinnefull heart of man , iudging the gospell foolishnes , whereupon men were contented to yeilde themselues to any other religion , rather then to that simplicitie of truth , which is in christ iesus . we now in england by gods speciall mercie , hold , and teach the word of god : but if god should alter our religion with the times , the greatest part of men among vs would forsake the truth , and cleaue to any other religion , and that only vpon this ground , because they iudge the gospell foolishnes : let any man among vs broach an error , or heresie , & it shall haue patrones at the first , be it neuer so vile and absurd , & protectors afterward : when that brutish heresie of the familie of loue tooke shipping in germanie , and ariued in england ( though it bee an opinion voyde of common sense ) yet it had applause amongst vs , and was receiued of many , and would haue spredde it selfe further if the preaching of the word , with the care of the magistrate , had not suppressed it . and the reason heereof is this ; mans minde by nature is full of darknes ; he cannot without gods speciall grace , perceiue the things of god , and so he iudgeth the gospell foolishnes , and embraceth error , rather then the truth , yea loueth darknesse , rather then the light , because his deedes are euill , ioh. . . for the examination of our hearts touching this badde thought ; after due triall wee shall finde , that the mindes of most among vs , are possessed herewith : for we are indeede content to come into the assemblies where god is worshipped , and we doe submit our selues to the ministerie of the worde to bee taught and instructed : therein wee haue our owne personal sinnes displaid , and reprooued , and withall very fearefull and terrible curses of the lawe denounced against vs for the same , both iudgmentes in this life , iudgements in death , and also iudgements eternall after this life : nowe let the conscience answere , what is the cause when wee heare these things , that wee be not mooued , why are not our hearts touched with greefe and sadnesse , when wee heare gods iudgments due vnto vs for our sins daylie denounced against vs ? some indeed there bee whose hearts tremble at the worde , but small is that number : if a man runne thorough the streets , and crie fire , fire , our hearts are suddenly stroken with great feare : but the minister of god , may stand and crie fire , fire , the fyre of hell which is a kindled by the breath of the lord like a riuer of brimstone as the prophet speaketh , and yet mens hearts are nothing mooued : what is the cause that we should bee so affected with the burning of an old house by temporall fyre , and be not affraid at the voyce of god , which proclameth vnto vs eternall burning , with the fire of gods wrath ? surely the cause is this , our hearts are forestalled with this false imagination that the curses of the lawe are foolishnes , and that there bee no such torments as the world denounceth ; it will not sinke into the heart of a naturall man that his sinnes are so heinous , and gods iudgements so terrible against them , as the worde maketh them : and till such time as this damnable thought be taken away , mens hearts will neuer bee touched with the threatnings of the law ; this is a barre to stoppe the way to all such passions as the lavve would worke . againe , when the minister of god speaketh of the pardon of sinne and of eternall life by christ , who hath his heart melting for ioy in regard of this saluation ? though men be daily taught the doctrine of saluation , yet who learneth the same ? though men bee called vpon to come into the kingdome of heauen , yet fewe striue to enter in : though wee bee daily exhorted to repent , yet fewe turne to the lord ▪ all which bee branches of the gospell ; but men beleeue them not , because their hearts bee filled with this damnable thought , the gospell of christ is foolishnes : when the israelites were restored from captiuitie in babilon , it was as b a dreame vnto them : nowe if that temporall deliuerance seemed a dreame , what a dreame will this spiritual deliuerance from the captiuitie of hell & death , to the libertie of the sonnes of god in grace and glorie , seeme to be ? and indeede to a naturall man it seemes foolishnes that god should become man , and that christ by death should free men from death , and by suffering the curse of the lawe , should take away the same from vs , and by his righteousnesse should iustifie vs vnto life : all which notwithstanding be points of the gospell . this also is the cause why after long teaching there is little turning , or faithfull obedience yeelded vnto the gospel : neither will it be better with men , while this euill thought abideth in them . vse . . if this bee a truth , that euery naturall man thinketh the word of god to be foolishnes , then wee must learne this lesson of the apostle , * hee that seemes to bee wise in this world , must become a foole that he may be wise , that is , he must reiect his owne naturall reason , and stoppe vp the eyes of his naturall minde , like a blinde man , and suffer himselfe wholly to bee guided by gods spirite in the thinges of god , that thereby he may bee made wise vnto saluation . secondly , we must heereby learne to make earnest praier vnto god * for the opening of our eyes , that we may bee able to vnderstand the gospell of christ , and know the right meaning of that word of saluation : for of our selues wee can neuer vnderstand it , vnlesse the lord instruct vs by his spirit : d no man commeth vnto me , ( saith christ , that is , beleeueth , except it bee giuen him of my father : but * euery one that hath heard , and learned of the father , commeth vnto mee . thus much of this second euill thought . sect. . of this thought ; i will not obey gods word . from the former ariseth an other most vile thought , in the heart of euery naturall man , as a branch of the same ; namely because the word of god is foolishnes , therefore i will not performe obedience thereunto . that this is the naturall thought of man , iob teacheth plainely ; for he bringeth in the wicked ( that is , euery sinner ) saying thus to god , f depart from vs , wee will not the knowledge of thy waies . this the wicked man saith , not with his mouth , for none is so farre past all shame , that dares thus blasphemously speake against god ; but thus hee saith in his heart , his affections speake it , when he purposed with himselfe , to cast off the yoake of god , and to liue after his owne lusts : and therefore they say further , g who is the almightie that wee should serue him ? as if one should say , it is a disgrace to mee to abase my selfe to serue god ; i will not doe it . the prophet ieremie bringeth in the lord saying thus to his people , h stand in the waies , and behold , and aske for the old way , which is the good way , and walke therein , and yee shall find rest for your soules : but in the same place the iewes answer , we will not walke in thy waies . shall wee thinke that they durst thus impudently answer the lord with open mouthes ? no surely ; but the prophet in these wordes setteth downe the purpose of their hearts who hardned the same obstinately against the word , when they were exhorted to repentance and obedience before the lord. our sauiour christ compareth himselfe to a noble man that goeth into a farre countrey ; now when he is gone , the citizens of his countrey send messengers after him to tell him , i that they will not haue him to raigne ouer them . which though it be properly to be vnderstood of the nation of the iewes , who did indeede say so to our sauiour christ , yet it may also be extended to all impenitent sinners , who say in their hearts ; christ shall not raigne over vs : for so long as a man is vncalled , he carrieth a purpose to liue in sinne , some in this sinne , and some in that , and so doing , saith in his heart , god shall not bee my god , i will not submit my selfe vnto his lawes , christ shall not raigne ouer me . this is plaine and manifest by mens behauiour , when they are reprooued for their sinnes : tell the couetous man of his auarice , the swearer of his blasphemy , & the drūkard of his drunkennes , &c. will he humble himselfe in conscience of his sinn ? nothing lesse : but his heart will swell against thee , as his furie and impatience will soone be wray ; and the reason is , because he neuer thinketh of his owne estate , how by creatiō he oweth homage vnto god , as to his creator : for his purpose is to goe on in sinne , and when he is reprooued for the same , his desire is crossed , which he can not abide , and therefore rageth ; shewing thereby manifestly , that in his heart hee saith , he will not obey gods commandements . for the examination of our hearts touching this thought : whether did we euer thinke thus with our selues ; i will not obey gods commandements ? doubtles euery man wil answer for himselfe , that he abhors this thought . and yet after iust triall it will appeare , that generally this thought is rife among vs : for though we heare the word , and receiue the sacraments the pledges of our saluation , and will be counted the mēbers of christ , yet what 's the cause that there is so little knowledge of god , and obedience to his word ? and why doe men in their callings shew forth so small loue , so little mercie , iustice , and good conscience ? the truth is , that though some haue these things in them in some measute , yet the bodie of our people is generally void of these good vertues , and fruits of the spirit : he that hath but halfe an eye may see it : for where is that religious keeping of the sabboth that should be ? where is that serious performing of worship vnto god which ought to be ? all which argue that the heart is corrupt and deceiueable , and saith indeed to god , i will not obey thy word ; lord depart from me . what man almost is there that saith with himselfe , oh miserable man , what haue i done ? the vse . by this wicked imagination we may see how hard a thing it is truly and soundly to conuert a sinner vnto god , and how easily a man may deceiue his owne soule , and beguile the world by hypocrisie : for a man by long exercise in the word may haue a great measure of knowledge , and withall good wit , and memorie , and with them vtterance ; and by a common gift of the spirit , be able●e we must● word truly , and to conceiue prayer to good purpose ; and withall haue a cankred heart towards god , poisoned with this damnable thought , i will not obey the word of god : for euery man that hath inwardly in him a purpose to liue , though but in one sinne , his heart is not vpright with god , neither be gods graces , as faith , and repentance , sound in his heart : for true repentance is a purpose , and resolution to leaue all sinne , and to please god in all things . sect. . of this thought ; it is a vaine thing to worship god. the third wicked imagination of ma●● heart concerning 〈…〉 thing to worship god. this iob sheweth to be true : bringing in the wicked man saying , a what profit shall i haue if i pray vnto god : we must not thinke that hee said thus with his mouth , but in his heart : and the prophet malachie bringeth in the iewes saying , b it is a vaine thing to serue god , and what profit is it that wee haue kept his commandement , & that we walked humbly before the lord of hostes : yea righteous dauid , a man after gods owne heart , was ouertaken with this euill thought , when he said , c certenly i haue cleansed my heart in vaine , and washed my hands in innocencie : whereby it is plaine , that this is a naturall evill thought in every man. yet here we must remember , that this evill thought comes not into the mind of man at all times , but onely at such time , when occasiō is offered , as namely when a man is called on , to the seruice of god , which vpon some occasion he is desirous to omitte ; then will his mind range about for libertie from gods seruice , and so will he bethink himselfe of the wicked mans estate who neuer serued god , and yet is in better case outwardly then the godly man is ; and herevpon hee begins to say in his heart doutbles , it is a vaine thing to serue god. for the examination of our hearts touching this thought ; after iust triall it will be found among vs , as the state of all sorts of families will declare : among the poorer sort you shall see men labour from morning to evening , and take great paines to prouide for the world , but in the meane time where is the worship and seruice of god ▪ where is prayer and thanksgiuing , morning , and euenning ? surely it is neglected , & the reason is because they thinke thus in their heart , so that i may haue prouision for the world , it is no matter whether i serue god or not . come to the rich mans house , & there you shal see them spend their time in eating , drinking , gaming , and such delightes ; but the worship of god is not regarded , for thus they thinke with themselues , if they may haue their pleasure all is well . come & reason with ordinary men , and exhort them to vse the meanes of saluation , and shew forth loue vnto religion sincerely : their answer is , they will doe as they haue done , and as their forefathers did before them ; they trust their soules are as good to god-ward as the best : and for ought they see , none are worser then those that haue so much preaching , and therfore they hope to bee saued though they doe not follow it so much : and this also cōmeth frō this euill thought . it is in vaine to serue god. marke also in those places wher the gospel is preached ; if any seeme to make more conscience of sinne , and of seruing god then others , they are made a by-word and a mocking stock , and their profession is turned to their reproach : which argues plainely that mans thought is this , it is a vaine thing to serue god. nay , take a vew of the whole world , and you shall see euery wher , men giue themselues to will-worship : no nation is so barbarous as to denie vnto god all worship ; but doe they giue vnto him that which he commanded in his word ? nothing lesse : it is either the meere invention of men , or altogether stayned therewith : this is most euident with the turke , the iew , and the papist : yea our common sort of protestants haue their will-worship : for generally they content themselues with the mumbling ouer the words of the creede , the lords prayer , and tenne commandements , perswading themselues that by the bare rehearsall of the words , they haue sufficiently serued god. now would wee know the cause hereof ; as also why men are so slack and cold in praier , so carelesse , and vnreuerent in hearing gods word ? surely it is nothing but this vile imagination bewitching our soules , that it is a vaine thing to serue god ; this quencheth the spirit , and hindreth all good motiōs that be in our hearts . sect. . of mans thought of distrust . the fourth euill thought concerning god , is , a thought of distrust , thus framed in the minde ; : god doth not regard me ; god will not helpe me ; god will not be mercifull vnto me : this thought made entrance vnto the fall of our first parents : for first eue looked vpon the fruit , & saw that it was beutifull , and then entred into her heart a thought of distrust after this manner ; it may be it is not true which god hath said to vs concerning this fruit , and it may be god regardeth vs not as we thinke he doth , in that he denieth vs this fruit ; heere vpon her will and her affections were carried to the breaking of gods commandement , and so shee sinned by disobedience , and adam also sinned . when the people of israel murmured in the wildernes a moses sinned a sin for hee was debarred entrance into the land of canaā : nowe what was moses sinne for both he & aron b prayed to the lord , and checked the people saying heare oh yee rebells , &c. and at gods commandement he brought water out of the rocke ? surely his sin was secret euen inward vnbeleefe and distrust in gods promise , for when hee smote the rocke , he might thinke thus with himselfe ; it may bee that god will not nowe giue water out of the rocke ; & this seemes the more probable because hee went beyond his cōmission in smiting thrise vpon the rock , whē god bad him onely to speake c vnto it . this euill thought takes hould of religious david also : d i sayd in mine hast i am cast out of thy sight , as though he should say , heretofore i haue found fauour with god , but nowe in mine aduersitie i am vtterly reiected : againe , e i said in my feare , all men are lyers ; that is , when feare of death tooke hould of mee , then i thought that samuell lied vnto mee , when he saide i should come to the kingdome ouer israell . the children of israell did often bewray this thought of distrust ; when they were pinched with hunger , and famine in the wildernes , they say , f can god prouid a table for vs in the wildernes ? can he giue bread and flesh for his people ? as if they should say , we thinke he cannot , nor will not : yea the apostle peter was not free from this thought , for when christ walking on the waters , commanded peter to come vnto him , hee came out boldly , and walked towards iesus , but when g hee sawe a mightie wind he began to sinke : whence came this ? surely from a thought of distrust which hee had in his heart to this effect : it may be god wil not support me in this my walking : & that this or some such thought was in his heart appeareth by christs answer to him saying , h oh thou of little faith , why diddest thou doubt ? by all which it is euident that this is a naturall thought in the minde of man which at some time troubleth the most righteous man that is . now touching this thought of distrust , two things are to bee skanned : first , the time when it taketh place in mans minde ; and secondly , the daunger of it . for the time ; this thought doth not alwaies take place in the minde of man , but onely in the time of some daunger , affliction , and temptation ; and especially in the time of sicknesse , and in the pangs of death . thus in his grieuous affliction was righteous iob troubled with this thought of distrust : for then hee complained , that i god did hate him and gnash vpon him with his teeth , and as his enemie , sharpned his eyes against him ; yea , that k hee made him as his butt , and marke to shoote at . and dauide in a greiuous trouble of minde , thus complained : l will the lord absent himselfe for euer ? and will hee shewe no more fauour ? is his mercie cleane gone for euer ? doth his promise faile for euermore ? hath god forgotten to be mercifull ? &c. whereby appeareth , that in his affliction hee was greatly troubled with this distrustfull thought ; and there is no man liuing , but when trouble and affliction comes , hee shal feele in himselfe these thoughts of distrust . indeede while peace , and ease continue , presumptuous thoughts possesse the minde ; but when the daies of peace bee gone , & troublesome times approach , then presumptuous thoughts giue place , and thoughtes of distrust , come in their roome & stead . ii. point . the daunger of these thoughtes of distrust is verie great , as the fruits thereof declare : for hence arise ; first , all horrours , and terrors of conscience , all feares , and astonishmentes of the heart ; for when the minde saith ( though falselie ) god doth not regard me , god will not saue me , then the trembling heart is full of horror and dread . secondly hence commeth desperation it selfe ; wherby men cōfidently avouch that god hath forsaken them , and cast them of , and that there is no hope of life , but present death , remaining for them : this thought troubleth the minde of the wicked , and of the repentant person also : for desperation is nothing but the strength of this thought of distrust . thirdly this weakneth the foundation of our saluation , which standeth in the certentie of gods promises , for this thought of distrust denieth credite to gods promises , and maketh them vncertaine : among all other euill thoughtes this doth most directly hinder saluatiō ; for it is flat against faith , as water is to fire : for true faith makes a man say with good cōsciēce , a christ died and shedd his blood for mee ; god the father will bee mercifull vnto me , and saue me : but this distrustfull thought causeth a man to say the clean contrarie . christ died not for me : god will not saue me : so that where this thought prevaileth true faith is not , neither can take place . vse . considering the danger of this distrustful thought is so great , we must be admonished in the feare of god to vse all good meanes , while the daies of peace doe last , that it take no place with vs in the daie of trouble , and temptation : the meanes to represse it are the preaching of the worde , and the sacraments of baptisme and the lords supper . for the first : the word of god preached is a speciall meanes ordained of god , for the true applying of gods promises , of mercie to our owne soules ; and therefore a most soueraigne remedie against this thought of distrust ; for whē the promises of mercie in christ , are offered vnto gods people in the preaching of the worde by a lawfull minister , it is as much as if christ himselfe in his owne person should speake vnto them , by vertue of gods ordinance . if god from heauen should say to any man , mercie belongeth to thee , hee would beleeue : if god say to cornelius , boleeue thou , and my mercie belongs to thee , cornelius will beleeue : if hee say to peter , beleeue thou , and my mercie belongs to thee , peter will beleeue : and if hee say so to marie magdalen shee will beleeue . loe heere , when the minister of god , out of gods worde , saith to any man , beleeue thou , and repent thou , and gods mercie belongs vnto thee ; it is as much as if the lord should call him by name particularly , and say vnto him , beleeue thou , and repent , and my mercie belongs vnto thee : yea , it is all one as if god himselfe should say , i am thy father , and thou art my childe , if thou wilt repent , and beleeue . the second meanes which is also very effectuall to cut off this thought of distrust , is baptisme . if an earthly prince giue a pardon to any man , & put the mans name in the pardon , and his owne broade seale vnto it , the man will neuer doubt of his pardon , but beleeue it . beholde , in baptisme god entreth couenant with miserable wretched man , and heerein makes promise of life vnto him ; yea hee puts the mans name in the couenant , sealing the same with his owne seale : & therefore the party baptized , must beleeue against this thought . the thirde meanes , is the lords supper rightly administred and receiued : for therin the breade and wine giuen to the hand of euery communicant by the minister , are particular pledges and tokens vnto them of speciall mercie in christ. these are the meanes which wee must vse with all good conscience in the daies of peace , that when troubles come , this thought of distrust may not preuaile against vs. and thus much of mans naturall euill thoughts against god. many other might bee added herevnto , but these beeing the principall , i omit the rest . chap. iv. of mans naturall thoughts against his neighbour . now wee come to the euill thoughtes of mans naturall heart against his neighbour . and to find them out wee must haue recourse to the second table of the morall lawe , which was penned with respect to * the corrupt estate of man , forbidding that which mans corrupt heart thinketh naturally against his neighbour : for euery commandement thereof is spirituall , forbidding not onely the wicked actions , euill wordes , and gestures , but all corrupt affections , yea all euill imaginations of man against man. these thoughts of man against his neighbour be of two sorts ; either without consent , or with consent . thoughts without consent , are the very first euill motions of the minde which a man conceiueth against his neighbour , to which the will neuer giueth consent , and these are forbidden in the . commandement , thou shalt not lust . thoughts with consent of will are such , as a man conceiuing in his minde doth withall desire , or purpose in his heart to practise : and these are forbidden in the fift , sixt , seauenth , eight , and ninth commandements ; by reason whereof they may fittely be reduced to fiue heads . they are either thoughts of dishonour , against the fift commandement ; or thoughts of murther , against the sixt ; or thoughts of aduletrie , against the seuenth ; or thoughts of theft , against the eight ; or thoughts of disgrace , against the ninth commandement . sect. . of thoughts of dishonour . first , a thought of dishonour is any thought that tendeth to the contempt and abasing of the person of our neighbour , in respect of our selues . and it is then conceiued in our mindes , when we thinke thus of all other men beside our selues : such and such a man , is farre inferiour vnto me , a base and contemptible fellow in regard of me . example hereof we haue in the pharisie , a man strict in profession , and zealous in his religion , who commeth to the temple to pray with the publican : now marke what he saith , a oh god , i thanke thee , that i am not as other men are , or as this publican . which wordes proceede from such a proud thought as this ; lord i thanke thee , all other men are farre inferiour vnto me : i doe farre surpasse the common sort : this publican is a base fellowe , and no body to me . if any shall imagine that this thought is not in euery mnn , but in some few proud persons ; i answer , it is by nature in euery person liuing without grace : and therefore s. paul giueth this commandement , that b euery man in meekenesse should esteeme others better then himselfe ; giuing vs to vnderstand , that by nature all men thinke best of themselues , and esteeme others farre worse then themselues . the vse . if this thought of dishonour be in all mens hearts , then behold what a pallace of all satanicall and damnable pride the heart of man is naturally : it is like vnto the table of adoni-bezek at which he sate in a chaire of estate , and made others , euen kings , to eate meate like dogs vnder his feete , with their thumbs cutte off : such an one is euery man by nature , hee lifteth vp himselfe , saying , i am the man , and treadeth his brother vnder his feete , as no body vnto him . and this is the cause of much strife and hurt in all humane societies : this causeth many iarres , much skorning , and great contempt among men in word and deede . now that we may reforme this thought in vs , wee must learne to say as iob did after he had beene afflicted , and came to see his sinnes : * behold , i am vile : and with abraham , d i am but dust and ashes : and with dauid , i am a worme , and no man , psalm . . . yea with paul , e we must labour to see our miserie by reason of sinne : and that will helpe to pull downe the pride of our hearts . sect. . of murthering thoughts . the second euill thought of man against his neighbour with consent , is a thought of murther , or of any thing that tendeth thereto . of this wee haue particular examples in scripture . deut. . . the lord forbiddeth the iewes to haue this murthering thought in their hearts : i will not releeue the poore , i will not doe good vnto them ; giuing vs to vnderstand , that this was the common thought of the iewes , or els he would not haue forbidden it : yea the lord doth there set out this thought by two signes ; first , an euill eye , when a man turnes his countenance from the poore , or looketh on them without compassion : secondly , vnmercifull dealing , when a man will not helpe the poore by gift , according to his abilitie . and because all actions proceede from thoughts , the heart beeing the fountaine of our deedes , hence it appeareth , that this murthering thought against the poore , is rife in this age : for where is the man that doth pitie the poore , and doth good to them according to his abilitie ? nay , the lords complaint against the iewes may be fitly applied to our times , in regard of crueltie and oppression : the spoile of the poore is in your houses : what haue ye to doe , that ye beate my people to peeces , and grinde the faces of the poore . isa. . . . the second example of a murthering thought , is cōcerning gods church , and it is this . i will doe some spite or hurt to them that worship god. for proofe hereof , read psal. . . dauid bringeth in the babilonians , edomites , &c. saying thus one to another against gods people the iewes : let vs destroy them all together ; & psal. . , let vs cut them off from beeing a people . and let the name of israell be no more in remembrance . now as this was their thought , so is it the thought of all men naturally : for that which was the disposition of babel , edom , moab , and amnon against gods church , is the disposition of all men naturally ; for looke how generall the hatred of man is , so generall is the purpose of mischiefe against those that professe religion : for all men by nature are haters of gods church , & people ; so christ saith to his disciples , f yee shall be be hated of all nations for my names sake ; yea , whosoeuer killeth you shall thinke that he doth god good seruice , and therefore this thought of doing mischiefe is as general , euen in the minde of euery man by nature . this further appeareth by the continuall persecution , that hath euer beene raised agaiust gods poore church , since the beginning of the world : it began at abell , soone after the giuing of the couenant of grace to our first parents , and hath continued to this day , & shall abide vnto the end : so that if carnall men could look into their owne hearts , they should there behold this murdering thought against gods people . this murdering thought commeth from another wicked imagination , set downe by s. peter : who bringeth in the wicked of this world , h thinking it a strange thing , that gods children doe not , as they doe , and runne not with them vnto all excesse of riot : liuing in drunkennes , fornication , and such other abhominations ; for this cause doe they cōceiue hatred , and purpose mischeife against gods people , and so will continue , till god giue them grace to repent . if any shall say this thought is not generall , for nabuched-nezer i an heathen man shewed fauour to daniell , and highly aduanced him . i answer , it is true he did so ; but that was a worke of gods speciall providence who procured him fauour , and disposed the kings heart to affect him , as he did also the heart of the chiefe k eunuch ; otherwise nabuchad-nezzer naturally did nothing but intend mischeife against gods church , as his rage against the three children did euidētly bewray , dan. . . a third example of this murthering thought i adde , which every minister of gods word may obserue by daily experience , and that is this ; when mens faults are particularly rebuked in the ministery of the word , and the quicke , as it were touched by applying the word to the cōsciēce ; then will the heart of a naturall man , thus conceiue of the minister that reprooueth sinn ; this man meaneth me , he hath some spyte , and mallice against me , that he thus reprooveth my particular faults ; when as the minister knew them not to be his personall sinnes : but it is the power of the word that ransaketh the sinfull heart : this is the fault of all carnall hearers , who will heare quietly till their faults be rebuked , but then they thinke maliciously of the preacher ; thus herod dealt with iohn baptist , he heard him gladly for a while , mark. . . but when he was rebuked for his brother phillips wife then he cast iohn in prison : luk. . . . and if conscience might bee iudge , many an hearer would be found to haue an herods heart towards gods minister . sect. . of thoughts of adulterie ; theft ; & disgrace . the third thought of man touching his neighbour , is the thought of adulterie ; which is the thought with consent to any vnchastitie . such a thought had iudah cōcerning tamar his daughter-in lawe , when a he iudged her an whore ; and desired to lie with her . and with such thoughts was ammons b heart so sore vexed that hee fell sicke for his sister tamar : this makes a man an adulterer in heart before god , though actually he commit not the fact : mat. . . the fourth is the thought of theft , which is the thought with consent of beguyling or wronging another in his goods or substāce . this is that imagining of iniquitie , and working of wickednes vpon their beds , in coueting of fields — against which c micah pronounceth a woe . and this thought also possesseth their hearts , that with the wicked israelites wish the time were come , wherein they d might make the epha small and the shekell great , that is , lessen the measure , and inhance the pryce , and falsifie the weights by deceit . the first euill thought is a thought of disgrace , which some way tendeth to the reproach , and debasing of our neighbours good name ; as when a thing is well done , to thinke & iudge it to bee ill done , or when a thing is a misse to iudge it worse then it is : thus elie thought disgracefullie of hannah deeming her to bee dronke , saying , q put away thy dronkennes , when shee prayed deuoutly from a r troubled soule to the lord ; thus eliab dauids eldest brother thought disgracefullie of dauid , when he shewed himselfe willing to encounter with golyah that reuiled the hoast of the liuing god saying ; s i know the pride and mallice of thine heart that thou art come to see the battell , when as indeede the spirit of god put that motion into his heart to take away the shame from israell , as the happie euent declared plainly . so when our sauiour christ spake most comfortably to the sicke of the palsie , saying , t be of good comfort thy sinnes are forgiuen thee ; then the cursed hearts of the wicked pharisies thought thus in themselues , u this man blasphemeth . and when the gift of the holie ghost , was sent vpon the apostles , causing them to speake strange tounges to the great admiration of men of diuers nations , then some of the malicious iewes thought they were dronke , saying scoffingly , they were full of newe wine . v and this thought of disgrace is in euery man naturally bringing forth continually the fruits of disgrace , as enuie , strife , emulations , dissentions , and debates : for loue thinketh not euill ; but naturally true loue is wanting in all men : and therfore they cannot but thinke euill of others . we see the fiue euill thoughts of mans naturall heart against his neighbour ; touching which two things are yet further to bee skanned , to wit , when these euill thoughtes doe arise in the minde ; and in whome they are . for the first : it is true , that they doe not at all times arise in mens mindes , but then onely when occasion is giuen , at which time they arise so soone as it is giuen : for mans heart is like to tinder , or drie wood , which burneth not of it selfe , but so soone as fire is put to it , then presently it kindleth . when you come to talke with a naturall man , it may be for the present , hee thinketh not to lie ; but giue him occasion to lie , and then hee soone bethinkes himselfe therof & will not spare to vtter it if it may make for his aduantage . and the like wee may say of malice , adulterie , theft , disgrace or any other sinne against our neighbour : doe but minister occasion there about to the naturall heart of man , & he thinketh of them , and without gods grace restraining , or renuing him , will bring forth the same in action . the second point . in whom are all these euill thoughts ? answ. in all men naturallie without exception , till they be renewed by gods speciall grace : yea the truth is , these thoughts doe euery where abound ; for looke what men doe practise , that first of all they thinke , for the thought is the beginning of euery action ; but in the worlde all sins against the second table , doe abound , as the practise of dishonour , of murther , adulterie , thefts , and disgraces , and therefore these euill thoughts from whence these actions come , must needes be common . vse . by this wee may see what a huge masse of corruption the naturall heart of man is , without gods special grace ; for thoughts of dishonour make a mans heart a pallace of prid like the table of adoni-bezek : also thoughts of crueltie make mans heart a slaughterhouse : thoughts of adulterie make it a most filthie stewes : thoughts of theft make it to become a denne of theeues , wherein all manner of fraud , and bad dealing is plotted & devised : and lastly thoughts of disgrace make● it a fountaine of backbyting , debate , slander , and reuiling : and therfore howsoeuer the outward life may be ordered ciuillie , yet without gods grace mans heart is most vile : and those that pleade their good nature , and good meaning , are heere confuted , for naturally the heart , thinkes all euill against his neighbour . chap. v. of mans naturall thoughts concerning himselfe . sect. . mans proud thought of his owne excellencie . the third kinde of mans naturall euill thoughtes , are such as concerne himselfe , & they are principally foure . the first may fitlie bee termed a thought of pride , wherby euerie man naturallie thinkes himselfe most excellent , and far to exceede all other men whatsoeuer : thus the prophet isay bringeth in babylō speaking in her heart , that is , thinking , a i will ascend into heauen , and exalt my throne aboue or besides the stars of god , as if shee should thinke with her selfe , i am farre more excellent then any other what soeuer , & therefore i am to bee exalted from the earth to heauen , and to bee matched with god himselfe . and the prophet zephame bringeth in ni●iue speaking thus in her heart , b i am , and there is none besides me : and so the proud pharisie in his priuate , and secret prayer to god sayeth , c i thanke thee lorde , that i am not as other men , meaning that he is more excellent : and the whore of babylō d is brought in saying of her selfe , e i sit as a queene , and am no widdowe and shall see no mourning . all which places shew this to bee the nature of man , to exalt himselfe in his owne heart , aboue all others . if any shall say , heereby no more can bee prooued but that this thought is in some proud and insolent persons ; i adde therfore , that as our first parents in the beginning , did learne that proud lessō of the divell , ye shall be as gods : so we being in their loynes when they sinned , and descending from them by ordinarie gineration , doe together with our nature receiue that corruption from them , whereby wee thinke thus proudly of our selues , that we far excell others and are as little gods on earth in respect of others . indeede the most will say for themselues , wee abhorre this proude thought , neither did wee euer finde it to bee in vs : but we must know that the lesser we discern it in our selues , the more it reigneth in our hearts ; and the more wee discerne , and bewaile it , the lesser place it taketh in vs. now touching this thought of pride , two things must bee obserued : the danger , and the highest degree of it . for the danger of this thought ; the outward affecting of strange fashions in apparell is a wonderfull pride ; but the most vile and wretched pride of all , is that spirituall pride of the heart whereby a man despiseth all other , in regarde of himselfe , and thinketh himselfe far better then any . this i manifest by sundrie reasons , as first , from the fruites of this inward pride : for hence doe slowe many damnable sinnes ; in mens liues and conuersations : as first , ambition , whereby men are not content with that estate , wherewith god hath belssed them : but doe seeke by all meanes to bee advanced to higher dignitie & estate . secondly , presumption , whereby men dare enterprise things beyond their calling , and aboue their power , taking vppon them more then they are able for . thirdly , boasting , wherby a man speaks of himselfe more then is seemely , & extolleth himselfe aboue his desert . fourthly , hipocrysie , when a man pretendeth he hath that grace , and religion which indeed he hath not , or els maketh shew of more grace then is truly in him . fiftly , obstniacie , when a man persisteth in an errour , & will not yeeld to the truth , though it be manifested vnto him . sixtly , contention , wherby men striue one against another in word or deed , without relenting . and lastly , affectation of novelties , especially in outward attyre , for when a mans cōceiues so highly of himselfe , then withall he thinkes no manner of attyre good enough to bewtifie , and adorne his body ; and so begins to deuise , and affect strange and forraigne attyre . secondly , the danger hereof appeareth hence , that where this thought of pride raigneth ( as it doth in all men naturally ) there the spirit of grace dwelleth not : mary in her song saith well , f god scattereth the imaginations of the proud , that is , of those which haue this cōceit of their owne excellencie aboue others : and s. iames ; g god resisteth the proud , and giueth grace to the humble : yea , thus saith he h that is high and excellent : he that inhabiteth eternitie , whose name is the holy one : i dwell in the high & holy place , with him also that is of a contrite and humble spirit , to reuiue the spirit of the humble : but he that lifteth vp himselfe his minde is not vpright in him , habak . , . thirdly , such is the danger of this sinne , that when all other sinnes die in a man , this thought of pride dyeth not : nay , when other sinnes are mortified , and gods graces come in stead thereof , yet this will then reuiue , and make the graces of god , matter whereon to worke : as when an ignorant person attaines to some knowledge ; this pride will take occasion from that gift of god to puffe vp the heart ; yea when a man in true humilitie of heart shall renounce the actions of pride , yet thē wil pride be working , for this is a fruit of pride to thinke well of our selues , because we are not proud , ii. point . the highest degree of this pride is , when a man thinketh himselfe to bee equall with god. this is a most notorious , nay an abhominable height of pride ; and yet the truth is , some men haue come herevnto . thus the king of babel thought of himselfe , when he said in his heart , k i will ascend aboue the height of the clowdes and will be like the most high . it may seeme strange that men should thinke thus of themselues ; but we must know , that men may doe it two waies ; first , when they thinke they haue power of themselues , whereby they are able to match or counteruaile the power of god : so thought nabuchad-nezar whē he said , l who is that god , that can deliuer you out of my hand ? such a thought had proud pharao in his heart , when he said to moses & aaron , m who is the lord that i should heare his voice , & let israel goe ? secondly , when they take to themselues the honour of god , and thinke it to be due to them : thus did herod n when by silence he approued the blasphemous voice of the people , who cried vnto him , the voice of god , and not of man. and thus antichrist sitting in the temple of god , o exalts himselfe aboue all that is called god , or worshipped : now that man of sinne is the pope of rome ; for howsoeuer in word he humble himselfe , & call himselfe the seruant of seruants ; yet indeede through the pride of his heart , he sitteth as god , taking vnto himself that honour which is proper to god : for he claimeth power to prescribe new rules of gods worship , to forgiue sinnes , to make lawes to bind the conscience properly , yea to open , and shut heauen , and to dispose at his pleasure of earthly kingdomes ; he taketh vpon him to dispence with the morall lawe , and with apostolicall constitutions : all which belong to god alone , and none dare claime them to belong vnto him , but he that matcheth himselfe with god ; and this is the highest decree of pride . the vse . by this euery man may see what he is of himselfe , what a cursed and proud nature he carrieth about with him : for euery man naturally when occasion is offered thinks highly of himselfe , and basely of others in regard of himselfe . let vs therefore take notice of this satanicall pride that is in our nature , and striue against it , for who would not be ashamed to say with the proud pharasie , i thanke thee lord , i am not as other men , &c. or with the arrogant iewes , stand apart , touch me not , i am holier then thou , isay. . . sect. . mans thought of his owne righteousnes . the second euill thought concerning a mans selfe is this , i am sufficiently righteous , and i need no repentance . that this is the thought of euerie man naturally appeareth by the lords commandement to the people of israell , forbidding them to say in their hearts , when they were placed in the promised land , a that for their owne righteousnes the lord brought them in to possesse it . wherby he giueth vs to vnderstand two things : first , that as the iewes did there , so euerie man thinks himself to be righteous . and secondly he thinks that god doth giue his blessings vnto him for his owne righteousnes : for the lord vseth not to forbidde such a thought as men naturally haue not in them : so in like manner when ieremie rebuked the people for their sinnes , they said , b they were innocent and guiltles , they had not sinned : and the church of laodicea saith thus of her selfe , c i am rich and neede nothing ; that is , i abound in spirituall graces . this is the thought of the proud d pharisie , who trusts in himselfe that he is iust , and therfore braggeth vnto god , that he is not such and such , but he doth this , and that , he fasteth , he giueth almes , paieth tithes , &c. and in plaine tearmes his heart saith this , i am righteous , i neede no repentance : for of such christ spake when he said , e he came not to call the righteous but sinners to repentance . and againe , i say vnto you , f that ioy shall be in heauen for one sinner that conuerteth , more then for ninetie and nine iust men which need none amendment of life : where we must obserue that christ meaneth not , that there are in deede some so righteous , that they neede no amendment ; but he speaketh according to the opinion , which some haue of themselues , to witte , that they are righteous , and neede no repentance : by all which it is more then manifest that this is a naturall thought of a man concerning himselfe . this euill thought raigneth in our age and time as all the former doe : for come to an ignorant man that hath not beene instructed in religion , reason with him touching his estate , and aske him whether he can keepe the law of god or not ; he will answer , he can ; he loueth the lord his god with all his heart , and his neighbour as himselfe : aske him how hee lookes to be saued ; his answer is by his owne righteousnes , and for his owne goodnesse . if due examination were made , this would be found to be the thought of many that liue in the church among vs ; and there is none by nature free from this thought . hereby then we may see that the thoughts of euery man , be he what he will , are plaine papistry , for poperie is naturall : one chiefe pillar and ground thereof is iustification , and saluation by workes ; which opinion euery man brings with him from his mothers wombe : and so it is in the point of merit , men naturally thinke they receiue the good things which they haue from god , for their own righteousnes . secondly , hence it appeareth that it is a matter of great difficultie , to bring a man throughly to renounce his owne righteousnes and soundly , and heartily to imbrace true religion , and the righteousnes of christ by faith . this is no lesse then the change of nature ; and yet this must euery man doe , that will be saued , he must be come nothing in himselfe , that he may be all in christ iesus ; which is as impossible to nature , as to change water into fire , and therfore men had need to beware how they put off the time , & neglect the meanes in which god shewes his power in working this change in the hearts of his elect . thirdly , hence we see the euident cause of that preposterous course of the world , which most men take in spending their witte , and strength , some for riches , others for honours and pleasures , and in the meane while they can spare no time for religion , to seeke gods fauour in christ , and the graces of the spirit : it may bee they will afford a good worde vnto religion , but yet they regarde it not in respect of other things . and this is the behauiour not of some few , but of all sorts , and degrees of men naturally . now the cause heereof is this cursed euill thought , whereby men perswade themselues , they be righteous , and need no repentance , and till this thought be rooted out of mans heart , he will neuer value the word and religion of god according to the worth thereof , so as with the good marchant he wil part with al that he hath , rather then he wiil be frustrate of this pearle . math. . , . indeede men vse to pleade thus for themselues ; wee confesse our selues to be sinners , and therefore wee cannot thinke such a wicked thought , that we need no repentance ; but we must knowe , that both these may well stand together , in the wicked heart of man ; he may confesse himselfe to bee a sinner , and yet thinke that hee is righteous : for is not this ▪ the cōmon practise to make great sins , little sins & little sins , no sins ? doe not men cloath vice in vertues robe , and turne out vertue in the rotten ragges of vice ? is not drunkennes counted good fellowship , & kinde neighbourhood ? is not swearing made the token of a braue minde , and pride counted decencie ; and fornication , but a tricke of youth ; and couetousnes esteemed good thrift , and carefulnes ? on the other side , is not the more sincere profession of religion termed precysenes , puritanisme , hypocrisie , and such like ? doth not hee that refrayneth the common sinnes of the time , make himselfe a pray to the mouthes of the vngodly ? nowe where these things are , though the mouth say , i am a sinner ; yet the heart thinketh i am righteous , and so it is apparant this thought is common among vs. sect. . mans thought of securitie in the day of peace . the third euill thought concerning a mans selfe is , a thought of securitie ; in the time of peace and prosperitie , men say thus in their hearts , i am free from all gods iudgements , i am in no danger of hell , death , or damnation , but sure enough of saluation . it may bee thought , that none is so bewitched of the deuill , as to haue this conceit of himselfe , but the scripture is most plaine in the proofe hereof : psal. . . the wicked man , ( such as is euery man by nature , as wee shewed before ) saith in his heart , i shall neuer be mooued nor bee in danger . and the prophet isaiah brings in wicked men saying , a we haue made a couenant with death , and with hell wee are at agreement : which must not be vnderstood as done indeed ( for death , and hell will make league with none ) but onely in mens wicked imagination , perswading themselues , that they bee in no danger of hell , or of the graue : for so much the next wordes import , that , though a scourge runne ouer & passe thorough , yet it shall not come at vs : yea righteous dauid was ouertaken heerewith , for in his prosperitie he said in his heart , b i shall neuer bee mooued ; much more then is it the thought of euerie naturall man , to say with the rich foole vpō the increase of outward blessings , c soule , soule , take thine ease , thou hast enough , nothing can hurt thee . the vse : by this wee may come to the knowledge of a thing which falleth out in all ages worth our diligent obseruation . it hath pleased god from time , to time to send his prophets and ministers to call his people to repentance : thus did isay , ieremy , ioell , amos , & the rest ; yea the lorde himselfe ( as d zephanie saith ) riseth euery morning , and bringeth his iudgementes to light , which should turne men from their sinnes , hee faileth not , and yet the wicked will not learne to be ashamed . to come to our owne times : it hath pleased god to stirre vp many worthie ministers vnto vs , who spende their time , and strength , in labouring to bring men to repentance , and saluation ; but yet who is he almost that turneth from his sinnes ? yea the lord himselfe , as in former times , so nowe doth preach from heauen by his iudgements , as famine , plague , &c : and yet by lamentable experience , wee see that the bodie of our people remaine secure , they are e setled on their lees , and f frozen in their dregges : no man stirreth vp himselfe to say , g what haue i done ? now the cause heereof is nothing els , but this cursed thought of securitie , whereby a man saith thus in his heart , i am free from gods iudgements . read matth. ● . . as it was in the daies of noah ( saith our sauiour christ ) so shall it bee in the daies of the comming of the sonne of man : they did eate , drinke , marrie wiues , and giue in marriage , and knewe nothing till noah entred into the arke , and the floode came and tooke them all away . quest. howe could it be , that they should knowe nothing seeing noah had preached vnto them of the floode an hundred and twentie yeares before ? ans. surely it was as if they had knowne nothing , for they would not beleeue him , it would not sinke into their heads , much lesse settle in their hearts , that god would destroy all the worlde by waters : and so may it bee saide of these times ; wee knowe nothing ; though wee be called to repentance by the ministerie of the worde , yet we will not repent ; and though wee heare of gods iudgements , we thinke our selues free from them , and will not beleeue till the beesome of his wrath sweepe vs all away , as the flood did the old world . wherefore to redresse among vs this damnable thought of securitie , let vs consider our grieuous sinnes in particular , and set before our eyes the curse of god , both temporall iudgements , and eternall death , due vnto vs for the same . it is the applying of gods heauie wrath that must make vs shake off this secure thought , which the rather we must do , though it be grieuous to the flesh , and as a pange vnto death in a naturall man , because till this thought bee remooued , the sauing graces of gods spirite will not take rooting in our hearts . sect. . mans faint thoughts in time of distresse . the fourth and last euill thought of mans heart touching himselfe is this ; in time of miserie hee saith , his crosses are greater and worser then indeede they are . so iobe complaineth in his affliction , that h his griefe & miserie was heauier then the sand of the sea shoare . and the church in great affliction calls thus to passengers , i behold , and see if there be any sorrowe like vnto my sorrowe which is done vnto mee . and that it is the thought of euery mans heart naturally , appeareth by experience : for let a man bee in distresse outwardly , or else touched in cōscience for his sinnes , when you shall labour to minister comfort vnto him according to gods worde ; hee will answer , that neuer any was in like ●ase to him , so grieuously tormented & afflicted as he is . and indeede it is the propertie of mans naturall heart , to esteeme * little crosses to be exceeding great , yea oftentimes to deeme that to bee a crosse which is none at all : the reason is , the want of iudgement rightly to discerne the state of their affliction , and the want of strength to support it as it is : for if thou be faint in the day of aduersitte thy strength is small . for the remedie of this euill thought , k first wee must seeke to rectifie the imagination , by bringing the minde to a right con●eit of the affliction : this is a special course to be obserued in dealing with thē that bee oppressed with any distresse : for a strong conceit of a mans owne miserie doth many times more hurt , then the miserie it selfe : therefore be sure the iudgement be well informed , and then the cure is halfe wrought , and the crosse halfe remooued . this done , the partie afflicted may well consider the desert of sinne , in the endlesse torments of the damned , which the lord preuenteth in his children by temporall chastisements in this life : l for when we are iudged wee are chastened of the lorde , that wee might not be condemned with the world : and so labouring to bee humbled for sinne , and to lay hold on gods mercy in christ , through whom all things , euen afflictions , worke together for the best , no doubt he will bee able to say , m i will beare the wrath of the lorde , because i haue sinned against him and n why art thou cast downe oh my soule , why art thou so disquieted within me ? wayte on god ; for i will yet giue him thankes ; he is my present helper and my god. thus much of mans euill thoughts concerning himselfe . chap. vi. of the want of good thoughts in euery man naturally sect. i. good thoughts about temporall things be much wanting . hauing spoken of mans naturall euill thoughts concerning god , his neighbour , and himselfe : we come to the second point to be observed in the text ; to wit , that there is a want of good thoughts and consideration in euery ●●an naturally : for the lord here faith , his thoughts are evill from his youth . ; and chap. . . they are onely euill euery day : now looke where euill is onely and continually , there good must needes be wāting altogether . this want must be considered either in respect of temporall , or of spirituall things . by temporall things i meane such worldly affaires and actions as concerne mans naturall life ; wherein though good consideration be not taken quite away , yet wee must know that the same is corrupt , and very weake and imperfect , even as reason is ; and there is much want in euery man in this behalfe . * there is one alone ( saith , salomon ) and there is not a second : which hath neither sonne nor brother , yet there is none end of his travell , neither can his eye bee satisfied with riches ; neither doth hee thinke for whom doe i travell — ? heere behold a notable example of this want of good consideration about earthly things ; that a man should spend both his wit & strength in heaping vp riches , and knowes not to whom he shall leaue them . but we need not be inquisitiue for examples : for we may daily obserue in our selues and others apparent want of good consideration in these worldly affaries : which must not seeme strange vnto vs , seeing that reason it selfe , the ground of cōsideration is greatly blemished , through the corruption of nature , about these earthly things . sect. . good thoughts in matters spirituall be altogether wanting . in things spirituall which concerne the kingdome of god , there is in our nature an absolute want of good consideration , herein of our selues we haue no good thoughts : we are not of our selues ( saith b paul. ) sufficient to thinke any thing , that is , any good thing , as of our selues : the whole bodie of the gospell is therefore called a mystery , because the things therein contained and revealed are such as , c neuer came into mans heart to thinke . this want we may obserue especially in foure things : . in respect of gods presence and prouidence : . of gods iudgements : . of our owne sinnes : , of our dutie to god. first . man by nature doth not thinke of , or consider gods presence and prouidence to behold and to remember all his waies in thought , word , and deed : hereof the lord complaines against ephraim and samaria , saying ; they haue dealt falsely — and they consider not in their hearts that i remember all their wickednes : and the same is the state of euery naturall man beeing left to himselfe ; for all by nature are equally corrupt with originall sinne , and so are destitute of this good thought : which yet may appeare the more plaine by this , that naturally mans heart is possessed of the cleane contrary , to wit , god shall not see , god will not regard , as hath beene shewed before . and indeed it is a worke of grace to haue the heart rightly affected with this thought , god beholds all my waies , he considers and remembers euery thing i doe ; flesh and blood can not attaine vnto it . secondly , a man by nature doth not consider or thinke of the iudgements of god , temporall and eternall due vnto sinne : this thought was wanting in the men of the old world , though noah preached vnto them an hundred and twentie yeares of the gecerall deluge , yet the consideration of it tooke no place in their hearts ; and therefore it is said , d they knew nothing till the flood came and tooke them all away : from the want of this thought it came to passe , that e lotts sonnes — in lawe , thought their father had but mocked , when he told them that god would destroy sodom . hence it was that the f rich foole blessed himselfe in his heart , saying , soule , soule , take thine ease , & neuer bethought himselfe of any danger till it was said vnto him , o foole , this night will they fetch away thy soule . and shall wee thinke this thought is now wanting at this day , seeing christ hath said , g as it was in the daies of noe , so shall it bee at the comming of the sonne of man ? thirdly , a man naturally doth neuer bethinke himselfe , of his owne sinnes ; he hath no purpose of heart seriously to examine his life past , or to repent of such sinnes as he findeth in him : this appeareth by the lords own complaint against the iewes , who were so farre from turning frō their sins , that not one would say in his heart , h what haue i done ? nay , when they had cōmitted most sottish idolatrie , i in making an idoll god of one part of a tree , with the other part thereof they had rosted their meate and warmed themselues , yet they considered not this in their hearts , neither had they knowledge or vnderstanding to say , i haue burnt halfe of it in the fire , i haue baked bread vpon the coales thereof ; i haue roasted flesh , and eaten it ; and shall i make the residue thereof an abhomination ? fourthly , a naturall man doth not consider what duty & seruice he owes vnto god : his mind is wholly bent to his owne waies , but the k lords talēt lies hid in the ground wrapt vp in a napkin : hereof the lord complaines against the iewes , l that they sayd not in their hearts let vs feare the lord our god : hence it was that the , m foolish virgins did content themselues with the blasing lamp of an outward profession , and neuer be-thought themselues of that oyle of grace , which god required in all those , that would enter with christ into his bride-chamber , till it was too late : and the sleight seruing of god at this day , declares the generall want of this cōsideration . sect. . the fruit of this want of good thoughts . heere further wee must know that this want of good consideration is a grieuous evill and a mother sinne , from whence as from a fountaine , streames of corruptions and transgressions both of heart and life doe issue forth ; first , hereby we are disabled from yelding vnto god that obedience of heart which his law requireth ; for how can we loue the lord with all our thought and mind ; & our neighbour as our selues , as god n commandeth , when as naturally our hearts are void of all good thoughts towards god , and towards our neighbours ? againe , whence comes sinning with an high hand , when men sinne , and will sinne ? whence comes it that men blesse themselus in their sinnes , and flatter themselues in their owne eies , while they goe on in sinne , but from want of consideration of gods presence , and of gods iudgements ? this abraham knew well , and therfore saide of the people of gerar , because o they wanted the feare of god , that is , all consideration of gods presence , and of gods iudgements , therefore they would kill him for his wiues sake . whence also comes that sensualitie , whereby men addict them-selues wholly to the profits , pleasures , and honours of this world , neuer minding heauen or hell , but from want of consideration of their dutie to god ? if men did vse to call themselues to accompt for their sinnes , or did set before their eyes the iudgements of god due vnto them , it could not be that there shoud be such want of contrition towards god , or of compassion towards their brethren , as euery where abounds . and the like might be said of many other capitall sinnes , all which proceede from the want of good consideration . where , by the way , we may obserue , that our common people doe farre deceiue themselues in this perswasion of themselues , that by nature they haue good hearts , and good meaning : if you charge them with the sinnes of their liues , they will straightway plead their good intention , and say , though they sometime faile in action , yet they meane well alwaies . but the truth is , naturally well meaning , and good consideration , spirituall thinges is altogether wanting . and therfore while men doe soothe vp themselues in their good meaning , they deceiue their owne hearts through ignorance of their naturall estate : and they must knowe , that they can neuer come vnto christ that they might haue life , till they be quite gone out of themselues in regard of such conceits . chap. vii . the vse of the former . doctrine . sect. . that the scripture is the word of god. hauing seene what euill thoughts be in euery man naturally , & what good thoughts be wanting in him : it followeth now to make some vse of this doctrine concerning mans naturall imaginations . the first vse shall be against all atheists , who thinke the scripture to be meere policie , deuised by man to keepe men in awe . but we are to know , that the holy scripture is no deuise of man , but the very word of the euerliuing god ; which i thus demonstrate out of the former doctrine : the scripture saith in generall , that all the imaginations of euery naturall man are euill and that continually . nowe it doth not onely affirme this in generall , but declares it also in particular ; for elsewhere it sheweth what those particular euill thoughts be , which the naturall minde of man frameth concerning god , his neighbour , and himselfe . againe , the same scripture saith in generall , that good thoughts and considerations , are naturally wanting in euery man ; and elsewhere it declareth in particular what those good thoughts be which enter not into the mind of a natural man : both these haue bin plainly shewed out of the word of god. nowe herevpon it doth necessarily follow that the scripture is the word of god : for let the cunning atheist shew whence it is that the scripture doth declare mans thoughts ; hee cannot say , of man ; for no man knoweth the thoughts of another ; nay he cannot finde out his owne thoughts : neither can hee ascribe it to any angell good or bad ; for the minde of man is hid from them ; they knowe not mans thoughts . it remaineth therefore , that as god alone is the searcher of the hearts , so that scripture which declareth vnto man what bee his thoughts , is the onely word of the same god ; indeed god vsed man for his instrument , in the penning and deliuerie of the scripture , but hee himselfe by his spirite is the sole author thereof . sect. . that man hath no free will to good by nature . the second vse shall bee against the papists , who ascribe to mans will a naturall power to that which is truly good , as by it selfe to co-worke with gods grace in the first act of mans conuersion . but the charge of euill heere layd vpon the frame of mans naturall heart by god himselfe , doth teach vs otherwise : for looke howe farre the frame of the minde , which is the principall part of the soule , is corrupt for thoughts and imaginations , so farre is the will , the inferiour part of the soule corrupt in willing . but the minde is naturally so corrupt that it can not thinke a good thought , and therefore answerably the will by nature is so corrupt , that it can not will that which is truly good . if it be said , that man hath libertie of will in humane actions and in ciuill duties : answ. he hath , but yet such actions proceeding from a corrupt fountaine , are sinnes in euery naturall man , howsoeuer for the matter of the works they may be called good , beeing such as god himselfe ordained . sect. . of the timely preuenting and suppressing of wicked imaginations the third vse shall be for admonition vnto them , to whome is committed the education of youth , as parents masters , tutors , &c. that seeing the imaginations of mans heart are euill from his youth , therefore they must all ioyne hand in hand betime to stop vp , or at least to lessen this corrupt fountaine . parents must sow the seedes of grace into the minds of their young children , that if it were possible , euen at their mothers breasts they might be nourished in the faith . thus dealt lois and eunice with their young timothie : for paul saith ; e he learned the holy scriptures * of an infant . then as their children grow in descretion and vse of reason , they must be f nurtered in religion , and haue the grounds thereof by often repetition driuen into their hearts : for this is the best meanes to free their minds , though not altogether from naturall imaginations , yet from the force and poison thereof : for g follie is bound to the heart of a childe , but the rodde of teaching , that is , instruction with correction , will driue it away from him : yea , when as the h child set at libertie makes his mother ashamed . yet will i the sonne that is well instructed , giue his father rest , & yeild delight vnto his soule . further , where parents leaue , there maisters and tutours must take hold , building vp that good foundation which is layde to their hand , that by them also the streame of mans naturall imaginations may bee stopped : yea , though parents should neglect this dutie towards their owne children , as too many doe at this day , yet each godly master , if hee desire to haue gods church in his house , must in struct his familie , as f abrahā did ; and labour for circumcision of heart both to his children & seruants , euen as g abraham did circumcise not onely those that were borne in his familie , but also those that were bought for money . both parents and maisters are carefull to preuent diseases , & to breake off sicknes at the beginning in their children and seruants , which by continuance might bring bodily death , oh then howe carefull ought they to bee , to stop betime the course of naturall imagination in them , which without the speciall grace of god , will bring eternall condemnation both to soule and bodie ? and the rather must this course be taken in youth , and that betime , because custome , whether in good or euill , is a second nature : for h teach a child in the trade of his way , and when he is old he will not depart from it : but , i can the blacke-moore change his skinne , or the leopard her spots ? then may he also doe good that is accustomed to doe euill : herein the vices of the minde , are like the diseases of the body ; by longer continuance they grow more incurable . yea , all that studie and read the scriptures , either for their owne priuate , or for the publike good , must seeke by prayer to god for the sanctification of their mindes from this euill corruption ▪ least beeing left vnto themselues they become vaine in their imaginations . david a man according to gods owne heart , praied at least ten times in one k psalme for the teaching of god in the vnderstanding of his lawe : oh then what great cause haue we so to doe , whose l mindes are naturally set in euill workes ; beeing blinde in the things of god , not m able to perceiue them : but on the contrary , wholly prone to inuent and to embrace that which is euill . sect , . of repentance for euill thoughts the fourth & last vse shall be for practise to euery child of god : for if the imaginations of mans heart be euill from his youth , then there must be repentance for secret thoughts which neuer come into action ; yea , though we neuer giue consent of will thereto . when ioell proclaimed a fast , and called the people to humiliation , hee biddes them n rent their he arts , & not their garments : and peter said to simon magus , o repent of this thy wickednes , and pray god that if it be possible , the thought of thy heart may bee forgiuen thee : both which places doe plainly shewe , that true repentance is not outward in change of speach or attire , but inward in the change of the thoughts of the minde , and affections of the heart . and hence it is that paule prayeth for the thessalonians , p that they may be sanctified throughout , in soule , in bodie , and spirit , that is , in the minde , where is the framing of the thoughts . nowe if sanctification bee required in the minde , then must there be repentance of the sinnes that are therein . this dutie the lord himselfe vouchsafeth to teach , and therefore we must make conscience to learne and practise it , if we would be truly turned to the lord. and to mooue vs hereunto , consider the reasons following . first , the curse of god , euen the pangs and torments of the damned , both in this life and after death , are due to the person of man for his wicked thoughts : for cursed is euery one ( saith q moses ) that continueth not in all things that are written in the law to doe thē : so that hee which breaketh the law but once , and that in thought only , is accursed , because he hath not done all things that are written therein . now wicked thoughts are a breach of the law : for salomon saith , r doe not they erre that imagine euill ? and againe , the thoughts of the wicked are an abhomination to the lord : yea , the want of good thoughts is a breach of the law : for christ s saith , thou shalt loue the lord thy god with all thy thought : and therfore wicked thoughts must needes deserue this curse . the fall of the deuills was most fearefull and irrecouerable , & ( though it be not certen , yet ) most diuines agree in this , that their sinne was first in thought ; and therefore wicked thoughts are deadly euills . also to shew the wickednes of euill thoughts , god hath set this brand vpon them since the fall of adam , that by them not onely mans body , but also his minde and memorie , are far sooner confounded then by outward accidents ; this was not so by creation , and therefore it is the heauie curse of god vpon them . secondly , these wicked thoughts be the roote and beginning of all ●uill in gesture , word , and deede ; there cannot be an action before there be a thought : for this is the order whereby our actions are produced : first the minde thinketh ; then that thought delighteth the affection , and from that commeth consent of will ; after consent of will , commeth execution of the action , after executiou commeth trade and custome by often practise : and vpon custome ( if the worke be euill ) commeth the curse , which is eternall death . how great a cause therefore haue we to repent vs of the wicked imaginations of our hearts ? the old world indeede was drowned for their actuall abhominations , but no doubt , the lord had great respect in that iudgement to their wicked thoughts , which were the roote of all : and therfore he mentioneth them as a cause of the flood . gen. . . in this repentance , three things are required ; first , a due examination of our heartr concerning these imaginations ; which we may take by the knowledge of those points before handled , of mans naturall thoughts concerning god , his neighbour , & himselfe : and to further vs herein we must remember that all the euill thoughts before mentioned be in vs naturally , so as if we be left to our selues , when occasion is offered , we will conceiue them in our mindes ; as that there is no god ; that the word of god is foolishnes , &c. againe we must heare gods word preached attentiuely , & apply , not onely our outward senses , but our mindes also thereto , that so it may enter into our hearts ; for the word of god , working in the heart will discouer vnto a man what be his thoughts : this word ( saith the holy a ghost ) is mightie inoperation , and sharper then any two edged sword , it entreth through euen to the deuiding a sunder of the soule and the spirits , the ioynts and the marrow , & is a discerner of the thoughts and intents of the heart : at the preaching of this word the secrets of the heart of an infidell are discouered ; if all prophecie ( saith b paul ) and there come in an infidell , or one vnlearned , he is rebuked of all men , and iudged of all , and so are the secrets of his heart made manifest , whereupon he falleth downe , and worshippeth god , saying plainly , god is in the prophets indeede . secondly , after examination , wee must pray for the pardon of our euill thoughts ; a plaine commandement of this duty , peter giues to symon magus c pray to god saith he that the thought of thine heart may be forgiuen thee : and vndoubtedly he that hath not grace to pray for the pardon of his evill thoughts , hath not true repentance in his heart . thirdly , we must seeke to reforme our minde of euill thoughts ; this is a further matter then reformation of life : and it is expressely commanded by the holy ghost . d be ye renued in the spirit of your minds , that is , in the most inward and secret part of your soules , euen where the thoughts and imaginations are framed and cōceiued : this duty must be remembred ; for christian religion consisteth not in outward shewes and behauiour , ( though thereby we may giue comfortable testimony of gods inward graces ) but it standes principally in the mind , and in the heart , which must therefore be reformed with the powers and faculties thereof . chap. viii . rules for the reformation of our euill thoughts . sect. . our thoughts must be brought into obedience to god. for the reformation of our thoughts , sundrie rules must be obserued : first , that we bring all our thoughts into the obedience of god. euery man will grant that words and actions , must be in subiection ; but i say further , euery thought in the mind must be conceiued in obedience to god , and no otherwaies : salomon c saith , establish thy thoughts by counsell , which may admit this meaning , that a man must not conceiue a thought in his minde , vnlesse he haue counsell and warrant from the word of god so to thinke : and s. paul. saith . f the weapons of our warrefare ( speaking of the preaching of the gospell ) are not carnall but mightie through god to throw downe holds , casting downe the imaginations , and every thing that is exalted against the knowledge of god , and bringing into captivitie euery thought to the obedience of christ ; giuing vs to vnderstand , that those who submit themselues to the ministrie of the word must be of this mind not onely to be conformable therevnto in word and action , but in every thought of their minde , euen those must bowe the knee to christ : howsoeuer with men we say thought is free , yet with god it is not so ▪ and indeed he which hath effectually receiued the grace of christ , will endeauour to yeild obedience as well in thought , as in word and action : whatsoeuer things are true ( saith g paul ) whatsoeuer things are honest , whatsoeuer things are iust , pure , and pertaine to loue ; whatsoeuer things are of good report , if there be any vertue , if there be any praise , ( he saith not onely doe h these things , but ) thinke on these things , where the commandement is plaine , that a mans thoughts must be holy , pure , iust , and of such things as are praiseworthy and of good report , that so they may be conceiued in obedience to god. sect. . of the guarding of our hearts . the second rule for the reformation of our thoughts , is giuen by salomon i keepe , or countergard thy heart aboue all watch and ward , that is guard and keepe thy heart more thē any thing that is watched or guarded , whether citie , house , treasure or such like ; and the reason adioyned sheweth the necessities of the rule ; for out of it come the issues of life . in the right guarding of the heart , three duties must be performed : first we must couenant with our outward senses , resoluing fully with our selues by gods grace , that none of them shal be the instruments , the beginning or occasion of any sinne in heart , or life . this couenant k iob made with his eies , not to looke vpon a maid , to lust after her : and david l prayed the lord to direct and keepe his eies from beholding vanitie : now looke how these holy men dealt with their eyes , so must wee proportionably deale for all the outward senses of our body ; bynding them all , after their example , from being the meanes of prouocation to any sinne : this dutie is most necessarie , for the outward senses be the doores & windowes of the soule , and vnlesse good care be had thereto , the deuill will enter in by them and fill the soule with all corruption . secondly , we must obserue our euill thoughts , and at their first arysing , stop and restraine them , not suffering them to take any place in our hearts : this is a speciall meanes to preserue and guard the heart ; for frō the thoughts proceede all bad desires , corrupt affections , euill words & actions : the minde must first conceiue before the will can desire , or the affections bee delighted , or the members of the bodie practise any thing , so that whatsoeuer is of a loose life , and bad behauiour , it commeth from the prophanesse of his heart in evill thoughts : neither can it bee hoped that any man should reforme his life that will not guard his heart , and keepe his mind from wicked imaginations : the deuill cannot worke his will vpon mans affections , or preuaile ouer mans will but by thoughts , & therefore it is necessarie , that the first motions of euill in the minde bee restrayned at the beginning . thirdly , wee must with all care cherish and maintaine every good motion of gods spirit that is caused in vs by the ministerie of the word , or by the aduise of gods children : for these are the sparkes and flames of grace , which paul meaneth when he saith , m quench not the spirit . sect. . of the eleuation of the heart to god. thirdly , for the reformation of our thoughts wee must often vse eleuation of minde and heart to heauen , where christ sitteth at the right hand of his father . thus did dauid vnto thee , a oh lord , doe i lift vp my soule : and paule , saying of himselfe & other christians , b that they had their conversation in heauen , signifieth thus much , that not onely their studies and meditations , but also their dealings in the worlde were heauenly . s. iames c bids vs , drawe neere to god , nowe which way should a poore wretch here below , drawe neere to god , but by lifting vp his heart to the throne of grace in heauen , that so god in mercie may drawe neere vnto him by grace ? the lord hath instituted in his church the vse of his last supper , wherein the giuing and receiuing of bread and wine doth represent and seale vp vnto vs our communion and participation of the bodie and blood of christ giuen for our redemption : now the principall action on our behalfe therein required , is this eleuation of the heart vnto god , as well for the contemplation of gods infinite mercie in christ , & of christs endlesse loue to vs , as for the application of his merits to our owne soules by the hand of faith , as also for the spirituall resignation of ourselues in soules and bodies , by way of thankfulnes , to him that hath redeemed vs. further touching this eleuation wee must remember , that it ought to be our continuall and ordinarie action vnto god : for as it is with him that keepes a clocke , vnlesse hee doe euery day winde vp the weights , which are alwaies going downeward , the clocke will stand ; so it fareth with vs ; our hearts are euer drawing towards the earth , and the thinges heere below , by reason of that bodie of sinne d which hangeth on so fast , and presseth downe ; and therefore wee must endeauour by gods grace continually to lift them vp to heauen : the apostle bids vs , e pray continually , not that wee should doe nothing else but pray , but his meaning is , that wee should euery day , and euery part of the day so oft as iust occasion is offered , lift vp our hearts vnto god. but of all other , there be three especiall times wherein wee must vse this heauenly elevation : first in the morning , by prayer , thankesgiuing , or both , before the cogitations of any earthly affaires come into our mindes , that so we may giue vnto god the first fruits of our thoughts euery day . secondly , in the euening before wee lay downe our bodies to rest , for who knoweth when hee layeth himselfe downe to sleepe whether euer hee shall rise againe aliue ? thirdly , at any other time of the day , wherein wee receiue any blessing from god temporall , or spirituall , or doe feele our selues to stand in neede of any of his gifts , or graces ; for seeing euery good gift comes from him , is it not reason we should giue this glorie to his name ; to lift vppe our hearts to his throne of grace , whensoeuer wee receiue or expect the same from his bountifull hand ? sect. . of the assurance of our particular reconciliation with god. fourthly , for the reformation of our thoughts , we must labour to be assured in our hearts by gods spirite , of our particular reconciliatiō with god in christ. this is that knowledge of the loue of god which passeth knowledge , for which paule , f bowed his knees vnto the father of our lord iesus christ , in the behalfe of the ephesians : in regarde hereof paul g estemed al things losse , yea to bee drosse and donge . nowe when this assurance is settled in our hearts , it will purifie not onely the will and affections , but also the first motions and thoughts of our mindes : hee that hath in himselfe this hope ( saith , h s. iohn purifieth himselfe as god is pure . for when a man shall bee truly perswaded in his heart , that of a vile sinner , euen the child of wrath , he is made the child of god , and a vessell of honour acceptable to god , enioying his loue , and fauour in christ , then will hee reason thus with himselfe , hath god of his endlesse mercie vouchsafed to receiue mee into his grace and fauour , that otherwaies should haue beene a fyrebrand of hell for euermore : oh then , howe should i suffer my minde , my will , and affections , to bee any longer the instruments of sin , whereby i shall displease so gratious a god , and cast my selfe out of his loue and fauour : nay , but i will imploy my soule which hee hath redeemed with all the powers and faculties thereof , as weapons of righteousnes for the aduancement of his glorie . sect. . of spirituall consideration . lastly , if wee would reforme our thoughts , wee must giue our selues to spirituall consideration or meditation . by spirituall consideration i meane any action of the minde renued and sanctified , whereby it doth seriously thinke on those things which may further saluation . this consideration i call spirituall , to distinguish it from earthly plotting care , whereby naturall men shew themselues wise & prouident for the thinges of this life , though in the matters of god which concerne saluation , they bee blinde and ignorant . also i adde , it must be an action of a minde renued and sanctified , because the naturall man perceiueth not the things of the spirit of god , they seeme foolishnes vnto him , and therefore he cannot giue his minde vnto them . nowe the excellent vse of this rule will plainly appeare by the fruitfull practise of it in the prophet dauid : for what was more vsuall with him then spirituall and heauenly meditation ? sometime vpon i god himselfe ; sometime k on the workes of god ; sometime l on his owne waies : and m continually on gods word : now sanctifying this dutie by praier , as it is plaine hee did continually , psal. . . let the meditation of my heart , oh lord , bee acceptable in thy sight : hence it came to passe , that hee professed an n hatred vnto vaine inuentions , which are the proper effects of an vnreformed minde : and on the contrarie , by this godly practise he o got more vnderstanding thē his teachers ; yea hee attained to this excellent state of a renued minde , that p his raines , whereby hee meanes the most secret part of his soule , taught him in the night season . and in reason wee may perceiue the truth heereof : for seeing contraries doe mutually expell one another , what can be more effectuall to purge the minde of euill thoughts , then to exercise the same with spirituall considerations : for when through the blessing of god , these shall take place , the other must needes bee gone : in regarde whereof it shall not be amisse somewhat to insist in the handling of them . chap. ix . of spirituall consideration concerning god. sect. . of the consideration of gods presence . spirituall considerations seruing for the reformation of our thoughts , doth either concerne god , or our selues . that which concerneth god containeth many branches , but i will insist in foure especially . first , touching gods presence , wherby a man doth thinke and so resolue himselfe , that wheresoeuer he is , he stands before god , and that all his thoughts , wordes , and deedes are naked in gods sight : dauids heart was filled with this consideration , when he penned the . psalme : for that whole psalme from the beginning to the ende serueth to expresse this holy cogitation of gods presence : the like impression must wee labour to haue in our hearts touching gods presence : for it is the most notable meanes , to cleanse the heart from euill thoughts , to restraine the will and affections from wicked delights , and to keepe in order the whole man , causing him to stand in the awe of gods commandements . dauid saith , * the feare of the lord is cleane ; meaning thereby , that that man which hath the feare of god in his heart arising from this consideration of gods presence , hath a cleane and pure heart . this consideration also is a notable meanes of comfort in the time of trouble and danger : hence david * saith , ●hough i walke through the valley of the shaddow of death , i will feare none euill : for the lord is with me : and hence it was that d he would not be afraid for tenne thousand of the people that should rise vp against him . sect. . the consideration of gods iudgements . the second consideration touching god , is of his iudgements , not onely those which were done of old , and are recorded in the scripture , or other histories ; but euen his late iudgements which wee behold , or heare to fall vpon kingdomes , townes , particular houses , and persons , must we carefully lay vnto our hearts . of the want hereof the lord complaineth among his people saying , d the whole land lieth wast , because no man setteth his minde on it : giuing vs to vnderstand , that the neglect of due consideration of gods iudgement brought desolation to the whole land , and therefore the want therof is a maine and grieuous sinne , bringing further iudgements with it . god hath sundry times sent his iudgements among vs ; generally by plague , and famine ; and particularly on sundrie families , and persons ; but who regardeth them ? wherefore vnlesse wee will double gods iudgements vpon vs , let vs remember our dutie , and seriously thinke vpon them . and that this consideration may be profitable vnto vs , we must doe three things : first , we must carefully obserue , marke , and remember them : psal. . . i remember thy iudgements of old , o lord. the lords people were much wanting therein , as psal. . . . secondly , we must apply them to our owne person in particular , so as the thought thereof may make vs afraid , though they befall others . when c habakuck in a vision saw the iudgements of god , which were to come vpon the chaldeans , the consideration thereof was so powerfull with him , that it made him tremble and quake in a familie when the father beateth his seruant the child feareth ; and when one child is beaten , then all the rest crie : euen so when god our father powreth downe his iudgements , though vpon the heathen , yet wee must feare ; but when any of his children are afflicted , it must strike soare to our hearts . thirdly , we must make vse of gods iudgments that light vpon others , by applying them to our selues . when certaine men brought newes to our sauiour christ of an heauie iudgement vpon some f galileans , whose blood pilate had mingled with their owne sacrifices , immediately our saviour labours to bring them that told him to make vse thereof for their owne good , saying , that thereby they ought to be mooued to repentance : for they that were slaine , were no greater sinners then the rest : and therefore except they who told that newes did amend their liues , they should also perish . so that whensoeuer we see or heare of any iudgement of god vpon others , wee must thereby be mooued to repent : and thus doing , we shall come to a right consideration of gods iudgements . sect. . the consideration of gods word . the third consideration concerning god , is of his word . dauid maketh it the propertie of a blessed man , g to meditate in the law of god day and night : and he professeth of himselfe , that h it was his meditation continually : yea oftentimes he promiseth to i meditate in gods precepts , to k delight in gods statutes . this is l maries praise , that shee kept in her heart sundrie things which iesus spake . and so ought euery child of god , high or low , daily and continually to meditate in the word of god. but , alas , this dutie is little knowne and lesse practised : men are so farre from meditating in gods word , that they are ignorant of it . among many families you shall scarse finde the booke of god : and such as haue it , for the most part , doe little vse it . the statutes of the land are by very many searched out diligently , but in the meane time the statutes of the lord are litle regarded : oh that men knew the sweete comfort * of the scriptures , then certenly they would account their meditation therein o the ioy and reioycing of their heart . now the right consideration of gods word consists in three things : first , we must obserue the true sense , and meaning of that which wee heare , or read ; secondly , we must marke what experience we haue had of the truth of the word in our owne persons ; as in the exercises of repentance , & inuocation of gods name , and in all our temptations : this is a speciall point in this meditation , without which the former is nothing . thirdly , we must consider how farre forth we haue beene answerable to gods word in obedience , and wherin we haue beene defectiue by transgressions . againe in the word of god , there bee both commandements , and promisses : the consideration of gods commandements is a notable meanes to direct , & moderate , not onely our words , and deedes , but also our secret thoughts and desires : for if before we thinke , before we will , or speake any thing , we would first consider that god cōmands vs to think , to will , and speake thus and thus ; this would mightily stay , and suppresse in vs all corrupt thoughts and desires , all euill words , and actions : the promisses of god likewise duly cōsidered would greatly further vs in good thoughts : for to them that think on good things , shall be mercie and truth . prov. . . the cause then why many that know the will of god , so much faile in particular obedience is because that with their knowledge , they doe not ioyne this serious consideration of gods commandements , and promisses , and apply the same to their occasions . sect . the consideration of gods workes . the fourth consideration cōcerning god , is of his workes : for as dauid saith , c the workes of the lord are great , and ought to be sought out of all that loue him . this consideration bindeth vs to enquire , and search what be the workes of god toward vs ; his worke of creation , his providence , preseruation , with all other his workes of mercie and iustice in vs , and vpon vs : whether ordinary : or extraordinary : the prophet d isay denounceth a woe against those that had the harpe , and vyoll , timbrell and pype , and wine in their feasts , and regarded not the worke of god , nor considered the worke of his hands ; whereby we may see that the neglect hereof , is a grieuous sinne , and yet it is the commō sinne of this age . now for the better performance of this dutie , wee must thus proceede ; first we must consider our creation , how the lord gaue vs being , when we were nothing ; and how he made vs reasonable creatures , & not brute beasts , yea , he created vs in his owne image , when as he might if it had so pleased him , haue made vs toades , & serpents : secondly , we must consider his good providence ouer vs , howe he hath preserved our life from time , to time , and saued vs from many dangers : and his great patience must not be forgotten , how he hath spared vs from the righteous iudgements of our sinnes ; hee might haue cast vs into hell , in our mothers wombe , or so soone as wee were borne for our originall sinne : but hee hath giuen vs a large time of repentance . heere also wee must consider his exceeding fauour in the time and place of our birth , and life : hee might haue suffered vs to haue beene borne among infidels : but behold wee were borne in the bosome of gods church : hee might haue depriued vs of the meanes of our saluation , his holie worde and sacraments ; but in his tender mercie hee hath vouchsafed them vnto vs , to bring our soules to life . hee might haue , b hardned our hearts against his feare , and blinded our eies against his light , c but yet he hath enlightned our mindes to knowe his truth , and softned our hearts causing vs to crie vnto him for the pardon of our sinne ; he might haue d giuen vs vp to a reprobate sense , when wee swerued from his testimonies , and reguarded not the knowledge of his will : but loe , as a louing father he hath often e chastened vs. for our profit , that wee might bee partakers of his holines : hee might haue left vs comfortles vnder the reproch of the wicked , but hee hath vouchsafed vs his spirit , for our euerlasting comforter . thus must we dulie consider of all these wonderfull workes of god towardes vs , and not like the men of this world , thinke on nothing but pastimes , honours , and commodities ; this will bee a notable meanes to keepe our hearts from euill thoughtes : for whose heart will not relent towards his god , that so many waies hath tasted of his bountie towardes him ? yea , this consideration will bee an exceeding stay and comfort to our soules in the daie of trouble , and distresse : so salomon saith : a beholde the worke of god , and in the day of affliction consider : a naturall man cannot away with trouble , if sorrowes encrease vpon him , hee is readie to make away himselfe , which comes of this that he can not consider the workes of god , for he that can rightly meditate on gods goodnesse towards him in all his workes , shall be able with patience to support his soule vnder the greatest crosse . a practise heereof we may see in dauid who being in a most greeuous temptation , so as he cried out , b is the lords mercie cleane gone ? hath he forgotten to be mercifull , &c. did yet recouer himselfe by the consideration of gods former workes of mercie , and of his c wonders of old , whereof he had experience in his owne person . chap. x. of spirituall considerations which concerne our selues . sect. . the consideration of our owne personall sinnes . the considerations which respect our selues are six : first , we must cōsider our owne personall sinnes ; as well the corruptions of our hearts , as the actuall transgressions of our liues . this was dauids practise ; d i considered my waies saith hee ) and turned my feete , into thy testimonies . the iewes likewise in their great affliction , stirred vp themselues to this dutie , saying one to another ; e come let vs search , and trie our waies , and turne againe vnto the lord. in this consideration of our sinnes , wee must doe three things : first , seriouslly call to minde in what manner wee haue sinned ; whether of ignorance or of knowledge , of weaknesse through infirmitie or of wilfulnesse through presumption : secondly , we must dulie waighe the greatnes of our particular sinnes , euen of the least of them , remembring this , that by euery sinne wee commit , gods infinite maiestie is displeased , and his iustice violated : thirdly , wee must consider the number of our sinnes ; which wee shall neerest attaine vnto , by searching out our thoughts , our wills , & affections , our words , & actions , all which being diligently obserued , will make vs crie out , that they bee in number as the haires of our head , and the sands by the sea-shoare . quest. but what if a man haue truely repented him of his sinnes , must he still vse this cōsideration of them ? answ. yes verily , although he bee assured of the pardon of them : so did dauid after nathan tould him thy sinnes are forgiuen ; hee penned the . psalme , and when hee was high in gods fauour , he prayed still for the f pardon of the sinnes of his youth : for howsoeuer god in mercie put our sinnes out of his remembrāce vpon our true repentance , yet we must neuer put them out of our remembrance , so long as we liue in this world ; because the consideration of them , though they bee pardoned , is a notable meanes both to mooue vs to renewe our repentance , and also to make vs watchfull against sinne in time to come . sect. . of mans miserie through his sinnes . secondly , wee must consider the miserie into which euery one is plunged by nature through adams fall , and his owne sinnes . this was iobs meditation , saying , g man that is borne of a woman , hath but a short time to liue , he is full of miserie : and so goeth on most notably describing the miserie of man : yea , this was salomons consideration in the whole book of ecclesiastes , from the beginning to the end . nowe that this consideration may take place in our hearts , wee must enter into a particular view of this our naturall miserie : the principall branches whereof bee these : first , a separation from all fellowship with god : for as isai h saith , our sinnes haue separated betweene god and vs : and this is the speciall part of mans miserie . secondly , societie and fellowship with the damned spirits , the deuill and all his angels ; standing in this , that man by nature beareth the image of the deuill , and withall performeth seruice vnto him in the practise of lying , iniustice , crueltie , and all manner of sinne . thirdly , all manner of calamities in this life , as ignominie in good name , paines and diseases in the bodie , losses , and damages in friends , and in all temporall blessings whatsoeuer . fourthly , the horrour of a guiltie conscience , which is in it selfe the beginning of hell torments : for it is our accuser vnto god , our iudge to giue sentence against vs , and the very hang-man of our soules to condemne vs eternally . fiftly , the second death , which is the full apprehension of the eternall furie of gods wrath , both in bodie and soule eternally . this consideration must be often vsed of euery man , to mooue him to repentance , and it is very effectuall thereunto : for if we doe but consider howe a man for the paine of one tooth , will be so grieued , that hee could wish with all his heart to be out of the worlde , that his paine were ended ; oh then how great shal we think the apprehension of the full wrath of god to bee , seazing not vpon one little member , but vpon the whole man both bodie and soule , & that for euer ? no tongue can expresse , nay no heart can conceiue the greatnes of this terrour , and therefore it must be an occasion both to beginne and encrease true repentance in vs dailie . sect. . of our owne particular temptations . thirdly , wee must consider our owne particular temptations wherewith wee are most assaulted through the malice of sathan , and our owne corruption . bee sober and watch ( saith i peter ) for your aduersarie the deuill goeth about like a roaring lyon , seeking whome he may deuoure . this was paules practise towards the incestuous man , whom hee had enioyned to bee excommunicate , for after he heard of his repentance , hee gaue direction that hee should bee receiued into the church againe , least hee were swallowed vp of ouer much heauines , and so sathan should circumvent them : for ( saith k hee ) wee are not ignorant of his enterprises . if forraigne enemies should seeke the inuasion of our land , not onely our magistrates , but euerie ordinarie man well affected to his countrey , would bethinke himselfe what coast were the weakest , that thether present defence might bee sent to keep out the enemies ; euen so , seeing the deuill doth assault vs daily , wee must enter into serious consideration of our thoughts , wills ; and affections , and see in what part we bee most weake , and in what inclination satan may most easily preuaile against vs , which we shall best espie by obseruing the sinnes of our liues ; and this will make vs arme our selues against him by gods grace , euen in the weakest parts , that hee breake not into our hearts , to the ruine of our soules . this consideration concerneth all men , not onely the dissolute and sinnefull , but euen those that haue receiued most grace . it were infinite to goe through all the temptations of satan ▪ consider this one for all , whereby he kills many a soule ; through the whole course of mens liues , he laboureth to fill their hearts with carnall securitie , and to bring them to neglect the ordinary meanes of saluation ; this done , he seekes to keepe them in this estate all their life long : but in the end he takes an other course , for when death approcheth , then he seekes to strike their mindes with obliuion of gods mercies , and to fill their soules with terrours in regard of their sinnes , and of gods iudgements due vnto them ; that so bereauing them of all hope of mercie , he may bring them to finall despaire : wee therefore beeing forewarned of his deadly fraud , must seriously bethinke our selues of this temptation , and cast with our selues euery day how to auoide it . this we shall doe if we shake off carnall securitie , and negligence in the meanes of our saluation : and prouide betimes for the assurance of gods loue and fauour , that when death shall come , wee may be free from the terrour of an euill conscience , & haue strong hope , and consolation in christ iesus . sect. . of our particular ende . fourthly , we must consider our particular ende . the lord complaineth of the want hereof in his owne people , l oh that they were wise , then would they consider this ; they would consider their latter end . in this consideration three points must be obserued : first , that the time of death is vncertaine , no man knoweth when he must dye : secondly , that the place is vncertaine , no man knoweth where he must dye : thirdly , that the manner of his death is vncertaine , none knoweth by what death he shall glorifie god and therefore that we may not deceiue our selues , wee must thinke that most fearefull , and greivous ends may befall vs , in regard of the bodily payne , and torment , euē then when we little feare or suspect any such thing . this consideration will bee a notable meanes , to stirre vp our hearts either to beginne , or renew our repentance : when wicked m ahab heard of his fearefull end , hee was humbled : and the ninivites beeing told of their sudden destructiō , n repented in sackcloath , and ashes , and turned to the lord. sect. . of our straight accompt at the last day . fiftly , we must often consider with our selues , and that most seriously , of that straight account , and reckoning of all our thoughts , words , and actions , which we must make vnto god at the last day of iudgement . this is the principall consideration of all , and the want hereof a fearfull sinne , arguing great negligence , ignorance , blyndnes of mind , and hardnes of heart : if a traveller come into an inne , hauing but one penny in his purse and call for all manner of dainty fare , and prouision , spending sumptuously , will not al men iudge him void of all consideration , sith he hath nothing to pay , when his account is to bee made ? loe , this , or worser is the most mens case , who in this life pursue their profits and pleasures , with all eagernes , they care not how , neuer regarding that reckonning which they must make vnto god , at his terrible day of accounts with all the world : and therefore though the former cōsiderations will not , yet let this take place in our hearts , to mooue vs to a daily forehand reckonning with god in the practise of true repentance , and to imploy the good gifts and blessings we receiue from god , like good seruants , vnto the best advantage of his glorie , that when this account is to be made , we may giue it with ioy , and not with feare . and that this consideration is effectuall to this purpose , salomon teacheth in vsing it as his farewell with dissolute youth , with whome otherwaies he hath little hope to preuaile , saying o goe too thou young man , take thy pleasure in thy youth , yet know , that for all this , thou must come to iudgement . but how powerfull it is with gods child , we may see in paul , p who professeth of himselfe that in regard of this account , he endeauoured to haue alway a cleere conscience towards god , and towards men . sect. . of our present estate towards god. lastly , we must seriously consider of our present estate towards god , whether we be in the state of sinne , or in the state of grace ; whether we belong to the kingdome of darkenes , or be true members of the kingdome of christ : it is not enough to bee in the church , but we must be sure , we be of the church ; for many wolues , and goates be in gods fould ; they went out from vs ( saith s. q iohn ) but they were not of vs : and therefore paul adviseth to this consideration , saying , r prooue your selues , whether you bee in the faith or not . the want hereof was the fearefull sinne of the foolish virgins , s who contented themselues with a shew of religion , hauing the blasing lampes of outward profession ; and laboured not for that oyle of true grace , which might enlighten their soules to the fruition of gods glorie : yea , this is the common sinne of this age , men blesse themselues in their good meaning , saying they hope well ; and doe not through search , whether they be true members of gods church or not : now if after tryall it appeare , that true faith and repentance be wanting in vs , which are the seales of adoption in gods children then with all good conscience , we must vse the meanes appointed of god to obteine these graces for our assurance ; the comfort whereof will be so pretious vnto our soules , that we shall abhor to admit such wicked imaginations into our minds , as any way tend to depriue vs of it . these are the considerations which respect our selues ; whereunto if we giue our mindes in a constant course , as also to the former which concerne the lord , obseruing withall the rules before prescribed , through gods blessing vpon our endeauour , wee shall vndoubtedly finde by good experience , that euill thoughts shall not preuaile against vs : but beeing reformed in our cogitations , we shall send out of our mindes as from a cleansed fountaine , such streames of good words and works , through the whole course of our liues , as shall redound to the glorie of our god , the good of our brethren , and the consolation of our owne soules , through iesus christ our lord , to whome with the father , and the holy ghost , be praise in his church for euermore . amen . finis . notes, typically marginal, from the original text notes for div a -e a pro. . . b pro. . . c see acts. . ● . luk. . d moses body , iude . e mat. . . hinc fons boni , & peccandi origo . hieron . ad demetriad . f august . in p● . . g psal. . . h ephes. . ▪ i qui , posse di● ipse imperabit ibid. aug. k mat. . . l quia ●it ibi p●rs aliqua diabolo discedit dens iratus ; & possidet to●u● diabolus . august in ioh. the summe of this treatise . m cant. . . notes for div a -e a isa. . . b . sam. . . c gen. . . d . pet. . ● . e luk . . a hab. . b rom. ● . ● . * . pet. . . d psal. . ● e mat. . f eph. . . g tit. . . h . cor . . i math. . . k ● . king . . . ● . l . king . . . m act. ● . ● . n . chron. . . . o . king . . ● . o act. . , p act. . . o isa . . . p rev. . . r psal. . ● . s psa. . . . in whome this thought is . t psal. . psal. . u rom. . how a man by thinking denies god. x gal. . . y eph. . ● . z psal. . . g psal. ● . . h amos . . amos. . . i phil. . . k coloss. . . . cor. . . the fruit of this thought . m . ioh. . . n iohn . . . . bellar. lib. de poenit . c. . a rhem. on rom . . . sect . . o rom. . a rhem. on ephes . . . sect . . b rhem on rom. . . sect . . c rhem. on . co. . . sect . in officio be 〈◊〉 mari● . in annot . sup . dist . . c. s● papa . edit . greg. p . ioh. examination of this thought . . signes of this thought q v. . . r v. . s v. . a eccles. . . b . cor. . ● . c v . d . co● . . e deut. . f isa. . . g . pet. . . . fruits of this thought . machavelisme . apostacie . h galat. . . examination for this thought . a isay. . . b psal. . . * . cor. . * ps. . . d ioh. . . * vers . . f iob. . . g v. ● . h ier. . . i luk. . . examination for this thought . a iob. . . b mal. ● . . . c psa. . . examination for this thought . num. . . b v. . c v. ● . d psal. . . e psal. . . f psal. . . . g mat. . . time of this thought . k v. . l psal. . . fruite of this thought . a gal. . . meanes against distrust . * gal. . ● a luk. . . b phil. ● . . iud. . . * iob. . . d gen. . . e rom. . . f matth. . . ioh. . . h . pet. . . . i danie . . . k daniel . . . a gen. . . . b . sam. . . c micah . . . d amos. . . q . . am . . . r v. . s . sam. . t math. . v. . v act. . . a isay. . ● . b zeph. . ●● . c luke . . d the hereticall church of rome . e reuel . . the danger of this thought . fruites of inward pride . f luk. . . g iam. . . h isa. . . the height of this thought k isa. . . l daniel . . m exod. . . n act. . . o . thess. . . bellar. de rom. pontil . lib. . a deut. . . b ierem. . . c rev. . . d luk. . . . e matht . . . f luk. . . examination for this thought . a isaiah . . . b psal. . . c luk. . ● . d zeph. . . e ier. . . f zeph. . . g ier. . . remedie . h iob. . . . i lam. . . * ionah . . ▪ ▪ k prou. . . l . cor. . m mich. . . n psal. . . * eccles. . . b . cor. . . c . cor. . . the first good thought wanting . hos. . . . pag. . . the second good thought wanting . d matth. . . . e gen. . . f luk. . ●● . vers . . g mat. . . the third good thought wanting . h ier. . . i isay. . . . . . the fourth good thought wanting . k mat. . . l ier. . . m mat. . . . n luk. . . o gen. . . bellarm. de grat & lib. arbit . l. . c . sect . . e . tim. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f eph. . . g pro . . h pro. . i ibid. . f gen. . . g gen. . . h pso : . . i ier. . . k psal. ● . l coloss. . . m . cor. . . n ioel . . o act. . . p . thes. . . . reason . q deut. . . r pro. . . & pro. . . s mark. . . . r●ason . order of producing actions . . examination of euill thoughts . a heb. . . b cor. . . . prayer for pardon of them . c act. : reformation of euill thoughts . d ephes. . . . rule . c prov. . . f . cor. . . g phillip . . . h v. . . rule . i pro. . . . things in the guarding of the heart . k iob. . . l psal. . . m . thess. . . . rule . a psal. . . b philip. . c iames. ▪ ● d heb. ● . ● . e . thess. . ●● rule . f ephs. . . . g phillip ● . h . ioh. . . . rul● ▪ ● . cor. . . i ps. . . k ps ▪ . . l ps. . . m ps. . n ps. . ● o ps. . ●● ▪ p ps. . . * psal. . . * psal. . . d psal. . . d ier . ● c hab. . . f luk. , , , . g ps. . . h ps. . i v. . k v. . l luk. . . * rom. . . o ier. . . c psal. . . d esay . . , . b isay. . . c rom. . . d rom. . . e heb. . . a ecles . . . . b psal. . . c v. . . d psal. . . e lam. . . f psal. . . g iob. . . mans natural miserie branthed out . h isa. . . i . pet. . . k . cor. . ● & . an ordinarie and yet most dangerous temptation . l deut. . . m . king. . . n ionah . . . o ecclesiast . . . p act. . . q . iohn . . . r . cor. . . s mat. . . natures picture drawn by fancies pencil to the life being several feigned stories, comical, tragical, tragi-comical, poetical, romanicical, philosophical, historical, and moral : some in verse, some in prose, some mixt, and some by dialogues / written by ... the duchess of newcastle. newcastle, margaret cavendish, duchess of, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) natures picture drawn by fancies pencil to the life being several feigned stories, comical, tragical, tragi-comical, poetical, romanicical, philosophical, historical, and moral : some in verse, some in prose, some mixt, and some by dialogues / written by ... the duchess of newcastle. newcastle, margaret cavendish, duchess of, ?- . the second edition. [ ], p., leaf of plates. printed by a. maxwell, london : . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conduct of life. mind and body. knowledge, theory of. judgment. virtue. good and evil. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - tcp staff (michigan) sampled and proofread - apex covantage rekeyed and resubmitted - allison liefer sampled and proofread - allison liefer text and markup reviewed and edited - pfs batch review (qc) and xml conversion here on this figure cast a glance , but so as if it were by chance , your eyes not fixt , they must not stay , since this like shadowes to the day it only represent's ; for still , her beuty 's found beyond the skill of the best paynter , to imbrace , those lovely lines within her face , view her soul's picture , judgment , witt , then read those lines which shee hath writt , by phancy's pencill drawne alone which peece but shee , can justly owne . natures picture drawn by fancies pencil to the life . being several feigned stories , comical , tragical , tragi-comical , poetical , romancical , philosophical , historical , and moral : some in verse , some in prose ; some mixt , and some by dialogues . written by the thrice noble , illustrious , and most excellent princess , the duchess of newcastle . the second edition . london , printed by a. maxwell , in the year . the duke of new castle upon all the works of his duchess . you , various readers , various judgments give ; and think , books are condemn'd , or ought to live , according to your censures , bad or good , before you read them , or they 're understood : laying aspersions with a jeering brand . but read these first ; and , if you understand what 's to be lik'd , you 'l like what here is writ ; else you will forfeit your judgment and wit. for your own sakes , dislike not these books then , have mercy on your selves , you censuring men : for when you 're dead , with all your envious looks , these writings will out-live all other books . o , but a woman writes them ! she does strive t' intrench too much on man's prerogative . then that 's the crime , that her fame pulls yours down . if you be scholars , she 's too of the gown ; therefore be civil to her : think it fit she should not be condemn'd cause she 's a wit. if you be soldiers , ladies you 'l defend , and your sheath'd arguments , when drawn , will end the small male-gossipings . but , gallants , pray be not ye factious , though your mistris say , the books are naught ; but do you talk with those , of ribbans , point de gen's , and curious clothes , their better reading ; and let books alone : but these i will compare to every one that here doth follow . nay , old homer writ not clearer fancies , nor with clearer wit : and that philosophy she doth dispense , is beyond aristotle's hard non-sense . her observations of diseases new , hippocrates the grecian never knew . as eloquent she is as cicero , and sweeter flowers of rhet'rick here do grow . her lofty high descriptions do shame still the swell'd lines of th' imitator virgil. as good odes too as horace : nay , i can compate her dialogues to rare lucian . lucan , the battel of thy civil-war is lost ; this lady doth exceed thee far . more fame , by morals , she , than plutarch , gains . as useful fables she , as aesop , feigns . and as good language as e're terence writ . thy comedies , poor plautus , have less wit. her rare epistles all epistles sully , even the too-familiar of vain tully . and as wise sentences she still doth say , as marcus aurelius , or seneca . verses as smooth and sweet as ovid writ : and may compare with sweet tibullus wit. what takes the soul more than a gentle vain , that charms the charming orpheus with its strain ? if all these wits were prais'd for several ways , what deserves this that hath them all ? what praise ? the preface . the design of these my feigned stories , is , to present virtue to your view , the muses leading her , and the graces attending on her : to defend innocence , help the distressed , lament the unfortunate , and shew that vice is seldom crown'd with good success . i have described in this work many sorts of passions , humours , behaviours , actions , accidents , governments , laws , customs , peace , warrs , climates , arts and sciences ; but have not painted them all alike , some being done with oily-colours of poetry , others with water-colours of prose : some upon dark grounds of tragedy , and others upon light grounds of comedy . nor are those descriptions so lively exprest by my pen , as sir anthony vandike's pictures by his pencil , being rather form'd by fancy , than copied from the true originals of immediate action ; for i have not read much of history to inform my self of what was done in former times , where i might unhappily have found , to my grief , that some of my sex have out-done all the glory i can aim at , or hope to attain to . that my ambition of extraordinary fame , is restless , and not ordinary , i cannot deny : and since all heroick actions , publick employments , as well civil as military , and eloquent pleadings , are deni'd my sex in this age , i may be excused for writing so much ; for that is the reason i have run , more busily than industriously , upon every subject i can think of . though some of these stories be romancical , i would not be thought to delight in romances , having never read a whole one in my life ; and if i did believe that these tales should neither benefit the life , nor please the mind , more than what i have read in them , did either instruct or satisfie me ; or that they could create amorous thoughts in idle brains , as romances do , i would never suffer them to be printed , and would make blots instead of letters . but partiality perswades me otherwise ; and i hope , that this work will rather quench passion , than enflame it ; will beget chast thoughts , nourish the love of virtue , kindle human pity , warm charity , encrease civility , strengthen fainting patience , encourage noble industry , crown merit , and instruct life : will damn vices , kill follies , prevent errors , forewarn youth , and arm the mind against misfortunes ; and in a word , will admonish , direct , and perswade to that which is best in all kinds , wherein i have my wishes and reward . i have not dress'd these discourses with constraint fashions , which are hard words , set-phrases , and bombast sentences : but though it be done carelesly , yet not loosly ; and when i use any forreign words , do not , i beseech you , attribute it to affectation , or to the vanity of being thought skilful in those languages from whence they are taken : for i have never learn'd any , besides my mother-tongue , which is ( at this time ) extreamly enrich'd with the wise and lawful plunder of others ; and is like mithridate and cordial-waters , which are much the better for being compounded of the choicest ingredients . for method , i do neither understand perfectly what it is ; nor , if i should , have i the patience to be ty'd to its exact rules , which in my opinion fetters nature more often than it helps it by its pretended order . and therefore do not expect in this book any artificial contrivances , and be contented to find my expressions clear , natural , and very intelligible , without the least art in the world. if i cannot be so happy to deserve your commendations , let me deserve your censure ; which cannot be ( in relation to you ) till you have read the whole work ; and chiefly , the stories of the anchoret , and of the experienced traveller ; and then ( i hope ) the prejudices you may have against an unlearned woman , will be taken off . as i was writing , by a little fire , these feigned histories ; i did desire to see my native countrey , native friends , that lov'd me well , and had no other ends than harmless mirth to pass away dull time , with telling tales either in prose or rime . but though desire did then like a wind blow the sails of wishes on love's ship to go ; yet banishment to my dear lord , was then a dangerous rock , made of hard-hearted men . and hearing of such dangers in my way , i was content in antwerp for to stay ; and in the circle of my brain to raise the figures of my friends crowned with praise : these figures plac'd in company together , all setting by a fire in cold weather ; the fire was of fancy , which i made within the glandule of a chimney laid : my lord and i amongst our friedns was set in the midst of them that were thither met . but afterwards perceiving i could make as many figures as my thoughts could take . then i invited all the learned men , and best of poets that the age had then : the poorest guess , though they no birth inherit , to entertain according to their merit . thus was my mind as busie as a bee , to entertain this noble company . then my imaginations a large room built , furnish'd most curiously , and richly gilt : i hired all the arts for to provide choice of provisions , and pastime beside . the wit i had unto the muses sent , with love's request , which humbly did present my mind's desire ; which was , without delay , to come and help to pass the time away . wit travell'd far , and search'd them all about , at last in nature's court wit found them out . then first to nature , wit did bow down low ; to wit , dame nature did her favours show ; and , with a pleasing-smile , she bid him say , whether be came to fetch her maids away . wit answered , yes . then nature bid them take the helicon water , and with it make the company all poets . which they did , although they were but pictures in my head ; their real persons at great distance were : but on my thoughts that did their figures bear , the marvellous waters could not work well , which is the cause no better tales i tell ; but hope those friends my fancy do present , vvill take it well , and for a good intent : for i did trouble much my poor weak brain , this worthy company to entertain . margaret newcastle . several feigned stories in verse . the first book . readers , my works do not seem ( in my mind ) so bad as you make them , if faults you find : for if you find much fault , you would not spare your ridgid censures , but their faults declare . for i perceive the world is evil bent , judging the worst of that which was well meant . when they a word to wantonness can wrest , they 'l be well-pleas'd , and often at it jest : when every foolish tongue with words can play , and turn good sense , with words , an evil way . but at my writings let them do their worst , and for their pains with ignorance be curst . in vvinter cold , a company was met , both men and vvomen by the fire were set ; at last they did agree ( to pass the time ) that every one should tell a tale in ryme . the vvomen said , vve no true measures know ; nor do our rhymes in even numbers go . why , said the men , all women's tongues are free to speak both out of time , and follishly . and , drawing lots , the chance fell on a man , who having spit and blown his nose , began : of the mournful widow . i travelling , it was my chance to spy a little house , which to a tomb stood nigh . my curiosity made me inquire vvho dwelt therein : to further my desire , i knocked at the door ; at last came one which told me , 't was a lady liv'd alone . i pray'd that i the lady might but see : she told me , she did shun all company . by her discourse , the lady had been wife , but being a widow , liv'd a lonesome life . i told her , i did travel all about , only to find a constant woman out . she answer'd , if the world had any where a constant woman , surely she dwelt there . i waited there , in hope my fortune might at length direct me to this lady's sight : and lying underneath a tomb at night , at curfue-time , this lady with a light came forth out of the house all cloth'd in white , and to the tomb her walk she bended right ; with a majestick-grace she walk'd along , she seem'd to be both beautiful and young ; and when she came , she kneeled down to pray , and thus unto her self did softly say . give leave , you gods , this loss for to lament ; give my soul leave to seek which way his went : o let my spirits with his run a race , not to out-go , but to get next in place : amongst the sons of men raise up his fame , let not foul envy canker-fret the same : and whilst , great gods , i in the world do live , grant i may honour to my husband give : o grant that all fond love away may flye , but let my heart amongst his ashes lye . here do i sacrifice each vainer dress , and idle words , which my youth did express . here , dear , i cancel all self-love , and make a bond , thy loving memory to take , and in my soul always adore the same ; my thoughts shall build up altars to thy name : thy image in my heart shall fixed be : my tears from thence shall copies take of thee , and on my cheeks those tears as pictures plac't , or , like thy carved statue , ne're shall waste . thy praise my words ( though air ) shall print so deep , by repetition shall for ever keep . with that , tears from her eyes in show'rs did flow : then i rose up , to her my self did show . she seemed not to be mov'd at my sight , because her grief was far above her fright . said i , weep , weep no more , thou beauteous saint , nor over these dull ashes make complaint ; they feel not thy warm tears , which liquid flow ; nor thy deep sighs , which from thy heart do go : they hear thee not , nor thank thee for thy love ; nor yet his soul , that 's with the god's above . take comfort , saint , since life will not return ; and bury not thy joys within this urn. she answered . i have no joys , in him they did reside ; they fled away when as his body dy'd : not that my love unto his shape was ty'd , but to his virtues , which did in him ' bide . he had a generosity beyond all merit , a noble fortitude possest his spirit ; foreseeing-prudence , which his life did guide ; and temperate thoughts did in his soul abide : his speech was sweet and gentle to the eat ; delight sate close , as listning for to hear his counsel wise , and all his actions good : his truth and honesty as judges stood for to direct and give his actions law : his piety to gods was full of awe . wherefore return , your counsels are in vain ; for i must grieve whilst i'n the world remain : for i have sacrific'd all my delight upon my noble husband 's grave , and slight all vanities , which women young do prize , though they entangle them , as webs do flies . lady , said i , you being young and fair , by pleasures to the world invited are : bury not all your youth and beauty here , which like the sun may to all eyes appear . o sir , said she , the sun that gave me light , death hath eclips'd , and taken from my sight . in melancholy shades my soul doth lie , and grieves my body which will not yet die . my spirits long to wander in the air , hoping to find its loving partner there . though fates my life have power to prolong , yet they have none my constant mind to wrong . but when i did perceive no rhetorick could perswade her to take comfort , grieve she would ; then taking my leave for to go away , with adoration thus to her did say : farewell thou angel of a heavenly breed , for sure thou com'st not from a mortal seed , thou art so constant unto virtue fair , which very few of either sexes are . and after a short time i heard she dy'd ; her tomb was built close by her husband's side . after the man , a woman did begin to tell her tale ; and thus she entred in . a description of diverted grief . a man had once a young and handsom wife , whose virtue was unspotted all her life . her words were smooth , which from her tongue did slide ; all her discourse was wittily appli'd . her actions modest , her behaviour so , as when she mov'd , the graces seem'd to go . whatever ill she chanc'd to see or hear , yet still her thoughts as pure as angels were . her husband 's love seem'd such , as no delight nor joy could take him out of his wife's sight . it chanc'd this virtuous wife fell sick to death , and to her husband spake with dying-breath : farewell my dearest husband , dye i must , yet do not you forget me in the dust ; because my soul would grieve if it should see another in my room , your love to be : my ghost would mourn , lament ; that never dyes , though bodies do ; pure loves eternalize . you gods , said he , that order death and life , o strike me dead , unless you spare my wife . if your decree be fix'd , nor alter can , but she must dye , ( o miserable man ! ) here do i vow ( great gods all witness be ) , that i will have no other wife but thee : no friendship will i make , converse with none ; but live an anchoret my self alone . thy spirits sweet , my thoughts shall entertain ; and in my mind thy memory remain . farewell , said she , for now my soul 's at peace , and all the blessings of the gods encrease upon thy soul ; but i pray do not give away that love i had whilst i did live . turning her head , as if to sleep she lay , in a soft sigh her spirits flew away . vvhen she was dead , great mourning he did make , vvould neither eat , nor drink , nor rest could take ; kissing her cold pale lips , her cheeks , each eye ; cursing his fate he lives , and cannot dye : tears fell so fast , as if his sorrows meant , to lay her in a watry monument . but when her corps upon the hearse was laid , no tongue can tell what mournful cries he made . thus did he pass his time , a week or two , in sad commplaints , and melancholy wo ; at last he was perswaded for to take some air abroad , ev'n for his own healths sake . but first , unto the grave he went to pray , kissing that earth wherein her body lay . after a month or two , his grief to ease , some recreations sought himself to please ; and calling for his horses , and his hounds , he went to hunt upon the champian grounds : his thoughts by these pastimes diverted are , pass'd by the grave , and never dropt a tear. at last he chanc'd a company to meet of virgins young , and fresh as flowers sweet ; their cloathing fine , their humours pleasant , gay , and with each other they did sport and play , giving his eyes a liberty to view ; vvith interchanging looks , in love he grew . one maid amongst the rest , most fair and young , vvho had a ready wit , and pleasant tongue , he courtship made , to her he did address , cast off his mourning , love for to express . rich clothes he made , and wondrous fine they were ; he barb'd , and curl'd , and powder'd sweet his hair : rich gifts unto his mistress did present , and every day to visit her he went. they like each other well , they both agree , that in all haste they straight must married be . to church they went , for joy the bells did ring : when married were , he home the bride did bring . but when he married was some half a year , he curtain-lectures from his vvife did hear : for whatsoe're he did , she did with spight and scorn dislike , and all his kindness slight : cross every word , she would , that he did say ; seem'd very sick , complaining every day , unless she went abroad ; then she would be in humour good , in other company . then he would sigh , and call into his mind . his dear dead wife that was so wondrous kind . he jealous grew , and was so discontent , ( and of his later marriage did repent ) with melancholy thoughts fell sick and dy'd ; his vvife soon after was another's bride . vvhen she had done , the men aloud did cry ; said she had quit her tale most spitefully . another man , to answer what she told , began to tell , and did his tale unfold . the feminine description . a man a walking , did a lady spy ; to her he went : and when he came hard by , fair lady , said he , why walk you alone ? because ( said she ) my thoughts are then my own : for in a company my thoughts do throng , and follow every foolish babling tongue . your thoughts , said he , 't were boldnessfor to ask . to tell , said she , it were too great a task : but yet to satisfie your mind , said she , i 'le tell you how our thoughts run commonly : sometimes they mount up to the heavens high , then straight fall down , and on the earth will lye ; then circling run to compass all they may , and then sometimes they all in heaps do stay . at other times they run from place to place , as if they had each other in a chace . sometimes they run as phansie doth them guide , and then they swim as in a flowing-tide : but if the mind be discontent , they flow against the tide , their motion 's dull and slow . said he , i travel now to satisfie my mind , whether i can a constant vvoman find . o sir , said she , it 's labour without end , vve cannot constant be to any friend : vve seem to love to death , but 't is not so , because our passions still move to and fro : they are not fix'd , but do run all about ; every new object thrusts the former out . yet we are fond , and for a time so kind , as nothing in the world should change our mind : but if misfortune come , we weary grow ; then former fondness we away straight throw : although the object alter not , yet may time alter our fond minds another way . we love , and like , and hate , and cry , vvithout a cause , or reason why . wherefore go back , for you shall never find any vvoman to have a constant mind : the best that is , shall hold but for a time , wav'ring like wind , which women hold no crime . a woman said , this tale i will requite , to vindicate our sex which you did slight . a man in love was with a lady fair , and for her sake would curl , perfume his hair. professions thousands unto her did make , and swore for her a pilgrimage would take . i swear , said he , truth shall for me be bound , constant to be , whilst life in me is found . with all his rivals he would quarrels make ; in duels fought he often for her sake . it chanc'd this lady sick was , like to dye of the small pox , beauty's great enemy . when she was well , her beauty decay'd quite , he did forsake her , and her friendship slight ; excuses made , her did not often see , then asked leave a traveller to be . and thus , poor lady , when her beauty 's gone , without her lover she may sit alone . then was the third man's turn , his tale to tell , which to his company he fitted well . a description of constancy . there was a noble man that had a vvife young , fair , and virtuous ; yet of so short life , that after she had married been a year , a daughter 's born , which daughter cost her deer ; no sooner born , the mother laid in bed , before her lord could come , his vvife was dead ; where , at the sight , he did not tear his hair , nor beat his breast , nor sigh , nor shed a tear ; nor buried her in state , as many do , and with that funeral-charge a new wife wo : but silently he laid her in a tomb , where , by her side , he meant to have a room : for by no other side he meant to lye , in life and death to keep her company . the whilst he of his daughter care did take , and fond he was ev'n for his dear vvife's sake : but grief upon his spirits had got hold , consum'd him more than age , that makes men old . his flesh did waste , his manly strength grew weak ; his face grew pale , and faintly did he speak : as most that in a deep consumption are , where hectick-fevers do with life make warr : and though he joy'd he had not long to live , yet for to leave his daughter young , did grieve ; for he no kindred had to take a care of his young child , and strangers he did fear they would neglect their charge , not see her bred according to her birth , when he was dead ; or rob her of her wealth , or else would sell her to a husband might not use her well : or else ( by servants brib'd ) might her betray with some mean man , and so to run away . these cares of his , his mind did much torment , and her ill fortune to his thoughts present . at last he did conclude , if any be true , just , and full of generosity , they 're such as are like to the gods on high , as powerful princes , and dread majesty . the soveraign was dead , but left to reign his widowed-queen , whose prudence did maintain the government , though forreign warrs she had , which was a charge , and oft-times made her sad . this noble-man sent to the queen to crave , that she upon his child would pity have , to take her to the court , there to be bred , that none might wrong her after he was dead . the queen most willingly his suit did sign , and so in peace his soul he did resign . this lady soon did to the court repair , where she was bred with tender love and care ; and youth , that 's bred in courts , may wisest be , because they more do hear , and more do see than other children that are bred obscure , because the senses are best tutors sure . but nature in this maid had done her part , and in her frame had shew'd her curious art ; compos'd her every way , body and mind , of best extracts that were to form mankind : all which she gave to time for to distill , and of the subtil'st spirits the soul to fill ; as reason , wit , and judgment ; and to take the solid'st part the body for to make . for though that nature all her works shapes out , yet time doth give strength , length , and breadth about . and as her person grew in stature tall , and that her beauty did encrease withall ; so did affection in her heart grow high , which there was planted in her infancy . there was a subject , prince within the land , although but young , the army did command : he being chose for birth , wealth , valour , wit , and prudence , for to lead and martial it ; the whilst his father did the queen assist to manage state-affairs , as knowing best the kingdom 's constitutions , natures bad of common-people , who are sometimes mad , and wildly in distempers , ruins bring ; for most rebellions from the commons spring . but he so just and loyally did serve his queen and countrey , as he did preserve himself within her favour , and her love , as great respect , and honour'd praise did prove ; and in the warrs his son such fame did get , that in fame's chariot he triumphant set . for he was valiant , and of nature free , courteous , and full of generosity : his vvit was quick , yet so as to delight , not for to cross , or in disputes to fight : for gallant sword-men that do fight in warr , do never use with tongues to brawl and jarr . he was exact in body and in mind , for no defects in either could you find . the queen , that had a neece both young and fair , did strive to match her to this prince , and heir of all his father's vvealth , who had such store , as all the nobles else did seem but poor : and the young princess lik'd so well the choice , that thoughts of marrying him did her rejoice : and through her eyes such messages love sent , on smiling-rays and posting-glances went. the other lady did hear the report , for every one did talk of it in court : besides , she saw his person still attend upon the princess , and did presents send : and every day to visit her did go , as being commanded by his father so . at which she sad and melancholy grew ; yet her disease not thorowly she knew . like as a plant , that from the earth doth spring , sprouts high , before a full-blown flower it bring . so did her love in bud obscurely lye , not any one as yet did it descry : nor did the prince the least affection find , she being reserv'd in action , and in mind . sober she was , and of a bashful look , of but few words ; yet she good notice took , and much observ'd , for love hath a quick eye , and often by her countenance doth spy the hidden thoughts , that the tongue dare not tell : for in the mind obscurity doth dwell . but yet she did espy something lay cross to his desires , but guess'd not what it was ; but griev'd that any thing should him displease : for those that love , do wish their lov'd much ease : nay , so much ease , they torments would endure , if these , for those they love , might good procure . but she grew restless , and her thoughts did run about him , as about the vvorld , the sun : for he was her sole vvorld , and wish'd her love had influence , as planets from above , to order his affections , and to bring from several causes , one effect to spring ; and the effect , that he might love her so , as love her best , or at least he might know how well she lov'd him ; for she wish'd no more than love for love , as saints which do adore the gods in heaven , whose love is wholly pure , and nothing can of drossy flesh endure . at last she and her thoughts in councel sate , what was best to be done , or this , or that : they all agree , that she her love should own , since innocent and pure , and make it known by her epistles , and her pen to write what her pure heart did dictate and indite : no forfeit of her modesty , because she had no ends , but only virtuous laws . then took she pen and paper , and her wit did tell her love the truth ; and thus she writ : sir , you may wonder much that i do send this letter , which by love doth recommend it self and suit unto your judging-ear , and that it was not stopt by bashful fear : but let me tell you , this pure love of mine is built on virtue , not on base design . it hath no dross , nor proudly doth aspire ; a flame inkindled by immac'late fire , which i to th' altar of your merits bring , from whence the flame to heaven high may spring . your glorious fame within my heart , though young , did plant a slip of honour , from whence sprung pure love , and chast desires ; for i do crave , only within your heart a place to have . i do not plead , hoping to be your wife , nor 'twixt you and your mistress to breed strife ; or wish i that her love you should forsake , or unto me a courtly friendship make : but only , when i 'm dead , you would inshrine within your memory , this love of mine ; which love to all the world i may proclame without a blush , or check , or spotted-fame : 't is not your person i do so admire , nor yet your wealth or titles i desire : but your heroick soul , and generous mind , your affability and nature kind ; your honest heart , where justice still doth raign ; your prudent thoughts , and a well-temper'd brain ; your helping hand , and your industrious life , not to make broils , but to decide all strife ; and to advance all those are in distress , to help the weak , and those are powerless ; for which my heart and life to love is bound , and every thought of you with honour crown'd . these are not feigning lines that here i write , but truths as clear and pure as heaven's light. nor is it impudence to let you know , love of your virtues in my soul doth grow . her love thus innocent she did enroll , which was the pure platonick of her soul : though in black characters the envious may call the sense clear , as is the morning's day ; and every word appear unto the sight , to make her smoother paper yet more white . thus she infolded honour , and more truth , than ever yet was known in female-youth . blush-colour'd silk her letter then did bind , for to express how modest was her mind : and virgins wax did close it with her seal : yet did that letter all her love reveal . then to her nurse's husband she did trust these loving lines , knowing him faithful , just to all her family ; he obey'd her will , and would have done , no doubt , though 't had been ill : for his obedience never ask'd the cause ; nor was he casuist in divine laws , but faithful and most trusty : so was sent with this most sacred letter ; then he went. in the mean time that she her letter sent , the prince to her a letter did present by a servant , in whom he put much trust , as finding him both dextrous , prudent , just in all employments ; he this letter brought , which'mongst this lady's thoughts much wonder wrought ; even so much , as she could not believe , but thought he did mistake , and did conceive she was the princess . whereupon , said she , i doubt this letter was not writ to me . but he confirm'd , to her that it was writ . she to her closet went , and open'd it : with trembling hands the vvaxen seal she broke , and what he writ , with a faint voice thus spoke : fairest of all your sex , for so you are unto all others ; as a blazing-starr , vvhich shews it self , and to the vvorld appears as a great vvonder once in many years ; and never comes , but doth portend on earth either the fall of princes , or their birth . o let your influence only at me aim , not for to work my overthrow , or fame ; but love , to make me happy all my life ; then yeeld your self to be my virtuous vvife . but if you ( this request ) to me deny , the gods , i hope , will grant me soon to dye . she , when she this had read , was in a maze , and senslesly did on the letter gaze ; by which her spirits discomposed were , in quarrelling-disputes , 'twixt hope and fear . at last hope got the better , then did they triumph with joy , and in her heart did play . for when the spirits mutually agree , both in the eyes and heart they dancing be . then to the gentleman that came , she went , and told him civilly that she had sent unto the prince , and that she could not fit so well an answer to return as yet . the prince as melancholy sate alone , but all the while his mistress thought upon : staid for the messenger's return ; for he , till answer came , refus'd all company . at last one of his pages to him ran , to tell him , without was an ancient man that would not be deny'd , for speak he must unto the prince , or else must break his trust he was in charge with ; and rather than so , would venture life , before he back would go , and not his message to the prince to tell . whereat the prince , liking his courage well , sent for him , who came with humility , the letter gave upon his bended knee . the prince the letter read , and pleased so , as by his smiling-countenance did show ; which made all cloudy thoughts disperse , & clears his mind , as in dark days when sun appears . sure , said the prince , the gods our loves decree , and in our unions they do all agree : they joyn our hearts in one , our souls so mix , as if eternally in heaven would fix . then soon he ( all delays for to prevent ) another letter writ ; which to her sent in answer of her own ; this letter gave unto her foster-nurse , who was as grave as old bald father time , of courage stout , a rustick plainness , and not eas'ly out of countenance ; trusty to be employ'd , and in her lady's service would have dy'd . the prince commended her fidelity , and pleas'd he was at her blunt quality : but with the letter quickly did return , ( for she , though old , yet every step did run ) and then the letter which the prince had sent , she to her lady did in mirth present ; who then the letter broke with joyful speed , and to her foster-nurse she did it read : sweetest , you have exprest your love to me with so much plainness and sincerity ; and yet your stile severely have you writ , and rul'd your lines with a commanding-wit : heroick flourishes your pen doth draw , or executes as in a martial-law . then solemnly doth march in mourning-trail , and melancholy words all hopes do vail . as golden dust on written lines strewn were , your written lines seem sprinkled with a tear ; as by the heat of passion spread about , for fear that cruelty should blot it out . but let me tell you , that my love is such , as never lover loved half so much , and with so fervent zeal , and purest flame , nay , something above love , that wants a name for to express it ; like to gods on high : for , who can comprehend a deity ? and though i honour all your sex , yet my having another mistress , i deny , besides your self ; and though i do obey to visit the fair princess , nothing say concerning love , nor yet professions make , as common lovers , promise for her sake wonders ; and yet my life to her will give to do her service : but whilst i do live , my heart and soul is yours ; and when i dye , still will my soul keep yours in company : though by honour my active life is bound unto your sex , you only will be found within my heart , and only love to be , from whence my brain doth copies take of thee : on which my soul doth view with much delight , because the soul sees not with vulgar sight : for souls do see , not as the senses do , but as transparent glass , the minds quite through : or rather as the gods see all that 's past , present , or what 's to come , or the world vast ; or what can be , all unto them is known ; and so are souls to one another shown : and if our souls do equally agree , our thoughts and passions to each known will be . but after this letter , they both did get an opportunity , by which they met : no complemental-wooing they did use ; true love all flattering words it doth refuse . but they agreed , and both did think it fit , their love to hide , not to discover it . at last the queen and father did agree , the prince and princess straight should married be ; ne're made a question , for they doubted not but youth and beauty had each other shot with amorous loves . but when the prince made known , how that his heart was now none of his own ; his father seem'd , with trouble , discontent : but the enraged queen , with malice bent , did strive all ways she could for to disgrace the sweet young lady , oft disprais'd her face , her person , dress , behaviour , and her wit ; and for to match with such a prince , not fit . the prince's love so firm , no words could break ; impatiently did hear , but little speak . but the princess heard the prince to be a lover to another ; then did she tear , rail , and rave , as if she frantick were ; and of her rival , words she would not spare . one day a company of nobles met , and in a room they were together set ; the prince and his fair mistress she did spy , and often at them cast a spightful eye . at last her malice set a-work her tongue , and at the prince she evil words out flung , which he receiv'd with a submissive face , turning those scorns as favours of her grace . but when she had with scorns his patience try'd , she ( for to vent her spleen ) in passion cry'd . some of the company there jesting by the other lady , ask'd if she would cry : she answer made , she had not the like cause ; nor had she broke the modest civil laws : but if her passion had misled her tongue , she would have wept to water , or else flung her self to dust , for want of moisture dye , unless her life could issue through her eye . but when the prince perceiv'd such storms to rise , and showring tears to fall from beauteous eyes , he did absent himself , and shun'd to be a trouble to the princess company . but when the queen had try'd all means she could to alter his affections , nothing would ; she then their marriage strove for to prevent , and to the army she the prince soon sent ; then order gave , not to return again , but with the army there for to remain . he to his mistress went , his leave to take , perswading her a journey she would make unto the army , and there to agree , when they should meet , & straight-way married be . at last she did resolve to leave the court , and privately with great speed to transport her person to the prince where he was gone , for ne're till then she found her self alone . when the army began for to retire to winter-quarters , he did there desire his mistress company , and then did write to those he had entrusted , how they might convey her safely : but by some mistake , the queen had means this his letter to take ; which when she read , all in a rage she grew , and then his letter into the fire she threw . which when sh' had told her neece , they both did strive , and both in council sate , for to contrive to hinder her wish'd-meeting ; wherefore they did think it best , the lady to convey unto some private place , and then give out that she was dead , which soon was spread about , and every one in censuring spent some breath , and most did judg she dy'd a violent death . but the queen's anger only would destroy their loves , because her neece then should enjoy the prince , on whom her heart in love was set , and us'd all means she could , his love to get . but though at first they thought the prince might mourn ; yet when his grief had been by time out-worn , he then might take the princess for his wife , concealing the young lady all her life . and though they did not murther her , yet they did strive to grieve and cross her every way : wherefore they did agree that some should tell her , that the prince in battel fell . the report of her death spread far and near ; and at last came unto the prince his ear : the news struck him so hard , as it did make his strength grow weak , and all his limbs to shake . but when his strength return'd , his mind sad grew , and from all company himself withdrew : no orders he would give , but left the care of all the army to an officer : and from th' army , without the queen's consent , he did return , and to his father went , and told him , he all worldly things did wave , had buri'd them all in his mistress grave , and the remainder of his days would spend in holy devotion , his prayers would send unto the gods ; and my dear saint , said he , will be a mediator there for me : his father did disswade him all he could , but all in vain , a hermit be he would . instead of palaces , he chose a cell , left courts and camps , did solitary dwell : instead of clothes that rich and costly were , he wore a garment made of camel's hair . instead of arms , a hermit's habit took ; and for a sword , he us'd a prayer-book : instead of treading measures in a dance , and wanton eyes that oft would side-ways glance ; his knees upon hard stone did bowing bend , and his sad eyes unto the earth descend : instead of flattering words to tempt maids fair , no words did speak but what were us'd in prayer . all wild & wandring thoughts were now compos'd , and the dead object of his mistress clos'd , like multitudes that gather in a ring , to view some curious or some wondrous thing : or like a devout congregation met , will strive about the altar near to set : so did his thoughts near her idea get , which , as a goddess , in his soul did set : then he an altar built of marble white , and waxen tapers round about did light : her picture on this altar plac'd was high , there to be seen with an up-lifted eye . she was his saint , and he there every day did offer tears and sighs , to her did pray , and her implore , she would the gods request to take his soul , his body lay to rest . in th' mean time his mistress's made believe that he was kill'd , for which she much did grieve : for when she at the first the news did hear , her face turn'd pale , like death it did appear : then gently sinking , she fell to the ground ; grief seiz'd her heart , and put her in a swound : at last , life got the better , and then wept , and wisht to heaven , that she in death had slept . but melancholy her whole soul possest , and of all pleasing thoughts it self divest : all objects shuns , that pleasing were , and fair ; and all such sounds as were of a leight air : the splendrous light and glorious sun shut out , and all her chamber hung with black about : no other light but blinking lamps would have : some earth and turf therein , like to a grave , the which she often view'd , or sate close by , imagining the prince therein did lye ; and on that grave , her tears , like show'rs of rain , keep fresh the turf , on the green grass remain as pearled dew before the sun doth rise ; or as refreshing show'rs from cloudy skies : and often this supposed grave doth dress with such significant flow'rs as did express his virtues , and his dispositions sweet , more than those flowers when in posies meet : his various virtues , known to all so well more fragrant than those flowers were for smell . but first , she set a lawrel-garland green , to shew that he a victor once had been ; and in the midst a copious branch did place , for to express he dyed in the chace of his fierce enemies ; his courage was so true , that , after a long fight , away they flew . thus melancholy past her time away , besides sad solemn musick ' twice a day : for ev'ry sense with melancholy fill'd , and always dropping-tears from thence distill'd , with which her melancholy soul did feed , and melancholy thoughts her mind did breed : then on the ground her head aside-ways hung , would lye along whilst these sad songs were sung . a song . titan , i banish all thy joys of light , turning thy glorious rays , to darker night ; clothing my chamber with sad black , each part , thus suitable unto my mournful heart : only a dimn wax taper there shall wait on me , to shew my sad unhappy fate . with mournful thoughts my head shall furnisht be , and all my breath sad sighs , for love of thee : my groans to sadder notes be set with skill , and sung in tears , and melancholy still . languishing-musick to fill up each voice with palsied trembling strings , is all my choice . a song . since he is gone , oh then salt tears , drown both mine eyes , and stop mine ears with grief ; my grief it is so much , it locks my smell up , taste , and touch. in me remains but little breath , which quickly take away , oh death . a song . why should i live ? but who doth know the way to him , or where to go ? death's ignorant , the dead they have no sense of grief , when in the grave . forgetful and unthankful death , hast thou no love , when gone's our breath ? no gratitude , but there dost lye , in dark oblivion for to dye ? no sense of love , or honour , there : then death i prethee me forbear : thousands of years in sorrow i would live in grief , and never dye . a song . my bed of sorrow 's made , since no relief ; and all my pillows shall be stuff'd with grief , my winding-sheets are those whereon i lye , my curtains drawn with sad melancholy . watching shall be my food , weeping my drink , sighing my breath , and groaning what i think : trembling and shaking , all my exercise ; disquiet and disorder'd thoughts now rise . wringing of hands , with folded arms lamenting , is all the joy is left me of contenting : for he is gone that was my joy , my life ; i 'm left his widow , who ne'er was his wife . but all the while , the queen was angry bent against the prince , because away he went , and left the army without a general ; for which she rebel , traytor , him did call : but she another general did make , which of the army all the charge did take : yet his success in warrs proved but bad , for afterward the queen great losses had . and all the soldiers they were discontent : whereat the queen another general sent ; but he no better fortune there could meet , the enemy did force him to retreat ; then did the enemy so pow'rful grow , the forces of the queen they overthrow in every fight and skirmish which they had ; for which the queen and kingdom did grow sad . at last the queen the prince did flatter , and entreated him again for to command : but he deny'd the queen , would not obey ; said , earthly power to gods they must give way . at last she sent him word she would not spare his life , and therefore bid him to prepare himself for death , for dye he should for disobedience , and revenge she would have on him : then his father to him went for to perswade him , and there did present show'rs of tears , which sadly pouring fell upon his only son , his grief to tell . he round about his neck one arm did wind , the other arm embrac'd his body kind : his cheeks his son did joyn to his , and often he his lips did kiss : o pity me , my son , and thy life spare , thou art my only child , and only heir . th' art my sole joy , in thee i pleasure take , and wish to live but only for thy sake . the prince , his father answer'd ; and said he , i am not worth those tears you shed for me . but why do you thus weep , and thus lament , for my death now ? when to the warrs i went , you did encourage me to fight in field for victory , or else my life to yeeld : i willingly obey'd , and joy'd to find my father's sympathy unto my mind . besides , it shew'd a greater love to me , than parents self-lov'd fondness us'd to be ; for to prefer my honour , and my fame , before the perpetu'ty of your name : and as you priz'd my honour and renown , so i a heavenly , not an earthly crown : and give me leave the better choice to make , to quit all troubles , and sweet peace to take : i ne'er more willing , nor more fit can dye , for heaven , and the gods pure company : for had i dy'd in warrs , my soul had been stained with blood , and spotted o're with sin. but now , my mistress is a saint , in heaven hath intercession made , my sins forgiven . and since she 's gone , all joys with her are fled , and i shall never happy be , till dead : she was my soul's delight , in her i view'd the pure and celestial beatitude . but were i sure the soul that never dyes , should never meet , nor bodies never rise by resurrection ; yet sure those are blest that pass this life , and in the grave do rest . then said the duke ( his father ) to his son , what ever comes , son , heaven's will be done ; but since you are resolv'd , and needs will dye , i in the grave will keep you company . the young prince said , i cannot you disswade , since none are happy but those death hath made . the day of execution drawing nigh of the young prince , his father too would dye . then the young prince askt leave , and leave he had , that he like to a soldier might be clad : when he was brought to dye , and on that day death he did meet in soldierly array : instead of mourning-garments , he had on a suit of buff , embroidered thick upon ; and a rich scarf that was of watchet-dye , set thick with pearls ; instead of strings to tye it close together , were rich diamonds , so as like a ring or garter it did show , of but one entire diamond ; this did bind the scarf so firm as an united mind : a scarlet coat embroidered thick with gold ; and hangers like to it , his sword did hold ; and in his hat a plume of feathers were , in falling-folds , which hung below his hair. he being thus accouter'd , death to meet in gallantry , yet gently , friendly , sweet : he would embrace it , and so gladly yeeld , yet would he dye as soldiers in the field : for gallant valiant men do court death so , as amorous courtly men a wooing go . his father all in mourning-garments clad , not griev'd to dye , but for his son was sad : millions of people throng'd about to see this gallant mourning prince's tragedy . but in the time these preparations were , the queen sent to th' young lady to prepare her self to dye : when she the news did hear , joy in her countenance did then appear : then she her self did dress like to a bride , and in a rich and gilded coach did ride : thus triumphing as on her wedding-day , to meet her bridegroom death ; but in the way the people all did weep that she should dye , and youth and beauty in death's arms should lye . but she did smile , her countenance was glad , and in her eyes such lively spirits had , as the quick-darting rays the sun out-shin'd , and all she look'd on , for a time were blind . but when the queen and nobles all were set , and the condemned on the scaffold met : where when the lovers they each other spy'd , their eye-strings seem'd as if together ty'd : so firmly they were fix'd , and did so gaze , and with each other struck in such a maze , as if with wonder they were turn'd to stone , and that their feet unto the ground were grown ; they could not stir ; but at the last mov'd he in a slow pace , amazed , went to see that heav'nly object ; for , thought he , it may an angel be , my soul to take away . her limbs did shake , like shiv'ring agues cold , for fear upon her spirits had got hold , when she did see him move ; for she had thought he was a statue , and by carvers wrought , and by the queen's command was thither brought . when he came near , he kneeled down to pray , and thus unto her sofrly he did say : my sense my spirits surprise , thy spirit my mind ; and great disturbance in my thoughts i find : my reason's misty , understanding blind ; tell me whether thou art of mortal kind . said she , that question i would ask of you , for i do doubt my senses are not true intelligencers ; are you the prince i see ? or are you a spirit that thus speaks to me ? with that , the queen did come , their doubts to clear ; it was my plot , said she , to bring you here : and why i crost your loves , i will forbear to tell you now , but afterwards declare . then did she cause a priest to join their hands , which he devoutly ty'd in wedlock-bands . then did the queen unto her nobles say , that she a debt to gratitude must pay : and to the prince's father straight she went ; here , sir , said she , i do my self present to be your wife ; for by your counsel i have rul'd and reign'd in great felicity . he , kneeling , kist her hand ; and both agree , that in few days the wedding kept should be . such joys of acclamation loud , of wonder , echo'd the air , louder than is jove's thunder . her princely neece so noble was , that then for joy she modestly threw up her fan ; since to a high-born prince she well knew she in glorions nuptials soon should joined be . the marriage-song . were all the joys that ever yet were known ; were all those joys met , and put into one , they 'd be , than these two lovers joys , far less ; our lovers height of joys , none can express : they 've made another cupid , i am told , and buri'd the blind boy that was so old . hymen is proud , since laurel crowns his brow , he never made his triumphs until now . the marriage-song for the old duke and the old queen's marriage . now the old cupid he is fled unto the queen ; she to her bed brought the old duke ; so ends all harms in love's embraces , in their arms. this elder wedlock , more than ripe , was of the younger but a type : what wants of cupid , hymen's cup , ceres and bacchus make it up . a marriage-song of the queen's neece . see the old queen's beloved neece , for beauty , favour , such a piece as love could feign , not hope to see ; just such a miracle was she . she doth congratulate , and 's eas'd to see these noble lovers pleas'd above repining : the fates since are just , and gave her a brave prince . a song . hymen triumph in joy , since overcom'd love's boy : each age , each sex and place , the wedlock-laws embrace , the looser sort can bind , monarch of what 's mankind . all things do fall so pat in this triumvirat , which now in wedlock mix ; now three , though once were six . a lady said , such constant love was dead , and all fidelity to heaven fled . another lady said , she fain would know , when marri'd , if they did continue so . o , said a man , such love ( as this was ) sure doth never in a married pair endure : but lovers cross'd , use not to end so well : which , for to shew , a tale i mean to tell . the description of the violence of love. there was a lady , virtuous , young , and fair , unto her father only child and heir : in her behaviour modest , sweet , and civil ; so innocent , knew only good from evil : yet in her garb had a majestick grace , and affable and pleasant was her face . another gentleman ( whose house did stand hard by her father's , and was rich in land ) he had a son whom beauty did adorn , as some might think , of venus he was born : his spirit noble , generous , and great ; by nature valiant , dispositions sweet : his wit ingenious , and his breeding such , that his sci'nces did not pedantry t'uch . this noble gentleman in love did fall with this fair lady , who was pleas'd withall : he courted her , his service did address ; his love by words and letters did express . though she seem'd coy , his love she did not slight , but civil answers did in letters write . at last so well acquainted they did grow , that but one heart each other's thoughts did know . mean time their parents did their love's descry , and sought all ways to break that unity : forbad each other's company frequent ; did all they could love's meetings to prevent . but love regards not parents , nor their threats ; for love , the more 't is barr'd , more strength begets . thus being cross'd , by stealth they both did meet , and privacy did make their love more sweet ; although their fears did oft affright their mind , lest that their parents should their walks out-find . then in the kingdom did rebellion spring , most of the commons fought against their king : and all the gentry that then loyal were , did to the standard of the king repair . amongst the rest , this noble youth was one ; love bade him stay , but honour spurr'd him on : when he declar'd his mind , her heart it rent ; rivers of tears out of her eyes grief sent ; and every tear , like bullets , pierc'd his breast , scatter'd his thoughts , and did his mind molest . silent long time they stood , at last spake he , why doth my love with tears so torture me ? why do you blame my eyes , said she , to weep , since they perceive you faith nor promise keep ? for , did you love but half so true as i , rather than part , you 'ld chuse to stay and dye : but you excuses make , and take delight , like cruel thieves , to rob and spoil by night . now you have stole my heart , away you run , and leave a silly virgin quite undone . if i stay from the warrs , what will men say ? they 'l say , i make excuse to be away : by this reproach , a coward i am thought ; and my disgrace will make you seem in fault , to set your love upon a man so base ; bring infamy to us , and to our race . to sacrifice my life for your content , i would not spare ; but ( dear ) in this consent , 't is for your sake honour i strive to win , that i some merit to your worth may bring . she. if you will go , let me not stay behind , but take such fortune with you as i find : i 'le be your page , attend you in the field ; when you are weary , i will hold your shield . he. dear love , that must not be ; for women are of tender bodies , and minds full of fear : besides , my mind so full of care will be , for fear a bullet should once light on thee , that i shall never fight , but strengthless grow , through feeble limbs be subject to my foe . when thou art safe , my spirits high shall raise , striving to get a victory of praise . with sad laments these lovers did depart ; absence , as arrows sharp , doth wound each heart : she spends her time , to heaven-high doth pray , that gods would bless , and safe conduct his way . the whilst he fights , and fortune's favour had , fame brings this honour to his mistress sad : all cavaliers that in the army were , there was not one could with this youth compare : by love his spirits all were set on fire , love gave him courage , made his foes retire . but , o ambitious lovers , how they run without all guidance , like apollo's son * , run out of moderation's line ; so he did through the thickest of the army flee singly alone , amongst the squadrons deep fighting , sent many one with death to sleep . but numbers , with united strength , at last , this noble gallant man from horse did cast : his body all so thick of wounds was set , safety , it seems , in fight he did forget , but not his love , who in his mind still lyes ; he wish'd her there , to close his dying-eyes . soul , said he , if thou wandrest in the air , thy service to my mistress by thy care : attend her close , with her soul friendship make , then she perchance no other love may take . but if thou sink down to the shades below , and ( being a lover ) to elyzium go ; perchance my mistress soul you there may meet , so walk and talk in love's discourses sweet : but if thou art like to a light put out , thy motion 's ceas'd , then all 's forgot no doubt . with that a sigh , which from his heart did rise , did mount his soul up to the airy skies . the whilst his mistress being sad with care ; her knees were worn , imploring gods with prayer . a drowsie sleep did all her senses close , but in her dreams fancy her lover shows with all his wounds ; which made her loud to cry , help , help , you gods , said she , that dwell on high . these fearful dreams her senses all did wake ; in a cold sweat , with fear , each limb did shake . then came a messenger as pale as death , with panting sides , swoln eyes , and shortned breath ; and by his looks , his sadder tale did tell ; which when she saw , straight in a swoun she fell : at last her stifled spirits had recourse unto their usual place , but of less force : then lifting up her eyes , her tongue gave way , and thus unto the gods did mourning say : why do we pray , and offer to high heaven , since what we ask , is seldom to us given ? if their decrees are fix'd , what need we pray ? nothing can alter fates , nor cross their way . if they leave all to chance , who can apply ? for every chance is then a deity . but if a power they keep to work at will , it shews them cruel to torment us still . when we are made , in pain we always live ; sick bodies , grieved minds , to us they give : with motions which run cross , compos'd we are , which makes our reason and our sense to jar . when they are weary to torment us , must we then return , and so dissolve to dust ? but if i have my fate in my own power , i will not breathe , nor live another hour : then with the gods i shall not be at strife , if my decree can take away my life . then on her feeble legs she straight did stand , and took a pistol charg'd in either hand : here , dear , ( said she ) i give my heart to thee , and by my death , divulg'd our loves shall be ; then constant lovers , mourners be ; when dead , they 'l strew our graves , which is our marriage-bed : upon our hearse a weeping-poplar set , whose moistning-drops our death's-dri'd cheeks may wet . two cypress garlands at our head shall stand , that were made up by some fair virgin 's hand : and on our cold pale corps such flowers strow , as hang their heads for grief , and downward grow . then shall they lay us deep in quiet grave , wherein our bones long rest and peace may have . let no friends marble-tombs erect upon our graves , but set young mirtle-trees thereon : those may in time a shady grove become , fit for sad lovers walks , whose thoughts are dumb : for melancholy love seeks place obscure , no noise nor company it can endure : and when to ground they cast a dull sad eye , perhaps they 'l think on us who therein lye : thus , though w' are dead , our memory remains ; and , like a ghost , may walk in moving-brains ; and in each head love's altars for us build , to sacrifice some sighs , or tears distill'd . then to her heart the pistol set , she shot a bullet in , and so her grief forgot . fame with her trumpet blew in every ear ; the sound of this great act spread every where : lovers from all parts came , by the report ; unto her urn , as pilgrims did resort : there offer'd praises of her constancy , and vow'd the like unto love's deity . a woman said , that tale exprest love well , and shew'd , that constancy in death did dwell . friendship , they say , a thing is so sublime , that with the gods there 's nothing more divine . with wonder lovers , having but one will , their two bodies one soul doth govern still : and though they be always dis-joined much , yet all their senses equally do t'uch : for , what doth strike the eye , or other part , begets in all like pleasure , or like smart . so though in substance , form divided be , yet soul and senses , join'd in one , agree . a man that to the lady plac'd was nigh , said , he would tell another tragedy . humanity , despair , and jealousie , express'd in three persons . walking along , close by a river's side , the waters smooth ran with a flowing-tide : the sun thereon did dart such shining-light , as made it than a diamond-chain more bright . the purling-streams invited me to swim , pull'd my clothes off , then enter'd every limb. but envious cold , alas , did me oppress , and darting-arrows sharp me backwards press . the river to embrace me , made great haste , her moist soft arms incircled round my waste . streams coming fast , strove there to force me stay , but that my arms did make my body way . my hands did strike the soft smooth waters face , as flatt'ring them to give my body place . but when i found them apt higher to rise , striving to stop my breath , and blind my eyes ; then did i spread my arms , and circles make , and the united-streams asunder brake : my legs did kick away those waters clear , to keep them back , lest they should croud too near : and as i broke those streams , they run away , yet fresh suppli'd their place , to make me stay : long did i struggle , and my strength did try , at last got hold upon a bank near by ; on whose side was a hill where trees were plac'd , which on the waters did a shadow cast : thither i went ; and when i came close by , i saw a woman there a weeping lye ; vvhich seeing , i began to slack my pace : straight did my eyes view there a lovely face under a tree ; close by the root she sate , vvhich with her tears as falling-show'rs she wet : at last she spake , and humbly thus did pray , you gods , said she , my life soon take away : no slander on my innocency throw , let my pure soul into elyzium go : if i drown here within this watry lake , o let my tears a murmuring river make : give it both voice and vvords , my grief to tell ; my innocence , and why therein i fell . then straight she rose , the river leapt she in , vvhich when i saw , i after her did swim : my hands , as oars , did well my body row , though panting-breath made waters rough to grow ; yet was my breast a keel for to divide , and by that help my body swift did glide : my eyes the needle to direct the way , vvhich from the north of grief did not estray ; she , as the load-stone , drew me to her aid , though storms within did make my mind afraid . her garments loose did on the waters flow , which were puft up like sails when winds do blow . i catch'd thereat , to draw her to the brink ; but when i went to pull , she down did sink : yet did not i my hold thereof let go , but drew her to the shore with much ado ; i panting with short breath , as out of wind , my spirits spent , my eyes were dimly blind ; my strength so weak , forc'd me to lye down straight , did fill , because , alas , my life was over-fraight . vvhen life got strength , my mind with thoughts then to the lady us'd all art and skill ; bowing her forwardsth ' waters to let out , vvhich from her nose & mouth gusht like a spout : at last her breath ( before restrain'd ) out-broke , and thus to me she passionately spoke : o who are you that do my soul molest , not giving leave in death to take my rest ? is there no peace in nature to be found ? must misery and fear attend us round ? o gods , said she , here grant me my desire ; here end my life , and let my breath expire . i answered . thus you with nature set your self at odds ; and by this wish you do displease the gods : by violence you cut off their decree , no violence in nature ought to be . but what makes you thus strive for to destroy that life which god did give you to enjoy ? she answered , o sir if you did know the torments i do feel ; my soul is rackt upon ill fortune's wheel : my innocency by aspersion whipt , and my pure chastity of fame is stript : my love 's neglected and forsaken quite , banisht from that my soul took most delight . my heart was plac'd upon a valiant man , who in the warrs much honour bravely wan . his actions all by wisdom placed were , and his discourse delighted every ear : his bounty , like the sun , gave life and light to those whom misery had eclipsed quite . this man my person seem'd for to admire ; my love before the world he did desire : told me , the gods might sooner heaven leave , than he forsake my love , or truth deceive . but o vile jealousie , a lover's devil ! tormenting thoughts with suspitions evil ; frighting the mind with false imaginations , burying all joys in deepest contemplations : long lay it smuther'd , but at last out-broke vvith hate ; in rage and spleen base words it spoke . slander and infamy in circles round , my innocent youth with sharpest tongues do wound : but his inconstancy did wound me more than slander , spite , or malice did before : for he another married , and left me clouded in dark disgrace , black infamy . vvith that she fetch'd a sigh ; heav'n bless , said she , this cruel unkind man , who e're he be . i faint , death digs my grave , o lay me in this watry monument ; then may the spring in murmures soft , with blubbering words relate , and dropping weep at my ill fortune's fate . then on a groan her soul with wings did flie up to the heavens , and the gods on high : vvhich when i saw , my eyes with grief did flow , although her soul i thought to heaven did go . and musing long , at last i chanc'd to see a gentleman which handsome seem'd to be . he coming near , ask'd me who there did lie ? i said , 't was one for love and grief did die . hearing my words , he started back , brows bent , vvith trembling legs he to the body went ; vvhich when he view'd , his blood fell from his face , his eyes were fix'd , and standing in one place . at last kneel'd down , and thus did say , no hope is left , life 's fled away . thou wandring soul , where e're thou art , hear my confession from my heart : i lov'd thee better far than life , thought to be happy in a vvife : but o suspition , that false thief , seiz'd on my thoughts , ruling as chief . suspition , malice , spight , commanded still , to carry false reports thy ears to fill . my jealousie did strive thee to torment , and glad to hear when thou wast discontent : i strove always my love for to disguise ; ' t was . said i married was , when all were lies . but jealousie begets all actions base , and in the court of honour hath no place . forgive me , soul , where ever thou dost rest , for , of all vvomen , i did love thee best . here i do offer up my life to thee , both dead , we in one grave may buried be . swifter than lightning , straight his sword he drew , upon the point himself he desperate threw ; and to his panting breast made such dispatch , that i no help could bring , on hold could catch : turning his pale and ghastly eyes to me , mix both our ashes in one urn , said he . with that he fell close by his mistress side , embrac'd , and kist , and groan'd , and there he dy'd : which when i saw , i drest , my clothes put on , to celebrate their funeral-rites alone : first , i did lay a heap of cypress dry , with striking flints i made a fire thereby , laid both their bodies thereupon to burn , which in short time did into ashes turn : and being mixt , i took them thence away , and digg'd a grave those ashes in to lay : then did i gather cockle-shells , though small , with art i strove to build a tomb withall ; placing some on , others in even lays , others join'd close , till i a tomb did raise . and afterwards i planted myrtle green , where turtle-doves are daily building seen : and there young nightingals come every spring ; to celebrate their fames , do sit and sing . a merry lass , amongst the rest , began her tale , and thus exprest : a master was in love with his fair maid , but of his scolding wife was sore afraid : for she in every place would watch and pry , and peep through every key-hole to espy ; and if she found them out , aloud would call , and cry she was undone , her maid had all her husband's love , for she had none sh' was sure ; wherefore this life she never would endure : but he did woo his maid still by his eye ; she , apprehensive , understood thereby ; and oft would find some work to come in place , because her master should behold her face ; excuses make , that business she had great , ( her business was , her master for to meet ) . with pretty smiles she trips it by , and on him casts a kind-coy eye : to all the house besides , would seem demure , oft singing psalms , as if she were right pure ; repeating scripture , sigh , turn up her eyes , as if her soul straight flew unto the skies , and that her body were as chast cold ice , and she were only fit for paradice : though her words were precise , her thoughts were not ; she , with her master , scripture quite forgot : she then a goddess was , prayed unto ; her master did , as priests , with offering woo : her mistress , like to juno , fret and frown'd , when that her husband and her maid she found ; and in the clouds of night would seek about , sometimes she mist them , sometimes found them out : but when she did , lord , what a noise was there ! how jove and she did thunder in the air ! she with an ishmael big away was sent ; like unto hagar , out of doors she went ; where he , like abraham good , a bottle ty'd , and gave her means for the child to provide : whereat her mistress angry was , and cry'd ; and wisht her maid ( like ishma'l ) might have dy'd . another man , amongst the rest , said , they their tales bad well exprest . but they that study much , and seldom speak , for want of use of words , are far to seek : their tongue is like a rusty key grown rough , which hardly turns , so do their words come forth : or like an instrument that lies unstrung , till it be tun'd , cannot be plaid upon : for custom makes the tongue both smooth & quick , and moving oft , no words thereon will stick ; like to a flowing-tide , makes its own way , runs smooth or clear , without a stop or stay : that makes a lawyer plead well at the barr , because he talks there four parts of the year : that makes divines in pulpits well to preach , because so often they the people teach : but those that use to contemplate alone , may have fine thoughts , good words t' express , they none : good language they express in black and white , although they speak it not , yet well they write : much thoughts keep back the words from running out ; the tongue 's ti'd up , the sluce is stopt no doubt : for fancy's quick , and flies such several ways , for to be drest in words it seldom stays . fancy is like an eele , so slippery glides , before the tongue takes hold , away it slides . thus he that seldom speaks , is like to those that travelling , their mother-tongues do lose . now , says a lady that was sitting by , pray let your rusty tongue with silence lye , and listen to the tale that i shall tell ; mark the misfortunes that to them befell . a description of love and courage . a gentleman was riding all about , as in a progress , he chanc'd to spy out : ( growing upon a rising-hill ) a wood , in midst whereof a little house there stood : it was but small , yet was it wondrous fine , as if 't were builded for the muses nine : the platform was so well contriv'd , that there was ne're a piece of ground lay waste or spare . this house was built of pure rich marble-stone , and marble-pillars wholly stood upon ; so smooth 't was polish'd , as like glass it show'd , which gave reflection to the wood there grow'd . those trees upon the walls , seem'd painted green , yet every leaf thereon was shaking seen : the roofs therein were arch'd with artful skill , which over-head hung like a hanging-hill ; and there a man himself might entertain with his own words , rebounding back again . the doors to every room were very wide , and men , like statues , carv'd on either side ; and in such lively postures made they were , they seem'd like guards or porters waiting there . the winding-stairs rising without account of any steps , up to the top did mount : it on the head a cap of lead did wear , like to a cardinal's cap , 't was made four-square ; but flat it was ; close to the crown did lye , from cold and heat it kept it warm and dry : and in the midst , a tower plac'd on high , like to ulysses monster , with one eye : but standing there , did view through windows out , on every side , fine prospects all about . when that his eyes were satisfi'd with sight , and that his mind was fill'd with such delight , he did descend back by another way , chance was his only guide , which did convey him to a gallery both large and long , where pictures , by apelles drawn , there hung , and at the end , a door half ope , half shut , where , in a chamber , did a lady sit . to him so beautiful she did appear , she seem'd an angel , not a mortal here : cloth'd all in white she was , and from her head her hair hung down , and on her shoulders spread ; and in a chair she sate , a table by , leaning theron , her head did side-ways lye upon her hand , the palm a pillow made , on which , being soft , her rosie cheeks she laid ; and from her eyes the tears in show'rs did fall upon her breast , sparkling like diamonds all : at last she fetch'd a sigh , heart break , said she ; gods take my life , or give me liberty : when those words were exprest , she was constrain'd ; he courage took on what she there complain'd , and boldly entring in , she seem'd afraid ; he kneeling down , askt pardon , and thus said : celestial creature , do not think me rude , or want of breeding made me thus intrude ; but fortune me unto this house did bring , whereby a curiosity did spring from my desires this house to view throughout , seeing such shady groves to grow about : and when i came near to the gate , not one was there to ask or make opposition : the house seem'd empty , not a creature stirring , but every room i entred , still admiring the architect and structure of each part ; those that design'd , were skilful in that art. vvandring about , at last , chance favouring me , hath brought me to this place , where i do see abeauty far beyond all art , or any that nature heretofore hath made , though many of all the sex creates she sweet and fair , yet never any of your sex so rare : this made me stand and gaze , amaz'd to see what wondrous glorious things in nature be . but when i heard your words for to express some grief of heart , and wisht for a redress , my soul flew to your service , here i vow to heaven high , my life to give to you ; not only give my life , but for your sake suffer all pains nature or hell can make : nor are my proffers for a base self-end , i 'm to your sex a servant and a friend : pure is my zeal , and my flame being clear , chuse me your champion , and adopt me here . if i cannot your enemy destroy , i 'le do my best , no rest i will enjoy ; because my fortune , life , and industry , i 'le sacrifaice unto thy liberty . when that the lady heard him speak so free , and with such passion , and so honestly : i do accept your favour , sir , said she , for no condition can be worse to me than this i now do live in ; nor can i my honour hazzard in worse company : vvherefore , to your protection i resign ; heaven , o heaven , prosper this design . but how will you dispose of me ? pray tell . i will , said he , convey you to a cell which is hard by ; and there will counsel take what way is best to make a clear escape : with that , his riding-coat which he did wear , he pull'd straight off , which she put on ; her hair she ty'd up short , and covered close her face , and in this posture stole out of that place . an old ill-natur'd bawd that did wait on her , being then asleep , did never think upon her . but when sleep fled , awak'd , she up did rise , sitting upon her bed , rubbing her eyes that were seal'd up with matter and with rheum ; when that was done , she went into the room vvherein the lady us'd , alone to be : straight missing her , cry'd out most piteously , calling the servants to search all about ; but they unto a vvake were all gone out . the peasant's ball is that we call a vvake , vvhen men & maids do dance , and love do make ; and she that danceth best , is crown'd as queen , vvith garlands made of flow'rs , & laurel green : those men that dance the best , have ribbans ti'd by every maid that hopes to be a bride . youth loves these kind of sports , and to a fayre , 't will venture life , rather than not be there . which made the servants all , although not many , to be abroad , and leave the house for any to enter in , which caused this escape , and to the owner brought so much mishap . a lord came galloping as from his palace , with pleasing thoughts , thinking alone to solace himself with his fair mistress , who admired her beauty more than heaven , and desired her favour more than jove's ; her angry words did wound him more than could the sharpest swords . her frowns would torture him as on a rack , muffling his spirits in melancholy black : but if she chanc'd to smile , his joys did rise much higher than the sun that lights the skies . but riding on , the castle coming nigh , the vvoman running 'bout he did descry : his heart misgave him , with doubts he alighted , asking the reason she was so affrighted : she shak'd so much , no answer could she make ; he , being impatient , unto her thus spake : devil , said he , what is my mistress dead , or sick , or stole away ? or is she fled ? she kneeling down , cry'd out , o she is gone , and i left to your mercy all-alone . with that he tore his hair , his breast did beat , and all his body in a cold damp sweat ; which made his nerves to slack , his pulse beat slow , his strength to fail , so weak he could not go , but fell upon the ground , seeming as dead , until his man did bear him to a bed : for he did only with him one man bring , vvho prov'd himself trusty in every thing : but when his diffus'd spirits he did compose , into a deep sad melancholy he grows ; could neither eat , nor drink , nor take his rest , his thoughts and passions being so opprest . at last this lady and her noble guide , got to a place secure , yet forc'd to hide her self a time , till such friends could make that would protect vertue for vertue 's sake ; because her loving foe was great in power , which might a friendless innocent devour . this noble gentleman desir'd to know from what misfortunes her restraint did grow . willing she was to tell the gentleman the story of her life , and thus began : after my birth , my mother soon did dye , unto my father leaving a son and i : my father nor my brother liv'd not long , then was i left alone ; and being young , my aunt did take the charge to see me bred , to manage my estate ; my brother dead , i was the only child and heir ; but she was married to a lord of high degree , who had a son , and that son had a vvife , they disagreed , led an unhappy life . vvhen i was grown to sixteen years of age , my aunt did dye , her husband did engage to take the charge , and see me well bestow'd , and by his tender care great love he show'd . but such was my misfortune , o sad fate ! he dy'd , and left me to his son's vvife's hate ; because this younger lord grew much in love , vvhich when his vvife by circumstance did prove , she sought all means she could to murther me ; yet she would have it done with privacy : the whilst her amorous lord fresh courtships made , vvith his best rhetorick , for to perswade my honest youth to yeeld to his desire , my beauty having set his heart on fire : at last , considering with my self , that i having a plentiful estate whereby i might live honourable , safe , and free , not subject to be betray'd to slavery ; then to the lady and the lord i went , as a respect i told them my intent . the lady my design she well approv'd ; he nothing said , but seem'd with passion mov'd . but afterwards , when i my leave did take , he did rejoice , as if 't were for my sake ; and so it was , but not unto my good , for he with treachery my ways withstood ; for as i travell'd , he beset me round , and forc'd me from my servants , which he found to be not many ; when he had great store for to assault , but my defence was poor . yet were they all disguis'd , no face was shown , ( such unjust acts desire to be unknown ) . vvhen i was in their power , help , help , said i , you gods above , and hear a vvretch's cry : but no assistance from heav'n did i find , all seem'd as cruel as the mad mankind . then he unto the castle me convey'd ; the lord , himself discovering , thus said : cruellest of thy sex , since no remorse can soften thy hard heart , i 'le use my force ; unless your heart doth burn with equal fire , or condescend to what i shall desire . i for my own defence , 'gainst this abuse , soft flattering words was forced for to use ; gently entreating his patience , that i a time might have my heavy heart to try ; that by perswasions it might entertain not only love , but return love again . he seem'd well-pleas'd , his temper calm did grow , vvhich by his smiling-countenance he did show : he said , if in your favour i may live , a greater blessing heaven cannot give . then to a vvoman old he gave the charge for to attend , but not for to enlarge my liberty ; with rules my life did bind ; nothing was free , but thoughts within my mind . thus did i live some half a year , and more , and all this while the gods on high implore ; for still he woo'd , and still i did deny ; at last h'impatient grew , and swore that i deluded him , and that no longer would he be denied , but yeeld to him i should . with much entreaty i pacifi'd his mind with words and countenance that seemed kind ; but prayers to heav'n more earnestly i sent with tears and sighs , that they would still prevent , by their great power , his evil design , or take away this loathed life of mine : although at first they seem'd to be all deaf , yet now at last they sent me some relief . the whilst the champion knight , with his fair prize , was struck with love by her quick-darting eyes ; yet mov'd they so as modesty did guide , not turning wantonly , or leer'd aside : nor did they stern or proudly pierce , but gentle , soft , with sweet commerce : and when those eyes were fill'd with watry streams , seem'd like a brook gilded with the sun-beams ; at last perswading-love prevail'd so far , as to present his suit unto her care : fair maid , i love thee , and my love so pure , that no corrupted thoughts it can endure : my love is honest , my request is just ; for one man's fault , do not all men mistrust . i am a batchelor , and you a maid , for which we lawfully may love , he said : wherefore , dear saint , cast not my suit aside ; chuse me your husband , and be you my bride . i am a gentleman , and have been bred as to my quality ; my father dead , me his possessions left , which are not small , nor yet so great to make me vain withall . my life is yet with an unspotted fame ; nor so obscure , not to be known by name ; amongst the best and most within this land , favours receiv'd , yet none like your command . she stood a time , as in a musing-thought , at last she spake , sir , said she , you have brought my honour out of danger , and civilly have entertain'd me with your company ; for which i owe my life , much more my love ; should i refuse , i should ungrateful prove . 't is not for wealth that i would marry to , nor outward honours that my love can woo : but it is virtue , and a heroick mind , a disposition sweet , noble , and kind ; and such a one i judg you for to be , wherefore i 'le not refuse , if you chuse me . when they were thus agreed , they did repair unto his house , and went to marry there : the whilst the lord , the kingdom all about , he privately had sent to search her out . at last news came , with whom , and where she dwelt ; with that much grief within his heart he felt , that any man should have her in his power ; he , like a devil , could his soul devour . but when he heard the messenger to say , there 's preparation gainst her wedding-day ; he grew outragious , cursed heaven and earth , the marriage of his parents , and his birth : at last he did resolve , what e're befell , that he would have her , though he sank to hell. when he had got a company together , such as he fed , that would go any whither ; no act they would refuse , that he desired , obey'd most desperately what he required . unto his house they went in a disguise , intending then the lady to surprise : but be'ng upon her wedding-day , were there a company of guests that merry were ; this lord desir'd to part them , if he might , 'cause lye together they should not that night . so in they went : the servants all did think them maskerades , and made them all to drink : but when they went into an inward room where all were dancing , bride and the bridegroom ; the bride acquainted with that maskard-sight , she ran away as in an extream fright : the bridegroom soon imagin'd what they were , and , though unarm'd , his courage knew no fear . their swords they drew , aim'd only at his life ; that done , they thought to get away his wife : his hat and cloak , arms of defence did make ; the tongs , for to assault , he up did take : the women scriecht , murther , murther , cry'd out ; the men flung all the chairs and stools about , with which they did resist , and did oppose , for some short time , the fury of his foes . it chanc'd a sword out of a hand did fall ; the bridegroom straight took 't up & fought withall ; so well did manage it , and with such skill , he many of his enemies did kill : yet he was wounded sore , and out of breath ; but heat of courage kept out dull cold death . at last his friends got arms to take his part , vvho did th' oppression of his foes divert . the vizzard of the lord fell off at length ; vvhich when the bridegroom saw , with vigorous strength , he ran upon him with such force , that he struck many down , to make his passage free . the trembling bride was almost dead with fear , yet for her husband had a listening ear . at last the noise of murther did arrive : o is he dead , said she , and i alive ! with that she run with all her power and might , into the room , her husband then in fight with her great enemy ; and where they stood , the ground was like a foaming sea of blood ; wounded they were , yet was each other's heart so hot with passion , that they felt no smart . the bride did pass and re-pass by their swords , as quick as flashing lightning , and her words cryed out , desist , desist , and let me dye , it is decreed by the great gods on high , which nothing can prevent ; then let my fall be an atonement to make friends withall . but death and courage being long at strife about her husband's honour and his life , they both did fall , and on the ground did lye ; but honoured courage receiv'd fame thereby . when death had turned out his life , it went into his fame , and built a monument . the bride , when that she saw her husband faint , she weeping mourn'd , and made a sad complaint : o gods , said she , grant me but this request , that i may dye here on my husband's breast . with that she fell , and on his lips did lye , suckt out each other's breath , and so did dye . when that the lover saw her soul was fled , and that her body was cold , pale , and dead ; then he impatient grew his life to hold , with desperate fury then both fierce and bold , he gave himself a mortal wound , and so fell to the ground , and sick did grow . then did he speak to all the company , i do entreat you all for charity , to lay me by my mistress in a grave , that my free soul may rest and quiet have : with that a voice heard in the air to say , my noble friends , you ought to disobey his dying-words ; for if you do not so , from our dead ashes jealousie will grow : but howsoe're , their friends did so agree , that they did put them in a grave all three : and ever since fierce jealousie doth rage throughout the world , and shall from age to age . a batchelor that spightful was , and old , unto the company his tale he told . women care not , nor seek for noble praise ; all their delight runs to romantick ways ; to be in love , and be belov'd agen ; and to be fought-for by the youngest men , not for their vertue , but their beauty fair , intangling men within their amorous snare , and turning up their eyes , not for to pray , unless it be to see their love that day : with whining voice , and foolish words implore the gods ; for what ? unless to hold the dore . and what is their desire , if i should guess , i straight should judg it tends to wantonness : perchance they 'l say , it is for conversation ; but those conversations bring temptation . what youth 's in love with age , where wisdom dwells , that all the follies of wild youth still tells ? but youth will shun grave age's company , and from them flye as from an enemy . say they , their wit is all decay'd and gone ; and , that their wit is out of fashion grown : say , they are peevish , froward , and displeas'd , and full of pain , and weak , and oft diseas'd . but that is fond excuse to plead for youth : for age is valiant , prudent , full of truth : and sickness often on the young takes hold , making them feeble , weak , before they 're old . if women love , let it be for the sake of noble virtue , and the wiser take ; else virtue is depress'd , forsaken quite , for she allows no revellers of night . this sex doth strive by all the art they can , to draw away each other's courtly-man . and all the allurements that they can devise , they put in execution for the prise . their eyes are quick , and sparkling like the sun , yet always after mankind do they run : their words are smooth , their faces in smiles drest ; their heart is by their countenance exprest : but in their older age they spightful grow , and then they scorns upon their youngers throw ; industrious are , a false report to make : lord ! lord ! what poor employments women take to carry tales on tongues . from ear to ear , vvhich faster run than dromedaries far : in heat , with speed and haste they run about from house to house , to find their comrades out : and when they meet , so earnest they are bent , as if the fate 's decrees they could prevent : the best is rubbish ; they their minds do load with several dresses , and what is the mode : but if they spightful are , they straight defame those that most virtue have , or honoured name ; or else about their carriage they find fault , and say their dancing-masters were stark naught . but for their several dressings , thus will say , how strangely such a one was drest to day ! and if a lady dress , or chance to wear a gown to please her self , or curl her hair , if not according as the fashion runs , lord , how it sets a-work their eyes and tongues ! straight she 's fantastical , they all do cry , yet they will imitate her presently ; and for what they did laugh at her in scorn , vvith it think good themselves for to adorn . thus each of them doth into other pry , not for to mend , but to find fault thereby . vvith that the vvomen rose , and angry were , and said , they would not stay such tales to hear . but all the men upon their knees did fall , begging his pardon , and their stay withall . and women's natures being easie , free , did soon consent to keep them company . the tale to tell , unto a woman's turn befell : and when their rusling twatling silks did cease , their creaking chairs , and whisperings held their peace ; the lady did a tragick tale unfold , forcing their eyes to weep , whilst she it told . the description of the fondness of parents , and the credulity of youth . a gentleman had liv'd long , and was old , a wife he had , which fifty years had told : their love was such , as time could not decay ; devout they were , and to the gods did pray : yet children they had none to bless their life ; she happy in a husband , h'in a wife . but nature , in the world her power to show , from an old stock caus'd a young branch to grow : at length this aged dame a daughter bore , got by her husband when threescore , and more . they are so joy'd , they nature's bounty praise , and thank the gods that did the issue raise . they were so fond , that none this child must t'uch , only themselves ; their pains they thought not much . she gave it suck , and dress'd it on her lap , the whilst he warm'd the clouts , then cool'd the pap. they , when it slept , did by the child abide , both sitting near the cradle on each side . but when it cry'd , he danc'd it on his arm , the whilst she sung , its passion for to charm . thus did they strive to please it all they could , and for its good yeeld up their lives they would . vvith pains and care they nurs'd their daughter well , and with her years her beauty did excel . but when she came to sixteen years of age , her youth and life by love she did engage unto a gentleman that liv'd hard-by close to her father's house , who seem'd to dye if he enjoy'd her not ; yet did he dread his father's curse to light upon his head ; his father to his passion being cruel , although he was his only son and jewel ; charging , upon his blessing , not to marry this fairest maid ; nor servants for to carry letters or tokens , messages by stealth ; despising her , because of no great vvealth : yet she was nobly born , not very poor , but had not vvealth to equal his great store . but he did woo his love in secret guise , courting her privately for fear of spies . he strove to win her unto his embraces ; muffle the faults he would , and the disgraces . said he , why may not we our senses all delight ? our senses and our souls heaven unite that we call honour , only man creates , for it was never destin'd by the fates . it is a word nature ne're taught us , nay it is a precept she forbids t' obey . then follow nature , for that follows god , and not the arts of men , they 're vain and odd . let every sense lye steep , not drown'd , in pleasure : let us keep up their height in balanc'd measure . first , let our eyes all beauteous objects view ; our ears all sounds , which notes and times keep true . then scent all odours to refresh the brain ; with tastes delicious palates entertain . touch things most pleasing , that all parts may feel expansion of the soul , from head to heel : thus we shall use what nature to us gave ; for by restraint , in life we dig our grave : and in the grave our senses useless lye ; just so is life , if pleasures we deny . thus heav'n , that gave us sense , may take it ill , if we refuse what 's offered to us still : then let our sense and souls take all delight , not to surfeit , but feed each appetite . come pleasure , circle me within thy arms , inchant my soul with thy delightful charms . said she , it is not always in our power to feed , delight , nor pleasure to devour . man no free power hath of any thing ; only himself can to destruction bring : can kill his body , and his soul can damn , although he cannot alienate the same ; nor can he make them always to remain , nor turn them to what they were first again . thus can we cross and vex our selves with pain , but being sick , cannot be well again : we can disturb great nature's work at will ; but to restore and make , is past our skill . but he did plead so hard , such vows did make , such large professions , and such oaths did take , that he would constant be , and that his bride he would her make , when that his father dy'd : she , young and innocent , knew no deceits , nor thought that words and vows were us'd as baits . so yeelded she to all he did desire , thinking his vows as much as laws require . but they so oft did meet , till it befell , she sick did grow , her body big did swell ; which she took care to hide , and would not be , as she was wont , in other company : but to her parents she would often cry , and said she swell'd so , with a tympany . they did believe her , and did make great moan , their only child was now so sickly grown . his father old , the marriage to prevent , now , in all haste , his son to travel sent ; gave him no time nor warning to be gone ; nor , till he saw him ship'd , left him alone . but he , to ease his mistress of her fear , for to return , he only now took care . but she no sooner heard that he was gone , but in her chamber lock'd her self alone ; complain'd against her destiny and fate , and all her love to him was turn'd to hate . you gods , said she , my fault 's no wilful sin ; for i did think his vows had marriage been : but by his stealth , so privately to leave me , i find my crime , and that he did deceive me : for which , said she , you gods torment him more than ever any man on earth before . with that she rose , about her neck she flung a silken string , and in that string she hung . her parents to her chamber did repair , calling her forth to take the fresh sweet air ; supposing it might do her health some good ; and at her chamber door long time they stood : but when they call'd , and knock'd , no answer made , she being sick , they ' gan to be afraid : their limbs did shake with age , nerves being slack't , those nervous strings with fear were now contract : at last , though much a-do they had to speak , they servants call'd to open , or to break the lock : no sooner done , but with great fear they entred in ; and after they were there , the horrid sight no sooner struck their eyes , but it congeal'd their hearts , and straight both dyes . the fame of their sad fates all round was spread , the lover heard his mistress then was dead ; his clothes , his hair he tore , his breast did beat , his spirits issu'd out in a cold sweat. said he , o cursed death come kill me quick , and in my heart thy spear or arrow stick ; because my love in thy cold arms doth lye , i now desire , nay , am resolv'd to dye . but o! love is a powerless god ; in vain he strives with 's flame to melt death's icy chain : for though with love my heart so hot doth burn , yet cannot melt , i fear death's icy urn. then he all in a rage to the earth fell , and there invoking up the devils of hell , saith he , ye powerful terrors me assist , for to command or force death when i list , that by your help and pow'r my love may rise from the dark vault or grave wherein she lies ; or else by death's cold hand alone , convert me into marble-stone . then running , as distracted , in and out , by fancies , visions strange saw all about : and crying loud , my mistress , she is there ; he seem'd to catch , but grasp'd nought else but air : see , see her ghost , how it doth slide away , her soul is pure , and shines as glorious day . but my foul soul , which is as black as night , doth shadows cast upon the soul that 's bright ; which makes her walk as in a gloomy shade , like shadows which the silver moon hath made . hark how my love sings sweetly in the skye , her soul is mounted up to heavens high , and there it shall be made a deity , and i a devil in hell tormented lye . his spirit being spent , fell to the ground ; and lying there a while , as in a swound , at last he rose , and with a sober pace he bent his steps , as to her burying-place ; and with his cloak he muffled him about , his hatpull'd o're his brows , his eyes look't out to guide his way ; but far he had not gone , that straight he saw the funerals coming on : three hearses all were born , as on a breast , black cover'd two , with white the third was drest : a silver crown upon that hearse did stand , and myrtle-boughs young virgins bore in hand : the graver sort did cypress-branches bear , the mournful parents death for to declare . with solemn musick to the grave them brought ; with tears in-urn'd their ashes in a vault : but he , before the people did return , did make great haste to get close to the urn ; his hat pulls off , then bows , le ts loose his cloak ; with dropping eyes , & countenance sad , thus spoke : you charitable friends , whoe're you be , to see the dead thus buri'd solemnly ; the like to me your favour i do crave , stay all , and see me buri'd in this grave . giving himself a private wound , there fell into the grave ; and dying , there did tell of his sad love ; but now , said he , our souls nor bodies ne're shall parted be . with that he sighs , and breathing out his last , about his mistress corps his arms he cast . the urn seal'd up , his friends a tomb did build ; famous it was , such love therein it held . most parents do rejoyce , and offerings bring of thankful hearts , or pray'rs for their off-spring . these thought their age was blest ; but they were blind with ignorance , and great affections kind , more than with age ; but who knows destiny ? or thinks that joy can prove a misery ? some parents love their wealth more than their breeds , hoording up more than love or nature needs : and rather than poor virtue they will take , by crossing love , childless themselves will make . a sober man , who had a thinking-brain , of vice and vanity did thus complain : 't is strange to see the follies of mankind , how they for useless things do vex their mind : for what superfluous is , serves them for nought ; and more than necessary is a fault : yet man is not content with a just measure , unless he surfeits with delight and pleasure ; as if true pleasure only liv'd in pain , for in excess pain only doth remain : riches bring care to keep , trouble to spend ; beggars and borrowers have ne're a friend : and hospitality is oft diseased , and seldom any of their guests are pleased : in feasts , much company disturbs the rest , and with much noise it doth the life molest . much wine and women makes the body sick ; and doting-lovers they grow lunatick . playing at cards and dice , men bankrupts grow , and with the dice away their time they throw , their manly strength , their reason , and their wit , which might in warrs be spent , or letters writ . all generosity seems buried here ; gamesters seem covetous , as doth appear : but when they spend , most prodigally wast , as if their treasures were the indies vast , or else their purse an endless myne of gold ; but they 'l soon find it doth a bottom hold . titles of honour , offices of state , bring trouble , envy , and malicious hate . ceremony restrains our freedom , and state-offices commands , men tott'ring stand . and vanities inchanters of the mind , that muffle reason , and the judgment blind ; do lead the life in strange fantastick ways , to seek that pleasure which doth live in praise . praise is no real thing , an empty name , only a sound which we do call a fame ; yet for this sound men always are at strife , do spend their fortunes , and do hazzard life : they give their thoughts no rest , but hunt about , and never leave until the life goes out . that man that seeks in life for more than health , for rest and peace within his commonwealth , ( which is his family ) sure is not wise , and know not where true happiness still lies . nor doth he guess that temperance doth give the truest pleasure , makes it longest live . you gods , said he , give me a temperate mind , an humble cottage , a chast wife and kind , to keep me company , to bear a part of all the joys or sorrows of my heart ; and let our labours , recreations be , to pass our time , and not a misery . banish all cares , you gods , let them not lye as heavy burthens ; and when we must dye , let 's leave the world , as in a quiet sleep ; draw gently out our souls , our ashes keep safely in urns ; not separate our dust , or mix us so , if transmigrate we must , that in one body we may still remain ; when that 's dissolved , make us up new again . a lady said , she his discourse would fit ; a story tell that should his humour hit . there was a man and woman married were , they liv'd just so as should a married pair ; though their bodies divided were in twain , their souls agreed , as one they did remain : they did so mutually agree in all , this man and wife we only one may call . they were not rich , nor were they very poor ; not pinch'd with want , nor troubled with great store . they did not labour for the bread they eat , nor had they various or delicious meat ; nor many servants had to vex their mind , only one maid that faithful was , and kind ; whose vvork was just so much as to employ her so , as idleness might not her annoy . thus decently and cleanly did they live , and something had for charity to give . her pastime was to spin in winter cold , the whilst he read , and to her stories told : and in the pleasant spring , fresh air to take , to neighbouring-villages short journeys make . in summer-evenings they the fields did round , or sit on flow'ry-banks upon the ground : and so , in autumn they their walks did keep , to see men gather grapes , or sheer their sheep . nor did they miss jove's temple , once a day , both kneeling down unto the gods to pray for gracious mercy , their poor souls to save , a healthful life , an easie death to have . thus did they live full forty years , and more ; at last death comes , and knocketh at the dore , and with his dart he struck the man full sick , for which the wife was almost lunatick : but she with care did watch , great pains did take ; broths , julips , jellies , she with skill did make . she most industrious was his pains to ease , studying always his humour for to please : for oft the sick are peevish , froward , cross , and with their pains do tumble , groan , and toss , on their sad couches ; quietly he lay , and softly to himself to heaven did pray . yet was he melancholy at the heart , for nothing else , but from his vvife to part . but when she did perceive his life decay , close by his side , upon a bed she lay , embrac'd and kist him oft , until his breath and soul did part , drawn forth by powerful death : art gone , said she ? then i will follow straight ; for why , my soul upon thy soul shall wait . then turn'd her self upon the other side , in breathing-sighs and show'ring-tears she dy'd . a single-life best . a man said , he liv'd a most happy life , because he was not ty'd unto a wife : said he , marriage at best obstructs the mind . with too much love , or wives that are unkind . besides , a man is still ty'd by the heel , unto the cradle , bed , table , and wheel ; and cannot stir , but , like a bird in string , may hop a space , but cannot use his wing . but those who 're free , and not to wedlock bound , they have the liberty the world to round ; and in their thoughts much heav'nly peace doth dwell , when marriage makes their thoughts like pains of hell. and when they die , no care doth grieve their mind , for any thing that they shall leave behind . a lady said , if women had but wit , men neither wives nor mistresses should get : no cause should have to murmure and complain , if women their kind freedom would restrain . but marriage is to women far more worse than 't is to men , and proves the greater curse : and i , said she , for proof , a tale will tell , what to a virtuous married wife befell . there once a lord and lady married were , and for sev'n years did live a happy pair : he seem ; d to love his wife , as well he might , for she was modest , virtuous , fair , and bright ; a disposition suitable and kind ; no more obedience man in vvife could find : she did esteem him so , and priz'd him such , of merit , she thought no man had so much ; and lov'd him more than life lov'd perfect health , or princes for to rule a commonwealth . but such the natures of most husbands be , that they love change , and seek variety ; or else like fools or children , eas'ly caught with pleasing looks , or flatt'ring tongues are brought from virtues side , in wicked ways to run , and seldom back with virtue do return . but misery may drive them back again , or else with vices they do still remain . it chanc'd this lord a lady fair did meet , her countenance was pleasing , speech was sweet ; and from her eyes such wanton glances went , as from her heart love-messages had sent ; whereby this lord was catch'd in cupid's snare , how to address , he only now takes care . but he straight had access , and courtships makes , the lady in his courtships pleasure takes ; and pride she takes , that she could so allure a husband from a wife , that was so pure as heaven's light , and had the praise and fame of being the most fair and virtuous dame. at last this lady by her wanton charms , inchanted had this lord , till in his arms he might embrace her in an amorous way , his thoughts were restless , working night and day to compass his designs ; nor did he care to lose his wife's affection , but did fear his mistress to desplease ; and as her slave , obey'd her will in all that she would have . but she was subtil , and of nature bad ; a crafty wit , in making quarrels , had : for which she seemed to be coy and nice , and sets her beauty at so great a price , that she would never yeeld unless that he from his chast wife would soon divorced be : straight he , to please her , from his wife did part , for which his vvife was grieved at the heart , and sought her self obscurely for to hide , and in a solitary house did ' bide , as if she had a grievous criminal been , or causer was of his adulterous sin ; and for a penance , she did strictly live ; but she was chast , and no offence did give : yet she in sorrow liv'd , no rest could find , sad melancholy thoughts mov'd in her mind : most of her time in prayers she did spend , which as sweet incense did to heav'ns ascend ; did often for her husband mercy crave , that they would pardon all his faults , and save him from destruction , and that they would give him happy days as long as he should live . but after he his mistress had enjoy'd , and that his amorous appetite was cloy'd ; then on his virtuous wife his thoughts did run , the later lady he did strive to shun : for often they did quarrel and fall out ; he gladly would be rid of her , no doubt . at last he was resolv'd his vvife to see , and to be friends , if that she would agree . but when he saw his vvife , his heart did ake , as being guilty , all his limbs did shake : the terror of his conscience did present to him her wrongs , but yet to her he went. she being set near to a fountain low , her tears did make the stream to overflow . thither he came , and on the earth did kneel , but in his soul such passions did he feel of shame , fear , sorrow , as he could not speak : at last his passion through his lips did break , begging her pardon , and great vows did make of reformation , and that for her sake he would all pain or punishment endure , and that no husband should to wife be truer . which when she heard , she sighing , did reply , you come too late , my destiny is over-fraught , my bark of life with grief is over-fraught , and ready is to sink with its own weight : for show'rs of tears , and stormy sighs do blow me to the ports of death , and shades below . he being affrighted at the word she spake , in haste he rose , her in his arms did take : wherewith she pleas'd , and smiling , turn'd her eye upon his face , so in his arms did dye . and being dead , he laid her on the ground ; he in the fountain , and her tears , was drown'd . impatiently in a high discontent there dy'd , so had a watry monument . another lady said , such men i hate that wrong their wives , and then repent too late . but all adulterers i wish might have a violent death , and an untimely grave . the next man's turn to speak was one that in the warrs was bred ; and thus be did begin : a description of natural affection . there were two potent princes , whose great fames for actions in the warrs got mighty names . it chanc'd these potent princes both did greet , and were resolv'd in open warrs to meet , their courages to try , their strengths and pow'r , their prudent conducts , or their fatal hour . in short , these armies meet , a battel fight , vvhere one side beaten was by fortune's spight . the battel won , that army routed , ran , and for to save his life , strove every man , and their artillery they left behind , each for himself a shelter hop'd to find . vvhen from pursuit the victors did come back , the solidiers for to plunder were not slack : and every tent they search'd , and sought about to see if they some treasure could find out . to th'prince's tent did some commanders go , vvhere they did find an object of much wo. that prince being dead , upon the ground was laid , and by him sate a fair and sweet young maid : her beauty was so splendrous , and so bright , through clouds of grief , it shone like heavens light . vvhich the commanders saw , then straight did go to let their general of this beauty know . vvho when he came , amazed was in mind , such beauty for to see , and grief to find . for this fair princess by her father set , her eyes being fixt , her tears his cheeks did wet ; she leaning o're his head , her eyes down bend , from whence her tears upon his face descend . upon his mouth such deep-fetch'd sighs did breathe , as if therein her soul she would bequeathe ; for which this general did her admire , her tears quench'd not , but kindle did love's fire . with that he did command the solidiers there , the dead to take , the body up to bear . but then she spake : for pity have remorse , remove not from me my dead father's corpse : for had not fortune ( which he never trust with any business , but what needs he must ) conspir'd with death to work his overthrow , his wisdom crossing her , she grew his foe . but all her spight could never do him harm , for he with prudence still himself did arm : but when that death assisted her design , she struck him dead when battels were to join ; his solidiers forc'd to fight , when that their mind was press'd with grief , which fast th' spirits did bind ; it was his death that made him lose the day , and made you victors that now wear the bay. but look , said she , his hands now strengthless lye , in fight which made his enemies to flye : his eyes , now shut by death , in life gave light unto his soldiers , in the warrs to fight . his tongue , that silenc'd is by death's cold hand , in life mov'd wisely , and could well command : it knowledg gave to those that little knew , and did instruct what was the best to do . his heart lyes still , no motion doth remain : ceas'd are the thoughts in his well-temper'd brain ; where in his heart all virtues did abide , and in his brain strong reason did reside : but all is vanquish'd now , and life doth seem no better than a shadow , or a dream . 't is strange in nature to observe and see the unproportion'd links in destinie . for man's the wisest creature nature makes , and best extracts to form his figure takes ; and yet so short a life to him she gives , he 's almost dead before he knows he lives : yet she from man receives the greatest praise , he doth admire all her curious ways : with wonder he her sev'ral vvorks doth see , and studies all her laws , and each decree ; doth travel sev'ral ways within his mind , his thoughts are restless , her effects to find . but in his travels death cuts him off short , and leads him into dark oblivion's court. thus nature is unjust , heaven unkind , which strikes the best , the worst do favour find . my father's merits might have challeng'd still a longer life , had it been heavens will. but he is dead , and i am left behind , which is a torture to my troubled mind . if soldiers pity have , grant my desire , here strike me dead , and let my breath expire . said the victorious prince : heaven forbid ! all horrid acts we shun ; for in the field the purest honour 's won : we stake our lives for lives , and justly play a game of honour on a fighting-day . perchance some cheats may be among the rout , but if they 're found , the noblest throw them out . but since you cannot alter destiny , nor none that live , but have some misery ; raise up your spirits , unto heaven submit , and do not here in grief and sorrow sit . your father was a soldier of great fame , his valiant deeds did get an honoured name : and for his sake judg us , which soldiers be , to have human'ty , and civility . your father he shall safely be convey'd , that he may be by his ancestors laid . but you must stay , yet not as prisoner ; you shall command and rule our peace and war. she answered not in words , her tears did plead , that she with her dead father might be freed : but her clear advocates could not obtain their humble suit , but there she must remain with the victorious prince ; but he deny'd , as victor , in a triumph for to ride : for though the battel i have won , he said , yet i am prisoner to this beauteous maid . she is the conqueress , therefore 't is fit i walk as prisoner , she triumphant sit . then all with great respects to her did bow ; so doth the prince , and plead , protest , and vow , to be her servant , and to yeeld his life to death's sad strokes , unless she 'ld be his wife . but she still weeps , his suit no favour gains ; of fates and destiny she still complains . why , said the prince , should you my suit deny , since i was not your father's enemy ? soldiers are friends , though they each blood do spill , 't is not for spight , nor any malice ill ; but honour to maintain , and power to get , and that they may in fame's house higher set : for those of greatest pow'r , to gods draw near ; for nought but pow'r makes men like gods appear . but had i kill'd your father in the field , unto my suit in justice you might yeeld . but i was not the cause your father dy'd , for victory doth still with him abide : and though that death stid strike him to the heart , yet his great name and fame will never part . men will suppose the loss is loss of life , and had he liv'd , there would be greater strife between our armies ; but if you 'l be mine , our kingdoms in a friendly peace shall join . then she began to listen , and give ear ; she of her countrey in distress took care : and in short time they were both man and wife ; long did they live , and had a happy life . the next , a virgin 's turn her tale to tell ; her youth and modesty did fit it well . the surprisal of death . a company of virgins young did meet , their pastime was , to gather flowers sweet : they white straw-hats upon their heads did wear , and falling-feathers , which wav'd with the air , fanning their faces , like a zephyrus wind , shadowing the sun , that strove their eyes to blind ; and in their hands they each a basket held , which baskets they with fruits or flowers fill'd : but one amongst the rest such beauty had , that venus for to change might well be glad . her shape exact , her skin was smooth and fair ; her teeth white , even set , a long curl'd hair : her nature modest , her behaviour so , as when she mov'd , the graces seem'd to go . her wit was quick , and pleasing to the ear , that all who heard her speak , straight lovers were . but yet her words such chast love did create , that all impurity they did abate . and every heart or head where wild thoughts live , she did convert , and wise instructions give : for her discourse such heavenly seeds did sow , that where she strew'd , there virtues up did grow . these virgins all were in a garden set , and each did strive the finest flowers to get . but this fair lady on a bank did lye of most choice flowers , which did court her eye ; and every one did bend their heads full low , bowing their stalks , which from the roots did grow ; and when her hands did touch their tender leaves , each seem'd to kiss , and to her fingers cleaves . but she , as if in nature 't were a crime , vvas loath to crop their stalks in their full prime ; but with her face close to those flowers lay , that through her nostrils those sweets might find way ; not for to rob them , for her head was full of flow'ry phansies , which her wit did pull , and posies made , the world for to present vvith a more lasting and a sweeter sent. but as she lay upon this pleasant bank , for which those flowers did great nature thank ; death envious grew she such delight did take , and with his dart a deadly wound did make : a sudden cold did seize her every limb , with which her pulse beat slow , and eyes grew dim . some that sate by , observ'd her pale to be , but thought it some false light ; yet went to see : and when they came , she turn'd her eyes aside , spread forth her arms , then stretch'd , and sigh'd , and dy'd . the frighted virgins ran with panting-breath , to tell the sadder story of her death : the whilst the flowers to her rescue bend , and all their med'cinable virtues send : but all in vain , their power 's too weak ; each head then droop'd , seeing they could not help the dead . their fresher colours did no longer stay , but faded straight , and wither'd all away . for tears , they dropp'd their leaves , and thought it meet to strew her with them , as a winding-sheet . the airy choristers hover'd above , and sung her last sad funeral-song of love. the earth grew proud , now having so much honour , that odoriferous corpse lying upon her . when that pure virgin 's stuff dissolv'd in dew , was the first cause new births of flowers grew , and added sweets to those it did renew . the grosser parts the curious soon did take , of it transparent purslain they did make : her purer dust they keep for to refine best poets verse , and gild every line ; and all poetick flames she did inspire : so her name lives in that eternal fire . a mock-tale of his grace the duke of newcastle . cupid love-birding went , his arrow laid , aiming to hit a young fresh countrey-maid : being pur-blind , his arrow it did glance , and hit an old-old woman there by chance . she presently with love sighs shorter breath , groan'd so , as all the neighbours thought her death . little she had of feeling , nor no ground to guess where cupid us'd to make the wound . a long forgetfulness there was , no doubt , of what was love , and all those thoughts worn out . at last , love rub'd her mem'ry up , and then she thought some threescore years ago , and ten , was wounded so ; but then was in her prime ; the surgeon cured her , was father time ; but he 's not skilful for love's wounds ; all those , though they seem cured , yet they 'l never close , but break out still again ; not winter's cold will freeze them up , nor age , though ne're so old . she , with laborious hands , and idle breech , us'd to weed gardens , and for her grown rich ; some twenty pounds she 'd got , which she did hide for her great , great , great grandchild , when a bride . o powerful love ! to see thy fatal curse , now to forget her noble race and purse ; enquires out the best taylors in the town , to make her wastcoats , petticoats , and gown : new shooes of shoo-maker she did bespeak , and bids him put three-penny-worth of creak into the soles , that dew when them it fills , like hero's buskins , chirrup through the bills . hunts pedlars out , and buys fresh ribbans blew , to shew that she is turn'd a lover true . and now those hands , not white as venus doves , not to preserve , but hide with dog-skin gloves . takes keener nettles up , that by her stood , to rub her skin and cheeks , but found no blood. no dangling tresses there could any find ; sister to time , no locks before , behind . yet smooth she was not , as the billiard-ball ; but bald as it all over , you might call . when met her love , he thought she smil'd to grace her self , when 't was but wrinkles in her face . and all love's arts she try'd , and oft she met him , this lusty young and labouring-man , to get him . his poverty with her purse join'd their hands , and so did enter in the marriage-bands . but to describe their sumptuous marriage feast , their richer clothes , and every honour'd guest ; their melting love-songs , softer musick 's t'uch , are not to be express'd , not half so much as you may now imagine ; all my skill , and fainter muse , too weak ; nay , virgil's quill , with that description , it would blunter grow ; and homer's too , with all his furies ; so they blush'd for shame , when saw this lovely bride put them all down ; thus triumphs she in pride . now after supper , when they were both fed , your thoughts must go along with them to bed : there being laid , he mounted now love's throne ; she sigh'd with love , then fetch'd a deeper groan : and so expir'd there in height of pleasure , and left him to enjoy her long-got treasure . nay , so belov'd she was , that now lies low , that all the women wish'd for to dye so . then came a lady young , that had not been in that society ; and coming in , they told her , she a tale must pay , or , as a bankrupt , she must go away . truly , said she , i am not rich in wit , nor do i know what tales your humours fit . yet in my young and budding muse , will draw the seasons of the year , like ' prentice-painters , which do use the same to make their skill appear . but nature is the hand to guide the pencil of the brain , and place the shadows so , that they may hide all the defects , or giv 't a grace . phansie draws pictures in the brain , not subject to the outward sense ; they are imaginations vain , yet are they the life's quintessence . for when life 's gone , yet they will live , and to the life a fame will give . the tale of the four seasons of the year . the spring is dress'd in buds & blossoms sweet , and grass-green socks she draws upon her feet . of freshest air a garment she cuts out , with painted tulips fringed round about , and lines it all within with violets blew , and yellow primrose of the palest hew : then wears an apron made of lillies white , and lac'd about it is with rays of light. cuffs of narcissus her fair hands do tye , pinn'd close with stings of bees which buzzing flye to gather honey-dew which thereto cleaves , and leave their stings when they do prick the leaves . ribbons of pinks and gilliflowers makes ; roses both white and red , for knots she takes . when she 's thus dress'd , the birds in love do fall , and chirping , then , do to each other call to sing , and hop , and merry make , and joy'd they are all for the spring 's sake . but of all birds , the nightingal delights to sing the spring to bed in warmer nights ; because the spring at night draws in her head into the earth , for that she makes her bed ; and in the morning , when asleep she lies , the nightingal doth sing to make her rise ; and calls the sun to open her fair eyes , who gallops fast , that he might her surprise . but when the spring is past her virgin 's prime , and married is to old bald-father time ; the nightingal , for grief , doth cease to sing , and silent is till comes another spring . the summer 's cloth'd in glorious sun-shine bright , and with a trailing-veil of long-day-light : some dust , as powder , on her hair doth place , and with the morning's dew doth wash her face . a zephyrus-wind she for a fan doth spread , to cool her cheeks , which are hot-burning-red ; and with that heat so thirsty she doth grow , as she drinks all the fresh sweet springs that flow . then in a thundring-chariot she doth ride , for to astonish mortals with her pride : before her chariot flashing-lightning flyes , a fluid fire that spreads about the skyes . as princes great , that in dry ways do travel , have water thrown t' allay the dust and gravel . this fire allays , cleanses all vapours gross , lest , rising , they should stop the thunder's force : and when she from her chariot doth alight , then is she waited on by sun-beams bright : or else the rays that from the moon do spread , as waxen tapers , light her to her bed , and with refreshing-sleeps a while doth rest ; there sweet air breathing from her panting breast . yet summer's proud , ambitious , high , and hot , and full of action , idle she is not : chol'rick she is , and oft doth quarrels make ; but yet sometimes she doth her pleasure take : at high-noon with the butter-flyes doth play , in th' evening with the bats doth dance the hay : or at the setting of the sun doth flye with swallows swift , to keep them company . but if she 's cross'd , she straight malicious grows , and in a fury plagues on men she throws , or other sickness , and makes beasts to dye , and cause the marrow in the bones to fry . but creatures that with long time are grown old , or such as are of constitution cold , she nourishes , and life she doth restore , in flyes , bats , swallows , many creatures more : for some do say , these birds in winter dye , and in summer revive again to flye . of all the four seasons of the year , this season doth most full and fat appear . her blood is hot , and flowing as full tide , she 's only fit to be apollo's bride : but she , as all young ladies , in their prime , doth fade and wither with old father time ; and all their beauty , which they much admire , doth vanish soon , and quickly doth expire . just so the summer dries , withers away ; no powerful art can make sweet beauty stay . the autumn , though she 's in her fading years , and sober , yet she pleasantly appears : her garments are not deck'd with flowers gay , nor are they green , like to the month of may , but of the colour are of dapple deer , or hares , that to a sandy ground appear : yet she is rich , with plenty doth abound , all the encrease of earth is with her found : most creatures , nourishment to them doth give , and by her bounty , men , beasts , birds , do live ; besides , the grieved heart with joy doth fill , when from the plump grapes wine she doth distill ; and gathers fruits , which lasting are , and sound , her brows about with sheaves of corn are crown'd , in those are seeds , whereof man makes some bread , with which the poor and rich are nourished . yet 't is not bounty can hinder nature's course , for constantly she change in one source : for though the matter may be still the same , yet she doth change the figure and the frame : and though in principles she constant be , and keeps to certain rules , which well agree to a wise government ; yet doth not stay , but as one comes , another glides away : so doth the autumn leave our hemisphere to winter cold , at which trees shake for fear , and in that passion all their leaves do shed , and all their sap back to the root is fled : like to the blood , which from the face doth run , to keep the heart , lest death should seize thereon . then comes the winter , with a lowring brow , no pleasant recreations doth allow : her skin is wrinkled , and her blood is cold ; her flesh is numb , her hands can nothing hold : her face is swarthy , and her eyes are red ; her lips are blew , with palsie shakes her head ; she often coughs , and 's very rheumatick , her nose doth drop , and often doth she spit ; her humour 's melancholy , as cold and dry , yet often she in show'ring rain doth cry , and blustring storms , as in a passion sent , which on the earth , and on the water vent ; as rheums congeal to flegm , the waters so , by thickning cold , congeal to ice , hail , snow , which she spits forth ; upon the earth they lye in lumps and heaps , which makes the plants to dye : she 's poor and barren , little hath to give , for in this season all things hardly live : but often those who 're at the worst estate , by change of times do grow more fortunate : so when the winter 's past , then comes the spring , and plenty doth restore to every thing . a poet in the company said to his lady : your fingers are minerva's loom , with which your sense in letters weave , no knots or snarls you leave ; work fancy's thread in golden numbers rich . your breasts are helicon , which poets fits : for though they do not drink , if thereon they do think , their brains are fill'd with high and sparkling wits . your tongue 's parnassus hill , on high it stands ; her muses sit and sing , or dance in fayrie's ring , crown'd with your rosie lips , and sweet garlands . your eyes diana's arrows ; and no doubt your arched brow her bow , like ebony black doth show , from whence sweet gentle modesty shoots out . your hairs are fatal threads , lovers hang by ; your brain is vulcan's net , fine fancies for to get , which , like to winged birds , aspiring flye . the next , a man of scholarship profest , he in his turn this tale told to the rest . an expression of the doubts and curiosity of man's mind . there was a man which much desir'd to know , when he was dead , whither his soul should go ; whether to heaven high , or down to hell , or the elyzium fields , where lovers dwell ; or whether in the air to flie about ; or whether it , like to a light , goes out . at last the thoughts , the servants to the mind , which dwell in contemplation , to find the truth ; they said , no pains that they would spare to travel every where , and thus prepare : each thought did clothe it self with language fit , for to enquire , and to dispute for it : and reason they did take to be their guide , then straight unto a colledg they did ride ; where scholars dwell , and learned books are read , the living works of the most wise , who 're dead . there they enquired , the truth for to know , and every one was ready for to show ; though every sev'ral work , and sev'ral head , and sev'ral tongue , a sev'ral path still lead ; where the thoughts were scattering several ways , some tedious long , others like short essays . but reason , which they took to be their guide , with rest and silence quietly did ' bide , till their return , who ragged and all torn , came back as naked as when they were born : for in their travels hard disputes had past , yet all were forc'd for to return at last . but when reason saw their poor condition , naked of sense , their words , and expedition , and expectation too , and seeming sad , ( but some were frantick , and despairing , mad . ) she told them , they might wander all about , but she did fear the truth would ne're find out . which when they heard , with rage they angry grew , and straight from reason they themselves withdrew . then all agreed they to the court would go , in hopes the courtiers then the truth might know : the courtiers laugh'd , and said they could not tell ; they thought the soul in sensual pleasures dwell , and that it had no other heaven or hell ; the soul they slight , but wish the body well . this answer made the thoughts not long to stay among the courtiers , but soon went their way . then to the army straight they did repair , hoping the truth of souls they should find there ; and of the chief commander they enquire , who willing was to answer their desire . they said for certain , that all souls did dye , but those that liv'd in fame or infamy . those that infamous were , without all doubt were damn'd , and from reproach should ne'r get out : but such whose fame their noble deeds did raise , their souls were blest with an eternal praise ; and those that dy'd , and never mention'd were , they thought their souls breath'd out to nought but air. with that the thoughts were very much perplext , then did resolve the chymists should be next which they would ask : so unto them they go to be resolv'd , if they of souls did know . they said unto the thoughts , when bodies dye , souls are th' elixir , and pure chymistry : for gold , said they , can never wasted be , nor can it alter from its purity . eternal 't is , and shall for ever last , and as pure gold , so souls do never wast . souls are the essence , and pure spirits of gold , which never change , but shall for ever hold : and as fire doth the pure from dross divide , so souls in death are cleans'd and purifi'd from grosser parts of body ; and no doubt the soul , as spirits , death exhaleth out : it is the essence of great nature's store ; all matter hath this essence , less or more . after the thoughts had mused long , in fine , said they , we think the soul is more divine , than from a metal'd earth for to proceed ; well known it is , all metals earth doth breed : and though of purest earth the true gold be , being refin'd by heat to that degree of pureness , by which it long doth last , yet may long time and labour make it wast , to shew 't is not eternal ; and perchance some slight experience may that work advance , which man hath not yet found ; but time , said they , may chymists teach ; and so they went away . but travelling about , they weary grew ; to rest a while , they for a time withdrew the search of truth , into a cottage went , where liv'd an aged cottage , well content , a man and wife , which pious were , and old ; to them the thoughts their tedious journeys told , and what they went to seek , the truth to find concerning souls , to tell unto the mind : for we desire , said they , the truth to know , from whence the soul proceeds , or where 't will go , when parted from the body . the old man said , of such employment he should be afraid , lest nature or the gods should angry be for his presumption and curiosity . if it be nature's work , there is no doubt but it doth transmigrate all things about : and who can follow nature's steps and pace , and all the subtil ways that she doth trace ? her various forms , which curious motion makes ; or what ingredients for those forms she takes ? who knows , said he , the cause of any thing , or what the matter is whence all doth spring ? or who at first did matter make to move so wisely , and in order , none can prove ; nor the decrease , nor destinies can find , vvhich are the laws that every thing do bind . but who can tell that nature is not vvife to mighty jove ? and he begets the life of every creature which she breeds , and brings forth several forms ; each figure from her springs . thus souls and bodies joined in one gin , though bodies mortal be , the soul 's divine , as being first begot by jove , and so the purest part of life 's the soul , we know ; for th' animated part from jove proceeds , the grosser part from nature self she breeds . and what 's more animated than mankind , unless his soul , which is of higher kind ? thus ev'ry creature to jove and nature are , as sons and daughters , and their off-spring fair . and as their parents of them do take care ; so they , as children , ought not for to fear how they dispose of them , but to submit obediently to all that they think fit ; not to dispute on idle questions still , but shew obedience to their maker's will. man asketh blessing of his father jove , and jove doth seem mankind the best to love . and nature she her blessing doth bestow ; when she gives health , makes plenty for to flow . the blessings which jove gives unto mankind , are peaceful thoughts , and a still quiet mind : and jove is pleas'd , when that we serve his vvife ( our mother nature ) with a virtuous life : for moral virtues are the ground whereon all jove's commands and laws are built upon . thoughts trouble not your selves , said he , which way the soul shall go to jove , and nature pay : for temperance , wherein the life is blest , that temperance doth please the life the best . intemperance doth torture life with pain ; and what 's superfluous , to us is vain . therefore return , and temper well the mind , for you the truth of souls shall never find . at last came reason , which had been their guide , and brought them faith ; in her they did confide . taking their leave , away with faith they ride , and faith e're since doth with the mind reside . a lady which all vanities had left , since she of youth and beauty was bereft : she said , that pride in youth was a great sin ; of which a tale did tell , thus entring in : a description of the fall of foolish and self-conceited pride . there was a lady rich , that sate in state , and round about her did her servants wait : where every tongue did walk still in their turn , but in the ways of flattery they run . you are , said one , the finest drest to day ; a heavenly creature , did another say : your skin is purer far , than lillies white , and yet is clear and glassy as the light : and from your eyes such splendrous rays do spread , that they seem like a glory round your head : your wit is such , 't is supernatural ; and all that hear you speak , straight lovers fall : the sound but of your voice , charms every ear , and when you speak , your breath perfumes the air . thus by these flatteries most proud she grew , and scornful looks on every object threw : all men she scorn'd that did to her address ; and laugh'd at all did love to her profess . her senses for to please , she was so nice , that nothing serv'd but what was of great price . thus did she live in lux'ry , pride , and ease , and all her thoughts were still her self to please . she never pray'd unto the gods on high , for she did think her self a deity ; that all mankind was made her to admire , and ought her favours most for to desire : that every knee that bow'd not to her low , or whose demeanors did not reverence show . she thought them beasts that did not merit know , or that her frowns should work their overthrow . her smiles and frowns she thought such power had , as destiny , to work both good and bad . at last the gods , that always have an eye upon the earth , who all things do descry amongst poor mortals , they this lady spy'd , whose heart was swell'd , and thoughts were big with pride , begot by pluto's wealth , and nature's paint , bred in the soul , which makes it sick and faint . but pride is nurs'd still by the senses five , vvhat from each sense it sucks , it keeps alive . but if no nourishment it gets from those , as touch , taste , sound , sweet pleasant scent orshows . it faints and pines a way as starv'd , so dyes , and in a grave of melancholy lyes . but , as i said , when gods poor mortals view'd , they for their sins , with punishment pursu'd . then with this lady they did first begin , many ill accidents at her they fling : first , they did set her house and goods on fire , where her rich furniture did soon expire : then envy sought all ways to pull her down , and tax'd her land as due unto the crown ; and in that suit great sums of money vast lawyers ingross'd , which made those sums to wast . and when those lawyers got all that she had , they cast her suit , as if her cause was bad : by which her lands she lost ; then only left her rich with beauty , but of lands bereft : in which she pleasure took , although but poor of fortune's goods , of nature's giftssh ' had store . but when the gods did see her still content , at last they to her body sickness sent . she patient was , her beauty still did last : but when that they their judgment on that cast , making a grave to bury beauty in , which beauty once did tempt the saints to sin : because her face so full of pock-holes were , that none could judg that beauty once dwelt there . then did she sit and weep , turn'd day to night , asham'd she was to shew her face the light . time , an ingraver , cuts the seal of truth ; and , as a painter , draws both age and youth : his colours , mix'd with oyl of health , lays on ; the plump smooth youth he pencils thereupon : shadows of age he placeth with much skill , making the hollow places darkest still . but time is slow , and leisure he doth take , no price will hasten him his works to make ; but accidental chance , who oft doth jarr with aged time , and then some works doth marr . but when her wealth was gon , and state was down , then did her friends and servants on her frown ; so far now from professing slavery , as they did use her most uncivilly ; would rail against her , spightful words throw out ; or had she been but guilty , would ( no doubt ) betray her life : such natures have mankind , that those in misery no friends can find : for fortune's favours only friendships make . but few are friends only for virtue 's sake ; in fortune's frowns man will not only be a neuter , but a deadly enemy : nay , ev'n a devil to torment the mind , if he no mischief ' gainst the body find . but after she had mourn'd three hundred days , consid'ring nature's , fortune's various ways ; she did repent , weeping for what was past , imploring gods to pity her at last . good gods ! forgive my vanity and pride , let not my soul with sinful spots be dy'd ; let your great mercies scour those spots off clean , that by your justice no spots may be seen . consider , lord , the works that nature makes , the matter , motion , and the form she takes ; the grounds and principles on which she builds ; the life and death in all things she distills , is various still ; in what she doth compose , nothing but wild inconstancy she shows . nor is it only the substantial part that is compos'd thus by her curious art : but what we call immortal , as the soul , doth various passions appetites controul . and as all bodies that are young , want strength , and wait for time to give them breadth and length ; so doth the soul want understanding too , and knows not what is best to think or do : wherefore , great jove , i never shall despair of thy sweet mercy , nor yet devils fear . to punish ignorance , youth rash ways runs , which age by long-experienc'd knowledg shuns : but age oft time 's as faulty , as youths be corrupted with bad principles : we see that length of time and custom makes them shew as if in man they naturally grew . but to conclude , the time she had to live , she heartily unto the gods did give : though young , into a nunnery she went , her vows unto the gods she did present : her days not being long , she soon there dy'd , and now her soul with angels doth reside : for with her penance , tears , and contrite spirit , she wash'd away her sins , and heav'n did merit . the next tale when you read , it will discover the fortunate or the unfortunate lover . a mock-tale of the lord duke of newcastle , which his grace was pleased to say , out of his great civility , that it would serve for shadows to set off the rest ; he loving truth so well , that he was never good at telling tales . a young and lusty cheshire-lad did move in venus sphere , and was so fill'd with love when first he saw a lovely lass at chester , whose badg of christianity was hester . so beautiful and fair she did appear , fresh as the welcome spring to the new year ; and odoriferous as flower 's birth ; as fair as new-born lillies from the earth . this set the young man's heart in love's flame fire , struck dumb in love , turn'd all now to admire . at last love found a tongue , which did not fail to burst out violently , and thus to rail ; cursing now partial nature , that did give more beauty to her than elsewhere doth live . bankrupt in beauty , since her store is gone , mankind condemn'd to foul ones now , or none . was nature lavish ? or else made the thest upon her self , since she hath nothing left of what is handsom ? so i now do find , he enjoys thee , enjoys all womankind : for beauty , favour , and what 's height of pleasure , since thou art nature's store-house , & her treasure . o love me then , since all my hopes are crost ; if i enjoy you not , i 'm wholly lost . for what i can call happiness ; nay worse , my life then to me 's but a fatal curse : but if you yeeld , i 'le bless dame nature's gift , and bounty to you , since 't was all her drist to make her master-piece in you , and vex the envious females , angring all your sex : and if her bounty to you , you give me , i shall be deifi'd in love by thee . here on my knees i beg thy love thus low ; until i have it , my knees here shall grow : therefore be kind . she answer'd with sweet eyes , which spoke , not speaking , for to bid him rise : and then discours'd with modest blushes , so as that did tell him all her heart did know . trembling and shaking with love's palsi'd tung , with broken sighs , and half words it was strung ; love's comma's , full-points , and parenthesis , and this love's rhetorick , oratory is . with love's pale-difficulty then afraid , she softly said , o i 'm a tender maid , and never heard such language ! you 'l deceive me ; and now i wish , i could wish you would leave me . why d' ye inchant a silly maid ? alas , i never saw such beauty in my glass , and yet i 've heard of flatt'ring glasses too ; but nothing flatters like you men that woo : your tongue 's love's conjuration , without doubt ; circles me here in love , cannot get out , by your love 's magick whispering . then did yield , and said , you 've conquer'd , and have won the field . such joy between them , such new passions rais'd , which made the god of love himself amaz'd ; since by no tongue or pen can be exprest ; cupid and hymen ne're hop'd such a feast . but see the fate of business , which doth move so cross , for business hath no sense of love. o thou dull bus'ness ! yet some states-men pry into love's secrets with a glancing eye . but here our lover was arraign'd to stand condemn'd to bus'ness , that in ireland necessity doth urge him : that word part , so cruel was , it struck each other's heart , which inwardly did bleed with sorrow's grief , since nothing now but hopes were their relief . sadly he goes aboard , love fills his sails , and cupid with his wings fanns gentle gales to waft him over ; he thus thought to please his wounded lover o're those rocky seas ; love would not leave him : nor was he content , unless this dangerous passage with him went. in the mean time , his mistress did commit her self to sorrow , and with her to sit as her close prisoner , this was all her end , and grieved more than widows do pretend . safely is landed now our lover o're , and cupid with him , on the irish shore . love is so various , which some lovers see ; now love an irish cupid's turn'd to be : and takes all memory thus from our lover , of his first mistress , and doth now discover love's new plantation in the irish pale , in love's rich island there , which doth not fail to take our lover , and inflame him more under an irish mantle , than what 's store of gowns of cloth of gold. curls , painted art , cheats love , when simple nature wounds love's heart . this change of love is blown so up and down , by fame's loud trumpet , through all chester town : the women gossip'd it , and could not hold till to his former mistress they it told . this was the first time that she smil'd to see impossible reports of him to be : they might as well say , phoebus gives no light , or starrs to fall , or make a day of night , as he inconstant was : yet love doth doubt , not doubting , yet enquires all about , and sets her love-spies to enquire a-new : but those reports each minute stronger grew : so she resolv'd her self to know the truth , and was disguis'd in clothes now like a youth , and went in cavalier : the gentle wind did favour her , and landed to her mind . the port was dublin , and could not forbear to make enquiries for her love , and there she found him at an inn. he then began to take such liking to his countrey-man , all his discourse enquiring for his ends , to know the welfare of his english friends : which she so fully satisfied , as he was now enamour'd of her company ; and was so fond , in her took such delight , as supp'd , and lay together too that night . never suspecting her , his mistress , then blindly went on , and took her for a man ; so full of love and friendship , could not hold , but to her all his irish love he told , desiring her to go along and see this miracle of beauty , which was she ; and so she did . her love turn'd now disdain , to see his falshood , and no love remain : so base , unworthy , and unconstant too , as now began to think what she should do . she quench'd her passion , which is wise and better than love's complaints : so writ to him a letter of her whole voyage , and love's constant hist'ry , all her designs , disguises in love's myst'ry ; and left this letter in the window : so three or four days it was 'fore he did know , or found it out . in the mean time she 's gone , and shipp'd for england , leaving him alone . when found her letter was , such passions grew stronger upon him than e're lover knew ; resolv'd the foaming billows to embrace , those liquid steps of hers he meant to trace , and lay himself in pickled tears of love , now at her feet , to see what that would move : but all in vain , he thought too long had tarri'd , when landed , found the same day she was marri'd : fell in such extasies , cursing his fate , the ship and winds , that made him come so late . with love's new hopes , his sails he fill'd , and then invok'd god neptune to go back again : and all the passage as he went along , challeng'd the mermaids in a loving song ; with love's assurances so over-joy'd , as now his loving heart was not annoy'd , but fill'd with pleasure , and with all delight , thinking t' embrace his irish love that night . no sooner landed so — he thought to woo his mistress , but he found her marri'd too . cursing the starrs of his nativity , thus short of wedlock at both ends to be ; made him grow desperate ; and , as they say , then in despair he made himself away upon a wench , and some swear without doubt , that there he knock'd the brains of 's cupid out ; so murther'd love , and there he did enroul each one a fool , with a platonick soul : and so despis'd and scorn'd the old god hymen , that with so easie words so long did tye men , to make them galley-slaves in marriage , so ti'd in his chains , condemn'd for life to row in wedlock's galley — give me freedom then , thy godhead i invoke , whilst foolish men to love and hymen's prisons there do sit , justly committed for their want of wit : for he 's a fool that 's ti'd when might be free : and thus he rav'd and talk'd non-sense you see , as he that writ this story , you may mend it ; so for his sake , and yours , and mine , i 'le end it . a lady said , his tale of love did tell ; she with a tale of death would fit it well : for death , said she , unties the lover's knot , when deadly arrows from his bow are shot . a lady on her death-bed panting lay , she call'd her friends , and thus to them did say : farewel my dearest friends , for i must go unto a place which you nor i yet know : may be my sp'rit will wander in the shade of glimmering light , which is by moon-shine made : or in my tomb in peace may lye asleep , so long as ashes in my urn do keep . or else my soul , like birds , may have its wings , or like to herc'les flyes that want their stings . but howsoever , friends , grieve not , nor cry , for fear my soul should be disturb'd thereby : clothe not your selves with melancholy black ; call not your grief unto remembrance back : but let your joys a resurrection have , call'd forth by comfort from the sorrowful grave . let not delight intombed lye in the sad heart , or weeping eye : let not pale grief my soul affright , shrouded in melanch'ly's dark night : but death , said she , i fear him not ; so turn'd her head , and death her shot . then on a cypress hearse was laid forth dead ; as scorning death , aside was turn'd her head : by cruel death her arms were careless flung ; her hands over the sides as strengthless hung : her eyes were clos'd , as if she lay asleep ; though she was pale , her face did sweetness keep . her elogie was thus : tears rain a-pace , and so a river make , to drown all grief within a watry lake . make seas of tears , for wind of sighs to blow salt billows up , the eyes to overflow : let ships of patience traffick on the main , to bring in comfort to sad hearts again . the next turn , a man ; and he thus began : the silk-worm and the spider houses make , all their materials from their bowels take ; they cut no timber down , nor carve they stone ; nor buy they ground to build their houses on : yet they are curious , built with art and care , like lovers , who build castles in the air , which ev'ry puff of wind is apt to break , as imaginations , when reason's weak . they said , his tale was short , he answer made , i 'le piece it out . and thus he said : the silk-worm digs her grave as she doth spin , and makes her winding-sheet to lap her in : and from her bowels takes a heap of silk , which on her body as a tomb is built : out of her ashes do her young ones rise ; having bequeath'd her life to them , she dyes . they only take that life to spin a death ; for as they wind up silk , they wind out breath . thus , rather than do nought , or idle be , they 'l work , and spin out life's small thread we see . when all their work is done , ready to dye , their wings are grown , for life away to flye . the silk-worm is first a small seed ; then turneth into a worm ; at last grows to have wings like a flye , but lives not to make use of them . as soon as she is big enough , she spins a ball of silk all about her self ; wherein , being grown to be a fly , she makes a hole to come out , to leave seed for the generation of her young ones : after which she immediately dyes . the women said , the men made quick dispatch in telling tales , like dogs that bones do snatch . but howsoe're , a woman did begin to tell a tale , and thus she entred in . a description of the passion of love misplaced . a lady on the ground a mourning lay , complaining to the gods , and thus did say : you gods , said she , why do you me torment ? why give you life , without the mind's content ? why do you passions in a mind create , then leave it all to destiny and fate ? with knot and snarls they spin the thread of life , then weave it cross , and make a web of strife . come death , though fates are cross , yet thou' rt a friend , and in the grave dost peace & quiet send . it chanc'd a gentleman that way came by , and seeing there a weeping beauty lye ; alas , dear lady , why do you so weep , unless your tears you mean the gods shall keep ? jove will present those tears to juno fair , for pendants , and for neck-laces to wear : and so present that breath to juno fair , that she may always move in perfum'd air . forbear , forbear , make not the world so poor ; send not such riches , for the gods have store . i 'm one , said she , to whom fortune's a foe , crossing my love , working my overthrow : a man which to narcissus might compare : for youth and beauty , and the graces fair , do him adorn ; on him my love is plac'd : but his neglect doth make my life to wast . my soul doth mourn , my thoughts no rest can take ; he , by his scorn , doth me unhappy make . with that she cry'd , o death , said she , come quick , and in my heart thy leaden arrow stick . take comfort , lady , grieve and weep no more , for nature handsome men hath more in store : besides , dear lady , beauty will decay , and with that beauty love will flee away . if you take time , this heat of love will wast , because 't is only on a beauty plac'd . but if your love did from his virtue spring , you might have lov'd , though not so fond have been . the love of virtue is , for to admire the soul , and not the body to desire : that 's a gross love , which only dull beasts use ; but noble man to love the soul will chuse : because the soul is like a deity , therein pure love will live eternally . o sir , but nature hath the soul so fix'd unto the body , and such passions mix'd , that nothing can divide or dis-unite , unless that death will separate them quite : for when the senses in delights agree , they bind the soul , make it a slave to be . he answered , if that the soul in man should give consent in every thing the senses to content , no peace , but war amongst mankind would be , and desolation would have victory : no man could tell or challenge what 's his own ; he would be master that is strongest grown . lady , love virtue , and let beauty dye , and in the grave of ruins let it lye . with that she rose , and with great joy , said she , farewell , fond love , and foolish vanity . the men condemn'd the tale , because ( said they ) none but a fool would preach so , wise men pray . but ladies hear me , did another say . to love but one , is a great fault , for nature otherwise is taught : she caus'd varieties for us to taste , and other appetites in us she plac'd ; and caus'd dislike in us to rise , to surfeit when we gormandise ; for of one dish we glut our palat , although it be but of a salat . when solomon the wise did try of all things underneath the sky ; although he found it vanitie , yet by it nature made us free : for by the change her works do live by several forms that she doth give : so that inconstancy is nature's play ; and we , her various works , must her obey . a woman said , that men were foolish lovers , and whining passions love oft discovers : they 're full of thoughts , said she , yet never pleas'd , always complaining , and yet never eas'd : they 'l sigh , they mourn , they groan , they make great moan , they 'l sit cross-legg'd , with folded arms alone . sometimes their dress is careless , with despair , with hopes rais'd up , 't is costly , rich , and rare , setting their looks and faces in a frame ; their garb's affected by their mistress name , flattering their loves , forswearing ; then each boasts what valiant deedsh ' has done in forreign coasts ; through what great dangers his adventures run ; such acts as hercules had never done : that every one that hears , doth fear his name ; and every tongue that speaks , sounds forth his fame . and thus their tongues extravagantly move , caus'd by vain-glorious , foolish , amorous love , which only those of his own sex approve . but when their rallery was past , the tale upon a man was cast : then crying peace to all that talking were , they were bid hold their tongues , and lend an ear. the man , more than the rest , was somewhat old ; they said to him , your tale you have not told : alas , said he , my memory is bad , and i have none so good as you have had . he , musing a short time , thus did begin ; i hope , said he , my tale may credit win . a description of civil-warrs . a kingdom which long time had liv'd in peace , her people rich with plenty , fat with ease ; with pride were haughty grown ; pride envy bred ; from envy factions grew : then mischief spread ; and libels every where were strew'd about , which after into civil-warr broke out . some for the commons fought , some for the king , and great disorder was in ev'ry thing : battels were won and lost on either side ; where fortune ebb'd and flow'd , like to a tide . at last the commons won ; and then astride fierce tyranny on noble necks did ride : all monuments pull'd down , that stood long time ; and ornaments were then thought a great crime . no law was pleaded but the martial law ; the sword did rule , and keep them all in aw . no prayers offer'd to the gods on high ; all ceremony in the dust did lye : nothing was done in order , truth , and right : nought govern'd then , but malice , spleen , & spight . but mark how justly gods do punish men , to make them humble , and to bow to them . though they had plenty , and thereof did eat , they relish'd not that good and savoury meat ; because their conscience did them so torment , for all their plenty they were discontent : they took no rest , cares so oppress'd their mind , no joy nor comfort in the world could find . when drowsie sleep upon their eyes did set , then fearful visions in their dreams they met : in life no pleasure take , yet fear to dye ; no mercy can they hope from gods on high . o serve the gods , and then the mind will be always in peace and sweet tranquillity . a woman said , a tale i mean to tell , that in those warrs unto a cross befell . an ancient cross liv'd in our father's time , with as much fame as did the worthies nine : no harm it did , or injury to none , but dwelt in peace , and quietly alone : on times or government did not complain , but stood stone-still , not stirr'd in no king's reign . both winter's snow , and summer's scorching sun , it did endure , and urin'd was upon . yet peaceful nature , nor yet humble mind , shall not avoid rude ignorance that 's blind : that superstitiously beats down all things which smell but of antiquity , or springs from noble deeds ; nor love , nor take delight in laws or justice , hating truth and right : but innovations love , for that seems fine ; and what is new , adore they as divine : that makes them so neglect the gods above , for time doth waste both their respect and love . and so this cross , poor cross , all in a rage they pull'd down quite , the fault was only age. had it been gilded gloriously and brave , they vanity for an excuse might have : but it was poor , its mortar all off worn , which time had eaten , as when dogs have torn the flesh from bones of hares , or harmless sheep ; or like to skeletons , that scholars keep . if they had pious been , it might have stood , to mollifie the minds of men to good . but they were wicked , hating every thing that by example might to goodness bring . then down they pull'd it , leaving not one stone upon another , for it to be known to after-ages ; for the ground lies bare , and none can know that once the cross stood there . then said a man , i can this tale well fit , for i a tale can tell that 's like to it . in old times , when devotion false did reign , a church was built , although to use prophane , was consecrated as diana's right , who was their goddess of the moon-shine bright . but afterwards , when truth with zeal did flame , it christned was , and bore jove's mighty name , and dedicated to the sun above , then married was , became his spouse and love. long did she live in duty , peace , and zeal , became an honour to the commonweal ; was curiously adorn'd within , without , the quoire all hung with hangings rich about ; with marble tombs and statues carv'd and cut , wherein the bodies of good saints were put . there polish'd pillars long the iles did stand , and arched roofs built by a skilful hand ; with painted windows plac'd on either side : at every end were gates , large , open , wide : and all the inside was most bravely gilt , as all the outside with free-stone were built : there choristers did sing each several note , and organs loud did answer ev'ry throat : and priests there taught men how to pray and live , rewards and punishments which jove did give . but mark , this temple was destroy'd by sin , since they did leave to worship jove therein , because this church profan'd by sinful men , was made a stable , and for thieves a den. no surer mark of wrath when gods do frown , then to give leave to pull their temples down . a lady said , these vvarrs her soul did shake , and the remembrance made her heart to ake . my brother then was murther'd in cold-blood , incircled round with enemies he stood ; where he , like to a fixed starr shin'd bright ; they like to black and pitchy clouds of night : he like the sun , his courage like that heat ; their envy , like bad vapours , strove to beat . his light of honour out ; but pow'rful fame did throw their spight back on their heads with shame . and though they struck his body , not his mind , ( for that in death through all their malice shin'd . ) he valiant was , his spirits knew no fear , they never chill'd when they in battel were ; and strove to give more blows than safety sought : his limbs most vigour had , when most he fought . he spoke not loud , nor sung , his fear to hide ; with silence march'd , and quietly did ride , viewing the armies with a watchful eye ; and careful was , advantages to spye . if that his soldiers chanc'd to run away , he ran not after them to make them stay , as some commanders , which will call and run after the soldiers , when the flight's begun : but when once gone , seldom return again , but with their soldiers they will safe remain . but he amongst his foes , like earth , was fix'd ; or , like to fire , himself was intermix'd ; and their great solid bodies did divide , pulling their fabrick down on either side ; until his mercy did for favour pray unto his courage , so to run away . he made them know he was a soldier good , train'd up in warrs , which art he understood : besides , his genius was prompt thereunto ; wit , skill , invention , knew what best to do : which made the foe more fierce his life to take , for fear that he their ruin soon would make . for they , so soon as he was in their pow'r , like greedy vulturs , did his life devour . he stood their rage , his courage knew no fear ; nor on grim death with terror did he stare ; but did embrace her with a generous mind , vvith noble thoughts , and kisses that were kind . vollies of shot did all his body tear ; vvhere his blood 's spilt , the earth no grass will abear . as if , for to revenge his death , the earth vvas curs'd with barrenness ev'n from her birth . and though his body in the grave doth lye , his fame doth live , and will eternally . his soul 's immortal , and so is his fame ; his soul in heav'n doth live , and here his name . the next time had a man his turn to speak ; who said , that civil-warrs made rich men break . populous kingdoms , that do flourish well in peace and plenty , then to ruin fell . when i , with grief , unto remembrance bring the blessed time men liv'd with a goodking ; to think at first how happy such do raign , and in what peace such kingdoms do remain ; vvhere magistrates do sit in justice throne , few crimes committed , punishments scarce known ; the nobles liv'd in state and high degree , all happy , even to the peasantry : where easie laws , no tax to make them poor , all live plenty , full is every store : they customs have to recreate the mind , not barbarous , but civil , gentle , kind : and those where chance and fortune bad do fall , have means straight given to be kept withall : their lands are fertil , and their barns are full , orchards thick planted , from whence fruit to pull : of cattel store feeding in meadows green , where crystal brooks run every field between ; with cowslips growing , which makes butter yellow ; and fatted beasts , two inches thick with tallow : and many parks for fallow deer to run , shadow'd with woods , to keep them from the sun : and in such kingdoms , beasts , fowls , fish , are store ; those that industrious are , can ne're be poor . but o sad fate and fortune , if it chance the sword of civil-warr for to advance ; as when rebellions , like a watry flood , o'reflows a monarchy ; in royal blood builds aristocracy with cruel hands , on unjust grounds of tyranny it stands . then into wicked states such kingdoms go , where virtue 's beaten out , no truth they know : and all religion flies away for fear , and atheism is preached every where . their magistrates by bribes do govern all , no suit is heard but what injustice call : for covetousness and malice pleads at barr against poor honesty , with whom they jarr : calamity doth find no pity ; for all pity 's buri'd in a civil-warr . a lady's turn was next , which told this tale perplext : she said , i over sea to lapland went , my husband being then in banishment : his estate gone , and being very poor , i thought some means compassion might restore : but when i ask'd , no pity could i find ; hard were their hearts , and cruel every mind . fye , saith a man , you do all orders break , so long on melancholy themes you speak . the prologue to the beggars marriage . i 've serv'd two ' prentiships , and now am made free of the beggars company to trade : my stock , in secret to your ear i speak , is such , as i am sure i shall not break . let boreas burst his cheeks , and the sea rore , the beggars bark can ne're be tumbled o're . what fitter subject for my muse can be , than make descriptions of our company ? the beggar 's theme too well my fortunes fit , my begg'rly fancy too , and so my wit. the duke of newcastle's description of the beggars marriage . while'om , there was a ragged beggar old , who in his time full fourscore winters told ; his head all frozen , beard long , white as snow , with a staff's prop , for else he could not go : with bleared eyes , all parched , dry , and cold ; with shaking-palsie , little could he hold : his clothes so tatter'd , for they were so worn , older than he , in many pieces torn : the subtill'st brain , and prying'st eye , those seen , both could not guess what stuff they 'd ever been . on 's cloak more several patches there did stick , than labour'd algebra's arithmetick could once tell how to number ; and was fuller , than was the rainbow , of each various colour , but not so fresh ; so faded when th'were seen , that none could guess which red , which blew , which green . his turf-house lean'd to an old stump of oak ; a hole at top there for to void the smoak of stollen scatter'd boughs ; could not be fed but by his daily begging daily bread . there on his little bench i 'le leave him , then within a while i 'le speak of him again . a wither'd beggar-woman , little sundred from him , who all the town said , was a hundred : toothless she was , nay more , worn all her gums , and all her fingers too were worn to thumbs : wrinkles , deep graves to bury all delight ; eyes now sunk holes , little she had of sight , little could speak , as little sense could tell ; seldom she heard , sometimes the great towns-bell : a long forgetfulness her legs had seiz'd ; for many years her crutches them had eas'd : clothes , thousand rags torn with the wind & weather , her huswifry long since had sew'd together . no livelihood , but charity grown cold as she was , this more than her years made old . in a hot summer's day , they out did creep , enliven'd just like flyes , for else they sleep ; creeping , at last each one to other get , lousing each other , kindly thus they met : apollo's master-piece shining , did aim to light dead ashes sparks , not make a flame to stir up nature in them , now so cold , and whether cupid dwelt in them who 're old : now heat and kindness made him try to kiss her ; her palsi'd head so shak'd , he still did miss her : he thought it modesty ; she ' gainst her will , striving to please him , could not hold it still : she mumbl'd , but he could not understand her : he cry'd , sweet hero , i 'le be thy leander : she said , before we met , cold as a stone is , i was ; but now am venus , thou adonis . such heights of passion's-love utter'd these two , as youngest lovers , when they 'gin to woo : for cupid , reign o're mankind still will have ; he governs from the cradle to the grave . their virtue 's such , they would not sin , nor tarry , so heated , vow'd a contract , then to marry . this marriage now divulg'd was every where to neighbour beggars , beggars far and near ; the day appointed , and the marriage set , the lame , the blind , the deaf , they all were met : such throngs of beggars , women , children , seen , muster'd all on the town 's fair grassy-green : the bridegroom 's led between two lame men , so , because our bridegroom fast he could not go . the bride was led by blind-men ; him behind , because you know that love is always blind . the hedg-priest then was call'd for , did him bring , marri'd them both with an old curtain-ring : no father there was found , or could be ever ; she was so old , that there was none to give her . with acclamations now of louder joy , pray'd hymen priapus to send a boy , to shew a miracle ; in vows most deep the parish swore their children all to keep . then tom-a-bedlam wound his horn , at best ; their trumpet now , to bring away the feast ; pick'd marrow-bones they had found in the street , carrots kick'd out of kennels with their feet ; crusts gather'd up , for bisket , 't was so dri'd , alms-tubs olio podridoes had beside : many such dishes had , but it would cumber any to name them ; more than i can number . then came the banquet ( that must never fail ) which the town gave , that 's white-bread , & strong ale. each was so tipsie , that they could not go , and yet would dance , and cry'd for musick ho ; gridirons and tongs , with keys , they play'd on too , and blind-men sung to them , as use to do : some whistled then , and hollow sticks did sound , and thus melodiously they play'd a round : lamemen , lame women , mingled , said , advance ; and so , all limping , jovially did dance : the deaf-men too , for they could not forbear when they saw this , although they did not hear , which was their happiness . now to his house the bridegroom brought the bride , each drunk as mouse . no room for any but them two , they saw , so laid them both in bed of good fresh straw . then took their leave , put out their rushen-light ; but they themselves did revel all the night . the bridegroom ruffles now , kiss'd , and said , friend ; but when he kiss'd , thought 't was at t'other end , and cry'd her mercy , said he could not look , it was so dark , and thought he had mistook . no , said the bride most sweetly , you are right , as if our taper here was shining bright . now love's hesperides would touch the same , that place , o place ! which place no tongue should name . she , gentle dame , with roving hand , indeed , instead of crutches , found a broken reed . they both , now fill'd with ale , brains in 't did steep ; so , arm in arm , our lovers fell asleep . so for the will , though nothing else indeed , to love the beggars built a pyramid . a tale of his grace the duke of newcastle , called , the philosopher's complaint . i through a cranny there did spy , a grave philosopher all sad , with a dim taper burning by , his study was in mourning clad . he sigh'd , and did lament his state , cursing dame nature , for 't was she , that did allot him such a fate , to make him of mankind to be . all other animals , their mold of thousand passions makes them free , since they 're not subject unto gold , which doth corrupt mankind we see . the busie merchant plows the main , the pleading-lawyer for his fee ; pious divines for lawful gain , mechanicks all still coz'ners be . with plow-shares , farmers wound the earth , look to their cattel , swine , and sheep , to multiply their seed , corn's birth , and all for money , which they keep . the sun-burnt dame prevents the day , ( as her laborious bees for honey ) doth milk her kine , and spins away her fatal thread of life for money . mankind doth on god pluto call , to serve him still , is all their pleasure : love here doth little , money all ; for of this world it is the measure . beasts do despise this orient mettle ; each freely grazing fills his maw : after love's procreating , settle to softer sleep , wise nature's law. they 're not litigious , but are mute ; false propositions never make : nor of unknown things do dispute ; follies , for wise things do not take . or flow'ry rhet'rick to deceive ; nor logick to enforce the wrong : or tedious history to weave , troubling the hearers all along . nor study the enamell'd sky , thinking they 're govern'd by each starr ; but scorn man's false astrology , and think themselves just as they are . their pride not being so supream , celestial bodies moving thus , poor mortals each awaking dream , to think those lights were made for us . nor are they troubled where they run ; what the sun's matter it might be ; whether the earth moves , or the sun , and yet they know as well as we . nor do they with grave troubled looks , by studious learning for to stay , or multiplicity of books , to put them out of truth 's right way . for policies , beasts never weave , or subt'ler traps do ever lay , with false dissembling , which deceive , their kind to ruin , or betray . no hot ambitions in them are ; trumpets are silent , drums do cease : no troublers in their kind in warr , for to destroy , but all for peace . the stranger valu'd jemms that dress our beauteous ladies like the day , a parrot's feathers are no less ; and gossips too as well as they . man's ever troubled 'bout his fame , for glory and ambition hot : when beasts are constantly the same ; in them those follies enter not : nor hope of worlds to come , that 's higher , with several sects divisions make ; or fear an everlasting fire , but quiet sleep , and so awake . man still with thoughts himself torments , various desires , what shall be ; and in his life hath small contents : beasts pleas'd with what they have , not we . repining man , for what is past , hating the present what they see , frighted with what 's to come at last : beasts pleas'd with what is , and must be . ease man doth hate , and business store ; a burthen to himself he is : weary of time , yet wishes more : beasts all these vanities they miss . self-loving man so proud a durt , vain 'bove all things , when understood ; studies always himself to hurt : when beasts are wise to their own good . man makes himself a troubled way , runs into several dangers still , vvhen in those thoughts beasts never stray , but do avoid them with their will. man's troubled head and brain still swelling beyond the power of senses five , not capable of those things telling : beasts beyond senses do not strive . nature's just measure , senses are , and no impossibles desire : beasts seek not after things that 's far , or toys or baubles still admire . beasts slander not , or falshoods raise , but full of truth , as nature taught ; and wisely shun dissembling ways , follow dame nature as they ought . nor to false gods do sacrifice , or promise vows to break them ; no : no doctrine to delude with lyes , or worship gods they do not know . nor envy any that do rise , or joyful seem at those that fall ; or crooked ways 'gainst others tries ; but love their kind , themselves , and all . hard labour suffer when they must ; when over-aw'd , they wisely bend ; only in patience then they trust , as misery's and affliction 's friend . they seek not after beauty's blaze , to tempt their appetite when dull ; but drink the stream that tempests raise , and grumble not when they are full . they take no physick to destroy that health which nature to them gave : nor rul'd by tyrants laws , annoy , yet happy seem with what they have . with cares men break their sweet repose , like wheels that wear with turning round : beasts quiet thoughts their eye-lids close , and in soft sleep all cares they drown'd . no rattles , fairings , ribbons , strings , fiddles , pipes , minstrelses , them move , or bugle bracelets , or fine rings , and without cupid maketh love. o happy beasts ! that spend the day in pleasure with their nearest kin , and all is lawful in their way , and live and dye without a sin . their conscience ne're troubled is ; we made so , yet forbid it too : for nature here is not amiss , we strive 'gainst what w' are made to do . beasts need not language , they despise unuseful things , all men's delight : those marks which language from doth rise , if pleas'd with them , discourse they might . and out of words they argue not , but reason out of things they do : when we vain gossipings have got , they quiet silent lives have too . complain'd of scholars , that they sought with envious watching , and with spight , to leave the good to find a fault in any author that doth write . o vain philosophy ! their laws with hard words still for matter brings , which nothing is , nor knows the cause of any thing ; unuseful things . why are our learned then so proud , thinking to bring us to their bow ? and ignorance , wisdom allow'd , and know not that they do not know ? motion's cessation is the end of animals , both beasts and men ; the longest lives to that do tend , and to death's palace , his dark den. or that beasts breath doth downwards go , and that men's souls do upward rise ; no post from that world comes you know : it puzzled solomon the wise. thus he complain'd , and was annoy'd , our grave philosopher for 's birth , that he was made to be destroy'd , or turn'd to sad or colder earth . i piti'd him , and his sad case , wishing our vicar him to teach ; for to infuse a saving-grace , by his tongue 's rhet'rick for to preach . several feigned stories in prose the second book . the strict associate . there was a gentleman came to a lady with a message from his lord , which was to tell her , his lord would come to visit her . sir , said she , is your lord a poet ? no , lady , said he . then he hath no divine soul , said she . is he a philosopher ? no , madam , said he . then , said she , he hath no rational soul. is he an historian ? neither , said he . then , said she , he hath no learned soul. is he an ancient man ? no , lady , said he . then he hath no experienced soul , said she . is he an orator ? no , lady , said he . then he hath no eloquent soul , said she . and if he hath neither poetical wit , philosophical wisdom , studious learning , experienced knowledg , nor eloquent language , he cannot be conversable ; and if he be not conversable , his visit can neither be profitable nor pleasant , but troublesome and tedious ; therefore i do entreat your lord that he will spare his pains , and mine , in giving me a visit. but , said the man , though my lord is neither a poet , a philosopher , an historian , an orator , nor aged ; yet he is a young beautiful man , which is more acceptable to a fair lady . sir , said she , youth and beauty appears worse in men , than age and deformity in women ; wherefore , if it were in my power , i would make a law , that all young men should be kept to their studies so long as their effeminate beauty doth last ; and old women should be put into cloysters when their youth and beauty is past : but i must confess , that the custom of the world is otherwise ; for old women and young men appear most to publik view in the world ; when young vvomen and aged men often retire from it . the judgment . there were two gentlemen that had travelled both into england and france ; and meeting another gentleman , he asked one of them , which he liked best , england or france ? who said , he liked both well where they were alike worthy ; and disliked them both in things that were not worthy of praise . then he said to the second gentleman , and which like you best ? vvhich do you mean , answer'd he ? the countreys or kingdoms ? vvhy , what difference is there betwixt saying a countrey and a kingdom , was reply'd to him ? great difference , said he : for , to say a countrey , is but such a circumference of earth ; and to say a kingdom , is to say such a countrey manured , inhabited , or rather populated with men that dwell in cities , towns , and villages , that are governed by laws either natural or artificial . well , which kingdom do you like best , then ? truly , said he , i cannot give a good judgment unless i had travelled through every part in both kingdoms , and had taken strict surveys of their forts , havens , woods , plains , hills , dales , meadows , pastures , arrable ; also of their architectures , as cities , towns , villages , palaces , churches , theaters ; of their laws , customs , and ceremonies ; of their commodities , trafficks , and transportations ; of their climates and situations ; and of the several humours of the several people in each kingdom : which will not only require a solid judgment , and a clear understanding , but a long life to judg of it all . but , said the other , judg of as much as you have seen . to judg of parts ( answered he ) , is not to judg of the whole : but to judg of as much as i have seen , i will compare them , or similize the parts of those two kingdoms , to two ladies , whose faces i have only seen , their bodies and constitutions being unknown ; the one that a larger and fairer forehead than the other , and a more sanguine complexion ; the other hath better eyes , eye-brows , and mouth . so france is a broader and plainer countrey , and the climate is more clear , and somewhat hotter than england ; and england hath better sea-ports , heavens , and navigable rivers , than france hath ; also , the one hath a more haughty look than the other ; and the other a more pleasing and modest countenance . so france appears more majestical , and england more amiable . the vulgar fights . a young gentleman , of a good natural wit , had a desire to travel : but first , he would visit every province in his own countrey , before he went into forreign kingdoms ; preferring the knowledg of his own native soil , before those wherein he was neither born , nor meant to dwell . so he went to the chief metropolitan city , where he did intend to stay some time , that he might inform himself best of the several trades , trafficks , imposts , laws , customs , offices , and the like . when he was come to it , he sent his man to seek him out some lodgings in some private house , because inns are both troublesome , and more chargeable . his man had not gone far , but he saw a bill over a trades-man's door , to let passengers know there were lodgings to be lett. the mistress sitting at the door , he asked her if he might see the lodgings that were to be lett ? she answered , no ; she would first see them that were to take them : who is it that would take them , said she ? my master , said he . hath he a wife , said she ? why ask you that , said he ? because ( said she ) i will not lett my lodgings to any man that brings a wife : for , women to women are troublesome guests ; whenas men are very acceptable : and i thank the gods ( said she ) i am not so poor as i care for the profit , but for company and conversation : for , to have no other company but my husband , is very dull and melancholy . the man said , my master hath no wife . is he a young man , said she ? yes , said he . is he a handsome man , said she ? yes , said he . then , said she , my lodging is at his service . at what rate are they , said the man ? she said , your master and i shall not fall out about the price . so he returned to his master , and told him , he had found not only lodgings , but ( as he thought ) a fair bed-fellow for him ; for the mistress would make no bargain but with himself . so thither he went , where he found all things accommodated for his use ; and his landlady , who was a handsome woman , and her husband a plain man , bid him very welcome ; then taking their leave , left him to himself : after which , the good man seldom troubled him ; but the wife was so officious , as he seldom mist of her company ; and so wondrous kind as might be , making him whitewine-caudles for his break-fast , and giving him very oftern collations : besides , if he stay'd out , she would send her husband to bed , and wait for his coming home : for which kindness he would return her courtly civilities . he went often abroad to view the city , and to see the course of the people , and the several passages that happen in such places : and one day , as he went through a large street , a coach-man and carman man fell out for out for the right side of the way ; the carman said he was loaded , and therefore would not give way ; the coach-man said , it was not fit for a coach to give way to a cart , and therefore he should give way : so after words , follow'd blows ; and their whips were their mettle-blades , wherewith they fought and lashed one another soundly . the gentleman , seeing them lashing one another so cruelly , spake to his man to part the fray. in troth , master , said the man , if i shall go about to part all foolish frays , or but one in a city , i may chance to go home with a broken pate , and get no reputation for the loss of my blood . thence they went to the market place , and there were two women which had fallen out about their merchandize , and their fight was much fiercer than the coach-man and carters , and their words more offensive , and their nails more wounding than whips , insomuch as they had scratched each other so , that the blood trickled down their faces : whereupon the gentleman , being of a pitiful nature , commanded his man to part them : the man said , i will adventure on the feminine sex , for i believe i can pacifie them , at least make my party good : so he went and spoke to them to forbear each other ; but their ears were stopt with the sound of their scolding ; and when he went to part them , it did so enrage their fury , as they left fighting with each other , and fell upon him ; who , to help himself , was forced to fight with them both : at last it grew to be a very hot battel ; first off went his hat , then down fell his cloak ; he thrust them from him , they prest upon him ; he cuft them , they laid on blows on him ; they tore his band , he tore their kerchers ; they pull'd his hair , he pull'd their petticoats ; they scratch'd his face , he beat their fingers ; he kick'd them , they spurned him : at last , with strugling , they all three fell into the kennel ; and so close they fought , as those three bodies seemed but one body , that moved as a whale on a shallow shore , which wants water to swim ; even so they lay waving and rolling in the kennel : in this time a number of people were gathered about them to see them fight , ( for it is the nature of common people to look on combats , but part none ; to make frays , but not friends ) who enrag'd them the more , and enflam'd their angers with their shooting-noises : but the gentleman , that was concerned for his man , desired the people to part them ; who cryed out , let them fight , let them fight ; and they that had so much good nature as to offer to pull them asunder , were hindered by the rest . at last the constable came , and did cause them all three to be put into the stocks ; the man was placed betwixt the two women , which made him almost deaf of both his ears ; for though their legs were fast , their tongues were loose ; with which they rung him such a scolding-peal , as made his head dizzy ; whereas he , without speaking one word , sate in a most lamentable posture , with his clothes all rent and torn , his face all scratch'd and bloody , and that hair they left on his head , all ruffled , and standing an end , as if he were affrighted : but at last his master , by bribing the constable , got his man out of the stocks , and gave the constable so much more to keep the women shackled a longer time ; who , when they saw the man let loose , and they still fast , were stark mad . the man was so dogged , that he would not speak to his master , because it was by his command he came into that womanish quarrel . his master , to pacifie him , and to reward him for his obedience , gave him new clothes , and all things suitable , and money , to be friends again . but though the money did qualifie his passion , yet he was wonderful angry for the disgrace ( as he thought it ) to be beaten by women , and prayed his master to give him leave to depart from him , that he might retire to some meaner man's service , where he might hide his dishonour . his master told him , he thought he never had much honour to lose ; neither would any trouble their thoughts , and burthen their memory , with such foolish quarrels : but howsoever ( said his master ) if you be a man of honour , as you imagine your self , you should glory in this combat ; for honourable and gallant men will not refuse to grasp with women , and take it as an honour to receive blows from them ; a rent band is their victory , and a scratcht face their trophy , and their scolding speech is their chariot , wherein they ride in triumph . heaven ( said the man ) deliver me from that honour ; for i had rather grasp a fury of hell , than an angry woman ! so home they went ; and when they came to their lodging , they found the man and his wife together by the ears ; the man cursing , the wife scolding , and the wares in their shop flung about ; for they had hurled all they could lay hold on , at each other's head : both master and man stood at the door , not daring to enter the house , for fear they should partake of the quarrel . at last said the man to his master , sir , now you may have those honourable victories , trophies , and triumphs , you spake of , if you will endeavour to part them . his master answered , that one man was enough for one woman , and two would be too much . the man said , i found two women too much for one man , and i dare lay a wager our landlady will be too hard for our landlord . he had no sooner spoke , but the wife had broke her husband's head with a measure that lay by ; which as soon as she had done , she run into the kitchin , and shut the door to secure her self , making it her castle of defence ; where her husband followed with threatning-language , then bounced and beat against the door to break it open ; but she had not only barred and lock'd it , but set all the pots , pans , and spits against it , as a barricado to make it strong . at last the gentleman went to his landlord , and perswaded him to be friends with his wife . at first he would not hear him ; but at last , when he found he could not get in , and that his fury was wasted with the many assaults against the door , he was contented to have a parley : then there was a truce agreed upon for two hours ; in which time the gentleman managed the quarrel so well , as he made them friends ; the wife being contented to be friends with her husband for the gentleman's sake , and the husband for quiet 's sake . the man was also contented to stay with his master , when he saw he was not the only man that was beaten by women , but triumphed that the landlord was beaten by one , when he had two against him . the tobacconist . there were two maids talking of husbands , which is for the most part the theam of their discourse , and the subject of their thoughts . the one said , i would not marry a man that takes tobacco , for any thing . then said the other , it is likely you will have a fool for your husband ; for tobacco is able to make a fool a wise man : and though it doth not always work wise effects , by reason some fools are beyond all improvement ; yet it never fails , where any improvement is to be made . why , said the first , what wise effects does it work ? the second said , it composes the mind , it busies the thoughts , represents several objects to the mind's view , settles and stays the senses , clears the understanding , strengthens the judgment , spies out errors , evaporates follies , heats ambition , comforts sorrow , abates passions , excites to noble actions , digests conceptions , enlarges knowledg , elevates imaginations , creates fancies , quickens wit , and makes reason pleader , and truth judg , in all disputes or controversies betwixt right and wrong . the first said , it makes the breath stink . you mistake , said the second , it will make a stinking breath sweet . it is a beastly smell , said the first . said the second , civet is a beastly smell , and that you will thrust your nose to , although it be an excrement ; and , for any thing we know , so is ambergreece ; when tobacco is a sweet and pleasant , wholsome and medicinable herb. the school-quarrels , or scholars-battels . a man travelling , and being very weary , seeing a large house , a-lighted , and went to the gates , which he found open for any to pass without opposition : entring in , he came into a large paved court ; and walking about it , he heard a noise as of a great wind , which made him look up towards the clouds ; and seeing the air not much agitated , he wondred at it : at last he looked in at a door that was open , but there was such a mist , that he could see no further than the entrance ; yet going in , he perceived a long gallery , wherein were books placed in long rows , and men in old tatter'd gowns reading them , and turning their leaves ; which shewed him his error to think he heard a wind , for it was the shuffling of the leaves of the numerous books that were turned over by those many men . but desiring to instruct himself of their several studies , he went softly to observe them . the first man he took notice of , was one that ( as he read ) did beat his hands upon the desk whereon his book lay ; and looking over his shoulder , he perceived he was studying the laws , and acted , against he pleaded at the barr. then he went to the next , who was counting on his fingers , and looking in his book ; by which he saw he was studying arithmetick . a third was with a celestial globe , and a pair of compasses , very busie studying of astronomy , measuring of the planets , and their distance . the fourth was with a terrestrial globe before his book ; and one while he would read , then view the globe , and then read again , studying geography . on the other side he saw one very serious in his study , and he was reading moral philosophy . another he saw reading , who would often lay his hand upon his breast , and cast up the black of his eyes , and he was studying theology . then there were others who as they read , would often scratch their heads , and they were natural philosophers . but one amongst the rest looked very merrily , and he was studying the old poets . likewise there were very many more , as , historians , grammarians , logicians , geometricians , physicians , and the like . at last a little bell rung , whereupon they all left off their studying , and began to walk about , discoursing to each other of their several studies . so the grammarians and the logicians began to dispute , one for the words , or rather for the letters ; the other for the sense , subject , and matter of discourse ; the one troubling himself with derivations , the other about quantities and qualities . then fell into dispute two divines , about the controversies of theology : but they grew so hot with zeal , that their discourse flamed up high , and their fiery words flew above all respects or civility , calling one another heretick , and beelzebub , and the whore of babylon , and the like terms , that the rest of the scholars had much ado to appease them . but amongst the rest , there were two historians , the one a grecian , the other a roman ; who talking of caesar and alexander , the roman historian said , there was no comparison between those two worthies : for , said he , alexander was only a darling of fortune , whose favour gave him a free passage without opposition , and had no occasion to shew his courage , skill , conduct , or industry ; and , said he , fools , cowards , and slothful persons , have had good fortune sometimes . at this discourse the grecian grew very angry , saying , that alexander was born from a warrier , and bred a soldier , and was a valiant , wise commander ; and that caesar was only a man of fortune , traiterous , desperate ; and whatsoever he got , was all by chance . in this dispute , one defending alexander , the other caesar , they fell from words to blows ; and , like two school boys , to cuffs they went ; and such notable thumping-blows they gave each other , that either had a bloody-nose ; whereupon the rest of the scholars began to side in factions , some taking one part , some another , that at last they were all together by the ears ; and so fierce in fight they were , that the drums and the trumpets of their several clamours , arrived to the master of the colledg's hearing ; at which noise he went running up to inform himself of the cause : but when he came , his questions could not be heard , nor his commands obeyed ; for all the scholars were divided so equally , as if it had been a pitched-battel : for all the scepticks were against the mathematicians , the natural philosophers against the divines , the severe moralists against the poets ; and in the like opposition were all the rest : but at last they grew out of all order , and there became such a confusion , that they cared not whom they did strike , so they did fight , although 't were their own parties : whereupon the master of the colledg hollow'd so loud , and bestirr'd himself so prudently , that he appeased them ; and after their fury was quenched , at least abated , they began to consider , and finding their quarrels needless , they were ashamed ; and feeling their received blows painful , they did repent . but howsoever , it was a strange sight to behold them , some having black and blew eyes , others swelled foreheads , like camels backs , others scratched faces ; some blowing blood out of their nostrils , others spitting blood out of their mouths , and some their teeth also ; and all the hair both of their heads and beards , was in a ruffled and affrighted posture , and the poor library was , like a ship after a storm at sea , in great disorder ; for there was strewed about pieces of papers rent from books , and old patches of cloth and stuff torn from gowns , slippers kick'd from their feet , caps flown from their heads , handfuls of hairs pulled from their crowns , and pens and ink sans nombre . the man that came by chance , was crept into a hole , and was in such an agony and fear to see this distraction , that he had not power to come forth : but at last , when they were all gone out of the library to supper , or prayers , he took courage , and came out of the corner , stealing forth the same way he came in : and being clearly got from the colledg , full glad he was , and then began to call into his mind their quarrels ; which when he had considered , well ( said he to himself ) , if there be no more tranquillity and order amongst scholars , i will keep the company of my merry , harmless , and ignorant neighbours ; and so returned home . the observer . a gentleman desirous to travel to see the varieties of several countreys and governments , at last he arrived in a kingdom , where he went to the chief city , and there wandring about , came to the king's palace ; and though there was a guard , yet there was a porter sitting at the outward gate of the palace , to whom he went and said to him , i am a stranger that travel to see several kingdoms and courts , and have heard great praises and fame of your king for his peaceable and wise government ; wherefore i desire you would please to assist me , if you can , to see the king. so putting two or three pieces of gold into his hand , that the porter might as well feel his bounty , as hear his desire , to help to make his passage free ; the porter making legs without thanks ( for bribes have only civil congies ) , he told him there was a gentleman at court that was his very good friend , and that he used to come and go through the gates late at night , and early in the morning ( which he need not have told , but he thought he should have as much knowledg for his money as he could give ) ; but , said he , i will try if i can find this gentleman , my good friend , and he will shew you the king for my sake . no sooner had he spoke , but the gentleman came by ; who , at the porter's entreaty , conducts this stranger to the sight of the king and queen ( for courtiers will oblige one another for interest sake , although they have neither kindness , nor civility , where they cannot have ends or designs ) : he guided this gentleman through a great court-yard , wherein were many walking and talking , like merchants in an exchange , or as a court of judicature ; and so up a pair of stairs into a large room , where was a guard of soldiers with halberts , which were more for shew than safety ; for the halberts lay by , and great jacks of beer and wine were in their hands , and some at their mouths , drinking to one another : by their strong large stature , and swell'd bulk , they seemed as if they did use to eat to the proportion of their drinking . from thence he was guided into a long-gallery , at the end of which was the presence , where were many young gallants , and fair ladies , the young men courting their fair mistresses , in repeating of love-verses and sonnets , some dancing , others singing , some congie-ing , some complementing , and thus diverting themselves in pleasant pastimes . thence he was guided into the privy-chamber , where the king and queen were set , with many of their nobles about them , discoursing of plays masques , balls , huntings , progresses , and the like , after he had been there a little while , the king and queen rose to go to supper , and the gentleman invited the stranger to sup at the waiters table ; which offer he civilly received . when he was there , he found good store of company full of discourse ; and amongst much talk , they complained of their long peace , saying , that peace was good for nothing but to breed laziness ; and that the youth of the kingdom were degenerated , and become effeminate : concluding , that there ought to be a warr , were it for no other reason , but to exercise their youth in arms , which would breed courage , and inflame their spirits to action . but after supper , the stranger was guided into the presence again , where there was a great company of lords and ladies waiting for the king and queen's coming forth , which gave the stranger some time for observation . it was his chance to stand by a lord that had many of his friends , or rather flatterers , about him , speaking to him of another lord at the other side of the room , who stood also with his friends or flatterers ; he said to his company , do you think that lord worthy of those favours the king throws on him , having neither merit nor worth to deserve them ; when men of noble qualities , and great deserts , are neither regarded nor rewarded ? gentlemen , said he , this must not be ; for we are born free subjects to the king , not slaves to his favourite , who makes our estates the exchequer to supply his vanities by the way of large taxes , which is not to be suffered : for , though the king commands by his advice , yet he receives the sums . the stranger ( that had but a little time to stay ) removed from that side to the other , where the other lord was talking to his faction , and said , do you see that formal lord , who loves and affects popularity , and would be the absolute man in the kingdom , to rule and govern all ? let me tell you gentlemen , said he , he is a dangerous man , whom the king should be ware of : but alas , said he , the king is so facil , that whosoever comes with a clear brow , and a smooth tongue , he believes all he says is truth . besides , he is so cockered up with a long peace , that he cannot believe any body dares be traitors . and thus he lives in secure credulity , and is so timorous , that he dares not displease any one : for , those that are against him , he preferrs ; and those that are faithful to him , he cares not for , and rejects them . from that company , the stranger removed to the women's side ; where was a lady , wity others by her ; who said to one of them , prithee look on yonder lady , how she is painted and curled , to allure the youth of the court ; but ifaith , said she , it will not do ; for if one comes near , she is as withered and dry as a leaf in autumn . so he ( desiring to hear all parts ) removed to the other lady , where she said to some others , do you see , said she , the wit of the court ( meaning the other lady that was opposite ) ? ifaith ( said she ) if i were her , i would rather conceal my wit , than discover my pratling : she is so full of talk , that she will suffer none to speak but her self . every lady of each company , flung spightful words upon each other's back : but the musick beginning to play , they all flock'd together , and did all embrace , kiss , profess , and protest such affections , and vowed such friendships , that neither their lives nor fortunes should be wanting in one another's service : which the stranger hearing , went out of the court as fast as he could , for fear of the court's infection . and when he came to the gate , the porter ( to whom he first spoke ) ask'd him , why he went away so soon ? for , said he , the company seldom parts until one or two of the clock in the morning , nay , said he , some not all the night long , if their mistresses favour them , or at least take some pity of them . the stranger said , he had seen so much , that it did fright him : what , said the porter , some devils in the play , or in the masque ? yes , said the gentleman , they could change into as many shapes as they would . that is only in their clothes , answered the porter . no , said the stranger , it was in their tongues and faces : and so god give you good-night . the discreet virgin. there was a grave matron who came to visit a young virgin ; whom she ask'd , why she did not marry , since she was of marriageable years ? truly , said she , i am best pleased with a single life . what ( answered the matron ) , will you lead apes in hell ? the young lady said , it was better to lead apes in hell , than live like devils on earth : for , said she , i have heard , that a married couple seldom or never agree ; the husband roars in his drink , and the wife scolds in her choler ; the servants quarrel , the children cry , and all is in more disorder than 't is thought hell is , and a more confused noise . the matron said , such are only the meaner sort of people ; but the noble and rich men and their wives live otherwise : for the better sort ( the noble and rich ) when they are drunk , are carried straight to bed , and laid to sleep ; and their wives dance until their husbands are sober . the lady said , if they dance until their husbands be sober , they will dance until they be weary . so they do , replied the matron . why , said the lady , the husbands are , for the most part , always drunk . and the other answered , and the ladies are , for the most part , continually dancing . but , by your favour , said the matron , men are not so often , nor so constantly drunk , as you report them . the young lady answered , you shall be judg if i slander them : they drink drunk at dinner ; and before they are throughly sober , they go to supper , and they drink so , as they go drunk to bed ; and in the morning they will have their refreshing-draughts : but , said she , i perceive you think none are drunk but those that drink in tavern ; but they , let me tell you , are sober men to home drunkards ; and taverns are quiet orderly houses , to great , noble , and rich men's houses : for palaces are oft-times but hospitable taverns , inns , and bawdy-houses , only their guests pay nothing for their fare : but when they are gaming-houses , then they pay the box sometimes to their grief . fie , lady , fie , said the matron , why do you abuse noble persons ? i do not abuse them , answered she , they abuse themselves . we will leave off this discourse , said the matron , and talk of husbands . we have talk'd ( said the young lady ) of husbands already : besides , the theme is so bad , that the discourse of them cannot be good . i am come ( said the matron ) to offer you a husband . she replied , she was offered husbands enough , but there were none worth the taking : for , said she , men in this age are far worse than women , and more ridiculous in their behaviours , discourses , dressings , vanities , and idleness : as for their humours , said she , they are either apish , constrained , or rude : if they be apish , they put themselves into a hundred several postures in an hour ; and so full of apish actions , as scratching their heads , combing their perwicks , or gogling their hats , with jogging their heads , one while backwards to the noddle of their heads , and then forwards , to their brows ; or fumbling with their buttons , band-strings , or boot-hose ; or pulling their cloaks one while upon one shoulder , and then on another , and then back again ; or else pull their cloak with one hand , and hold it fast with the other ( this pulling-motion being a mode-motion ) : but those that are very much in the mode , lay it about their waste , all in a crumple , like a scarf ; or else ( like male-contents ) muffle themselves therein . as for their behaviour , those that are fantastical , their bodies are in a perpetual motion , winding , or turning , or wreathing about or dancing affectedly , singing fa , fa , la ; or whistling , like a carter ; or lye careless upon the ground , kicking back with their heels ; or with the end of their feet lye kicking the ground . but when they affect a careless behaviour , as thinking it dignifies them ( as all those that have been meanly born or bred , and have had some advancement either by riches , offices , royal favours , or by fortune ) then they will sit lolling upon their breech , or lean on their elbows , gaping or stretching themselves , or else laying the ankle of one leg upon the knee of the other , heaving their feet up towards the nostrils of their company , especially when ladies are by . methinks ( said the matron ) that is an ill behaviour , to thrust their feet towards a fair lady's nose . they do so , answered she : also , they have a restless mode , to stand up one minute , the next sit down ; dividing the time of visiting , in neither going , nor staying , but between both : for they neither quietly stay , nor civilly take their leave : and in winter , where there is fire , as soon as they come into a room , they straight go the fire , and there turn their backs to warm their breeches , with their hands turned back upon them : but if it be in summer , then they lean their breech upon the chimney-side , or against a wall , standing cross-legg'd ; or else they stand bowing over a chair's back , or set their stomacks against the edg of a table , and lay the upper part of the body upon it ; and sometimes they rest their elbows thereon , and hold up their chins with the palm of their hands , or wrist ; and in all these actions their tongues run with nonsense . but the rudest behaviour is , to pull out the ladies fanns or muffs out of their hands , to fling their cloaks or coats on their beds , couches , or tables ; or to lye rudely upon their beds or couches ; or to come unawares and kiss their necks , or embrace their waste ; and twenty such like tricks , which no woman of honour can like , but will be very angry : yet they know not how to be revenged , unless they engage their nearest friends , fathers , brothers , uncles , or husbands , in a quarrel ; for they cannot fight with men themselves , their strength being too weak , although their will is good . the discourses of the most part of them , are , swearing , bragging , ranting , rallery , railing , or lascivious : and in their dressings and fashions they are more fantastical , various , and unconstant , than women : for , they change their blocks for their hats ( although they cannot their block-heads ) forty times oftner than women change the shapes of their bags or hoods for their heads , and mens bands , cuffs , and boot-hose-tops , are changed into more several shapes , than women's gorgets , handkerchiefs , or any linnen they wear : and for their doublets , breeches , cloaks , coats , and cassocks , they change their fashions oftner than the winds change their corners : whereas women will keep to the fashion of their gowns , petticoats , and wastcoats , two or three years before they alter their shapes . neither do men change for convenience , grace , or behaviour ; but out of a fantastical vanity . and are not men more perfumed , curled , and powdred , than vvomen ? and have they not greater quantities of ribbons of several colours ti'd and set upon their hats , clothes , gloves , boots , shooes , and belts , than vvomen on their heads and gowns ? have not men richer and more gaye clothes than women have ? and where women make clothes once , men make clothes three times ; yet men exclaim against the vanities of women , when they are a hundred times vainer , and are more unnecessarily expensive than women are : women may be allowed by the severest judgments , to be a little vain , as being women ; when it ought to be condemned in men as an effeminacy , which is a great vice. the last is their idleness : for , do not men spend their time far more idly ( not to say wickedly ) than women ? do not men run visiting from house to house , for no other purpose but to twattle , spending their time in idle and fruitless discourse ? do not men meet every day in taverns and ordinaries , to sit and gossip over a cup of wine ? when women are condemned for gossiping once in a quarter of a year , at a labour , or a christning , or at the up-sitting of a child-bed woman . and do not men run and hunt about for news , and then meet to gossip on it with their censuring-verdicts ? besides , they are so greedy of twattle , that rather than want idle matter to prate of , they will invent news , and then falsly report it ; and such are accounted wits that can make the most probable lyes , which they call gulling . have not men also more foolish quarrels than vvomen have ? are not men more apt to take exceptions at each other , than women are ? will not men dissemble , lye , and flatter with each other , more than women do ? will not men rail and back-bite each other , more than vvomen will ? are not men more spightful , envious , and malicious at each other , than vvomen ? vvill not men imitate each other 's fantastical garb , dress , and the like , more than vvomen ? vvill not men ride from place to place , to no purpose , more than women ? and do not men take more delight in idle pastimes , and foolish sports , than vvomen ? and in all this time of their visiting , club , gossipping , news-travelling , news-venting , news-making , vain-spending , mode-fashioning , foolish-quarrelling , and unprofitable-journeying , what advantage do they bring to the commonwealth , or honour to their posterity , or profit to themselves ? none at all ; but they are like flyes bred out of a dunghill , buzzing idly about , and then dye : when vvomen are like industrious ants , and prudent bees , always employed to the benefit of their families . therefore unless i can have a husband that is so wise that he can entertain himself with his own thoughts , to dwell quietly in his own house , governing prudently his own family ; also , to behave himself civilly , to speak rationally , to accoutre himself manfully , to defend himself , and maintain his honour valiantly ; to do nobly , to judg charitably , to live honestly , to temper his appetites , rule his passions , and be very industrious ; i will never marry : for it is not only a good husband , but a vvise man , that makes a vvoman happy in marriage . of three travellers . there were three travellers that enquired of each other about their travels ; and after they had recounted their tedious journeys , dangerous passages , and their many inconveniences ; they discoursed of the climates of each countrey they had been in , their scituations , commodities , trade , and traffick ; the customs , fashions , and humours of the people , the laws and government of their princes , the peace and vvarrs of neighbour-nations ; at last they became to question one another , vvho had seen the greatest vvonders in their travels ? said one , i have seen the greatest vvonder : for i have seen a mean man become an emperor . pish , said the second , that is nothing ; for i have seen a mean fellow , without merit , a powerful emperor's bosome-friend , and chief ruler : for , though the power of fortune can enthrone slaves , and unthrone kings ; yet fortune hath no power over the souls of kings : for , although fortune hath power over the body , she hath none over the mind . vvhy , said the third , that is no more vvonder for nature to put a subject's soul ( fill'd with mean thoughts ) into an emperor's body , than for fortune to set an emperor's crown on a slave's head. but i can tell you , said he , a vvonder indeed , which is , that where i travelled , there was an emperor , the wisest man in the world . that is no wonder , answered the other ; for all great monarchs and emperors ought to be the wisest , because they rule all others . but though they ought to be so , said the other yet they are not always so : for , were not many of the roman emperors called , the foolish emperors ? and when there are so few wise men in the world , that there is scarce a wise man to be found in an age , it is a vvonder when vvisdom lights in the right line , i mean in a royal line . no , answered the third , it is no wonder ; for the gods take a particular care to endue a royal head with understanding , and a royal heart with justice : for , hereditary royalty is sacred , since the gods annoint those lines to that dignity . but those that have not a right by inheritance , the gods take no care of ; nay , many times the gods punish with plagues , and other miseries , those people that make a king of their own chusing , and justly ; since kings are god's vicegerents , or deputies on earth : for , as the gods are chief in heaven , and rule the works of nature as they will ; so kings are chief on earth , and rule the rest of mankind as they please . but , said the other ; if they rule not well , they are to give an account . yes , answered the other ; but not unto those men they rule , but to the gods that placed them . in their thrones . the loving-cuckold . there was a gentleman that had married a wife , beautiful , modest , chast , and of a mild and sweet disposition ; and after he had been married some time , he began to neglect her , and make courtship to other women : which she perceiving , grew very melancholy ; and sitting one day very pensive alone , in comes one of her husband's acquaintance to see him , whom this lady told , her husband was abroad . he said , i have been to visit him many times , and still he is gone abroad . she said , my husband finds better company abroad than he hath at home , or at least thinks so , which makes him go so often forth . so he , discoursing with the lady , told her , he thought she was of a very melancholy disposition . she said , she was not naturally so , but what her misfortunes caused . he said , can fortune be cruel to a beautiful lady ? 't is a sign , said she , i am not beautiful , that she would match me to an unkind husband . he said , to my thinking it is as impossible for your husband to be unkind , as for fortune to be cruel . she said , you shall be judg whether he be not so : for first , said she , i have been an obedient wife , observed his humours , and obeyed his will in every thing . next , i have been a thrifty , cleanly , patient , and chast wife . thirdly , i brought him a great portion . and lastly , my neighbours say , i am handsome ; and yet my husband doth neglect me , and despise me , making courtships to other women , and sometimes ( to vex me the more ) before my face . he said , your husband is not worthy of you : therefore , if i may advise you , i would cast aside the affection i had placed upon him , and bestow it upon a person that will worship you with an idolatrous zeal ; and if you please to bestow it on me , i will offer my heart on the altar of your favours , and sacrifice my services thereupon ; and my love shall be as the vestal fire , that never goeth out , but perpetually burns with a religious flame . thus speaking and pleading , he made courtship to her ; which she at first did not receive : but he having opportunity , by reason her husband was much from home , and using importunity , at last corrupted her ; and she , making a friendship with this gentleman , began to neglect her husband as much as he had done her : which he perceiving , began to pull in the bridle of his loose carriage ; and finding that his acquaintant was her courtly admirer , he began to woo her a-new to gain her from him ; but it would not be : for she became from a meek , modest , obedient , and thrifty wife , to be a ranting , flanting , bold , and imperious one . but her husband grew so fond of her , that he sought all the ways he could to please her ; and was the most observant creature to her , that might be ; striving to please her in all things or ways he could devise ; insomuch , as observing she was never pleased but when she had gallants to court her , he would invite gentlemen to his house , and make entertainments for them ; and those she seemed most to favour , he would make his dear friends ; and would often be absent , to give them opportunities to be with his wife alone ; hoping to get a favourable look , or a kiss , for his good services , which she would craftily give him to encourage him . but the other gentleman that made the first addresses to her , being a married-man , his wife hearing her husband was so great a lover of that lady , and that that lady's husband was reformed from his incontinent life , and was become a doting fond wittal , loving and admiring her for being courted and made love to ; esteeming that most , which others seemed to like best ; she began to imitate her : which her husband perceiving , gave her warning not to do so ; which she would not take , but entertained those that would address themselves to her : whereupon her husband threatned her ; but she was at last so delighted with variety , that she regarded not his threats : whereupon he used her cruelly ; but nothing would reclaim her ; only she would make more secret meetings , wherewith she was the better pleased ; for secret meetings , as i have heard , give an edg to adultery ; and it is the nature of mankind to be most delighted with that which is most unlawful . but her husband , finding no reformation could be made , he parted with her , because he thought it a greater dishonour to be a wittal than a cuckold , although he was very much troubled to be either : for , though he was willing to make a cuckold , yet he was not willing to be one himself . thus you may see the different natures of men. the converts in marriage . there were four young gentlewomen , whose fathers were near neighbours ; whereupon there grew an acquaintance , and so a society between them . the first was reserved and coy . the second was bold and ranting . the third was merry and gay . the fourth was peevish and spightful . she that was reserved and coy , was generous and ambitious . she that was bold and ranting , was covetous and wanton . she that was merry and gay , was vain and fantastical . she that was peevish and spightful , was cross and unconstant . it chanced that the four fathers ( by reason they had good estates ) were offered four husbands for their four daughters , all at one time . the husband that was to marry the first lady , was covetous , miserable , and timorous ; as all miserable , covetous persons , for the most part , are : but being very rich , the father to this lady forced her to marry him . he that was to marry the second lady , was temperate , prudent , and chast. he that was to marry the third lady , was melancholy , solitary , and studious . and he that was to marry the fourth lady , was cholerick and impatient . after they had been married some time , the covetous and timorous man became hospitable , bountiful , valiant , and aspiring ; doing high and noble deeds . and she that was bold and wanton , became chast , sober , and obedient . he that was melancholy , became sociable , conversable , and pleasant ; and she , thrifty and staid . but he that was cholerick and impatient , who married her that was peevish and spightful , they live like dogs and cats , spit , scrawl , scratch , and bite ; insomuch as they were forced to part : for , being both faulty , they could not live happily , because they could never agree : for errors and faults multiply , being joined together . age's folly . there was a man and his wife that had been married many years together ; and had agreed and lived happily , loving each other wondrous well : but at last , after they were stricken in years , the husband was catch'd with a crafty young wench , ( like a woodcock in a noose or net ) wherein he was entangled in love's fetters ; and though he fluttred and fluttred to get loose , yet she kept him fast ; not that she loved age , but wealth : for amorous age is prodigal , and though more self-conceited than those that are young , or in their prime of years , yet are easily catched ; which is strange : for , most commonly , those that are self-conceited , are proud , disdainful , despising , thinking few or none worthy of their love . but amorous age , although they are self-conceited , take a pride , and brag , that they can have a love as well as those that are young ; which makes each smile and every amorous glance from youthful eyes , to be snares , or rather baits , which age doth nibble at . but his wife observing her husband to prank and prune , to jet and set himself in several postures , to be extravagant in his actions , fantastical in his dress , loose in his discourse ; wondred to see him on a sudden transformed from a sober , grave , staid , wise man , to a jack an-apes : at last concluded with her self , that for certain he was mad ; with which opinion she became wondrous melancholy . but , by chance , finding him making amorous addresses to a young woman , she then perceived the cause was love , and nothing but love ; i mean amorous love , that powerful amorous love , which blindfolds long and wise experience , with a foul , false appetite ; making not only young , but old men fools . his wife , like a discreet woman , moderated her passion for a while , hoping it was but a sudden flash , or faint blast , that would soon dye . but when she perceived his amorous humorou not to quench , but rather to burn , though smutheredly , and no perswasions could reform him , but rather make him worse , as cordials in hot fevers ; she parted from him , after that they had been , and as she thought , happily married many years ; and so resigned that part of the command and government of his family that was left her ; for the maid had encroach'd by her master's favour , and had ingross'd the chiefest power of rule in the houshold-affairs , as well as in the affection of the heart . thus his wife left him , and his dotage ; but death in a short time did come and revenge her quarrel ; and that tinder-fire cupid had made , death put out . by this we see , there is no certainty of constancy , nor no cure in time , nor no settlement in life . the three wooers . there were three knights went a wooing : a covetous knight . an amorous knight : and a judicious knight . the covetous knight sought a rich wife , not caring for her birth , breeding , or beauty . the amorous sought for a beautiful wife , not caring for her wealth or birth . the judicious sought for a wife virtuous , well bred , and honourably born , not caring for the wealth or beauty . and having all three good estates , every man that had daughters , invited and feasted them . so they went to visit all noble , hospitable house-keepers , such as gentlemen are , and honourable persons , that live in the countrey . the amorous knight made love to all those ladies and gentlewomen that were handsome ; but as soon as he was to treat with their parents or friends about marriage , or to appoint a wedding-day , he would find some excuse or other to break off . the covetous knight would be so far from wooing , that he would not speak to any of the young ladies , nor look on them oftenl , for fear they should claim marriage ; but he still would treat with their parents or friends , to know what portions they had , or what estates were likely to befall them by the death of their friends . the judicious knight would neither woo the ladies , nor treat with their parents or friends , but discoursed with them civilly , observing strictly what capacities , wits , and behaviours , the women had ; also employing agents secretly to enquire of their servants , neighbours , and acquaintance , of what natures , dispositions , and humours , they were ; not trusting to their sober outsides , and formalities they use to strangers . after they had visited all noble entertainers , they went to the city . for , said the covetous knight , i will not chuse a wife in these families ; for these daughters , sisters , and neeces , are too prodigally bred to make thrifty wives . so they went to visit the city . but the amorous knight said , he would not chuse a wife out of the city ; because ( said he ) i shall never love my wife but on holy-days , or sundays ; for they then appear indifferent handsom , when they have their best clothes ; but on vvorking days they smell of the shop , and appear like their father 's faded , mouldy , withered vvares . besides , said he , they discoursing to none but their journey-men and ' prentice-boys , cannot tell how to entertain a gentleman , or a lover , with romancical speeches , or pieces of plays , or copies of verses , or the like . the covetous knight said , you condemn that i shall commend , and dislike that which i shall like , and love that which i shall hate : for i hate whining-love ; and i shall be unwilling to marry a woman ( although she should bring me a great portion ) that would be reading romances , and the like ; and be entertaining with repeating verses , and singing love-sonnets , when she should be looking to my servants , ordering my family , and giving directions : or such a one that would be half the day dress'd so fine , she cannot stir about her house , or will not , for fear of dirtying or crumpling her clothes ; besides the infinite expence their bravery will put me to . but when they dress fine but on sundays and holy-days , ( i mean , only at such good-times as christmas , easter , whitsuntide , or so ) a silk-gown will last some seven years . he is a good husband that will or can love his wife sometimes , as on holy-days ; although i shall love my vvife best those days she is most in her huswifry ( which is , in her sluttery ) , and not on holy-days , when she is in her bravery . but he that loves his wife every day , and at all times , is luxurious , and ought to be banished a commonwealth : for , fond husbands make proud , vain , idle , and expensive wives , who spoil servants , kill industry and all good huswifry , which is the ruin to noble and ancient families . but after they had traversed the city , they went to the court. and when the covetous man saw the bravery of the court , he would by any means be gone from thence . the other two asked him the reason : he said , he was afraid that they would cheat him , or bring some false witness to accuse him of treason , to get his estate ; or at least to bring him into some court of justice , to get a fine : for , said he , i verily believe they have no money , having no lands but what they get by such shifting , sharking , flattery , bribery , betraying , and accusing : for , said he , poor courtiers are like starved prisoners , devour all they can get , and sometimes they devour one another . but the amorous knight was ravished with the glistering shews ; and was more enamoured with the gay clothes , than with the fair ladies ; and did long to embrace their silver-lace ; which made him use all his rhetorick to the covetous knight , to stay . as for the judicious knight , he was neither moved with fear , as the covetous ; nor struck with admiration , as the amorous knight ; said little , but observed much ; and was willing to go or stay , as the others could agree . but when the covetous knight heard them to talk of nothing but fashions , gowns , gorgets , fanns , feathers , and love-servants , he fell into a cold-sweat , for fear he should be forced by the king and queen to marry one of those maids of honour . and when he heard them talk of love , justice , and justifying loving-friendships , he was forced to go out of the room , or otherwise he should have swooned with an apoplexy , or lethargie , or the like sudden disease : for he did imagine himself married to one of them , and all his estate spent , and he only left with a pair of horns ; and , like a horned-beast , in the wild forest of poverty . but these sorts of discourse did enslave the amorous knight , binding him in love's fetters , insomuch as he became a servant to them all : but then finding it was impossible to please them all , he only applied , and at last yeelded himself to one ; to whom , after a short time , he was married . the covetous knight , being afraid of being forced to marry a courtier , took a wife out of the city . the judicious knight , seeing his wooing-travellers married , thought it would shew an unconstant humour not to marry , since he travelled about with them to get a wife ; or else it would seem as if he thought no woman virtuous , or at least discreet . so he went to a noble gentleman , who had a fair , well-bred , virtuous lady to his daughter , although but a small portion ; and having the father's consent , and the lady's affection , at least her good-will , married . when these three knights were married , each carried his wife to his dwelling-house . where the covetous knight did spare from his back and belly , rise early , and go to bed late ; yet his wife and servants did agree , at least did wink at each other , to cozen him : let him do what he could to spare , they outwitted him with craft , to get . the amorous knight , when he had lived at home a little while to himself , and his wive's gay clothes were faded , and she appeared in her natural complexion , and became like her neighbours , he courted others , and despised his wife ; then she strives to spruce up , and to get others to court her , which courtships did cause expences , in dancing , meetings , revelling , and feasting . the judicious knight and his lady , lived happily , loved dearly , governed orderly , thrived moderately , and became very rich , when the other two were bankrupts ; the one being cozen'd by his wife and servants ( he not allowing them sufficiently ) ; the other being impoverished with mistresses and vanities . ambition preferr'd before love. there was a noble gallant man , made love to a virtuous fair lady ; and after he had express'd his affection , and desired a return , and so agree to marry ; she told him , if she would marry , and had her liberty to chuse a husband through all the vvorld , it should be him : for , said she , the same of your worth , and praise of your merits , hath planted a root of affection in my infant-years , which hath grown up with time : but , said she , there was another root also planted therein by encouragement , which is ambition ; which ambition , says she , hath out-grown that ; so that the tree of love is like an oak to a cedar ; for though it may be more lasting , yet it will never be so high . on this high tree of ambition , said she , my life is industrious to climb to fame's high tower , for the top reaches to it ; which , if i marry , i shall never do . why , said her lover , marriage can be no hindrance . o , yes , said the lady ; husbands will never suffer their vvives to climb , but keep them fast lock'd in their arms , or tye them to houshold-employments ; or , through a foolish-obstinacy , barr up their liberty : but did they not only give them liberty , but assist them all they could ; yet the unavoidable troubles of marriage would be like great storms , which would shake them off , or throw them down , before they had climbed half the way : vvherefore , said she , i will never marry , unless you can assure me that marriage shall not hinder my climbing , nor cause me to fall . her lover said , i will give you all the assurance i can : but , said he , you cannot be ignorant , but know , that fortune , fates , and destiny , have power in the ways to fame , as much as in the ways to death ; and fates , said he , do spin the thread of fame as unevenly , as they do threads of life . yes , said she ; but there is a destiny belongs to industry ; and prudence is a good decree in nature : vvherefore , said she , i will be so prudent , as not to marry ; and so industrious , that all the actions of my life , and studious contemplations , shall be busily employed to my ambitious designs : for i will omit nothing towards the life of my memory . the matrimonial agreement . a handsome young man fell in love with a fair young lady ; insomuch that if he had her not , he was resolved to dye ; for live without her , he could not . so wooing her long , at last , although she had no great nor good opinion of a married life , being afraid to enter into so strict bonds , observing the discords therein that trouble a married life , being raised by a disagreement of humours , and jealousie of rivals . but considering withall , that marriage gave a respect to women , although beauty were gone ; and seeing the man personable , and knowing him to have a good fortune , which would help to counterpoise the inconveniences and troubles that go along with marriage , she was resolved to consent to his request . the gentleman coming as he used to do , and perswading her to chuse him for her husband , she told him she would ; but , that she found her self of that humour , that she could not endure a rival in wedlock ; and the fear of having one , would cause jealousie , which would make her very unhappy ; and the more , because she must be bound to live with her enemy ( for so she should account of her husband , when he had broken his faith and promise to her ) . he smiling , told her , she need not fear ; and that death was not more certain to man , than he would be constant to her ; sealing it with many oaths and solemn protestations ; nay , said he , when i am false , i wish you may be so , which is the worst of ills. she told him , words would not serve her turn ; but , that he should be bound in a bond , that not only whensoever she could give a proof , but when she had cause of suspition , she might depart from him ; with such an allowance out of his estate , as she thought fit to maintain her . he told her , he was so confident , and knew himself so well , that he would unmaster himself of all his estate , and make her only mistris . she answered , a part should serve her turn . so the agreement was made and sealed ; they married , and lived together as if they had but one soul : for , whatsoever the one did , or said , the other disliked not ; nor had they reason : for their study was only to please each other . after two years , the wife had a great fit of sickness , which made her pale and wan , and not so full of lively spirits as she was wont to be ; but yet as kind and loving to her husband , as she was afore : and her husband , at her first sickness , wept , watched , and tormented himself beyond all measure ; but the continuance made him so dull and heavy , that he could take no delight in himself , nor in any thing else . his occasions calling him abroad , he found himself so refreshed , that his spirits revived again ; but returning home , and finding not that mirth in the sick , as was in the healthy wife , it grew wearisome to him ; insomuch that he always would have occasions to be abroad , and thought home his only prison . his wife , mourning for his absence , complained to him at his return , and said , she was not only unhappy for her sickness , but miserable , in that his occasions were more urgent to call him from her , when she had most need of his company to comfort her in the loss of her health , than in all the time they had been married : and therefore , pray husband , said she , what is this unfortunate business that employs you so much , and makes me see you so seldom ? he told her , the worldly affairs of men , women did not understand ; and therefore it were a folly to recite them : besides , said he , i am so weary in following them , that i hate to repeat them . she , like a good wife , submitted to her husband's affairs , and was content to sit without him . the husband returning home one day fromjolly company , whose discourse had been merry and wanton , he met with his wife's maid at the door , and ask'd her how her mistris did ; she said , not very well : thou lookest well , said he , and chucks her under the chin . she , proud of her master's kindness , smerks and smiles upon him ; insomuch , that the next time he met her , he kiss'd her . now she begins to despise her mistris , and only admires her self , and is always the first person or servant that opens the door to her master ; and , through the dilgence of the maid , the master 's great affairs abroad were ended ; and his only employment and busie care is now so much at home , that whensoever he was abroad , he was in such hast , that he could scarce salute any body by the way ; and when his friends spake to him , his head was so full of thoughts , that he would answer quite from the question ; insomuch that he was thought one of the best and carefullest husbands in the world. in the mean time his vvife grew well , and his maid grew pert and bold towards her mistris ; and the mistress , wondering at it , began to observe more strictly , what made her so : for she perceived the vvench came oftner than accustomed where her husband and she were ; and found also , that her husband had always some excuse to turn his head and eyes to that place where she was ; and that whensoever the wench came where they were , he would alter his discourse , talking extravagantly . vvhereupon , not liking it , she examined her husband , vvhether his affections were as strong to her as ever they were : he answered , he was the perfectest good husband in the world , and so he should be until he dyed . it chanc'd he was employed by the state into another countrey ; where , at the parting , his wife and he lamented most sadly , and many tears were shed . but when he was abroad ( being in much company who took their liberty , and had many mistresses ) , he then considered with himself , he was a most miserable man that must be bound only to one ; but withall , did consider what promises he made his wife , and what advantages she had on him in his estate ; which kept him in good order for a time . but at last he was perswaded by his companions to fling off all care , and take his pleasure whilst he might : for , said they , what do our wives know what we do ? besides , said they , wives are only to keep our house , to bring us children , not to give us laws . thus preaching to him , he at last followed their doctrine , and improved it so well , that he became the greatest libertine of them all ; like a horse that having broken his reins , ( when he finds himself loose ) skips over hedges , ditches , pales , or whatsoever is in his way ; and runs wildly about , until he hath wearied himself . but his wife having some intelligence ( as most commonly they want none ) , or may be out of pure love , comes to see him : he receives her with the greatest joy , and makes the most of her in the world , carrying her to see all the countrey and towns thereabouts , and all the varieties , curiosities , and sights , that were to be seen . but when she had been there a month , or such a time , he tells her how dangerous it is to leave his house to servants who are negligent , and his estate to be entrusted he knows not to whom ; so that there is no way but to return both for his and her good , especially if they had children ; although , said he , i had rather part with my life , than be absent from you ; but necessity hath no law. so she , good woman , goeth home to care and spare , whilst he spends ; for in the mean time he follows his humours : and custom making confidence , and confidence carelesness , begins to be less shie , and more free ; insomuch as when he returned home , his maid , whom he did but eye , and friendly kiss , now he courts in every room ; and were it not for his having his estate made over , even before his wive's face ; but that made him fawn and flatter , and somewhat for quietness sake . but his wife , one day being in his closet , by chance opened a cabinet , wherein she found a letter from a mistris of his ; whereat she was much amazed : and being startled at it , at last calling her self to her self again , shewed it to her husband ; he fain would have excused it , but that the plainness of truth would not give him leave : whereupon he craved pardon , promising amendment , and swearing he never would do so again . no , said she , i never will trust a broken wheel : do you know what is in my power , said she ? yes , said he , a great part of my estate . o how i adore dame nature , said she , that gave me those two eyes , prudence to foresee , and providence to provide : but i have not only your estate , but your honour and fame in my power ; so that , if i please , all that see you , shall hiss at you , and contemn whatsoever you do . for , if you had the beauty of paris , they would say , you were but a fair cuckold . if you had the courage of hector , they would say , you were but a desperate cuckold . had you the wisdom of ulysses , or solomon , they would laugh , and say , there goes he that is not yet so wise as to keep his wife honest. if you had the tongue of tully , and made as eloquent orations , they would say , there is the prating cuckold . if you were as fine a poet as virgil , or as sweet as ovid , yet they would laugh , and scorn , and say , he makes verses , whilst his wife makes him a cuckold . now jealousie and rage are her two bawds to corrupt her chastity ; the one perswading her to be revenged , to shew her husband she could take delight , and have lovers , as well as he . this makes her curl , paint , prune , dress , make feasts , plays , balls , masques , and have merry-meetings abroad : whereupon she began to find as much pleasure as her husband , in variety ; and now begins to flatter him , and to dissemble with him , that she may play the whore more privately , finding a delight in obscurity , thinking that most sweet which is stoln : so they play , like children , at bo-peep in adultery , and face it out with fair looks , and smooth it over with sweet words , and live with false hearts , and dye with large consciences . but these , repenting when they dyed , made a fair end . of two ladies different humours . there were two young ladies bred together ; the one proved a stoick , living a retired life ; the other proved a gossip , her head being full of vain designs , her tongue full of idle discourses , her body busily-restless , running from place to place , spending her life in fruitless visits , and expensive entertainments ; gleaning up all the news of the town ; and when she had gathered up a bundle , or sheaf , of this unprofitable grain , her custom was to come and thresh it out with the flail of her tongue , at the door of the other lady's ears ; which she , although with great inconvenience , suffered , by reason of their long acquaintance , which many times breeds a kind of friendship , although between different humours , natures , and dispositions : for custom of acquaintance begets some small affections even in the most obdurate hearts . but this stoical lady did comply so much with her friend's humour , as to give her the hearing , although she would often advise and perswade her to that course of life she lived ; which course of life the other lady would often dislike , and speak against , saying , that solitariness was a grave that buried the life ; and , that a contemplatory mind was a tomb , wherein lay nothing but insipid thoughts . the other lady said , that solitariness was a paradice of true happiness ; and , that contemplation was a heaven of fruition : for in imagination ( said she ) we enjoy all things with ease , and as we will ; whereas iu action we find great disturbance and opposition ; are cross'd in every thing , and enjoy nothing . at last the lady gossip married , whereat the stoick-lady rejoiced , imagining her friend would become grave and staid , and that her thoughts would be more composed and setled to a retired life , being married , than when she was a maid , by reason married wives have more employment than maids , in ordering their families , directing and over-seeing their servants , nursing their children , and the like . but after she had been married some time , she came with her eyes full of tears , and her mouth full of complaints , one while for the debaucheries of her husband , and other times for the carelesness and cozenage of her servants . other times she would come in a cholerick humour , with railing-speeches , telling her friend what quarrels she hath had with such a lady , and such a neighbour , and what abuses she had received : which the stoick lady would endeavour to pacifie , and perswade her to patience , as much as she could . but at last the stoick-lady married to a gallant heroick man. but soon after , a civil-warr broke out ; where these two ladies husbands being for the emperor , after great dangers , and many wounds got in their royal master's service , with the loss of their estates , and banishment of their persons , they were forced to wander into other nations , to live with strangers upon cold charity ; and these two ladies were forced also to take up their crosses , and travel with their husbands ; wherein the stoick lady did bear her part patiently . the other lady was impatient with her misfortunes , which made her quarrel with every thing , even vvith her self ; and yet sometimes vvould take delight with the least hopes of a repair , and would lend a credulous ear to every hopeful report , although never so improbable . but the stoick-lady , as she bare her misfortunes patiently , so she lived quietly , making her necessities a school of wisdom , where truth taught , and judgment corrected ; wherein she learned neither to be credulous , nor obstinate ; not to believe every report , nor to reject all reports ; but setled her self , if good came , so ; if not , she knew how to suffer without repining at that which could not be avoided nor amended . but one day the lady - gossip came to the stoick-lady with a pleased humour , and merry countenance , and told her , that her husband had been with the emperor , and that the emperor used him very kindly , and had spoke to him very affectionately . the other lady said , that princes would do so to them that had deserved no favour . nay , said the lady - gossip , he told my husband , that when he hath his power , he would reward his service . o , said the other lady , princes forget to reward when they have power , although they never forget to promise rewards when they have none . nay , said the lady - gossip , the emperor's favourite said , the emperor had a great esteem of my husband ; and that he takes an occasion in all his discourse to commend my husband , and to express his love and kindness to him . the stoick lady said , that was but a petty favourite's policy , to keep off envy from himself , and to feed half-starved sufferers : for it is not to your husband only , who is a gallant man , and deserves much ; but to every one he says the like ; even to grooms , trumpeters , cooks , and scullions , making no difference in promises nor commendations . the like they do in letters ; for one kind of stile serves for all qualities and degrees , which is as one deed of gift to several friends , which in effect proves nothing ; and though they think it is not perceived , yet it is as publick as a proclamation , which begins , may it be known to all people . but , said she , although this kind of policy may deceive unpractised men , and please young men , and foolish women , with vain hopes , causing them to build castles in the air : yet they that are wise and experienced , are not muffled nor blinded therewith , nor build any design thereon , by reason that politick foundation is rotten and weak ; and that such poor , smooth , smiling , dissembling policies , will sooner pull down monarchy , than defend it , much less set up one that hath been cast down by rebellion . no , said she , wise men know , that the best policy is true and plain dealing . and , said she , let me fore-warn you , not to feed upon court-promises , smiles , commendations , and letters ; for they will breed in you vain crudities , and fill you with hydropsical spleen , and spightful vapours , and hot malicious humours , which are apt to make honest men turn knaves . the lady - gossip said , if i thought my husband 's great losses and faithful services should not be rewarded , i should hate the favourite for playing the politician with my husband ; and , for revenge , i would work up a faction of women against him ; and ifaith , said she , they would not fail to pull him down . indeed , said the stoick-lady , our sex is prevalent and prompt in any revengeful-design ; and those in authority might safer displease ten men , than one woman : for , though they can do no good ( said she ) in state-affairs , yet we can do hurt . yes , said the lady - gossip , and so secretly , that men shall not perceive it . but , said the stoick-lady , it is against the nature and temper of our sex to do so . no , said the lady - gossip , we were born to do it ; and so went out in choler . the drunken poets . there were a company of men met at a well called helicon ; which place of society is the cause , many times , of good fellowship ; and drinking they take for their pastime . but here , at first , they drank soberly , and discoursed orderly ; but at last they began to drink healths , and so many , that they grew so drunk that they could not stand ; and so drowsie , that they all fell asleep . but , in their sleep , this drink did work such effects , that when they waked , they became all mad in poetry ; some merry , some melancholy , others envious ; some amorous , some divinely , poetically mad. those that were mad-merry , were lyrick poets , who did nothing but sing sonnets . the melancholy were tragedians . the envious were satyrists , who describe the world a hell , and the men therein devils . the amorous run all into blank-verses , putting them into such numbers as to raise the voice to a passionate whining , folding their arms , fixing their eyes . but a grave moral philosopher walking that way , seeing a company together , out of a curiosity went to them . the first that he saw , was blind homer , acting of paris ; who hearing one come towards him , imagined straight it was a woman , because his desire would have it so ; and would have him act the part of helen . the philosopher told him , he was not fit to make a courtezan . why , said homer , pythagoras was one in his transmigrations . whereat the philosopher was very angry , and left him , and went to see who the rest were . the next he met , was virgil , acting of aeneas ; who as soon as saw the philosopher , would needs take him up for his father anchises . the philosopher desired to be excused : for though ( said he ) i am old enough to be thy father , yet i love not the few remainder of my days so well , as to have them be a cause to burthen my son ; nor am i so uncharitable as he was to his daughter-in-law , to expose her to danger , and so to be lost , whilst he rid lazily upon his son's shoulders . the third person he saw , was ovid , transforming gods , men , and beasts . as soon as he saw the philosopher , he would needs have him europa , and himself jupiter ; and lay tumbling upon the grass , feigning himself like a bull , and would have him get upon him , as europa did , and bid him lay hold upon his horns . the philosopher said , he thought them all horn'd-mad , and so left him . the fourth he met , was lucan , describing the battel between caesar and pompey : and when he saw the philosopher , he would have him stand for pompey , whilst he represented caesar , and so would have had them fight . but the philosopher told him , he was a man of peace , and not for warr ; my study , said he , is , to conquer unsatiable ambition , and not to fight and kill for power and authority by usurpation . the fifth he met , was martial ; who was writing epigrams , and would needs write one of the philosopher . but he prayed him to forbear : for , said he , my ways are so dull and sober , that they will not produce such fancies as must go to the making of jestings-epigrams . the sixth he met , was horace ; who was describing , in his discourse , a countrey-life ; and would needs have the philosopher a countrey-lass ; he would have had him sit down upon a bank by him , that he might make love to him , by repeating of amorous poems . but after much strugling , the philosopher got from him ; and growing weary of their company , left them to their vain fantasms , and fantastical humours . love's cure . there was a man , amorous by nature , and of a courtly behaviour , who made love to a young lady , and she returned him affection for his kind professions : but after a while he forsook her , and made love to another ; of whom he had also the good fortune to be beloved , as oft-times amorous men have , by reason they address their suits to credulous women , who are self-conceited and opinionated , easily believe , and soon perswade themselves , that men's praises and promises , vows and protestations , are real ; and , that their affections are unalterably fix'd , when they address themselves as suitors and servants . but this gallant left her , as he did the other , and made love to a third : for it is the nature of amorous persons to love variety , and seek for change , being soon weary of one and the same object . whereupon these two forsaken-ladies became very melancholy ; and though they were enemies whilst he made love to either , yet now became dear friends , since he made love to neither : and every day they would visit one another , to condole and bewail their misfortunate loves . but the second forsaken-lady having been some time in the countrey , and returning thence , went to visit her friend , with a face clothed in a sad countenance , and veiled with dull eyes ; and seeing her friend ( who had wont to have as mourning a face as she ) to have now a merry countenance , a lively behaviour , and a healthful complexion ; began to be jealous , thinking her unconstant lover had renewed his love-suit to her : for friendships made by loss , dissolve , when either get what they before did lose ; and think they had a right to , or at least a share in it . but , to be resolved , she asked her the reason she seemed so well disposed to be pleasant ; for when she parted from her last , she seemed to be like one newly raised from the dead ; or like a statue made of stone , that had no life nor motion . truly , said she , my mind is in such peace , that my thoughts take a harmless freedom to sport and play , and it gives also my body leave to nourish life . the second lady said , would my mind could find the same tranquillity . the first said , truly if your mind be troubled still , and finds no rest , i pity you , by what i have felt my self ; for when my mind was troubled , there was a civil-warr amongst my passions , such factions , side-takings , and disputations , with anger , spight , spleen , and malice , against love , hope , and jealousie , that it caused many tears to be shed , and groans to be sent forth . but how came you to be cured , said she ? i tell you ( answered she ) ; after a long civil-warr amongst my passions , my body became almost wasted to skin and bone , for want of rest and nourishment ; for my passions had devoured sleep , and banished appetite , whereby my mind began to be infected with a feverish distemper ; which reason perceiving , came to the rescue , bringing an army of arguments , of which understanding and truth were chief commanders ; and after many skirmishes , those passions being often foiled , and put to a rout , they grew weak , and so dispersed several ways . but after these warrs , a dark melancholy cover'd my mind like a cloud , which eclipsed all the light of comfort , and made it murmur against the gods decree , and complain against nature's works , and curse fortune's instability : at which , poor virtue , whom education had put to be my governess , was very angry , and said , the gods had been too merciful , nature too bountiful , and fortune too favourable , unless i were more thankful . yet she commanded patience and charity ( who were two of her handmaids ) to stand by me . but as my mind was musing , in came my grave and sober companions , the sciences ; and seeing me in that posture , began to counsel me , perswading me to follow their studies : for , said they , nothing can compose and settle the mind more than we do . my mind , bowing to them , gave them thanks for their advice : but as soon as they were gone , in came my domestick acquaintance , the arts , who offered me all their industry and ingenuity , to do me service . but i told them , i was past the cure of any . art : whereupon they very sorrowfully departed . no sooner were they gone , but in came my play-fellows , the muses ; who seeing me sit so dejected , began to sport with me ; one pulled me out to dance ; another would have me sing ; another repeated love-verses ; another described battels and warrs ; another , like a mimmick , imitated several humours : and so every one endeavoured to please me in their turns . but the tragedian muse said , that she liked my humour very well ; and , that i was the only fit company for her . but my moral governess chid them away , and said , she would order me better , than to suffer such wanton wenches , and idle huswives , to keep me company ; for they were able to spoil and corrupt a whole nation with their wildness , and impoverish a kingdom with their laziness : whereupon some went laughing away , but others went weeping . so after i had been some time chastised by virtue , the sciences returned in a chariot which the arts had made , being finely carved , neatly cut , and lively painted , joined with curious screws , and subtil engines , and the wheels mathematically compassed : which chariot was drawn by six new , sound , strong , and well-breath'd opinions , harnessed with speculations , shod with disputations , wherewith they often stumble upon the ridg of ignorance , or plunge into holes of nonsense . he that drove the chariot , was ambition ; the postillion , was curiosity ; the sciences sat in it , and doubts and hopes run by , as lacquies ; which lacquies did bear me upon their shoulders , and placed me in the midst of the chariot , the sciences being round about me . where i was no sooner set , but rhetorick presented me with a posie of sweet eloquence , and the mathematicks crown'd me with truth . but they all , in their turns , encouraged me with promises , that they would carry me to fame's palace , and there i should remain . no sooner had ambition given a lash , to make the opinions run , but the muses came in another chariot made by contemplation , cut out of imagination , lined with several-colour'd fancies , embroidered with rhymes , rowling upon the wheels of numbers , drawn by distinguishings , whose trappings were similizing , plumed with delight , shod with pleasure , which makes them run smooth , swift , and easie : he that did drive the chariot , was judgment ; and the postillion , wit. but when the muses , who were therein , saw i was in the chariot of the sciences , they began to quarrel , and draw out their satyrical swords . the sciences , being more grave and temperate , received their assaults very civilly , as coming from fair ladies . but after some dispute , they did agree to take turns to carry me to fame's palace . after i had travelled some time with the sciences , i was received into the chariot of the muses , where i was received with great joy , and crowned with a wreath of flame . and thus i am travelling with very wise and pleasant company , though as yet i have no sight of the palace ; but howsoever , my mind is so pleased with the journey , so delighted with the society , and so proud of the favours and gifts it receives from them every day , that it despises the follies , and hates the falshood of mankind , and scorns the proffers of fortune , not regarding the vanities of the world. would you could bring me into that society , said the second lady . the first answered , i will do my endeavour . so , after a short time , she pleaded so earnestly in her friend's behalf , that she was received into their company , in their chariots ; where each lady took their turns to ride in each chariot , whereby the muses and sciences were both pleased , having always one of them with each . and when at any time they rested from travelling , the sciences and muses made pastimes for those two ladies , like those of the olympick-games ; the sciences found out new places to play in , and took the height , the longitude and latitude of them . also , by the help of the arts , they fortified and made them strong , and built thereon ; and the muses invented masques , made plays , and the like : for the sciences , arts , and muses , were so proud , and did so glory that they had gotten two of the feminine sex , that they strove with all their industry to delight them , and to entertain them after the best manner . the propagating souls . there was a handsom young lord , and a young beautiful lady , who did love one another so passionately and entirely , that their affections could never be dissolved : but their parents not agreeing to it , would by no means be perswaded to let them marry , nor so much as to let them converse like strangers , setting spyes to watch them . but when they found they would meet , in despight of their spies , they enclosed them up from coming at each other : whereat they grew so discontent and melancholy , that they both dyed , and just at one and the same time , to the great grief of their parents , who now wish'd they had not been so cruel . but when their bodies were dead , these lovers souls , leaving their fleshly mansions , went towards the river of styx , to pass over to the elyzium-fields ; where , in the way , they met each other : at which meeting they were extreamly joyed , but knew not how to express it , for they had no lips to kiss , nor arms to embrace , being bodiless , and only spirits . but the passion of love being always ingenious , found out a way , that their souls ( which are spirits ) did mingle and intermix , as liquid essences , whereby both their souls became as one . but after these gentle , smooth , soft loveexpressions , they began to remember each other of their crosses and oppositions whilst they lived in their bodies : but , at last , considering of the place they were moving to , the masculine soul was unwilling to go to it ; for , since he had his beloved soul , he cared not to live in the elyzium : then , speaking in the soul's language , he perswaded his love not to go thither : for , said he , i desire no other company but yours ; nor would i be troubled or disturbed with other lovers souls . besides , i have heard , said he , that those that are there , do nothing but walk and talk of their past-life , which we may desire to forget . then let us , said he , only enjoy our selves by intermixing thus . she answered , she did approve of his desire ; and , that her mind did join and consent . but where ( said she ) shall be our habitation ? he answered , he would build a mansion in the air , of poets fancies , and philosophers imaginations , and make gardens of oratory : wherein should flow'rs of rhetorick grow , by which rivers of divine faith should flow . that place ( said she ) a paradice would be ; but i no strong foundation there can see ; for it will shake with every puff of wind ; no certainty nor surance will you find . my soul , said be , then we will higher fly , and there another mansion we will try . and after they had argued some time , at last they did agree to dwell in one of the planets ; but before such time as they could arrive to the lowest planet , these two noble souls , by conjunction , produced several flames , which were called meteors : these , being not able to travel so high , lived in the lower region ; and by intermixing together , as their parents did , produced more of their kind . but after those productions of these souls , they went to the planets , where they found some of their climates too cold , others too moist , others too cold and moist ; others hot , and others hot and moist ; others hot and dry , others cold and dry ; with which they did not agree , being not equally temper'd . but yet in every planet , these souls being fruitful , they left many of their issues , called meteors , which are shining-lights , like starrs ; but being produced from the mortal temper of the souls , are subject to mortality : for , amorous thoughts are the bodily-dregs of mortality , which made these meteors subject to dye , as other generations , being the mortal effects of their immortality ; otherwise they would be starrs : for , whatsoever is mortal , may beget their like , or kind , which other things that are immortal , never do . but when these two souls had travelled above the planets , they became one fix'd starr , as being eternal , and not subject to dye . and when they were thus , they did produce no more issues ; for what mortality the body left , those souls to earth and planets did resign , which in a generation of meteors shine . fancy's monarchy in the land of poetry . in the land of poetry , reason was king ; a gallant prince he was , and of a heroick spirit , a majestical presence , and of a sober and grave countenance : he was tall of stature , and strong of limbs . his queen was the lady wit ; a lady of a quick spirit , of a pleasant conversation , amiable countenance , free behaviour , and of a sweet disposition : she was neatly shap'd , fair complexion'd , and finely , but variously attired . this king and queen loved one another with an extraordinary affection , and lived very happily and peaceably , for he governed wisely . his kingdom was large , and fully populated ; well manured , and of great traffick . he made profitable laws , set strict rules , and kept good orders both in the church and state. as for the church , faith and zeal were the two arch-bishops , who were sworn to consecrate none but moral virtues , to preach good life , and leave all sects , opinions , superstitions , idolatry , and the like . neither were they suffered to make lectures of learning , because it is always about controversies , puzling belief with nice distinctions , vain fantasms , and empty words , without sense . the cathedral church , was the conscience . the two universities , were study and practice , wherein all the masculine youth of the kingdom were bred . as for the state , there were superintendent officers and magistrates made of all degrees . the sen ces were the five ports to this kingdom ; the head and the heart were the two magazines . there were two governours made to every port to command and rule , judgment and understanding always sit at the ports called the ears , to examine all that enter there , having a strict command from the king to let in no sound but harmony , no reports but truth , no discourses but rational or witty ; and that they should shut the gates against flattery , falshood , discord , harsh loud strains , scraping , creaking , squealing noises . love and skill were the two commanders to the port , eyes , who were commanded to let none in , but uniformity , cimmetry , beauty , graceful motions , pleasing aspects , light and well-mixt colours ; and to shut the gates against deformity or monstrosity , rude or cruel actions , glaring lights , illmix'd colours , false shadows , and darkness , and to set up the light of dreams when they are shut . also to let no tears pass through the eyes , but those that have a pass-port from the governour of the heart . at the port of the nostrils sate like and dislike , who were commanded to let in none but sweet smells , such as refresh the brain ; as , the scent of sweet flowers , savoury herbs , earth new-plough'd , new-bak'd bread ; also , sweet gums , sweet essences , and the like ; but to shut the gates of the nostrils against snuffs of candles , stinking breaths , corrupted flesh , stale fish , old apples , strong cheese , spilt drink , foul gutters , especially the pump or sink in a ship : also , no smells of suet or grease ; and from many more stinking scents , which would be too tedious to mention . but in case of necessity they were to be allowed , or at least commanded , to let in some sorts of stinks , as assafoetida , and burnt feathers , to cure the fits of the mother . then the two commanders of the mouth were , truth and pleasure ; one was to govern the words , the other the taste . pleasure was commanded to let nothing into the mouth that was either too sharp , too bitter , too salt , or too deliciously sweet . truth was commanded to suffer no lyes , cursing , slandering , railings , flattering ; nor amorous , lascivious , factious discourses . likewise , never to let pass an oath , but to confirm a truth ; no threatning , but to terrifie or reclaim the wicked , or cross-natur'd ; no pleading , but for right ; no commands , but for good ; no praises , but for worth. also , to let no sighs nor groans pass , nor no professions , except they have a pass-port from the heart . nor no promises , but when they have a pass-port from the king , which is reason . the two commanders of touch , were pain and pleasure ; who were commanded to keep out all sharp colds , burning heats , bruises , pinches , smartings , cuttings , prickings , nippings , pressing , razing ; and to let in none but nourishing warmth , soft rubbing , gentle scratching , refreshing colds , and the like . and upon pain of death , or at least high displeasure , these rules were to be kept . yet , sometimes , bribery corrupted the commanders . the privy-council-chamber was the breast ; the privy-councellors were , secrecy , constancy , fidelity , unity , truth , justice , fortitude , prudence , and temperance . these privy-councellors helped the king to manage the affairs of the kingdom . the secretaries of state were intelligence and dispatch . the treasurer , was memory . the lord keeper , was remembrance . the mayors of every city , were authority . the constables were care. the judges were , commutative and distributive justice . honesty was the commander of all the forces , of the actions and thoughts . the heroick actions , are the chief commanders , as captains , and colonels , and the like . the common-soldiers are the ordinary and necessary actions , which are employed in offensive and defensive warrs . the merchants are the imaginations , which traffick and trade all over the world. the inventions , are the handicrafts-men and labourers . the appetites are the citizens , that are so covetous as to engross all commodities , and the wealth of the kingdom ; and are the most luxurious people in the land. but , as i said , the king was a wise prince ; and to divert his subjects from too serious studies , dull contemplations , and laborious dictatings , he had masques , plays , pastorals , and the like ; being attended by his nobles , the sciences ; and the gentry of the kingdom , which were the several languages . the queen , by the muses and graces . the marriage of life and death . death went a wooing to life ; but her grim and terrible aspect did so affright life , that she ran away , and would by no means hearken unto her suit. then death sent age and weakness , as two ambassadors , to present her affection : but life would not give them audience . whereupon death sent pain ; who had such a perswasive power , that made life yeeld to death's embracements . and after they were agreed , the wedding-day was set , and guests invited . life invited the five senses , and all the passions and affections , with beauty , pleasure , youth , wit , prosperity ; and also , virtue , and the graces . but health , strength , cordials , and charms , refused to come ; which troubled life much . none that death invited , refused to come ; they were , old father time , weakness , sickness , all sorts of pains , and all sorts of diseases , and killing-instruments ; as also , sighs , tears , and groans ; numbness , and paleness . but when life and death met , death took life by the hand ; then peace married them , and rest made their bed of oblivion , wherein life lay in the cold arms of death . yet death got numerous issues ; and ever since , whatsoever is produced from life , dyes . whereas , before this marriage , there was no such thing as dying ; for death and life were single , like batchelors and maids . but life proved not so good a wife , as death a husband ; for death is sober , staid , grave , discreet , patient , dwelling silently and solitary ; whereas life is wild , various , unconstant , and runs about , shunning her husband death's company . but he , as a loving and fond husband , follows her ; and when he embraces her , she grows big , and soon produces young lives . but all the off-spring of death and life , are divided ; half dwelling with life , and half with death . at this wedding , old father time , which looked the youngest , although he was the oldest in the company , and danced the nimblest and best , making several changes in his dances ; he trod so gently , and moved so smoothly , that none could perceive how he did turn , and wind , and lead about . and being wiser than all the rest , with long experience , he behaved himself so handsomely , insinuated so subtilly , courted so civilly , that he got all the ladies affections ; and being dextrous , got favours from every one of them , and some extraordinary ones ; for he devirginated youth , beauty , pleasure , prosperity , and all the five sences ; but could not corrupt , wit , virtue , nor the graces . but nature , hearing of the abuse of her maids , was very angry , and forced him to marry them all . but they , although they were inamoured of him before they were married , yet now they do , as most other wives , not care for him ; nay , they hate him , rail and exclaim against him ; that what with his peevish , froward , and cross wives , and with the jealousie he hath of sickness , pains , and mischances , that ofen ravish them , he is become full of wrinkles , and his hair is turned all gray . but virtue and wit , which are his sworn friends , and sweet companions , recreate him with their pleasant , free , honest , and honourable societies . of the indispositions of the mind . the mind was very sick , and sent for physicians ; and the first that came , were divines ; who disputed so long , and contradicted one another so much , that they could conclude of nothing . one advising the mind to take a scruple of calvin's institutions ; others , a dram of luther's doctrine ; some , two drams of the romish treacle , or opinions ; some , of the anabaptists water ; others , to take some of the brownists spirits . but there were some quite from these opinions , and would advise the mind to lay some of mahomet's pigeons at the feet , cutting them with the turkish scimitar , then bind it up with his alcaron ; others would have the mind bind the head with the talmud of the jews . but the mind grew sicker and sicker ; insomuch that it was almost at the last gasp : whereupon the mind desired them to depart ; for , said he , your controversies will kill me sooner than your doctrine will cure me ! the mind being very sick , sent for other sects of physicians , who were moral philosophers ; who being come , set round a table , and there began to discourse and dispute of the diseases of the mind . one said , grief is a lethargie . no , said another , stupidity is a lethargie ; for grief rather weeps , than sleeps . o , but said another , there are dry griefs , that sweat no tears . pray , gentlemen , dispatch , said the mind , for i am in great pain . one says , hate is an apoplexy ; for it is dead to it self , though it lives to the beloved . no , said he , but hate is a dead-palsie , no , said the other , ignorance is a dead-palsie , but hate is an apoplexie , caused by the stopping of the spirits , either animal or vital ; the vital spirits being compassion ; the animal spirits , generosity . you are most strangely mistaken , said another ; for all the spirits are composed of fortitude ; the vital spirits are active , the animal are passive . but they disputed so long upon this point , that they had almost fallen out ; and the mind prayed them not to quarrel ; for wrangling noise did disturb him much . then one said , that spight and envy were cancers ; the one caused by sharp humours , the other by salt , another said , that spight was not a cancer , but a fistula , that broke out in many several places ; and that envy was the scurvy , that speckled the whole body of the mind , like flea-bites . the mind prayed them to go no further in that dispute . then one of them said , that anger was a hot burning fever . nay , by your favour , said another , anger is an epilepsie , that soams at the mouth , and beats its breast , strugling and striving , and will be often in cold-sweats , and as pale as death . then another said , that an ague in the mind was doubt and hope ; the cold fit being doubt ; and the hot fit , hope . a second answered , that agues were fear , which caused shaking-fits . a third said , that jealousie was an ague , that had cold and hot fits. nay , said a fourth , jealousie is an hectick fever , that is , an extraordinary heat got into the arteries , which inflames the spirit of action , drinks up the blood of tranquillity , and at last wasts and consumes the body of love. a fifth said , jealousie is the gout ; which is a burning , beating pain , never letting the mind be at rest . said a sixth , jealousie is a head-ake , caused from an ill affected friend . but there grew such a dispute upon this , as whether it was the head , heart , or arteries ; that the mind was forced to threaten them , they should have no fees if they did dispute so much . as for the wind-cholick in the mind , some said , it was an overflow of imaginations and conceptions : others , that it was strange opinions : others said , it was wild fancies : others , that it was the over-dilating of the thoughts : and many more several judgments were given ; whereupon they were ready to fight . to which the mind replied , that it is impossible you should prescribe effectual medicines , if you cannot agree about the disease . then another said , slander was the spotted-fever . another said , a spotted-fever was malice . says another , a spotted-fever and the plague have near relation : but the plague , said he , is discontent , that is caused by envy , slander , malice , and the like . this plague of discontent breaks out into factions , sores , and great spots of rebellion , which causeth death and destruction . but one of the former doctors was about contradicting him ; but the mind forbid him . then one said , melancholy was the stone , caused by a cold congealment of the spirit . another said , cruelty was the stone , caused by hot revenge , or covetous contractings , which bakes all the tender and softer humours into a hard confirmed body , the stone . then one said , that rage and fury were convulsions . no , said another , inconstancies are convulsions . then one said , pity was a consumption , pining and wasting by degrees . nay , by your favour , said a second , forgetfulness is a consumption , which fades as light and colours , or moulders as dust. then another said , desire was a dropsie , which was always dry . nay , said a second , desire is that disease which is called a dog-like-appetite ; which causes the appetite of the mind to be always hungry , and the stomack of the mind seeming always empty , which makes the thoughts hunt after food . but a dropsie ( said he ) is a reluctancy , which always swells out with aversions . o , said a third , a dropsie in the mind is voluptuousness . nay , said a fourth , a dropsie is pride , that swells out with vain-glory. but they disputed so much , whether a dropsie , or a dog-like-appetite , or a reluctancy , or voluptuousness , or pride , that they fell together by the ears . and the mind was well content to let them fight . but for fear the mind should be disturbed , his friends parted them , and pray'd the doctors that they would prescribe the mind something to take . then they began their prescriptions . for the lethargie of grief , said one , you must take some crumbs of comfort mix'd with the juice of patience , the spirits of grace , and sprigs of time , and lay it to the heart of the mind , and it will prove a perfect cure. another said , a lethargie is stupidity ; and therefore you must take hot and reviving drinks , as the vapour of wine , or the like drinks , variety of objects , pleasant conversation ; mix these together : then put this liquor into a syringe of musick , and squirt it into the ears of the mind , and this will bring a perfect cure. the doctor , who said an apoplexy was hate , said , the mind must take a few obligations , and mix them with a mollifying-oyl of good-nature , and spirits of gratitude , and bind them upon the grieved part , and that would cure it . no ( said the doctor that said apoplexies were love ) , you must take the drug of misfortunes , and the sirrup of misery ; and when you have mix'd them together , you must set them a stewing on the fire of trial , then drink it off warm ; and although it will make the mind sick with unkindness for the present , yet it will purge all the doting humours out of the mind . but he that said , hate was a dead-palsie , prescribed the same medicine as he that said it was an apoplexy ; for he said , an apoplexy is a kind of a dead-palsie . he that said , ignorance was a dead-palsie , said , the mind must take some good books , whose authors were learned persons , and squeeze them hard through a strainer of study , and mix some practised experience thereto , and make a salve of industry , then spread it upon a strong canvase of time , and lay it upon the malady , and it will be a perfect cure. and he that said , spight and envy were cancers , bid the mind take the honey of self-conceit once in two or three hours , and it would abate that sharp or salt humour . the other , that said that spight and envy were fistula's , bid the mind get some of the powder of inferiors , or the tears of the distressed , and mix them well together , and lay it to the sore , and it will be a perfect cure. he that said , that envy was the scurvy , bid him bathe in solitariness , and drink of the water of meditation , wherein run thoughts of death , like mineral-veins , and it will cure him . and the doctor that said , anger was a fever , bid the mind drink cold julips of patience . he that said , anger was an epilepsie , bid the mind take the powder of discretion . and the doctor that said , an ague was doubts and hopes ; bid him take the powder of watchfulness , and mix it with a draught of courage , and drink it in his cold fit ; and take the powder of industry in the liquor of judgment , in his hot fit , and it will cure him . he that said , an ague in the mind was fear , gave the same prescription of the former medicine for the cold fit. but he that said , jealousie was an ague , bid the mind take some of the spirits of confidence . and he that said , jealousie was a consumption ; bid the mind take nourishing-broths of variety , and bathe in the river of oblivion , which would cool the fever of suspition . but he who said , that jealousie was the gout in the mind ; bid the mind lay a plaster of absence , spread on the canvase of time , and it would cure him . as for the wind-cholick , he that said it was the overflow of the imaginations and conceptions , bid the mind take some several noises , both instrumental and vocal , and mix them with much company , and lay them to the ears of the mind , and it will cure . probatum est . and those that said , that wind-cholick was strange opinions , or wild fancies ; bid the mind take some pills of employment to purge out those crude , flatulent , and undigested humours . but he that said , it was caused by a dilatation of the thoughts , bid him take the eyes of dice , and the spots of cards , and the chequers of chess-boards , and the points of table-men , and put them together ; and when they are throughly mix'd , and dissolved into an oil , annoint the fingers-ends , the palms of the hands , the wrist , the elbows , and the eyes of the mind ; this , says he , will contract the thoughts to the compass of a single-penny , which will cure that disease . as for the disease called the spotted-fever , which is slander ; they bid the mind take a good quantity of repentance , and distil it , from whence will drop tears ; and take a draught of that distilled water every morning fasting . but he that said , that malice was the spotted . fever , bid the mind distil merits , from whence will drop praises ; and bid the mind take a draught of that water every evening . he that said , discontent was the plague , being a part of all the diseases ; bid the mind take humility , magnanimity , obedience , loyalty , fidelity , and temper ; and put all these together , and make a pultis , and lay it upon the swelling , it will keep it from breaking , asswage the pain , and cure the patient . but if they come out in spots of rebellion , there is no remedy to avoid death . as for melancholy , he that said it was the stone in the mind , caused by a cold congealment in the spirits , which stupifies the senses of the mind into stone ; bid him take beauty , wit , fine landskips , prospects , musick , fresh air ; put this into the liquor of mirth , and drink of it every day ; it would prove a perfect cure. but he that said , the stone in the mind was cruelty , caused by the sharpness of envy , the bitterness of hate , and greedy covetousness ; bid drink a draught of prodigality once a week , and it would cure him . and he that said , cruelty was the stone , that baked the tender and soft humours , into a hard confirmed body of stone ; bid him take an ounce of compassion , two ounces of charity , two ounces of generosity , as much clemency , and bray them all together ; then divide them into two parts , and lay one half to the heart , and another to the reins of the mind ; and those medicines will soon dissolve the stone . as for convulsions of the mind , he that said it was fury , bid the mind take an ounce of discretion , half an ounce of judgment , a scruple of gravity ; mix them all together , as in an electuary , and take it fasting , and it will cure him . and he who said , that inconstancy was the convulsion in the mind , bid him take an ounce of temperance , and an ounce of judgment ; one ounce of understanding , two of resolution ; mix these into an electuary , and take a good quantity of it every morning , and this will cure him . as for a consumption , he that said , pity was a consumption ; bid the mind take a heart , and bake it dry ; and when it was dried to powder , mix it in his ordinary drink , and it will cure him . but he that said , forgetfulness was a consumption ; bid him only take a draught of remembrance every day . as for dropsies , he that said desires were dropsies , bid the mind take a bunch of reason , that grows in a well-temper'd brain ; and as much humility , that grows in a good heart ; boil them in the water of content ; and drink a draught three times a day ; this ( said he ) will dry up the superfluous matter . but he who said , that desire was that disease which was called the dog-like-appetite ; bid the mind make a bisk of vanity , an oil of curiosity , and a hodg-podg of variety ; and eat so long , till he did vomit it up again ; and if he could surfeit thereof , it would prove a cure , otherwise there was no remedy , unless the mind could get some fruition , which is seldom to be had ; yet sometimes it is found , said he . but he that said , a dropsie was a reluctancy , that swelled out with an aversion ; bid the mind only use abstinence , and it would cure him . and he that said , it was voluptuousness , said , that the same medicine was to be prescribed . he that said , it was pride that swelled out with vain-glory ; bid the mind take a great quantity of humility ; but if you take it from the hand of misfortunes , said he , it will make you sick . but the mind , perceiving that they agreed not in any one medicine or disease , desired that they would depart from him : for , said he , gentlemen , it is impossible you should prescribe an effectual medicine , or remedy , since you cannot agree about the disease . so he paid them their fees , and they departed ; and the mind became his own physician , apothecary , and chyrurgeon . first , he let himself blood , opening the wilful vein , taking out the obstinate blood. then he did take pills made of society and mirth , and those purged all strange and vain conceits . also , the mind eat every morning a mess of broth , wherein was herbs of grace , fruit of justice , spice of prudence , bread of fortitude ; these were boiled with the flesh of judgment , in the water of temperance . this breakfast was a soveraign remedy against the malignant passions ; for it did temper heat , qualifie sharpness , allay vapours , and mollifie obdurate passions , and foolish affections . likewise , he did take , to his service , the strongest , soundest , and quickest senses , which were five ; these waited on him : and each in their turn gave him intelligence of every thing , and brought him all the news in the countrey , which was a recreation and a pastime for him . and in thus doing , he became the healthfullest and jolliest man in the parish . the thoughts feasted . there were two men , great companions ; one of them told the other , that he had made a particular search , and a strict enquiry for him , three days together , and could not hear of him ; insomuch that he had thought some unfortunate accident or violent death had befallen him . he answered , his senses had been to visit the soul , which was the cause of his body's retirement . the other said , i have heard that the soul did use to visit the senses , but never heard that the senses did use to visit the soul. he answered , that the sensitive spirits did as often , in some men , visit the rational , as the rational did the sensitive . well , said he , and how doth the soul live ? he said , as a great prince should do : for the mansion of the soul is nobly situated upon a high hill of ambition , which ascends by steps of desires , whereon stands a very curious castle of imaginations , and all about are solitary walks of contemplations , and dark groves of melancholy , wherein run rivers of tears . the castle is walled with vain-glory , and built upon pillars of hope . within the walls are fine gardens of eloquence , set full with flowers of rhetorick , and orchards of invention , wherein grow fruitful arts. in this orchard are many birds of fancies , which flie from tree to tree , from branch to branch , from bough to bough , singing fine notes of poetry in a sweet strain of verse , and chirping rhymes , and building their nests in arbours of love , wherein they hatch conceits . likewise , said he , the soul hath another house , which is a most stately palace ; it stands in the midst of a large plain of good nature , wherein run rivers of generosity . this palace is walled about with fortitude , and stands upon pillars of justice . there are long , straight , level walks of temperance , where is fresh air of health . this palace is built very convenient : for on the out-side are stables of discretion , wherein are tyed up wild opinions , phantasms , and all skittish humours , and a large riding-room of judgment , where all opinions are managed . also , there are granges of thrifty contrivance , wherein are cattel of prudence , that give the milk of profit . besides , there are kitchins of appetite , dining-rooms of luxury , galleries of memory , cellars of forgetfulness , chambers of rest , and closets of peace . but , said he , after my senses had viewed every place , they took their leave of the soul , who told them , that they should stay and feast with her . so the soul invited all his subjects , the thoughts . the first of all , were the generous thoughts , who are the nobles ; then the gentry , who are the obliging and graceful thoughts ; the heroick thoughts were commanders of warr ; the factious thoughts were the commons ; the mercenary were trades-men ; the plodding-thoughts were the yeomantry ; the ordinary thoughts were labourers and servants . then there were the politick thoughts , which were statists ; the proud thoughts , magistrates ; and the pious thoughts , priests ; the censuring thoughts , were the judges ; the wrangling and pleading thoughts , lawyers ; and the terrifying thoughts , sergeants ; the arguing thoughts were logicians ; the doubting thoughts , scepticks ; the hoping thoughts physicians ; the inquisitive thoughts , natural philosophers ; the humble thoughts , moral philosophers ; the phantastical thoughts , poets ; the modest thoughts , virgins ; the jealous thoughts , wives ; the incontinent thoughts , courtesans ; the amorous thoughts , lovers ; the vain thoughts , courtiers ; and the bragging or lying thoughts , travellers . and when all these thoughts were met , the soul feasted them with delight , and the senses with pleasure , presenting them with reason and truth . the travelling spirits . there was a man went to a witch , whom he entreated to aid his desires : for , said he , i have a curiosity to travel ; but i would go into such countreys , which , without your power to assist me , i cannot do . the witch asked him , what those countreys were ? he said , he would go to the moon . why , said she , the natural philosophers are the only men for that journey : for they travel all the planets over ; and indeed , study nature so much , and are so diligent and devout in her services , that they despise our great master the devil , and would hinder us in our ways very much , but that they travel most by speculation . then , said he , i would go to heaven . truly , said she , i cannot carry you thither ; for i am as unpractised in those ways , and have as little acquaintance there , as the natural philosophers have ; for they believe that there is no such kingdom . but if you desire to travel to that kingdom , you must go to the divines , who are the only guides ; yet you must have a care in the choice : for , some will carry you a great way about , and through very troublesome and painful places ; others , a shorter , but a very strait , narrow way ; others , through ways that are pleasant , and easie ; and you will find , not only in natural philosophers , but also in divines , such combats and dissentions amongst them , that it is both a great hindrance and a trouble to the passengers ; which shews they are not very perfect themselves in their ways : for many travellers go , some a quarter , and some half , and some three parts of the way , and then are forced to turn back again , and take another guide ; and so from guide to guide , until they have run them all over , or are out of breath ; and yet be as far to seek of their way , as when they first set out . why , then ( said the man ) carry me to hell. truly , said the witch , i am but a servant extraordinary , and have no power to go to my master's kingdom , until i dye ; although the way be broad and plain , and the guides sure : yet , being the devil's factor to do him service on the earth , i can call forth any from thence , although it were the king himself . well then , said he , carry me ( i beseech you ) to the center of the earth . that i can do ( said she ) , and so obscurely , that the natural philosophers shall never spye us . so she prayed him to come into her house ; for , said she , it is a great journey , therefore you must take some repast before you go . besides , said she , your body will be too cumbersome ; wherefore we will leave that behind , that you may go the lighter , being all spirit . so she went out , and came and brought a dish of opium , and prayed him to eat well thereof : so he eat very heartily , and when he had done , his senses grew very heavy , insomuch as his body fell down , as in a swound , remaining without sense ; in the mean while his spirit stole out , and left the body asleep . so the witch and he took their journey ; and as they went , he found the climate very intemperate , sometimes very hot , and sometimes very cold : great varieties they found in the way ; in some places , monstrous great and high mountains of the bones of men and beasts , which lay mixed with one another . then he saw a very large sea of blood , which had issued from slain bodies ; but those seas seemed very rough : whereupon he asked , what was the reason ? she answered , because their deaths were violent . and there were other seas of blood , which seemed so smooth , that there was not a wave to be seen . whereat he ask'd , how comes this to be so smooth and calm ? she said , it was the blood of those that dyed in peace . then he asked her , where was the blood of other creatures , as beasts , birds , fish , and the like . she said , amongst the blood of men : for , said she , the earth knows no difference . and as they went along , they came through a most pleasant place , which ( she said ) was the store-house of nature , where were the shapes and sub . stances of all kind of fruits , flowers , trees , or any other vegetables , but all were of a dusky colour . there he gathered some fruit to eat , but it had no tast ; and he gathered some flowers , and they had no smell : of which he asked the reason ? she said , that the earth gave only the form and substance ; but the sun was the only cause of the tast , smell , and colours . going farther , they saw great mines , quarries , and pits ; but she , being vers'd , and knowing the way well , did avoid them , so that they were no hindrance in their journey , as otherwise it would have been . but going down further , it began to grow very dark , being far from the face of the earth ; insomuch that they could hardly see the plainest way : whereupon he told the witch , that the hill was so hideously steep , and the place began to grow so dark , that it was very dangerous . no , said she , there is no danger , since our bodies are not here : for our spirits are so light , that they bear up themselves . so they went a great length , until the place grew so strait , that it began to be a pain even to their spirits : and so he told the witch , his spirit was in pain . she said , he must endure it : for , the center of the earth was but a point in a circle . so when he came to the center of the earth , he saw a light like moon-shine ; of which , when he came near , he saw that the first circle about the center , was glow-worms tails , which gave that light ; and in the center was an old man , who did neither stand nor sit , for there was nothing to stand or sit on ; but he hung ( as it were ) in the air ; nor ever stirr'd out of his place ; and had been there ever since the world was made ; for he , having never had a woman to tempt him to sin , never dyed . and although he could never remove out of his place ; yet he had the power to call all things on the earth unto him , by degrees ; and to dispose of them as he would . but , being near the old man , the witch excused her coming , and prayed him not to be offended with them : for , there was a man desired knowledg , and would not spare any pains or industry to obtain it : for which he praised the man , and said , he was welcome ; and any thing he could inform him of , he would . the old man asked him about the chymists that lived upon the face of the earth . the man answered , they made much noise in talk , and took great pains , and bestowed great costs , to find the philosophers stone , which is to make the elixir , but could never come to any perfection . alas , said the old man , they are too unconstant to bring any thing to perfection ; for they never keep to one certain ground or track , but are always trying of new experiments ; so that they are always beginning , but never go on towards an end . besides , said he , they live not long enough to find the philosophers stone : for , said he , 't is not one nor two ages will do it , but there must be many ages to bring it to perfection . but , i said he , living long , and observing the course of nature strictly , am arrived to the height of that art ; and all the gold that is digged out of the mines , was converted by me : for , in the beginning of the world , there was very little gold to be found ; and neither my brother adam , nor his posterity after him , for many ages , knew any such thing : but since i have attained to the perfection of that art , i have made so many mines , that it hath caused all the outward parts of the world to go together by the ears for it : but i will not hereafter make so much as to have it despised . as for my stills , said he , they are the pores of the earth ; and the waters i distill , are the sweet dews : the oily part is the ambergreece ; and the chymists know not how , or from whence , or from what it comes : for some say , from trees ; others , that it is the spawn of some kind of fish ; so some think it one thing , some another . the saltness of the sea comes also from chymistry ; and the vapour that arises from the earth , is the smoak that steems from my stills . but , said he , the world is not to continue long as it is ; for i will , by my art , turn it all into glass ; that as my brother adam transplanted men from earth , by his sin , some to heaven , some to hell ; so i will transplant the world from earth to glass , which is the last act of chymistry . then the man observing a great concourse of waters , that went with a violent force close by the center ; he asked the old man , how came that water there ? he answered , it was the gutter and sink of the earth : for , whatsoever water the sun drank from the sea , and spued upon the earth , run through the veins , into the sea again , by the center , all little pipe-veins meeting there , or else ( said he ) the world would be drowned again : for , at noah's flood , those pipe-veins were commanded by jove to be stopt , and after such a time to be opened again . i wonder , said the man , that all the weighty materials in the world do not fall upon your head , and so kill you . why so they would , said he , if they lay all together on a heap : but , as every thing hath a several motion ; so , every thing hath a proper place : for , gold and iron never dwell together in the earth ; neither are all kinds of stones found in one quarry ; nor do all the mines or quarries join together ; but some are in one place , and some in another ; which poises the weight of the earth equally , and keeps it from falling . the man said , you have but a melancholy life , being none here but your self . o , said the old man , the riches of the earth , and all the varieties thereof , come into my compass : this place is the heart or soul of plenty : here have i sweet dormice , fat moles , nourishing worms , industrious ants , and many other things , for food . here are no storms to trouble me , nor tempests to disorder me ; but warmth to cherish me , and peace and quiet to comfort and joy me : the drilling-waters are my musick , the glow-worms my lights , and my art of chymistry , my pass-time . when he had done speaking , they took their leaves , craving pardon for their abrupt visit , and giving him thanks for his gentle entertainment . but the old man very kindly prayed them to have a care of themselves as they returned : for , said he , you must go through cold , crude , aguish , and hot , burning , pestilent places ; for there are great damps in the earth , as also a great heat and fire in the earth ; although it gives not light like the sun ; for the heat of the earth , said he , is like the fire in a coal ; and that of the sun , like that of a flame , which is a thinner part of substance set on fire , and is a weaker or fainter heat ; but the sun , said he , gives more heat by his quick motion , than the heat gives motion . and though , said he , the fire be the subtillest of all elements , yet it is made slower , or more active , by the substance it works upon : for , fire is not so active upon solid bodies , as it is upon leighter and thinner bodies . so the witch and the young man's spirit , gave him thanks , and departed . but going back , they found not the ways so pleasant as when they went : for , some ways were deep and dirty , others heavy and clayie , some boggy and sandy , some dry and dusty , and great waters , high mountains , stony and craggy hills , some of them very chalky and limy . but at last , arriving where they set out , he found his body there ; and putting it on as a garment , gave thanks to the witch , and then went home to rest his weary spirits . the tale of the lady in the elyzium . there was a lord that made love to a lady upon very honourable terms , for the end was marriage . this lady received his love with great affection ; and it chanced that upon the hearing of a report , that he was married to another , she fell into a swound for above an hour , insomuch that they all thought her to be dead : but at last , returning to her self again , one told her , that he thought her soul had utterly forsaken her mansion , the body . no , said she , 't was only the sudden and violent passion , which had hurried my soul to charon's boat , in a distracted whirlwind of sighs ; where , in the croud , i was ferried over to the elyzium-fields . they ask'd her , what manner of place it was ? she answered , just such a place as the poets have described ; pleasant green fields , but as dark as a shady grove , or the dawning of the day ; or like a sweet summer's evening , when the nightingal begins to sing , which is at the shutting up of the day . but when i was there , said she , i met with such company as i expected not ? who were those , said they ? julius caesar and the vestal nunn , nero and his mother , agrippa and catiline , and his daughter cornelia ; and such as anthony and cleopatra , dido and aeneas , sans nomber . but finding not my chast lover there , said she , i went to charon , and told him , the fates had neither spun out my thread , nor cut it in sunder ; but they , being careless in the spinning , it was not so hard twisted as it should have been ; insomuch , that the report of my lover's marriage had given it such a pull , that ( if the fates had not had great care in slacking it ) it had broke from the spindle . so i told charon , he must carry me back again ; where , with much entreaty , he set my soul where he had taken it up ; and from thence it returned into my body , to be alive again . the speculators . a man having occasion to travel , being in the heat of summer , for more ease took his journey when night was running from day , for fear the glorious sun should overtake her . and looking earnestly , to observe how her darker clouds retired or were illuminated ; at last , in the dawning , before the sun appeared in glory , he thought he saw something appear in the air , more than usual ; which fancy of his caused him to a-light from his horse ; and fastning his bridle to a bush , himself went and lay upon his back on the ground , that he might fix his eyes on the strange sight the more stedfastly . but his desires were cross'd with the dulness and dimness of his eyes , which ( by over-earnestness ) could view nothing at all . but a grave old man coming there , asked him , why he lay in that posture ? he answered , it was to look up to see more perfectly that which in the air he had but a glimpse of : but , said he , striving to see more , i saw less ; for i have not only lost the vision , but almost my sight that may well be , said the old man ; for the body is like the mind , whereinto if you take more learning than the understanding can discuss , it overwhelms it , and knocks reason on the head ; as , if you take more meat into the stomack than it can digest , it surfeits ; if the ear receives too swift or harsh a sound , it makes it deaf , smuthering the distinct notes . likewise , if you draw more species than can pass through the eye , in order to the optick nerve , it 's like a croud of people at a narrow pass , every one striving to get in first , wedging themselves so close , sticking so fast , one binding in the other , that they can neither pass backward nor forward , but stop up the place . just so come the eyes to be dimmed or obstructed . besides , said the old man , nature is not only curious in her workings , but secret in her works : for , none of her works know themselves perfectly ; not man , who seems to have the best understanding ; because nature governs her creatures by ignorance ; and if any had perfect knowledge , they would be as great as she. the other man says , doth she know her self ? the answer was , that it is a question not to be resolved : but surely , if her creatures knew her , she would be slighted ; for what they know , they despise : but ignorance begets fear ; fear , superstition ; superstition , admiration ; and admiration , adoration . by that we perceive , that nature takes delight that her creatures should search her ways , and observe her several motions ; and those are esteemed her perfectest and best works that do so . and because your desires flye high , i will give you such glasses as shall satisfie your mind concerning the celestial globe . here be three glasses ; the first shews you the lower region ; the next , the second region ; and the third glass shews you the upper region ; that is , as high as can be observed . so taking leave of the gentleman , he left him to his observation . soon after , the gentleman takes the first glass , and laying his eye to it , he saw a vapour arise from the earth , straight upward , in small lines or streams , streaming through every pore of the earth , which pores were like a sieve full of small holes : this was a fine sight , to see how small , straight , and thick , those streams were : for it seemed as an ascending-rain ; and those streams , at a certain height , gathered together , and became spongy clouds ; which clouds were of the fashion of honey-combs , where , in every hole , lye drops of water , which are squeezed by the agitation of the air ; or , by the heat of the sun , made to bubble out ; or , those holes being over-full , they fall down with their own weight ; or , as one may say , they overflow . then turning his glass to the two poles , first to the north , then to the south ; he saw they were like two crystal squirts , which some call syringes ; those suck and draw in a certain quantity of water from those honey-comb-clouds ; and when they are full , they spout that water with such a force back , that it goeth a great length ; and the smalness of the passage , wire-draws it , as it were ; and by the agitation it becomes so powerful , that it drives all before it , if they be not very firmly fix'd ; it enters all porous bodies ; and those that are sensible , it puts to pain , as if they were sharp ; for the smalness , thinness , and quickness , makes it cut and divide ; and the force makes it break and cast down all that doth oppose it . these are called the south and north winds . then directing his perspective to the midst , between the east and the west , which is called the torrid zone ; he perceived it was like a cymbal of fire , which had three holes ; the one in the midst , by which it drinks in water ; the other two holes of each side , which are called the east and west : for , the water that is drawn in , being in this hollow ball , the heat rarifies it so thin , that it breathes forth at the lesser holes : for , as the water is rarified into air by the heat ; so the air is rarified into wind ; and those two small holes let out the thinner part , and keep the grosser in , until it be more rarified into wind. those winds that are made thus , are much gentler and softer than those that proceed from the squirts , because this is only a voluntary motion , which breathes out , and spreads gently ; the other is forced , and goeth out with violence . now the hole that is in the midst of this cymbal , which serves as the mouth , drinking perpetually , being very dry , by reason of the heat within , cannot digest it all at once , but by degrees . now if that part of the water be rarified soonest , which is of that side we call the east , that blows out first ; if it be rarified of that side first , that we call the west , that blows soonest : but if it blows from several places or parts , then that predominates that is most powerful . after he had perceived how the vvinds were made , he laid by that glass , and took up the second , and looked into the middle-region ; then he saw curling , folding , and rowling vvaves of air , every wave as thin as the thinnest cypress ; and through those waves he saw many cities , which had great champanes of air , full of flowers , fruits , and sweet herbs ; which champanes of air the winds plough or dig ; and the sun plants , sows , and sets incorporeal vegetables with his instrumental beams ; for they draw the vapours or scents of all herbs , flowers , fruits , and the like , from the earth , and plants them there : so there grows nothing but the sweet and delicious scents , and not the gross corporeal part . as for the people in that region , they are of upright shapes , and very slender ; but their sub . stance is of the same of fish , and they swim in the air , as fishes in the sea , which do not admit of a firm footing ; so that they swim or ride upon waves of clouds every where . as for their houses , they are made of the azure sky ; and are so clear , that the inhabitants are seen in them , when the sun shines ; being only obscured when the sun is from them . these houses are covered with flakes of snow , and all their streets are pitch'd with hail-stones . but when the chariot of the sun runs through their streets in the winter time , their furious horses being more heady in winter , run then the swifter ; for in summer they are lazy and faint with heat : but with the trampling they loosen the stones , and then they fall to earth , and there melt to water . neither are their tiles or slats safe ; for the wheels of the chariot do so shake their houses , that the flakes of snow fall many times from their houses upon the earth . but they , being of a nature as industrious as little ants , do straight pitch their streets a new , and repair their houses , having enough materials : for there are there great rocks of hail stones , and huge mountains of snow . but when the chariot runs in summer-time , the streets being dryed and hard , or , as i may say , crystalined , it makes a ratling noise , which we call thunder ; and the horses being very hot , great flashes of fire proceeds out of their nostrils , which we call lightning ; and many times their breath is so exceeding hot , and being moist withall , that it softens their streets ; and , melting their hail-stones , cause great overflows , which fall down in pouringshowers of rain , as we oft see when it thunders . now snow and hail are as naturally engendered there by cold , as minerals in the earth by heat , both being wrought by contraction ; only the one is more dissolvable than the other , because the matter contracted , is different in solidity ; but they meet at one end at last , though by different ways . when he had observed the middle region , he takes the third glass to view the highest region . there he saw six moving-cities , which we call planets ; every city had a governing-prince ; their compass was very large , their from round , and moving in a circular motion . the midst of those cities , was a center city , as i may say , a metropolitan city , which we call the sun , the king thereof ; and all his people are of the nature of salamanders , for they live always in fire , as fishes in water ; for it is not so hot as is imagined ; because that which feeds the flame , is not a gross , combustible , and solid matter , to burn like coals ; but a thin , voluble , and oily substance , which makes only a flame clear and bright , having no dross mix'd in it ; and whatsoever is wasted by the flame , is supplied by the six cities , which is the tribute they pay to the seventh , the monarchical city , whom all the rest are some ways or other subject unto . but indeed , these cities are forced , by necessity , to send oily matter , or the like , or else they should be in perpetual darkness , wanting light ; so that this oily matter comes into the metropolitan-city , and the flame goeth out like the water into the sea ; for the water of the sea goeth out salt , and returns fresh , being clarified by the earth : so this oil , when it runs to the center-city , is refined , and made more thin and pure , and is sent back in streams and beams of light. but though the king and people be of the nature of salamanders , yet their shapes are like those we describe angles to be , and flye about through beams of light , though our grosser sense cannot see them without the help of some miraculous glasses , as these were . some of them perceiving this man saw them , went to the king , and complained thereof ; which when he heard , he was very angry , and rose in great rage , casting a blaze of light , which dazled his eyes , blinded his sight , and in this heat melted his glasses . the body , time , and mind , disputed for preheminency . the dispute was begun by time , who said , if it were not for me , the body would neither have growth nor strength , nor the mind knowledg or understanding . the mind answered , that though the body had a fix'd time to arrive to a perfect growth , and mature strength , yet the mind had not : for i , said the mind , can never know and understand so much , but i might know and understand more ; nor hath time such a tyrannical power over the mind , to bring it to ruin , as it hath over the body . why , said the body , time hath not an absolute power over me neither : for chance and evil accidents prevent time's ruins ; and sickness and evil diers obstruct and hinder time's buildings . neither is it only time that nourishes the body , but food ; for without food the body would waste to nothing : for , the stomack is as the pot , and the heart as the fire , to boil the food , to make it fit for nourishment , making a broth for blood , a jelly for sinews a gravy for flesh , and oil for fat ; from which a vapour steems forth to make spirits ; and the several parts of the body , are the several vessels , wherein , and by which , the body is nourished , and life maintained . neither doth time give the mind knowledg and understanding , but the senses , which are the porters that carry them in , and furnish the mind therewith ; for the eyes bring in several lights , colours , figures , and forms ; and the ear several sounds , both instrumental and vocal ; the nose , several scents ; the tongue , several tasts ; and every part of the body , several touches ; without which , the mind would be as an empty , poor , thatch'd house with bare walls , did not the senses furnish it . besides , said the body , the mind could have no pleasure nor delight , were it not by my senses . but the mind answered , that delight belonged only to the soul , and pleasure only to the body . 't is true , says the mind , they often make a friendship , as the soul and the body do ; yet they consist by , and of themselves . and for time , said the mind , he is only like a page or lacquey , which brings messages , runs of errands , and presents necessaries for the mind's use : but , said the mind , had time no employment , or the senses no goods to bring in , and neither would or could do the mind any service ; yet the mind would not be like a thatch'd house , empty and unfurnished ; for delight would be there as queen , were it not for discontent , which is begot in the body , but born in the mind ; and if he lives , becomes a tyrant , unthroning delight , which is the natural queen thereof , as pleasure is in the body ; and if it were not for this tyrannical usurper , delight would have more perfect fruition than pleasure hath , by reason perfection lives more in the mind , than in the senses . and let me tell you , said the mind , nature builds some minds like a curious and stately palace , and furnishes them so richly , that it needs neither time nor the senses , laying reason as the foundation , and judgment for the building ; wherein are firm and straight pillars of fortitude , justice , prudence , and temperance ; is paved with understanding , which is solid and hard ; walled with faith ; which is roofed with love , and bows like an arch , to embrace all towards a round compass ; is leaded with discretion , which sticks close , keeping out watry errors , and windy vanities ; it hath passages of memory and remembrance , to let objects in ; and doors of forgetfulness , to shut them out ; likewise , it hath windows of hopes , that let in the light of joy ; and shutts of doubts , to keep it out : also , it hath large stairs of desire , which arise by steps or windings up , by degrees , to the towers of ambition . besides , in architecture of the mind , there are wide rooms of conception , furnish'd richly with invention , and long galleries of contemplation , which are carved and wrought with imaginations , and hung with the pictures of fancy . likewise , there are large gardens of varieties , wherein flow rivers of poetry , with full streams of numbers , making a purling noise with rhymes , on each side are banks of oratory , whereon grow flowers of rhetorick , and high trees of perswasion , upon which a credulous fool , helped by the senses , will climb ; and , from the top , falls on the ground of repentance , from whence old father time takes him up , and puts him into the arms of expence , who carries him in to the chyrurgeon of expence , and is healed with the plaster of warning , or else dyes of the apoplexical disease , called stupidity . but wisdom will only look up to the top , viewing the growth , and observing what kind they are of , but never adventures to climb : she will sit sometimes under the branches , for pleasure ; but never hang on the boughs of insinuation . while they were disputing , in comes grim death , whose terrible aspect did so affright the mind , that the very fear put out its light , and quenched out its flame ; and the body , being struck by death , became sensless , and dissolved into dust. but old father time run away from death as nimbly as a light-heel'd boy , or like those that slide upon the ice ; but never turned to see whether death followed or no : death called him ; but he made himself , as it were , deaf with age , and would not hear . a tripartite government of nature , education , and experience . nature , education , and experience , did agree to make a juncto to govern the monarchy of man's life , every one ruling by turns , or rather in parts , being a tripartite government , the soul , the senses , and the brain ; where nature creates reason as the chief magistrate , to govern the soul. education creates virtue to govern the appetites ; for virtue is bred , not born in man. and experience creates wit to govern the brain : for wit ( though native ) without experience , is defective . as for the soul , which natural reason governs , it hath large territories of capacity and understanding , and many nobles living therein ; as , heroick passions , and generous affections ; subtil enquiries , strong arguments , and plain proofs . the senses ( which virtuous education governs , are five great cities ; and the various appetites , are the several citizens dwelling therein ; which citizens are apt to rebel , and turn traitors , if virtue , the governess , be not severe and strict in executing justice with courage , cutting off the heads of curiosity , nicety , variety , luxury , and excess ; and though temperance must weigh , measure , and set limits ; yet prudence must distribute to necessity and conveniency , the several gifts of nature , fortune , and art. the third is the brain , wherein experienc'd wit governs , which is the pleasantest part , and hath the larrgest compass ; wherein are built many towers of conceptions , and castles of imaginations ; grounds ploughed with numbers , and sowed with fancies ; gardens planted with study , set with practice ; from whence flowers of rhetorick grow , and rivers of elegancy flow through it . this part of the kingdom hath the greatest traffick and commerce of any of the three parts , and flourishes most , being populated with the graces and muses ; wit , being popular , hath great power on the passions and affections , and in the senses makes civil entertainments of pleasure and delight , feeding the appetites with delicious banquets . nature's house . the whole globe is nature's house ; and the several planets are nature's several rooms ; the earth is her bed chamber ; the floor is gold and silver ; and the walls marble and porphyrie ; the portals and doors are lapis-lazarus ; instead of tapistry hangings , it is hung with all sorts of plants ; her bed is of several precious stone ; the bed-posts are of rocks of diamonds ; the bed's-head , of rubies , saphires , topasses , and emeralds : instead of a feather-bed , there is a bed of sweet flowers ; and the sheets are fresh air ; her table is of agats , and the like : yet the roof of the chamber is earth ; but so curiously vaulted , and so finely wrought , that no dust falls down : it is built much like unto a martin's nest : the windows are the pores of the earth . saturn is her gallery ( a long , but a dark room ) , and stands at the highest story of her house . sol is her dining-room , which is a round room built with heat , and lined with light. venus is her dressing-room . cynthia is her supping-room , which is divided into four quarters , wherein stand four tables ; one being round , at which she sits , being furnished with all plenty ; the other are side-board tables . mercury is her room of entertainment . the rational creatures are her nobles . the sensitive creatures are her gentry . the insensible creatures are her commons . life is her gentleman-usher . time is her steward . and death is her treasurer . a dispute . the soul caused reason and love to dispute with the senses and appetites . reason brought religion : for , whatsoever reason could not make good , faith did . love brought will : for whatsoever love said , will confirmed . the senses brought pleasure and pain , which were as two witnesses : pleasure was false witness ; but pain would not , nor could not be bribed . appetite brought opinion , which in somethings would be obstinate , in others very facil . but they had not disputed long , but they were so entangled in their arguments , and so invective in their words ( as most disputers are ) , that they began to quarrel ( as most disputers do ) . whereupon the soul dismist them , although with much difficulty : for , disputers are captains or colonels of ragged regiments of arguments ; and when a multitude are gathered together in a rout , they seldom disperse until some mischief is done ; and then they are well pleased , and fully satisfied . the preaching-lady . dearly beloved brethren , ihave called you together to instruct , exhort , and admonish you : my text i take out of nature ; the third chapter in nature , at the beginning of the fourth verse ; mark it , dearly beloved , the third chapter , beginning at the fourth verse : ( the text ) in the land of poetry there stands a steep high mount , named parnassus ; at the top issues out a flame , which ascends unto fame's mansion . this text , dearly beloved , i will divide into seven parts : first , in the land of poetry . secondly , there stands a mount. thirdly , a steep mount. fourthly , a high mount. fifthly , the name is parnassus . sixthly , there issues from the top a flame . seventhly , and lastly , the flame ascends to fame's mansion . first , in the land of poetry . which land , dearly beloved , is both large , sweet , pleasant , and fertile ; and hath been possessed by our fore-fathers , ever since the time of our father adam in poetry , which was homer ; from whom all poets are descended ( as the ancients say ) . this our very great grandfather , named homer , did excel all other men ; for he did not only give some names to creatures on earth , but he gave names to all the gods in jove's mansion , and to all the devils in the infernal parts . nay , he did more ; for he made heavens and hells , gods and devils ; and described them , that his posterity might know them in after-ages . in this land of poetry he lived , which land flowed with wit and fancy ; and is so large , that it doth not only reach to all parts and places of or in the world ( spreading it self , like air , about , and into every nook and corner in this world ) , but beyond it , as into many other worlds . in this most spacious land runs a clear stream , called helicon ; it is a most pleasant spring , and refreshes not only the life of the senses , but the sense of life . in this spring did our very great-grandfather bathe himself in ; also , with this spring he watered numbers of several roots growing in this land , that the sweet flowers of rhetorick might sprout forth in due season , and that the trees of invention might bear their fruitful arts , for the nourishment of common-weals . secondly , in the midst of this land there is a mount : a mount , dearly beloved , is a swell'd , contracted , and elevated matter or form : but you must not conceive this mount to be of earth , but of thoughts ; it is a swell'd , contracted , and elevated form in the mind . thirdly , it is a steep mount : that is , dearly beloved , it is not slope , or shelving ; but so straight , as to be perpendicular : insomuch , that those that have not sure and sinewy feet , can never wald up this mount : indeed , it requires mercury's feet , which have wings , that when they are in danger to slip , their wings might bear them up . fourthly , it is a high mount : that is , dearly beloved , there is a great space , or long line , from the bottom to the top ; unto which top , all that have light and empty heads can never attain ; for the height will soon make them dizzy , and cause them to fall into the gulph of oblivion . fifthly , the name of this mount is parnassus : a name , dearly beloved , is a word ; not a thing , but the mark of things , to distinguish several things , or conceptions of things , to know and understand them . sixthly , from the top of this mount parnassus , issues out a flame : a flame , dearly beloved , is the fluid part of fire . but , beloved , you must know , there are two sorts of fire ; the one , a bright shining fire , which is visible to the vulgar sense ; the other is so pure and subtil a fire , that it is not subject to the outward sense , but is only perceived by the understanding ; indeed it is a spiritual fire , which causes a spritely and pure flame : the other a corporeal fire , which causeth a gross and smoaking flame . seventhly and lastly , this insensible flame ascends to fame's mansion : and though , dearly beloved , fame's mansion is but an old library , wherein lies ancient records of actions , accidents , chronologies , moulds , medals , coins , and the like ; yet fame her self is a goddess , and the sister to fortune ; and she is not only a goddess , but a powerful goddess ; and not only a powerful goddess , but a terrible goddess ; for she can both damn and glorifie ; and her sentence of damnation is , most commonly , of more force than her sentence of glorification ; for those that she damns , she damns without redemption ; but she sets , many times , a period to those she glorifies . thus , beloved brethren , i have interpreted to you the text. now i am to exhort you , that none should venture up this mount , but those that can flye with fancy's wings , or walk with a measured pace , on velvet feet , or comick socks , or tragick buskins ; not to venture , if you find any infirmity or weakness in the head , or brain , or other parts : for , the flame which issues out of the mount called parnassus , is not only a flame , but a wondrous hot , sindging , scorching , burning flame ; insomuch , that ( many times ) it is insufferable , and oft-times burns the brains into cinders , and consumes the rational understanding ; at least , it sindges the health , and endangers the life of the body . but to conclude , beloved brethren in poetry : let me admonish you to be devout to the name of great fame , who is able to save or damn you : wherefore be industrious in your actions ; let no opportunity slip you , neither in schools , courts , cities , camps , or several climates , to gain the favour of great fame ; offer up your several conceptions upon her white altars ( i mean white paper ) , sprinkling golden letters thereon ; and let the sense be as sweet incense to her deity , that the perfumes of your renown may be smelt in after-ages , and your noble actions recorded in her ancient mansion . and so the love of fame be with you , and the blessing of fortune light upon you . a moral tale of the ant and the bee. in the midst of a pleasant wood , stood a large oak in its prime , and strength of years , which by long time was brought to a huge bigness . a company of ants meeting together , chose the root , or bottom thereof , to build a city ; but wheresoever any of them build , they build after one fashion , which is like a hill , or half-globe , the outside being convex , the inside concave ; a figure , it seems , they think most lasting , and least subject to ruin ; having no corners , points , or joints , to break off ; and every one of the little creatures industrious for the common-good , in which they never loyter , but labour and take pains ; and not only laboriously , but prudently ; for those that bring the materials to build , lay those materials in such a manner , that they do not hinder one another by any retardments : among men , one brings the brick , another the mortar , and a third builds with them ; and if any come to a mischance , the work is not only hindred , and time lost , but the builder is forced to be idle for want of materials ; and if the builder comes to any mischance , the materials are useless for want of a worker . but they , being wiser than man , know time is precious ; and therefore judiciously order it , forecasting while they work , and taking up the whole time with contrivance , leaving none for practice ; neither do they prefer curiosity before convenience . likewise , they are careful of repairs , lest ruin should grow upon them ; insomuch , that if the least grain of dust be misplaced , they stop , or close it up again . they are also as prudent for their provisions , having a magazine of meat in their city , as men have of arms : but this magazine is like a farmer 's cupboard , which is never without bread and cheese ; wholsome , although not delicious fare ; so is theirs . neither do they shut their door , for all is open and free : they need not beg for victuals , since every one labours and takes pains for what they eat : neither are they factious and mutinous , through envy ; by reason there is no superiority amongst them , for their common-wealth is composed of labourers . they have no impertinent commanding magistrates , nor unjust judges , nor wrangling lawyers : for , as their commonwealth is as one body ; or rather , all those little bodies are as one great head ; or rather , as one wise brain ; so are they united by a general agreement , as one mind ; and their industries are united as to the general good ; which makes the profit thereof return equally to each particular : for as their industry , so power and riches are levelled amongst them , which makes them free from those inconveniences and troubles , and oft-times ruins , that are incident to those commonwealths that make distinctions and degrees , which beget pride , ambition , envy , covetousness , treachery , and treason ; causing civil-warrs , tyrannical laws , unjust judgments , false accusations , cruel executions , faint friendships , dissembling affections , luxury , bribery , beggery , slavery , heavy taxes , and unconscionable extortions . but these citizen-ants , have little heads , and great wisdom ; which shews , it is not the quantity of brains that makes any particular creature wise ; for then an ox would be wiser than a man : nor is it the bigness of the heart that makes a creature good-natur'd ; for these little creatures , although they have little hearts , yet they have great generosity , compassion , and charity to each other : and as their assistance is always ready and free to bear a part of a burthen ; so their care and affection is not less to bury their dead . i know not whether they have the passion of sorrow , or rather ( i may say ) the moisture of tears , to weep at their funerals ; but they do lay the dead into the earth , and cover them with earth , with great solemnity . but they have , as all other creatures that nature hath made , enemies : for , though they are friends among themselves , yet they cannot make friendships with all nature's works , by reason some creatures live upon other creatures ; and they have many forreign enemies , as swallows , and other birds , which come with their sharp and digging bills , and pull down their city , devour their eggs , and make a massacre of their citizens ; which cruelty makes them fearful , and careful in concealing themselves , crepping always out at little holes , lest they should be discovered . it happened , upon a hot summer's day , a company of bees flying to that tree , to swarm on a bough thereof ; that they , thinking it might be some of their enemy-birds , were in an extraordinary fright : whereupon they withdrew all into the city , shutting up the gates thereof ; only sending out a few spies at postern-doors , and setting cen-tinels to view their approaches . at last they ob-served , these birds ( which men call bees ) gathered in a round figure , or globe , like the world ; which shews , the round figure is not only the most profitable ( having the least waste , and largest compass ) , but the securest figure , being the most united , not only by drawing in all loose and wandring parts , but it combines them all together with a round line . but when these bees were swarmed ( which swarming is a general meeting , to make up one councel ) , there was such a humming-noise , as did more affright the ants than it had before : for bees do not , as men in publick councels , speak by turns ; but they speak all at once , after the leading-bee hath spoke ; i suppose , either all consenting , or not consenting to the chief bee's proposition . neither can i perceive that they speak studied speeches , as men do , taking more care and pains therein , than for thecommon good. neither do they , as men do , which is , to speak as passion perswades them , not as reason advises , or truth discovers , or honesty commands them ; but as self-love or self-will draws them , driving their own particular interest , following their own appetites , preferring their own luxuriousness and pleasure , before the publick felicity or safety ; venturing the publick ruin , for a title of honour , or bribe , or office , or envy , or hate , or revenge , or love , or the like ; nay , for a vain and affected speech . but bees are wiser ; for they know , that if the commonwealth be ruinated , no particular person can be free . also , bees do like those that send colonies out of over-populous kingdoms , to make new plantations : for , if there should be more mouths than meat , and more men than business , they would devour one another in civil-warrs , and pull down the fabrick of the commonwealth , by breaking the laws and civil customs thereof . but this colony of bees swarming together , agreed where to settle , and so to meet all at the appointed place : whereupon the councel broke up , and every one took their flight several ways , to gather honey and wax , wisely providing for food , and store-houses to lay their provisions in , building them a city in some hollow tree , or cleaved part of the earth , or the like places ; and their several apartments are built so close together , and in such a curious mathematical figure , that there is not the least waste or loss ; and they are so industriously wise , that they carry their provisions of victuals , and their materials to build withall , at one time , as one burthen ; for they have a natural bag , like a budget , which they fill with honey ; and they carry their wax on their thighs . but when the ants had heard their wise propositions , their general agreements , their firm conclusions , their quick executions , their methodical orders , their prudent managements or comportments , and their laborious industry ; they did admire , commend , and approve of their common-wealth ; and the more , because it was somewhat like to theirs . but the truth is , the ant and the bee resemble one another more in their wise industry , than in their government of the commonwealth ; for the bees are a monarchical government , as any may observe ; and the ants are a republick . but by this we may perceive , it is not such and such kinds of government , but such and such ways of governing , that make a commonwealth flourish with plenty , conveniency , peace , and tranquillity : for , the monarchical government of the bees , is as wise and happy as the republick of the ants. the second tale of the ant and the bee. an ant and a bee meeting together upon a gilliflower , condemned each other for doing wrong to the flower : for , said the ant to the bee , you luxuriously and covetously come and suck out the sweet and nourishing juice . you are deceived , said the bee ; for i only gather off the sweet dew that lies thereon ; i neither draw out the juice nor scent , nor fade the colour , nor wither the leaves , nor shorten the life ; for it may live as long as nature pleases , for all mee : but you eat out the seeds , which are their young off-springs ; and the earwigs eat off the leaves , and the worms devour the roots ; when i bear nothing away , but what is free for all , which is that which falls from the heavens . by this we may perceive , that it is the nature of most creatures that are guilty , and do the greatest wrongs , to be the first accusers . the third tale of the ant and the bee. it chanced , that an ant and a bee , wandring about , met in a honey-pot ; the honey being very clammy , stuck so close to the ant , and weighed so heavy , that she could not get out , but ( like a horse in a quagmire ) the more pains she took to get out , the deeper she sunk in : whereupon she entreated the bee to help her . the bee denied her , saying , she should become guilty of theft , in assisting a thief . why , said the ant , i do not entreat you to assist my stealth , but my life : but , for all your pretended honesty , and nicety of conscience , you endeavour to steal honey , as much as i. no , said the bee , this honey was stoln by man out of our commonwealth ; and it is lawful not only to challenge our own , but to take it wheresover we find it . besides , man ( most commonly ) doth cruelly murther us , by smuthering us with smoak , then destroys our city , and carries away the spoils . but men are not only the most wicked of creatures , in making the greatest spoils and disturbances in nature ; but they are the subtillest of all creatures , to compass their designs ; and the most inventive for several destructive and enslaving arts. but nature , knowing the ingenuity of man to evil , and the proneness of his nature to cruelty , gave us stings ( for weapons ) to oppose and defend our selves against them ; which they finding , by experience , invented the way of smuthering us with smoak . the ant said , i hope that the cruelty you condemn , and have found by experience in man , will cause you to be so charitable , as to help me out of my misery . there is no reason for that , answered the bee : for if man doth unjustly strive to destroy me , it doth not follow , i must unjustly strive to help you . but whilst the bee was thus talking , the honey had clammed the bee's wings close to her sides , so that she could not loosen them to flye ; and in strugling to get liberty for flight , plunged her whole body in the honey . o , said the bee , i shall be swallowed up , and choaked immediately . what , said the ant , with your own honey ? o , said the bee , the quantity devours me : for , water refreshes life , and drowns life ; meat feeds the body , and destroys the body by surfeits : besides , a creature may choak with that which might nourish it . o unhappy creature that i am , said the bee , that my labour and industry should prove my ruin ! but the honey rising above her head , stopped her speech , and kill'd her . the ant , after a short languishing , dyed also . thus we see , the same mercy and assistance we refused to others , is refused to us in the like distress . and , many times , in the midst of abundance , are our lives taken away . when we are too greedily earnest in keeping or taking what we can justly call our own , we seldom enjoy it , either by losing it , or our selves . which shews , there is no secure safety , nor perfect felicity , nor constant continuance in the works of nature . a tale of the woodcock and the cow. a cow seeing a woodcock sitting close to a a green turf , and observing him not to stir , asked him why he sate so lazily there , having so strong a wing as he had to flye . o , said the woodcock , it is a laborious action to flye ; but sitting here , i take my ease and rest . the cow said , if i had wings to flye , i would never lye upon the cold earth , but i would mount up near to the warm sun , whose heat clarifies the air to a crystalline skye ; whereas the earth is only a gross body , sending forth thick and stinking fogs , which many times give us the rot , and other diseases , by the unwholsome vapours that arise from it , and cold dews that lye upon the ground ; when the air is sweet and refreshing , warm and comfortable . 't is true , said the woodcock , the sun is a glorious and powerful planet ; his heat is our comfort , and his light is our joy ; and the air is a thin and fine element . but alas , said he , though we be birds that can flye therein , yet we cannot rest therein ; and every creature requires rest sometimes : neither can we live only by the sun ; for the sun cannot fill us , though he warms us ; his light fills not our crops , although it doth our eyes ; nor is the seed sown in the air : and though the winds furrow and plow the clouds , yet the air is too soft an element to bear corn , or any other vegetable ; nor doth there grow sweet berries on the sun-beams , as on the bushes : besides , great winds beat down our sailing-wings ; and when the air is thick , and full of water , it wets and cleaves our feathers so close , they will not spread ; which causeth difficulty of flight ; which tires us , and puts our limbs to pain , when you sit lazily here all day long , chewing the cud , having your meat brought by man , to encrease your milk ; and in the summer you are put to rich pasture , or lye in green meadows , growing thick with cowslips and dazies ; or else , for change , you walk up to the mountains tops , to brouse on wild thyme , or sweet marjoram ; and yet you rail against our good mother earth , from whose bowels we receive life , and food to maintain that life she gives us : she is our kind nurse , from whence we suck ( out of her springing breasts ) fresh water ; and are fed by her hand of bounty , shaded under her spreading-boughs , and sheltred from storms in her thick groves . besides , said the woodcock , you are safe from dangers ; whenas we have many airy-enemies , as the tyrant-eagle , and murtherous hawk : but , said the cow , we that only live upon the earth , are dull and melancholy creatures , in comparison of those that flye in the air : for , all birds are ingenuous , and seem to have more wit than beasts : besides , they are of chearfuller dispositions , and have clearer voices , by reason their spirits are more refined , whereof the serene air , and the hot sun , is the cause , by agitating the spirits to that degree , that they seem to have more life than we beasts have , or any other creature ; for those bodies that are most active , and those minds that are more cheerful , have most , although not longest life , having more of the innated matter ( which is self-motion ) in them , than duller creatures have . and since nature hath given you a greater proportion of life ( that is , more lively spirits ) , slight not her benefits , but make use of them ; for to that purpose she gives them . wherefore get up , and sit not idly here ; mount up on high , above the clouds appear . the woodcock said , when we are up on high , we rather swim like fishes , and not flye : the air is like the ocean , liquid , plain ; the clouds are water , and the roof is rain : where , like a ship , our bodies swift do glide ; our wings , as sails , are spread on either side : our head 's the card , our eyes the needles be , for to direct us in our airy sea. our tail 's the rudder , moves from side to side : and by that motion we our bodies guide . our feet's the anchors ; when to ground them set , we mend our sails , that 's prune our feathers wet : and every bush , like several ports they be : but a large haven is a broad-spread tree . o , said the cow , this voyage to the skie i fain would see , whilst on the ground i lie . to satisfie you , said the woodcock , i will mount ; so rose , and shak'd his wings to flie . but the woodcock had not flown above a cast high , but a faulcon ( who had soared above for a prey ) seeing the woodcock underneath him , came down with such force , that he knocked him on the head with his pounces . which when the cow saw , she lowed out with sorrow , and made a most lamentable voice , bewailing the woodcock 's misfortune ; and out of a sad , melancholy , and discontented grief for the woodcock his death , and for the unfortunate counsel she gave him , she mourned and lamented , putting on a black hide ; which hide she wore to her dying-day , and all her posterity after her ; and not only her posterity , but many of her acquaintance . the moral . some are so busily-good , that they will perswade and counsel not only all those they have relation to , or all they know and have acquaintance with , but all they meet , although they be meer strangers to them . but although some do it out of a meer busie nature , and intermedling humour and disposition ; yet questionless some do it out of a desire and natural inclination they have for a general fruition of happiness , putting themselves in the last place . but these sort of men have more good-nature than judgment ; for their counsel oft-times brings ruin , at least sorrow , both to those that take it , and those that give it , through a blind ignorance of both parties . but those that are prudently wise , never give counsel but when it 's asked ; and then , not without great caution ; chusing the safest ways , and the likeliest means , joining their own reputation with the party 's good ; fearing to lose the one , or hurt the other by a rash advice . of a butcher and a fly. in shamble-row , a butcher walking in his shop , where meat was lying upon his shop-board , and ( being in the heat of summer ) a number of flies were busily working thereupon ; which the butcher seeing , was very angry , and said , that flies were good for nothing but to corrupt dead flesh. at which words , the flies murmured against the butcher , making a humming-noise , to express their passion . but one of the ancientest and gravest flyes amongst them ( which fly living long , and observing much , had studied natural and moral philosophy ) , having observed the humours and actions of all creatures , especially of man , and more especially of butchers , by reason they most commonly frequent the shambles ; she answered the butcher thus : why ( said the fly ) do you rail and exclaim against us , when we do nothing against nature , but do good service to the countrey ? for , we create living creatures out of that you destroy ; whereby we keep nature from ruin : and those only that destroy life , are nature's enemies ; but those that maintain or create life , are nature's friends . thus we are friends , and you are enemies to nature : for you are cruel , striving to destroy nature , not only by taking the life of barren creatures , that are past producing ; but of young creatures , that would encrease , had they been suffered to live , in not killing them before their natural time to dye . besides ( said the fly to the butcher ) you are a cheat and a robber , as well as a murtherer ; for you cozen and rob time of the goods he is intrusted to keep until such time as nature requires them , to whom he carefully , easily , peaceably , delivers them to the right owner . also , you do not only rob him of those goods he hath in charge ; but you maliciously or covetously spoil his work : for , those creatures that he hath but newly made and shaped , and some before they are quite finished ; nay , some which he hath but moulded in a lump together , you destroy ; which not only spoils old father time's labours , but defaces his architecture , disgracing his skill . likewise , you do not only endeavour to destroy nature , and rob and disgrace time ; but you take away divine worship from the gods , who receive their worship from life , which you destroy ; for which , they may justly punish you to death . after the fly had made an end of this discourse , now ( saith the butcher to the fly ) you think you have spoke wisely , honestly , and piously ; but your speeches shew you to be a formal , prating coxcomb : for first , nature creates more creatures from death , than from life ; from the grave , than from the womb : for those creatures she creates from the womb , she creates ( for the most part ) by single ones , or couples , as mankind , and most sorts of beasts ; but those that she creates from death and the grave , as from dead carkasses , and corruption , she produceth by numbers , as maggots , worms , and the like : and , most commonly , your impertinent worships are created in that manner . and if the gods are only served by life , we serve the gods best ; for we , by killing of single creatures , are the cause of creating millions of living creatures . neither have you reason to brag ; for it is not you that are the only cause that those creatures are produced from those carkasses , but corruption , which is the mother of life , and which ( by your bloth ) you hasten , whereby you take time's work out of his hands , and so you do usurp on time's prerogative , for which i will whisk you out of my shop as a company of busie , prating , idle , foolish creatures you are . whereat they , being frighted , flew away . of a man and a spider . a man , whose thoughts were not busily employed upon potent affairs , but lazily sitting in his chair , leaning his head on his hand , with his face towards the window , viewing a crafty spider , and marking what pains she took in spinning a web to entangle the innocent flyes ; saw , that her work was no sooner done , but a fly was catch'd therein . he seeing this poor fly dragg'd along , and ready to be murthered by the cruel spider ( who had watched her coming thither ) , thus spake : mischievous spider ( says he ) who art only industrious to an evil design , spinning out thy own bowels only to entrap a creature that never did nor meant thee harm : hadst thou spun out of a charitable intention to clothe the naked , thou hadst been worthy of my commendation ; but now thy malice falls justly under my wrath : and taking the tongs , intended to kill her . but the spider , perceiving his intention , thus spake : sir , you that pretend to justice , be just to me , and hear me first speak : for , what is more unjust , than to censure , strike , or kill , before you know whether your doom be deservedly given ; and you must be clear from the same faults , before you can justly punish another for the like crimes ; as also , be free from partiality , lest you become cruel to one , through your tender pity to the other . but to answer for my self : i do not only spin thus to catch the flyes , but it is my house in which i dwell ; which no sooner have i built it up , but the flyes strive to break it down : for , if you would but observe , that when i have spun my web , they straight flye into it ; which i no sooner see , but i run upon my threads to assault them , and so catch them , if i can : for , since i cannot keep my house from being assaulted , i strive to make it a snare to intangle my foes therein ; and by that means i make it a mischief to fall on their own heads : and , what creature hath nature made , but ( if they had power ) would defend themselves . but say , i spun this web only to catch flyes to feed upon , it were no crime in nature : for , what creature is there that will spare the life of another , if it be to maintain his own ? since self-preservation is the chief of nature's works ; and of all her works , man seeks it most : and not only so , but he delights in spoil , which is against nature : for , doth not man take delight , and account it as one of his recreations , to kill those creatures that he refuses to eat ? nay , man will destroy his own kind : for , what warrs and slaughter do they make , out of a covetous ambition for power and authority ? but , if you be so just as you pretend , then first cast out all intemperate desires . make peace among your selves , then may you be fit judges to decide the quarrels of other creatures , and to punish offendors , when you are innocent ; otherwise you will but shew your self an usurper , wresting that power that belongs not to you ; and a tyrant , to execute with the sword of cruelty , destroying truth and right . the man , when he had heard the spider's discourse , turned his back , and went his ways . a dialogue betwixt a great lady , and her maid of honour . there was a great rich lady talking to one of her maids of honour of several things , at last she began to speak of the false reports envy and malice had raised in the world. her maid told her , if she would not be angry , she would tell her what they said of her . do so , said she ; for i do not censure my self according as the world's reports , which most commonly are false ; but i judg my self according to my life , which is my thoughts and actions : wherefore , they cannot move my anger at any thing they say ; and so you may relate without offence . maid . they say , you are proud. lady . i am so , in scorning what is base . maid . they say , you prize your title of honour at too high a rate . lady . that 's false , said she ; i only prize such titles , as being the mark of merit : for , only merit dignifies a man , and not those titles of honour , which gain a luster from the worth of those they are placed upon . maid . they say , you are vain , in making shews of state , and stately shews . lady . why , answered she , the gods delight in ceremonies , which are devout shows ; and this world which they have made , is like a pageant , or masquing-scenes ; and when great kings neglect their ceremonies , their state goes down ; and with their state they lose their kingly crown . maid . they say , you are so proud , that you will not sit , because all others by you should stand . lady . they are deceived , said she ; for i would rather stand whilst others sit ; for as they sit , they bow lower towards the earth ; by which , my slaves and vassals they do shew . maid . they say , you will not eat your meat , but by your self alone ; which proves you proud , or covetous lady . it proves me neither : for , why should i disgust my palat , in hearing a confused noise ? for , when good meat and wine fumes to their brains , their tongues become unruly . neither is it out of covetousness : for , i do not only keep one well-furnished table , but many ; and do allow entertainment to all civil guests . maid . they say , you are proud , because you will receive no visits but at set and certain times . lady . why should i spend my time in idle talk , since life is short ? or to disturb my solitary hours , which is the best and happiest time of life , wherein man only doth enjoy himself ? maid . they say , you are not sociable , in not carrying abroad your neighbours , or your friends , as other ladies of great titles do ; which send about to other ladies to accompany them abroad , to fill their train , and make a shew . lady . i hate to be attended upon courtesie , or make a shew of borrowed-favours , or fill my train with bare acquaintance , or humble companions ; to have my estate none of my own , only to make a seeming-shew ; and when they are gone , my estate is gone , and i left alone , naked and bare , having none that i can command about me . no , when i appear abroad , i will only be attended and waited upon by such as live upon my bounty , or are raised by my favours . i will have no patch'd train , made up of strangers ; it shall be all my own , although it be the shorter ; otherwise , what shews soever it makes , it is but mean and poor , expressing more vain-glory , than it doth state. besides , it cheats and cozens noble honour : for , should a king be attended and served in state with other subjects than his own , upon another king's charge or courtesie ; he would not seem , to those that are wise , to have great power . but he is great , whose kingdom is fully populated , and all do bow with an obedient knee , and are ready to serve his will. so , like potent kings , in my degree , will i be served and waited on by my own family , with duty and obedience ; and not by strangers , who are like forreigners , and are apt to mutiny , and make a warr , or think they do me honour . no , i will have none but such as think i honour them ; and if i have merit , i do so ( although they be of equal rank ) , if by my worth or fortune i do grace or assist them any way : for , it is an honour to receive a bounty or a favour from persons of merit . maid . they say , you do dislike , when any man falutes you , although of quality . lady . how ! salutes me ? maid . why , to kiss you . lady . why ought not every honest woman so to do ? for , kisses are cupid's gentlemen-ushers , and venus waiting-maids , which oft betray the men to wild desires , and kindles in their hearts unlawful fire : wherefore , i would have that custom banished quite , especially by husbands that do prize their honour . but envy doth misemploy the tongue , and leads mankind to base actions , making their life like leaking-vessels , where precious time doth idly drop away . maid . i have heard , that all the vvorld was pictured in fool 's cap. lady . 't is strange it should be so : for nature that did make it , and gods that rule it , are wise : but men are bad , which makes me not care what they say : for , i divide mankind into four parts , whereof three are naught : one part i hate , as being wicked . the second i scorn , as being base . and , the third i pity , as being ignorantly foolish . maid . vvhat is the fourth part , madam ? lady . the fourth part i may divide into four parts more : one part i admire , as being vvise. the second part i honour , as being noble . the third part i love , as being good. the fourth part i rely on , as being valiant . maid . there would be little security , if only the fourth part of the fourth part were valiant ; for the other parts might overpower them . lady . o no , cowards know not their own strength , because they dare not try it ; and one valiant man , if fortune sits but idle , will beat at least twenty cowards . but fortune , for the most part , is a friend to cowards and to fools , more than to the valiant and the vvise ; yet oft-times the valiant and the vvise do make a passage through , though fortune do obstruct . maid . but , madam , if there were so few valiant , there would not be so much vvarr amongst mankind , as is . lady . o yes ; for cowards fight for fear , and valiant men do set them on ; and were it not for those that are valiant and vvise , there would neither be justice nor propriety . maid . indeed , justice is pictured with a sword in one hand , and a pair of balances in the other . lady . that shews , that vvisdom doth justly weigh truth , and valour doth maintain the right . maid . i have heard a proverb , madam , that be that is wise , is honest . lady . and those that are not valiant , can never be constantly honest ; for , said the , fear would put them out of honest ways . and so she left off discoursing . a dialogue betwixt a contemplating lady , and a poet. poet. pray , madam , think me not rude to intrude upon your contemplation . lady . a poet's wit is a companion fit for a vain imagination . poet. that is not vainly done , which gives a delight to the mind , without endangering the soul , or distempering the body : for , vanity lives only in that which is useless or unprofitable . lady . indeed , to delight the mind is more necessary than to feed the body : for , a discontented mind is worse than death ; but the most part of the world think nothing useful to the life , but what is substantial . poet. if they do so , they must account thoughts vain : for , thoughts are only an incorporeal motion , or at least believed to be so . lady . but without the incorporeal motion , the world would be a dead carkass only : for , were it not for contemplation , there would be no invention ; if no invention , no conveniency ; if no conveniency , no ease ; if no ease , no pleasure ; if no pleasure , no happiness ; and to be unhappy , is worse than death : but contemplation is the mother of invention . poet. but language is the midwife , and practise the nurse . besides , if there were no practise or conversation , all invention and industry would be abortive : and language utterly unknown , the trumpet loud of fame unblown : no ladder set unto ber throne , the hill untrod she sits upon . wherefore , we ought not to bury our selves in contemplation , nor to banish our selves from conversation : for , conversation gives the mind breath , and makes the imagination the stronger , the conception larger , the invention apter , and fancy livelier ; otherwise we shall smuther the thoughts for want of vent , and put out their light for want of oil , and then the life would sit in darkness . lady . certainly the greatest delight that life gives , is contemplation ; and the life of contemplation , is silent solitariness . poet. 't is true : but the mind , as the body , may feed so long of pleasures , that they may prove tormenting-pain : so that the mind must be exercised with discourse , cleansed with writing , otherwise the streams of fancy , which arise in several springs from the imaginations , may overflow the mind , causing it to be flatuous and hydropcal ; or the several and singular opinions , which are most commonly tough and hard , may obstruct the mind , causing it to be pursie and short-breath'd ; and the cold and hot passions , for want of purgingwords , may either stupifie or inflame the mind ; and too much solitariness will bed-rid the mind , making it faint and weak . besides , if the mind do not travel to several objects , and traffick with the senses and discourse , it would have no acquaintance with the world , no knowledg of men , nor famous monuments . and give me leave , lady , to tell you , extreams in nature are an enemy to life , and to life's delight : wherefore , let me advise you to intermingle with your harmless contemplations , rational discourses , knowing societies , and worthy actions ; and employ your senses on profitable labours , and not suffer them to live idly and useless to the mind . lady . let me tell you , sir , the mind needs them not ; for the mind is so well attended , so richly furnished , has such witty companions , such wise acquaintance , such numbers of strangers , such faithful friends , such industrious servants , such various pleasures , such sweet delights , such spacious walks , such safe habitations , and such a peaceable life , that it neither needs to converse or have commerce either with the senses , mankind , or the world ; for it is a world within it self . the mind a vaster world it self doth prove ; where several passions , like the planets , move : poetick fancies , like fix'd starrs , shine bright upon the brain , mhich makes a day of night . the flux of things produceth from the earth ; as some decays , to others gives new birth . nature and time are equal in their ends , as some decay , to others new life sends . the circulation of time's world , we see , may prove eternal , the mind immortal be . all the material world hath compass round , but in the mind no compass can be found : t is infinite , like nature can create thoughts , several creatures , destiny and fate : and life and death do in the mind still lye ; death to forget , and life is memory . poet. but , lady , in justice the body , as well as the mind , must share in the pleasures of life : for it were unjust that only the body should endure restraint and pain , and take no delight : wherefore you ought not to imprison it to dark and solitary places , to chain it up with contemplation , and to starve it with abstinency ; but let it take a moderate pleasure . lady . well , i will try to be more sociable , and not starve the life of my body with over-feeding my mind . but hard 't will be to me for to abstain , and leave the banquet of a thinking-brain ; where all delicious pleasures and delight are there set forth to feed each appetite . the dialogue of the wise lady , the learned lady , and the witty lady . learned lady . some are of opinion , that the world is a living creature , and the sun is the soul of it . a wise and learned philosopher held , that the world was made of atoms , the chaos being nothing but an infinite confus'd quantity of them . wit. i think the chaos was a great lump of wit , which run it self into several figures , creating several forms . thus the chaos being wit , and the wit being motion , hath invented this world , and many more , for all we know : for wit is never idle , but is still producing something either of delight or profit . wis. the best is , not to dispute of what matter it is , or how it was made , or when it was made ; but to enjoy the pleasures thereof , to make use of the profits it hath , and to avoid ( as much as we can ) the inconveniences and troubles therein : for disputes carry more out of the ways of truth , and leads further into the ways of ignorance , than all the reason nature hath given can add to our knowledg ; and there is no reason so strong , but may be contradicted by another . wit. if our reason be so false a guide , and not only the creation , but the tract of the world , is so hard to be found out ; how shall we find a direct way to jove's mansion ? wis. i will tell you : the way to walk , is by the line of a good life , and to take hold of faith , and to climb up to heaven by the ladder of prayers . lear. nature is a chymist , and water is the mercury , fire is the sulphur , air is the volatil salt , earth is the fixed salt , the fixed starrs are the crystalline part , life is the spirits or essences , death is the caput mortuum . wit. wit , which is the scholar of nature , is as good a chymist : for , wit doth extract something out of every thing . wis. and wisdom knows how to apply the extraction to the best use . learn . as the agitation of the air makes us draw our breath ; so the agitation of the world makes it continue . wit. the agitation of the brain makes a sharp ready wit. wis. the agitation of virtue makes a peaceable commonwealth . learn . some moral philosophers hold , that no creature hath reason , but man. wis. men only talk of reason , but live like beasts , following their appetites without rules . wit. men may as soon set rules to eternity , as to themselves : for , their desires are so infinite , and so intricate , that we may as soon measure eternity , as them : for , desires are like time , still run forward ; and what is past , is as it had never been . wis. but man may set rules to himself , not to his desires ; and as wise laws govern the life , so that reason ( which men say they have ) should govern their insatiable desires . learn . 't is said , history instructs the life , it registers time , it enthrones virtue , it proclaims noble natures , it crowns heroick actions , it divulges baseness , and hangs up wickedness : it is a torch , that gives light to dark ignorance : it is a monument to the dead , and a fame to persons of merit . wit. in poetry is included musick and rhetorick , which is number and measure , judgment and fancy , imitation and invention : it is the finest art in nature ; for it animates the spirits to devotion , it fires the spirits to action , it begets love , it abates hate , it tempers anger , it asswages grief , it eases pain , it encreases joy , allays fear , and sweetens the whole life of man , by playing so well upon the brain , that it strikes the strings of the heart with delight , which makes the spirits to dance , and keeps the mind in tune , whereby the thoughts move equally in a round circle , where love sits in the center as mistress and judg. learn . some philosophers hold , that all the changes in the world are only caused by dilatation and contraction . wit. i am sure , too much dilatation of the spirits , causeth a weakness , by dis-uniting their forces , and contracting of humours , causeth diseases . yet a dilatating wit is best , spreading it self , smoothly flowing , and easily ; which if it be contracted , it makes it constraint , hard , and unpleasant , and becomes difficult to the understanding . vvis . let us contract our vanities , and moderate our appetites with sober temperance , and dilate our virtues and good graces , by noble actions , and pious endeavours . learn . the mind , some say , is nothing but local motion in the brain , which we call spirits in animals , that is , vapour ; indeed , vapour of vapours ; that is , the thin and sharp vapours ; it is an extract of vapour from vapours , like essences or smoak , that arises from the porous and liquid parts of the body , especially the blood. this essence hath an innated motion , arising from the acuteness thereof ; yet its strength is often allayed by the dulness and coldness of grosser vapours , or obstructed or hindred by the thickness of dull matter ; and oft-times it evaporates out of the body , by too much rarification , caused by too quick a motion . wit. the mind is , like a god , an incorporeal thing ; and so infinite , that it is as impossible to measure the mind , as eternity . indeed , vapour is a great instrument to the wit : for , gross vapour stops up the wit , cold vapour congeals it , hot vapour inflames it , thin and sharp vapour quickens it . thus all sorts of vapours make variety of wit ; and the several figures , and works , and forms , that the vaporous smoak ariseth in , causeth several fancies , by giving several motions to the brain . vvis . well , sisters , to conclude your dispute , the best ingredient of the mind , is honesty ; and the best motion of the brain , is reason ; otherwise the brain would be mad , and the mind wicked : wherefore moderate the one , and temper the other . learn . learning encreases knowledg , begets understanding , employs time , and enriches the mind . wit. wit invents profitable arts , it creates sciences , it delights the mind , it recreates the life , and entertains time. vvis . vvisdom guides the life safe , gives honest laws to the vvill , sets noble rules to the actions ; it governs misfortunes easily , it prevents misfortunes prudently , it employs time thristily , it makes peace , it gets victory , it tempers those passions that would disturb the soul ; it moderates those appetites that would cause pain to the body ; it endures sickness patiently , and suffers death valiantly . learn . there are many several kinds of arts , as arts of pleasure , enticing arts , vain-glorious arts , vain arts , superfluous arts , superstitious arts , ambitious arts , covetous arts , profitable arts , destructive arts. arts of pleasure are , gardens , groves , bowers , arbours , grots , fountains , prospects , landskips , gilding , painting , sculpture : likewise , musick of all sorts , confectionary , cookery , and perfumes . enticing arts are , artificial singing , artificial speaking , artificial dressing , dancing , powdring , curling , perfuming , rich clothing , luxurious entertainments . vain arts are , feathers , fancies , ribbons , black-patches , and side-glasses . amorous arts are , flattering complements , false professions , affected garbs , affected speeches , affected countenances , affected actions ; sonnets , poems , frolicks , questions and commands , proposes and riddles , presents , private meetings , and conference . expensive arts are , feasting , masquing , balling , carding , dicing , racing , betting , and the like . ill-natur'd arts are , bull-baiting , cock-fighting , dog fighting , cudgel-playing . exercising arts are , bowling , shooting , hunting , wrestling , pitching the barr , and tennis-court play. vain-glorious arts are , oratory , pleading , disputing , proposing , objecting , magnisicent entertainments , great revenues , sumptuous palaces , and costly furnitures . covetous arts are , bribery , monopolies , taxes , excises , and compositions . ambitious arts are , time-serving , observing , insinuating . malicious arts are , impeachings , back-bitings , and libels . superstitious arts are , interpretations , false visions , impostures , imprecations , ceremonies , postures , garbs , countenances , and paces ; and particular customs , habits , and diets . idolatrous arts are , groves , altars , images , and sacrifices . dangerous arts ( though necessary for the safety of honour ) are , fencing , riding , tilting , vaulting , wrestling , and swimming . murthering arts are , swords , knives , hatchets , saws , sythes , pick-axes , pikes , darts , granadoes , guns , bullets , shot , powder . arts of safety are , trenches , moats , bridges , walls , arms , and chyrurgery . profitable arts , are , geometry , cosmography , arithmetick , navigation , fortification , architecture , fire-works , water-works , wind-works , cultivating , manuring , distilling , extracting , pounding , mixing , sifting , grinding , as malting , brewing , baking , cooking , granging , carding , spinning , weaving , colouring , tanning , writing , printing . wit. why , learned sister , all these arts , and innumerbale more , are produced from the forge of the brain , being all invented by wit ; and the inventer is to be more valued than the art ; the cause , more than the effect : for as without a cause , there would be no effect ; so , without an inventive brain , there could be no ingenuous art. wis. dear witty sister , do not engross more than what is justly your own ; for there are more arts produced from accidents and experiments , than from ingenious wit. learn . some learned men hold , that the motion of the sun makes the heat : others , that heat makes motion . wit. then it is like the brain ; for a hot brain makes a quick wit ; and a quick wit makes the brain hot . wis. we ought not to spend our time in studying of the motions and heat of the sun , but of the motions and passions of the heart . learn . some are of opinion , that light hath no body : others , that it hath a body ; and that the light of the sun enlightens the air , as one candle doth another . wit. light is like imagination , an incorporeal thing , or an accidental proceeding from a substance ; and as one candle doth light another , so one fancy produceth another . vvis . pray discourse of virtues , which is the light of the soul ; and generosity , an effect thereof , which distributes to necessity , producing comfortable relicfs therewith . learn . and some say , colours are no colours in the dark , being produced by light on such and such bodies . wit. vve may as well say , vvit is no wit , or thoughts no thoughts in the brain , being produced by such and such objects ; nor passion is no passion in the heart , being raised by such and such causes . vvis . i pray dispute not how colours are produced , whether from the light , or from their own natures , or natural substances ; but consider , that good vvorks are produced from a soul that is pure and bright . learn . the learned say , that sounds are numbers , and opticks are lines of light. vvit. vvit sets the number , and motion draws the lines . vvis . there is no musick so harmonious , as honest professions , nor no light so pure as truth . learn . and they say , discord in musick well applied , makes the harmony the delightfuller . vvit. so satyr in vvit makes it more quick and pleasant . vvis . so truths , mix'd with falshood , make flattery more plausible and acceptable . learn . time , which is the dissolver of all corporeal things , yet it is the mother , midwife , and nurse to knowledg ; whereby we find all modern romancy-vvriters , although they seem to laugh and make a scorn of amadis de gall , yet make him the original-table , or ground , from whence they draw their draughts , and take out covertly their copies from thence . indeed , amadis de gall is the homer of romancy-writers . wit. although wit is not a dissolver , yet 't is a creator . wit doth descry and divulge more knowledg than time : for that which time could never find out , wit will discover . wit is like a goddess in nature : for , though it cannot dissolve , yet it can produce , not only something out of something , but something out of nothing ( i mean , from the imaginations , which are nothing ) ; and wit needs no other table or ground to draw its draughts , or take copy from , but it s own brain , which creates and invents , similizes and distinguisheth . wis. but time and wit would soon produce a chaos of disorder , if it were not for wisdom , which is composed of judgment , justice , prudence , fortitude , and temperance : for , judgment distinguishes times and wits ; justice governs times and wits ; prudence orders times and wits ; fortitude marshals times and wits ; and temperance measures times and wits . learn . scholars say , that one man can see higher and further , when he is set upon another man's shoulders , than when he stands or sits on the ground by himself : so , when one is raised by another man's opinion , he can descry more in hidden mysteries . wit. but if a man see a lark tow'r in the sky , which another man doth not , having weaker eyes ; yet he is no wiser than the other , that only saw the lark picking corn on the ground . but he that sees her not in the sky , knows she is in the sky , as well as the other , because he saw from whence she took her flight . but if the other , that is raised , can see a bird in the sky that was never seen before , it were something to add to his knowledg . besides , a sharp , quick eye will see further on his own legs , than on the shoulder of another : for most grow dizzy , if set on high , which casts a mist on the eyes of the understanding . wis. leave the shoulders of your neighbours , and let your eye of faith reach to heaven . as some meats nourish the body , and some destroy the body : so some thoughts nourish the soul , and some destroy it . the senses are the working-labourers , to bring life's materials in . as nature is the best tutor to instruct the mind , so the mind is the best tutor to instruct the senses . and my mind instructs my senses to leave you . there are learned arts and sciences ; a poetical and satyrical wit ; a comical and tragical wit ; an historical and romancical wit ; an ingenious and inventive wit ; a scholastical wit ; a philosophical wit. there is moral , human , and divine wisdom . the contract . a noble gentleman that had been married many years , but his wife ( being barren ) did bear him no children ; at last she dyed , and his friends did advise him to marry again , because his brother's children were dead , and his wife was likely to have no more . so he took to vvife a virtuous young lady ; and after one year she conceived with child , and great joy there was of all sides : but in her child-bed she dyed , leaving only one daughter to her sorrowful husband , who in a short time ( oppressed with melancholy ) dyed , and left his daughter ( who was not a year old ) to the care and breeding of his brother , and withall left her a great estate , for he was very rich . after the ceremonies of the funeral , his brother carried the child home , which was nursed up very carefully by his vvife ; and being all that was likely to succeed in their family , the unkle grew extream fond and tender of his neece , insomuch that she was all the comfort and delight of his life . a great duke , which commanded that province , would often come and eat a breakfast with this gentleman , as he rid a hunting ; and so often they met after this manner , that there grew a great friendship betwixt them : for this gentleman was well bred , knowing the vvorld by his travels in his younger days ; and though he had served in the warrs , and fought many battels , yet was he not ignorant of courtly entertainments . besides , he was of a very good conversation , for he had a voluble tongue , and a ready understanding ; and in his retired life , was a great student , whereby he became an excellent scholar ; so that the duke took great delight in his company . besides , the duke had a desire to match the neece of this gentleman , his friend , to his younger son , having only two sons ; and knowing this child had a great estate left by her father ; and was likely to have her unkle's estate joined thereto , he was earnest upon it : but her unkle was unwilling to marry her to a younger brother , although he was of a great family : but , with much perswasion , he agreed , and gave his consent , when she was old enough to marry ; for she was then not seven years old . but the duke fell very sick ; and when the physicians told him , he could not live , he sent for the gentleman and his neece , to take his last farewell ; and when they came , the duke desired his friend , that he would agree to join his neece and his son in marriage . he answered , that he was very willing , if she were of years to consent . said the duke , i desire we may do our parts ; which is , to join them as fast as we can : for youth is wild , various , and unconstant ; and when i am dead , i know not how my son may dispose of himself when he is left to his own choice : for he privately found his son very unwilling , being a man grown , to marry a child . the gentleman seeing him so desirous to marry , agreed to what he desired . the duke called his son privately to him , and told him , his intentions were to see him bestowed in marriage , before he dyed . his son desired him , not to marry him against his mind , to a child . his father told him , she had a great estate , and it was like to be greater , by reason all the revenue was laid up to encrease it : and besides , she was likely to be heir to her unkle , who loved her as his own child ; and her riches may draw so many suiters when she is a woman , said he , that you may be refused . he told his father , her riches could not make him happy , if he could not affect her . whereupon the duke grew so angry , that he said , his disobedience would disturb his death , leaving the world with an unsatisfied mind . whereupon he seemed to consent , to please his father . then were they as firmly contracted , as the priest could make them , and two or three witnesses to avow it . but after his father was dead , he ( being discontented ) went to the warrs , and in short time was called from thence , by reason his elder brother dyed , and so the dukedom and all the estate came to him , being then the only heir . but he never came near the young lady , nor so much as sent to her ; for he was at that time extreamly in love with a great lady , who was young and handsome , being wife to a grandee which was very rich , but was very old ; whose age made her more facil to young lovers , especially to this young duke , who was favoured by nature , fortune , and breeding : for he was very handsom , and of a ready wit ; active , valiant , full of generosity ; affable , well-fashion'd ; and had he not been fullied with some debaucheries , he had been the compleatest man in that age. the old gentleman perceiving his neglect towards his neece , and hearing of his affection to that lady , strove by all the care and industry he could , to give her such breeding as might win his love : not that he was negligent before she was contracted to him ; for from the time of four years old , she was taught all that her age was capable of ; as , to sing , and to dance : for , he would have that artificial motion become as natural ; and so to grow in perfections , as she grew in years . when she was seven years of age , he chose her such books to read , as might make her wise , not amorous ; for he never suffered her to read in romances , nor such leight books : but moral philosophy was the first of her studies , to lay a ground and foundation of virtue , and to teach her to moderate her passions , and to rule her affections . the next study was history , to learn her experience by the second hand ; reading the good fortunes and misfortunes of former times ; the errors that were committed , the advantages that were lost , the humours and dispositions of men , the laws and customs of nations ; their rise , and their fallings ; of their warrs and agreements , and the like . the next study to that , was the best of poets , to delight in their fancies , and in their wit ; and this she did not only read , but repeat what she had read every evening before she went to bed. besides , he taught her to understand what she read , by explaining that which was hard and obscure . thus she was always busily employed ; for she had little time allowed her for childish recreations . thus did he make her breeding his only business and employment : for he lived obscurely and privately , keeping but a little family , and having little or no acquaintance , but lived a kind of a monastical life . but when the neece was about thirteen years of age , he heard the duke was married to the lady with which he was enamoured : for being by the death of her husband left a rich widow , she claimed from him a promise that he made her whilst her husband was living , that when he dyed ( being an old man , and not likely to live long ) to marry her : which he was loth to do ; for men that love the pleasures of the world , care not to be encumbred and obstructed with a vvife ; and so did not at all reflect neither upon his contract with the young lady ; for after his father dyed , he resolved not to take her to wife ; for she being so young , he thought the contract of no validity . but the vvidow seeming more coy than in her husband's time , seeking thereby to draw him to marry her ; and , being overcome by several ways of subtilty , he married her . vvhereupon the unkle was mightily troubled , and very melancholy ; which his neece perceived , and desired of him to know the cause ; which he told her . is this the only reason , said she ? yes , said he : and doth it not trouble you ? no , said she , unless i had been forsaken for some sinful crime i had committed against heaven , or had infringed the laws of honour , or had broken the rules of modesty , or some misdemeanour against him , or some defect in nature , then i should have lamented , but not for the loss of the man , but for the cause of the loss ; for then all the vvorld might have justly defamed me with a dishonourable reproach : but now i can look the world in the face with as confident a brow as innocence can arm . besides , it is likely i might have been unhappy in a man that could not affect me . wherefore , good unkle , be not melancholy , but think that fortune hath befriended me , or that destiny had decreed it so to be : if so , we are to thank the one , and it was impossible to avoid the other : and if the fates spin a long thread of your life , i shall never murmur for that loss , but give thanks to the gods for this blessing . o , but child , said he , the duke was the greatest and richest match , since his brother dyed , in the kingdom : and i would not have thy virtue , beauty , youth , wealth , and breeding , stoop to a low fortune , when thou mayest be a match fit for the emperor of the whole world , in a few years , if you grow up , and go on as you have begun . o unkle , said she , let not your natural affection make you a partial judg , to give the sentence of more desert in me , than i can own : if i have virtue , it is a reward sufficient in it self : if i have beauty , it is but one of nature's fading favours ; and those that loved me for it , may hate me when it is gone : and if i be rich , as you say i am like to be : who are happier than those that are mistresses of their own fortunes ? having bred me well , i shall be happy in what condition soever i am in , being content ; for that is the end and felicity of the mind . but if thou hadst been in love with him ( said her unkle ) , where had been your content then ? for no education can keep out that passion . i hope ( said she ) the gods will be more merciful , than to suffer in me such passions as i cannot rule . what manner of man he , said she ? for i was too young to remember him . his person ( said he ) is handsom enough . that is his outside , said she ; but , what is his inside ? what is his nature and disposition ? debauch'd , said he , and loves his luxuries . heavens have bless'd me from him , said she . well , said her unkle , since i am cross'd in thy marriage , i will strive to make thee a mirror of the time : wherefore i will carry thee to the metropolitan city for thy better education ; for here thou art bred obscurely , and canst learn little , because thou hearest and seest little . you shall not appear to the world this two or three years , but go always veiled , for the sight of thy face will divulge thee ; neither will we have acquaintance or commerce with any ; but observe , hear , and see so much as we can , without being known . sir , said she , i shall be ruled by your direction ; for i know my small bark will swim the better and safer for your steerage : wherefore i shall not fear to launch it into the deepest or most dangerous places of the world , which i suppose are the great and populous cities . so , making but small preparations , only what was for meer necessity , they took their journey speedily , carrying no other servants but those that knew and used to obey their master's will. and when they came to the city , they took private lodging ; where , after they had rested some few days , he carried her every day ( once or twice a day ) abroad , after her exercise of dancing and musick was done . for , being careful she should not only keep what she had learn'd , but learn what she knew not ; after her lessons at home , he carried her to lectures , according as he heard where any were read , either of natural philosophy , ( for this she had studied least : but taking much delight therein , she had various speculations thereof ) or of physick and chymistry , of musick , and of divers others , on such days as they were read . also , he carried her to places of judicature , to hear great causes decided ; and to hear the several pleadings , or rather wranglings , of several lawyers ; but never to court , masques , plays , nor balls : and she always went to the publick places aforementioned , masqu'd , muffl'd , or scarf'd : and her unkle would make means to get a private corner to sit in , where they might hear well ; and when he came home , he would instruct her of all that was read , and tell her where they differed from the old authors ; and then would give his opinion , and take hers , of their several doctrines . and thus they continued for two years . in the mean time , her beauty encreased with her breeding , but was not made known to any , as yet ; till being come to the age of sixteen years , her unkle did resolve to present her to the world : for he knew , youth was admired in it self ; but when beauty and virtue was joined to it , it was the greater miracle . so he began to examine her , for he was jealous she might be catch'd with vain gallants ; although he had observed her humour to be serious , and not apt to be catch'd with every toy ; yet he knew youth to be so uncertain , that there was no trusting it to itself . so he ask'd her , how she was taken with the riches and gallantry of the city ; for she could not chuse but see lords and ladies riding in their brave gilt coaches , and themselves dress'd in rich apparel , and the young gallants riding on praunsing horses upon embroidered foot-clothes , as she pass'd along the streets . she answered , they pleased her eyes for a time ; and that dressings were like bridal-houses , garnished and hung by some ingenious wit ; and their beauties like fine flowers drawn by the pencil of nature ; but being not gathered by acquaintance , said she , i know not whether they are vertuonsly sweet , or no ; as i pass by , i please my eye , yet no other ways than as upon sensless objects : they entice me not to stay ; and a short view satisfies the appetite of the senses , unless the rational and understanding part should be absent ; but to me they seem but moving-statues . well , said he , i hear there is a masque to be at court ; and i am resolved you shall go , if we can get in , to see it : for though i am old , and not fit to go , since my dancing-days are done ; yet i must get into some corner , to see how you behave your self . pray , said she , what is a masque ? he said , it is painted scenes , to represent the poets heavens and hells , their gods and devils , the clouds , sun , moon , and starrs : besides , they represent cities , castles , seas , fishes , rocks , mountains , beasts , birds , and what pleaseth the poet , painter , and surveyor . then there are actors , and speeches spoke , and musick ; and then lords or ladies come down in a scene , as from the clouds ; and after that , they begin to dance , and every one takes out one or other , according as they fancy . if a man takes out a woman , if she cannot , or will not dance , then she makes a curt'sie to the king , or queen , or chief grandee , if there be any one ; if not , to the upper end of the room ; then turns to the man , and makes another to him : then he leaves , or leads her to them she will take out ; and she doth the like to him , and then goeth to her place again . and the men do the same , if they will not dance ; and if they do dance , they do just so when the dance is ended ; and all the chief of the youths of the city ( or all those that have youthful minds , and love sights and fine clothes ) come to see it , or to shew themselves . then the room is made as light with candles , as if the sun shined ; and their glittering bravery makes as glorious a shew as his gilded beams . sir , said she , if there be such an assembly of nobles , beauty , and bravery , i shall appear so dull , that i shall be only fit to sit in the corner with you . besides , i shall be so out of countenance , that i shall not know how to behave my self ; for private breeding looks mean and ridiculous , i suppose , in publick assemblies of that nature , where none but the glories of the kingdom meet . ashamed , said he , for what ? you have stoln no body's goods , nor good names ; nor have you committed adultery ; for on my conscience you guess not what adultery is : nor have you murthered any ; nor have you betrayed any trust , or concealed a treason ; and then why should you be ashamed ? sir , said she , although i have committed none of those horrid sins ; yet i may commit errors through my ignorance , and so i may be taken notice of only for my follies . come , come , said he , all the errors you may commit ( although i hope you will commit none ) will be laid upon your youth ; but arm your self with confidence , for go you shall , and i will have you have some fine clothes , and send for dressers to put you in the best fashion . sir , said she , i have observed how ladies are dress'd when i pass the streets ; and , if you please to give me leave , i will dress my self according to my judgment ; and if you intend i shall go no more than once , let me not be extraordinary brave , lest liking me at first , and seeing me again they should condemn their former judgment , and i lose what was gained ; so i shall be like those that make a good assault , and a bad retreat . but , sir , said she , if you are pleased i shall shew my self to the most glorious , let me be ordered so , that i may gain more and more upon their good opinions . well , said her unkle , order your self as you please , for i am unskilled in that matter : besides , thou needest no adornments ; for nature hath adorn'd thee with a splendid beauty , another thing , is ( said he ) , we must remove our lodgings , for these are too mean to be known in ; wherefore , my steward shall go take a large house , and furnish it nobly ; and i will make you a fine coach , and take more servants , and women to wait upon you ; for , since you have a good estate , you shall live and take pleasure . but i will have no men-visitors but what are brought by my self : wherefore , entertain on masculine acquaintance , nor give them the least encouragement . sir , said she , my duty shall observe all your commands . when her unkle was gone , lord ( said she ) , what doth my unkle mean , to set me out to shew ? sure he means to traffick for a husband ; but heaven forbid those intentions , for i have no mind to marry . my unkle is wise , and kind , and studies for my good ; wherefore i submit , and could now chide my self for these questioning thoughts . now ( said she ) i am to consider how i shall be dress'd ; my unkle saith , i am handsome ; i will now try whether others think so as well as he ; for i fear my unkle is partial on my side : wherefore i will dress me all in black , and have no colours about me ; for if i be gay , i may be taken notice of for my clothes , and so be deceived , thinking it was for my person ; and i would gladly know the truth , whether i am handsome , or no ; for i have no skill in faces : so that i must judg of my self by the approbation of others eyes , and not by my own . but if i be ( said she ) thought handsome , what then ? why then ( answered she her self ) i shall be cryed up to be a beauty . and what then ? then i shall have all eyes stare upon me . and what am i the better , unless their eyes could infuse into my brain wit and understanding ? their eyes cannot enrich me with knowledg , nor give me the light of truth ; for i cannot see with their eyes , nor hear with their ears , no more than the meat which they do eat , can nourish me ; or rest when they do sleep . besides , i neither desire to make , nor catch lovers ; for i have an enmity against mankind , and hold them as my enemies ; which if it be a sin , heaven forgive , that i should for one man's neglect and perjury , condemn all that sex. but i find i have a little emulation , which breeds a desire to appear more beautiful than the duke's wife , who is reported to be very handsome : for i would not have the world say , he had an advantage by the change : thus i do not envy her , nor covet what she enjoys ; for i wish her all happiness : yet i would not have her happiness raised by my misfortunes , for charity begins at home ; and those that are unjust or cruel to themselves , will never be merciful and just to others . but , o my contemplations ! whither do you run ? i fear , not in an even path : for , though emulation is not envy , yet the bias leans to that side . but , said she , to this masque i must go ; my unkle hath press'd me to the warrs of vanity , where cupid is general , and leads up the train : but i doubt i shall hang down my head through shamefac'dness , like a young soldier when he hears the bullets flye about his ears : but , o confidence , thou goddess of good behaviour , assist me ! well , said she , i will practise against the day , and be in a ready posture . so , after two or three days , the masque was ; and she being ready to go , her unkle comes to her , and sees her dress'd all in black. he said , why have you put your self all in black ? sir , said she , i mourn like a young widow , for i have lost my husband . by my troth , said he , and it becomes thee : for , you appear like the sun when he breaks through a dark cloud . i would have you go veiled , says he ; for i would have you appear to sight only when you come into the masquing-room ; and after the masque is done , all the company will rise , as it were , together , and join into a croud ; then throw your hood over your face , and pass through them as soon as you can , and as obscure ; for i will not have you known , until we are in a more courtly equipage . so away they went , only he and she , without any attendants ; and when they came to enter through the door of the masquing-room , there was such a croud , and such a noise , the officers beating the people back , the women squeaking , and the men cursing ; the officers threatning , and the enterers praying , that so great a confusion made her afraid . lord , unkle , said she , what a horrid noise is here ? pray let us go back , and let us not put our selves unto this unnecessary trouble . o child , said he , camps and courts are never silent ; besides , where great persons are , there should be a thundering-noise , to strike their inferiors with a kind of terror and amazement : for poets say , fear and wonder makes gods. certainly , said she , there must be a great felicity in the sight of this masque , or else they would never take so much pains , and endure so great affronts , to obtain it . but pray unkle , said she , stay while they are all pass'd in . why then , said he , we must stay until the masque is done ; for there will be striving to get in , until such time as those within are coming out . but when they came near the door , her unkle spoke to the officer ; pray sir , said he , let this young lady in to see the masque . there is no room , said he ; there are more young ladies already , than the viceroy and all his courtiers can tell what to do with . this is a dogged fellow , said her unkle : whereupon he told her , she must put up her scarf , and speak her self ; for every one domineers in their office , though it doth not last two hours ; and are proud of their authority , though it be but to crack a lowse : wherefore you must speak . pray sir , said she to the door-keeper , if it be no injury to your authority , you will be so civil as to let us pass by . by my troth , said he , thou hast such a pleasing-face , none can deny thee : but now i look upon you better , you shall not go in . why sir , said she ? why , said he , you will make the painter and the poet lose their design ; for one expects to enter in at the ears of the assembly , the other at their eyes ; and your beauty will blind the one , and stop the other . besides , said he , all the ladies will curse me . heaven forbid , said she , i should be the cause of curses ; and to prevent that , i will return back again . nay , lady , said he , i have not the power to let you go back ; wherefore pray pass . sir , said she , i must have this gentleman along with me . even who you please , said he , i can deny you nothing : angels must be obeyed . when they came into the masquing-room , the house was full : now ( said her unkle ) i leave you to shift for your self ; and he went and crouded himself into a corner at the lower end . when the company was called to sit down , that the masque might be represented , every one was placed by their friends , or else they placed themselves . but she , being unaccustomed to those meetings , knew not how to dispose of her self ; and observing there was much justling and thrusting one another to get places , she consider'd she had not strength to scamble amongst them , and therefore she stood still . when they were all set , it was as if a curtain was drawn from before her , and she appeared like a glorious light ; whereat ali were struck with such a maze , that they forgot a great while the civility in offering her a place . at last , all the men ( which at such times sit opposite to the women , to view them the better ) rose up , striving every one to serve her . but the vice-roy bid them all sit down again , and called for a chair for her . but few looked on the masque , for looking on her ; especially the vice-roy and duke , whose eyes were rivetted to her face . when the masquers were come down to dance , ( who were all women , the chief of them being the daughter of the vice-roy , who was a widower , and she was his only child ) they took out such men as their fancy pleased , and then they sate down ; after which , one of the chief of the men chose out a lady , and so began to dance in single couples ; the duke being the chief that did dance , chose out this beauty , not knowing who she was , nor she him : but when she danced , it was so becoming ! for , she had naturally a majestical presence , although her behaviour was easie and free ; and a severe countenance , yet modest and pleasing ; and great skill in the art , keeping her measures just to the notes of musick ; moving smoothly , evenly , easily ; that it made her astonish all the company . the vice-roy sent to enquire who she was , and what she was , and from whence she came , and where she lived ; but the enquirer could learn nothing . but as soon as the masque was done , she was sought about for , and enquired after ; but she was gone , not to be heard of ; whereupon many did think she was a vision , or some angel , which appear'd , and then vanished away : for , she had done as her unkle had commanded her , which was , to convey her self as soon away as she could , covering her self close : so home they went , and her unkle was very much pleased to see the sparks of her beauty had set their tinder-hearts on fire . but as she went home , she enquired of her unkle of the company : pray sir , said she , was the duke or duchess there ? i cannot tell , said he ; for my eyes were wholly taken up in observing your behaviour , that i never considered or took notice who was there . who was he that first took me out to dance , said she ? i cannot tell that neither , said he ; for i only took the length of your measures ; and what through a fear you should be out , and dance wrong , and with joy to see you dance well , i never considered whether the man you danced with , moved or no , nor what he was : but now i am so confident of you , that the next assembly i will look about , and inform you as much as i can : so home they went but her beauty had left such stings behind it , especially in the breast of the vice-roy and the duke , that they could not rest . neither was she free ; for she had received a wound , but knew not of it ; her sleeps were unsound , for they indeed were slumbers rather than sleeps ; her dreams were many and various : but her lovers , that could neither slumber nor sleep , began to search , and to make an enquiry ; but none could bring tidings where she dwelt , nor who she was . the vice-roy cast about to attain the sight of her once again . so he made a great ball , and provided a great banquet , to draw an assembly of all young ladies to his court ; which her unkle understanding , told his neece she must prepare to shew her self once again ; for i will ( said he ) the next day after this ball , remove to our new house . sir , said she , i must have another new gown . as many as thou wilt , said he , and as rich ; i will also buy you jewels . no sir , said she , pray spare that cost ; for they are only to be worn at such times of assemblies , which i shall not visit often , for fear i tire the courtly spectators , which delight in new faces , as they do in new scenes . so her unkle left her to order her self ; who dressed her self this time all in white sattin , embroidered all over with silver . when her unkle saw her so dress'd ; now by my troth , thou lookest like a heaven stuck with starrs ; but thy beauty takes off the gloss of thy bravery : now , said he , you shall not go veiled ; for thy beauty shall make thy way : besides , we will not go too soon , nor while they are in disorder ; but when they are all placed , you will be the more remarkable . the cavaliers ( especially the duke , and the vice-roy ) began to be melancholy , for fear she should not come : their eyes were always placed at the doors , like centinels , to watch her entrance ; and when she came to the court , all the crouds of people , as in a fright , started back , as if they were surprised with some divine object ; making a lane , in which she pass'd through ; and the keepers of the doors were struck mute , there was no resistance , all was open and free to enter . but when she came in , into the presence of the lords and ladies , all the men rose up , and bowed themselves to her , as if they had given her divine worship ; only the duke , who trembled so much ( occasioned by the passion of love ) that he could not stir ; but the vice-roy went to her . lady , said he , will you give me leave to place you ? your highness , said she , will do me too much honour . so he called for a chair , and placed her next himself ; and when she was set ; she produced the same effects as a burning-glass ; for the beams of all eyes were drawn together as to one point , placed in her face ; and by reflection she sent a burning heat , and fired every heart . but he could not keep her ; for as soon as they began to dance , she was taken out , not by the duke , for he had not recovered as yet love's shaking-sit . the young gallants chose her but too often to dance ; for every one took it for a disgrace not to have the honour to dance with her ; insomuch that few of the other ladies danced at all , as being creatures not worthy to be regarded whilst she was there . the vice-roy , fearing they should tire her ( for she durst not deny them , by reason it would be thought an affront , and rude , or want of breeding ) call'd sooner for the banquet than otherwise he would have done . besides , he perceived the rest of the ladies began to be angry , expressing it by their frowns : and knowing nothing will so soon pacifie that bitter humour in ladies , as sweet-meats , he had them brought in . but when the banquet came in , he presented her the first with some of those sweet-meats , still filling her ears with complements , or rather chosen words , for no complement could pass on her beauty , it was so beyond all expressions . at last he asked her where her lodging was , and whether she would give him leave to wait upon her ? she answered him , it would be a great grace and favour to receive a visit from him ; but , said she , i am not at my own disposing : wherefore i can neither give , nor reccive , without leave . pray , said he , may i know who is this happy person you so humbly obey ? she said , it is my unkle , with whom i live . where doth he live , said he ? truly , said she , i cannot tell the name of the street . is he not here , lady , said he ? yes , said she , and pointed to him . and though he was loath , yet he was forced to leave her so long , as to speak with her unkle : but the whilst he was from her , all the young gallants , which were gathered round about her , presented her with sweet-meats , as offerings to a goddess ; and she , making them curt'sies , return'd them thanks for that she was not able to receive , as being too great a burthen ; for she was offer'd more sweet-meats than one of the vice-roy's guard could carry . but all the while the duke stood as a statue , his eyes were fix'd only upon her ; nor had he power to speak ; and she perceiving where he was ( for her eyes had secretly hunted him out ) , did as often look upon him , as her modesty would give her leave ; and desired much to know who he was , but was ashamed to ask . at last the duke , being a little encouraged by her eye , came to her . lady , said he , i am afraid to speak , lest i should seem rude by my harsh discourse : for there is not in the alphabet , words gentle nor smooth enough for your soft ears , but what your tongue doth polish ; yet i hope you will do as the rest of the gods and goddesses , descend to mortals , since they cannot reach to you . sir , said she , but that i know it is the courtly-custom for men to express their civilities to our sex in the highest words , otherwise i should take it as an affront , and scorn to be called by those names i understand not , and to be likened to that which cannot be comprehended . the duke said , you cannot be comprehended ; nor do your lovers know what destiny you have decreed them . the vice-roy came back with her unkle , who desired to have his neece home , the banquet being ended . but when the duke saw her unkle , he then apprehending who she was , was so struck , that what with guilt of conscience , and with repenting-forrow , he was ready to fall down dead . her unkle , seeing him talking to her , spoke thus to the duke : sir , said he , you may spare your words , for you cannot justifie your unworthy deeds . whereat she turned as pale as death , her spirits being gathered to guard the heart , being in distress , as overwhelmed with passion . but the bussle of the croud helped to obscure her change , as well as it did smuther her unkle's words , which pierced none but the duke's ears , and hers . the vice-roy taking her by the hand , led her to the coach , and all the gallants attended ; whereat the ladies , that were left behind in the room , were so angry , that they shoot forth words like bullets , with the fire of anger , wounding every man with reproach ; and at the vice-roy they sent out whole volleys , which battered his reputation . but as for the young lady , they did appoint a place of purpose to dissect her , reading satyrical lectures upon every part , with the hard terms of dispraises . so all being dispersed , the vice-roy long'd for that seasonable hour to visit her . but the duke wish'd there were neither time nor life : i cannot hope ( said he ) for mercy , my fault is too great ; nor can i live or dye in quiet , without it ; and the miseries and torments of despairing-lovers , will be my punishment . the old gentleman was so pleased to see his neece admired , that as he went home , he did nothing but sing after a humming way ; and was so frolick , as if he were returned to twenty years of age : and after he came home , he began to examine his neece : how do you like the duke , said he ? for that was he that was speaking to you when i came . she answered , that she saw nothing to be disliked in his person . and how ( said he ) do you like the vice-roy ? as well ( said she ) as i can like a thing that time hath worn out of fashion . so , said he , i perceive you despise age : but let me tell you , that what beauty and favour time takes from the body , he gives double proportions of knowledg and understanding to the mind . you use to preach to me , the outside is not to be regarded ; and i hope you will not preach that doctrine to others that you will not follow your self . sir , said she , i shall be ruled by your doctrine , and not by my own . then , said he , i take my text out of virtue , which is divided into four parts , prudence , fortitude , temperance , and justice . prudence is to foresee the worst , and provide the best we can for our selves , by shunning the dangerous ways , and chusing the best . and my application is , that you must shun the dangerous ways of beauty , and chuse riches and honour , as the best for your self . fortitude is to arm our selves against misfortunes , and to strengthen our forts with patience , and to fight with industry . my application of this part is , you must barricado your ears , and not suffer , by listning , the enticing perswasions of rhetorick to enter : for if it once get into the brain , it will easily make a passage to the heart , or blow up the tower of reason , with the fire of foolish love. temperance is to moderate the appetites , and qualifie the unruly passions . my third application is , you must marry a discreet and sober man , a wise and understanding man , a rich and honourable man , a grave and aged man ; and not be led by your appetites , to marry a vain fantastical man , a proud conceited man , a wild debauched man , a foolish prodigal , a poor shark , or a young unconstant man. fourthly and lastly , is justice , which is to be divided according to right and truth , to reward and punish according to desert , to deal with others as we would be dealt unto . and my last application is , that you should take such counsel , and follow such advice from your friends , as you would honestly give to a faithful friend , as the best for him , without any ends to your self ; and so good-night , for you cannot chuse but be very sleepy . when he was gone , lord ! said she , this doctrine , although it was full of morality , yet in this melancholy humour i am in , it sounds like a funeral-sermon to me : i am sure it is a preamble to some design he hath ; pray god it be not to marry me to the vice-roy : of all the men i ever saw , i could not affect him ; i should more willingly wed death than him ; he is an antipathy to my nature . good jupiter , said she , deliver me from him . so she went to bed , not to sleep , for she could take little rest ; for her thoughts worked as fast as a feverish pulse . but the vice-roy came the next day , and treated with her unkle , desiring her for his wife . her unkle told him , it would be a great fortune for his neece , but he could not force her affection : but , said he , you shall have all the assistance that the power and authority of an unkle , and the perswasions as a friend , can give , to get her consent to marry you . pray , said the vice-roy , let me see her , and discourse with her . he desired to excuse him , if he suffered him not to visit her : for , said he , young women that are disposed by their friends , must wed without wooing . but he was very loth to go without a sight of her : yet pacifying himself with the hopes of having her to his wife , he presented his service to her , and took his leave . then her unkle sate in counsel with his thoughts , how he should work her affection , and draw her consent to marry this vice roy ; for he found she had no stomack towards him . at last he thought it best to let her alone for a week , or such a time , that the smooth faces of the young gallants that she saw at the masque and ball , might be worn out of her mind . in the mean time she grew melancholy , her countenance was sad , her spirits seemed dejected , her colour faded ; for she could eat no meat , nor take any rest ; neither could she study nor practise her exercises , dancing and musick was laid by ; and she could do nothing , but walk'd from one end of the room to the other ; where her eyes fix'd upon the ground , she would sigh and weep , and knew not for what ; but at last spoke thus to her self : surely an evil fate hangs over me ; for i am so dull , as if i were a piece of earth , without sense ; yet i am not sick , i do not find my body destempered : then surely it is in my mind ; and what should disturb that ? my unkle loves me , and is as fond of me as ever he was : i live in plenty ; i have as much pleasure and delight as my mind can desire . o but the vice-roy affrights it ! there is the cause : and yet methinks that cannot be , because i do verily believe my unkle will not force me to marry against my affections : besides , the remembrance of him seldom comes into my mind ; for my mind is so full of thoughts of the duke , that there is no other room left for any other : my fancy orders , places , and dresses him a thousand several ways . and thus have i thousand several figures of him in my head ; heaven grant i be not in love ; i dare not ask any one that hath been in love , what humours that passion hath . but why should i be in love with him ? i have seen as handsome men as he , that i would not take the pains to look on twice : and yet when i call him better to mind , he is the handsomest i ever saw . but what is a handsome body , unless he hath a noble soul ? he is perjured and inconstant ; alas , it was the fault of his father to force him to swear against his affections whilst she was reasoning thus to her self , in came her unkle , who told her , he had provided her a good husband . sir , said she , are you weary of me ? or , am i become a burthen , you so desire to part with me , in giving me to a husband ? nay , said he , i will never part ; for i will end the few remainder of my days with thee . she said , you give your power , authority , and commands , with my obedience , away : for , if my husband and your commands are contrary , i can obey but one , which must be my husband . good reason , said he ; and for thy sake i will be commanded too : but , in the mean time , i hope you will be ruled by me ; and here is a great match propounded to me for you , the like i could not have hoped for , which is the vice-roy ; he is rich . yet , said she , he may be a fool. o he is wise and discreet , said he . i have heard , said she , he is ill-natured and froward . her unkle answered , he is in great power and authority . he may be ( said she ) never the honester for that . he is ( said he ) in great favour with the king. sir , said she , princes and monarchs do not always favour the most deserving ; nor do they always advance men for merit ; but most commonly otherwise , the unworthiest are advanced highest : besides , bribery , partiality , and flattery , rule princes and states . her unkle said , let me advise you not to use rhetorick against your self , and overthrow a good fortune , in refusing such a husband as shall advance your place above that false duke's duchess ; and his estate , with yours joined to it , will be greater than his ; with which you shall be served nobly , attended with numbers of servants , live plentifully , adorned richly , have all the delights and pleasures your soul can desire ; and he , being in years , will dote on you : besides , he having had experience of vain debaucheries , is become staid and sage . sir , said she , his age will be the means to barr me of all these braveries , pleasures , and delights , you propound ; for he , being old , and i young , will become so jealous , that i shall be in restraint , like a prisoner ; nay , he will be jealous of the light , and of my own thoughts , and will enclose me in darkness , and disturb the peace of my mind , with his discontents : for jealousie , i have heard , is never at quiet with it self , nor to those that live near it . come , come , said he , you talk you know not what : i perceive you would marry some young , fan'tastical , prodigal fellow , who will give you only diseases , and spend your estate , and his own too , amongst his whores , bawds , and sycophants : whilst you sit mourning at home , he will be revelling abroad ; and then disturb your rest , coming home at unseasonable times : and if you must suffer , you had better suffer by those that love , than those that care not for you : for , jealousie is only an overflow of love. wherefore be ruled , and let not all my pains , care , and cost , and the comfort of my labour , be lost through your disobedience . sir , said she , i am bound in gratitude and duty to obey your will , were it to sacrifice my life , or the tranquillity of my mind , on the altar of your commands . in the mean time , the duke was so discontented and melancholy , that he excluded himself from all company , suffering neither his duchess , nor any friend , to visit him , nor come near him ; only one old servant to wait upon him : all former delights , pleasures , and recreations , were hateful to him , even in the remembrance , as if his soul and body had taken a surfeit thereof . at last , he resolved she should know what torment he suffered for her sake ; and since he could not see , nor speak to her , he would send her a letter . he called for pen , ink , and paper , and wrote after this manner : madam , the wrath of the gods is not only pacified , and they do not only pardon the greatest sins that can be committed against them , taking to mercy the contrite heart ; but give blessings for repentant tears ; and i hope you will not be more severe than they : let not your justice be too rigid , lest you become cruel . i confess , the sins committed against you , were great , and deserve great punishment : but if all your mercies did flye from me , yet if you did but know the torments i suffer , you could not chuse but pity me ; and my sorrows are of that weight , that they will press away my life , unless your favours take off the heavy burthen . but bomsoever , pray let your charity give me a line or two of your own writing , though they strangle me with death ; then will my soul lye quiet in the grave , because i dyed by your hand ; and when i am dead , let not the worst of my actions live in your memory , but cast them into oblivion , where i wish they may for ever remain . the gods protect you . sealing this letter , he gave it to his man to carry with all the secrefie he could ; bidding him to enquire which of her women was most in her favour , and to pray her to deliver it to her mistress when she was all alone , and to tell the maid , he would be in the street to wait her command . the man found such access as he could wish ; and the letter was delivered to the lady ; which when she had read , and found from whom it came , her passions were so mix'd , that she knew not whether to joy or grieve ; she joy'd to live in his thoughts , yet griev'd to live without him ; having no hopes to make him lawfully hers , nor so much as to see or speak to him , her unkle was so averse against him ; and the greatest grief was , to think she must be forced to become anothers , when she had rather be his , though once forsaken by him , than to be beloved by another with constancy . then musing with her self for some time , considering whether it was fit to answer his letter or no ; if my unkle should come to know ( said she ) i write to him without his leave ( which leave i am sure he will never give ) , i shall utterly lose his affection ; and i had rather lose my life , than lose his love : but if i do not write , i shall seem as if i were of a malicious nature , which will beget an evil construction of my disposition in that mind , in whose good opinion i desire to live . if i believe , as charity and love perswades me , that he speaks truth , i shall endanger his life ; and i would be loth to murther him with nice scruples , when i am neither forbid by honour nor modesty , religion nor laws , to save him . well , i will adventure , and ask my unkle pardon when i have done . my unkle is not of a tyger's nature , he is gentle , and a pardon may be gotten : but life , when once it is gone , will return no more . then taking pen , ink , and paper , writ to him after this manner : sir , i am obedient , as being once tied to you , until you did cut me off , and throw me away as a worthless piece , only fit to be trodden under the feet of disgrace ; and certainly had perished with shame , and been left destitute , had not my unkle own'd me . and though you are pleased to cast some thoughts back upon me , yet it is difficult for me to believe , that you that did once scorn me , should humbly come to sue to me : and i fear you do this for sport , angling with the bait of deceit , to catch my innocent youth . but i am not the first of my sex , nor i fear shall not be the last , that has been , and will be deceived by men , who glory in their treacherous victories ; and if you beset me with stratagems , kill me outright , and lead me not a prisoner , to set out your triumph . if you have warrs with your conscience , or fancy , or both , interrupting the peace of your mind , as your letter expresses ; i should willingly return to your side , and be your advocate : but the fates have destin'd it otherwise . and yet what unhappy fortune soever befalls me , i wish yours may be good . heavens keep you . here , said she , give the man that brought me the letter , this . the man returning to his lord so soon , made him believe he had not delivered her his letter . well , said the duke , you have not delivered my letter ? yes , but i have , said he , and brought you an answer . why , said the duke , it is impossible , you staid so short a time ! then , said he , i have wrought a miracle , or you did lengthen my journey in your conceits with the foul ways of dissiculties . i hope , said the duke , thou art so blessed , as to make as prosperous a journey , as a quick dispatch . leave me a while , said he , till i call you . but when he went to open the letter , time brings not more weakness , said he , than fear doth to me ; for my hands shake as if i had the palsie ; and my eyes are so dim , that spectacles will hardly enlarge my sight . but when he had read the letter , joy gave him a new life . here , said he , she plainly tells me , she would be mine : she saith , she would return to my side , if the fates had not destin'd against it ; by which she means , her unkle is against me . well if i can but once get access , i shall be happy for ever . so after he had blessed himself in reading the letter many times over , i will ( said he ) strengthen my self to be able to go abroad , for as yet i am but weak ; and calling to hisman , he bid him get him something to eat . did your grace , said the man , talk of eating ? yes , answered the duke , for i am hungry . by my troth , said the man , i had thought your hands , mouth , appetite , and stomack , had made a bargain ; the one , that it never would desire meat nor drink : the other , that it would digest none : the third , that it would receive none : and the fourth , that it would offer none : for on my conscience you have not eat the quantity of the pestle of a lark this week ; and you are become so weak , that if a boy should wrestle with you , he would have the better . you are deceived , said the duke ; i am so strong , and my spirits so active , that i would beat two or three such old fellows as thou art ; and to prove it , i will beat thee with one hand . no pray , said he , i will believe your grace , and leave your active grace for a time to fetch you some food . when his man came in with the meat , he found the duke a dancing . i helieve , said he , you carry your body very leight , having no heavy burthens of meat in your stomack . i am so airy , said the duke , as i will caper over thy head. by my troth , said he , then i shall let fall your meat out of my hands , for fear of your heels . whist the duke was at his meat , he talkt to his man : why hast thou lived an old batchelor , and never married ? o sir , said he , wives are too chargeable . why , said the duke , are you so poor ? no , sir , answered he , women are so vain ; and do not only spend their husbands estates , but make his estate a bawd to procure love servants ; so as his wealth serves only to buy him a pair of horns . prithee let me perswade thee to marry , and i will direct thee to whom thou shalt go a wooing . troth sir , i would venture , if there had been any example to encourage me . why , what do you think of my marriage ? do not i live happily ? yes , said he , when your duchess and you are asunder ; but when you meet , it is like jupiter and juno ; you make such a thundring noise , as it frights your mortal servants , thinking you will dissolve our world ( your family ) ; consuming your hospitality by the fire of your wrath ; rouling up the clouds of smoaky vapour from boil'd-beef , as a sheet of parchment . when you were a batchelor , we lived in the golden age ; but now it is the iron age , and doomsday draws near . i hope , saith the duke , thou art a prophet ; but when doomsday is past , you shall live in paradice . in my conscience , sir , said he , fortune hath mis-match'd you ; for surely nature did never intend to join you as man and wife , you are of such different humours . well , said the duke , for all your railing against women , you shall go a wooing , if not for your self , yet for me . sir , said he , i shall refuse no office that your grace shall employ me in . go your ways , said the duke , to that lady's maid you gave the letter to , and present her with a hundred pounds , and tell her , if she can help me to the speech of her lady , you will bring her a hundred pounds more ; and if you find her nice , and that she says , she dares not ; offer her five hundred pounds , or more ; and so much , until you have out-bribed her cautious fears . sir , said the man , if you send her many of these presents , i will woo for my self , as well as for your grace : wherefore , by your grace's leave , i will spruce up my self before i go , and trim my beard , and wash my face ; and who knows but i may speed ? for i perceive it is a fortunate year for old men to win young maids affections ; for they say , the vice-roy is to be married to the sweetest young beautifullest lady in the world ; and he is very old , and ( in my opinion ) not so handsome as i am . with that , the duke turned pale . nay , said the man , your grace hath no cause to be troubled , for 't is a lady you have refused : wherefore he hath but your leavings . with that the duke up with his hand , and gave him a box on the ear ; thou lyest , said he , he must not marry her . nay , said the man , that is as your grace can order the business : but your grace is a just performer of your word ; for you have tried your strength , and have beaten me with one hand . the duke walked about the room ; and after he had pacified himself , at last spoke to his man : well ( said he ) , if you be prosperous , and can win the maid to direct me the way to speak to her lady , i will cure the blow with crowns . sir , said he , i will turn you my other cheek , to box that , if you please . go away , said the duke , and return as soon as you can . sir , said he , i will return as soon as my business is done , or else i shall lose both pains and gains : good fortune be my guide , said he , and then i am sure of the world's favour : for they that are prosperous , shall never want friends . although he were a coward , a knave , or a fool ; the world shall call , nay , think him , valiant , honest , and wife . sir , said he to the duke , pray flatter fortune , and offer some prayers and praises to her deity in my behalf , though it be but for your own sake ; for he that hath not a feeling interest in the business , can never pray with a strong devotion for a good success ; but their prayers will be so sickly and weak , that they can never travel up far , but fall back , as it were , in a swoun , without sense . in the mean time the vice-roy and the unkle had drawn up articles , and had concluded of the match , without the young lady's consent : but the unkle told her afterwards , she must prepare her self to be the vice-roy's bride : and , said he , if you consent not , never come near me more , for i will disclaim all the interest of an unkle , and become your enemy . his words were like so many daggers , that were struck to her heart ; for her grief was too great for tears . but her maid , who had ventured her lady's anger for gold , had conveyed the duke into such a place , as to go into her chamber when he pleased . he seeing her stand , as it were , without life or sense , but as a statue carved in a stone , went to her ; which object brought her out of a muse , but struck her with such a maze , as she fixt her eyes upon him as on some wonder ; and standing both silent for a time , at last she spake : sir , said she , this is not civilly done , to come without my leave , or my unkle's knowledg ; nor honourably done , to come ( like a thief in the night ) to surprise me . madam ( said he ) , love , that is in danger to lose what he most adores , will never consider persons , time , place , nor difficulty , but runs to strengthen and secure his side , fights and assaults all that doth oppose him : and i hear you are to be married to the vice-roy ; but if you do marry him , i will strive to make you a widow the first hour , cutting your vows asunder ; and your husband , instead of his bride , shall embrace death ; and his grave shall become his wedding-bed , or i will lye there my self , shrowded in my winding-sheet , from the hated-sight of seeing or knowing you to be anothers . but if knowledg lives in the grave , think not your self secure when i am dead ; for if ghosts ( as some imagine ) can rise from the earth , mine shall visit you , and fright you from delights ; and never leave you , until you become a subject in death's kingdom . but if you are cruel , and take delight to have your bridal-health drunk in blood , marry him , where perchance we may be both dead-drunk with that warm red liquor . sir , answered she , it is an unheard-of malice to me , or an impudent and vain-glorious pride in you , neither to own me your self , nor let another ; but would have me wander , that the world may take notice , and say , this is your forsaken maid ; and i live to be scorned , and become friendless : for my unkle will never own me ; which will prove as a proclamation to proclaim me a traitor to gratitude and natural affection , by committing the treason of disobedience . the duke said , you cannot want an owner whilst i live ; for i had , nor have , more power to resign the interest i have in you , than kings to resign their crowns that come by succession ; for the right lies in the crown , not in the man : and though i have played the tyrant , and deserved to be uncrowned ; yet none ought to take it off my head , but death : nor have i power to throw it from my self ; death only must make way for a successor . then said she , i must dye , that your duchess may have right , and a free possession . nay , said he , you , must claim your own just interest , and place your self where you should be . what is that , said she ? go to law for you ? yes , said he . if i be cast , said she , it will be a double shame . you cannot plead , and be condemned , said he , if justice hears your cause : and though most of the actions of my life have been irregular , yet they were not so much corrupted or misruled by nature , as for want of good education , and through the ignorance of my youth : but time hath made me see my errors . and though your beauty is very excellent , and is able to enamour the dullest sense ; yet it is not that alone disturbs the peace of my mind , but the being conscious of my fault ; which unless you pardon and restore me to your favour , i shall never be at rest . i wish there were no greater obstacle ( said she ) than my pardon , to your rest : for i should absolve you soon ; and sleep should not be more gentle , and soft on your eyes , than peace to your mind , if i could give it ; but my unkle's dislike may prove as fearful dreams to disturb it : though indeed , if his anger were like dreams , it would vanish away ; but i doubt it is of too thick a body for a vision . the duke said , we will both kneel to your unkle , and plead at the barr of either ear : i will confess my fault at one ear , whilst you ask pardon for me at the other : and though his heart were steel , your words will dissolve it into compassion , whilst my tears mix the ingredients . my unkle , said she , hath agreed with the vice-roy ; and his word hath sealed the bond , which he will never break . the duke said , i will make the vice-roy to break the bargain himself , and then your unkle is set free : besides , you are mine , and not your unkle's ; unless you will prove my enemy to deny me ; and i will plead for my right . heaven direct you for the best , said she ; it is late , good-night . you will give me leave , said he , to kiss your hand ? i cannot deny my hand , said she , to him that hath my heart . the next day the duke went to the vice-roy , and desired to have a private hearing , about a business that concerned him : and when he had him alone , he shut the door , and drew his sword ; which when the vice-roy saw , he began to call for help . call not , nor make a noise ; if you do , hell take me , said the duke , i 'le run you through . what mean you , said the vice-roy , to give me such a dreadful visit ? i come , said the duke , to ask you a question , to forbid you an act , and to have you grant me my demand . the vice-roy said , the question must be resolvable , the act just , the demand possible . they are so , said the duke : my question is , whether you resolve to be married to the lady delicia . yes , answered he . the act forbidden is , you must not marry her . why , said the vice-roy ? because ( said he ) she is my wife ; and i have been married to her almost nine years . why , said he , you cannot have two wives ? no , said he , i will have but one , and that shall be she . and what is your demand ? my demand is , that you will never marry her . how , says the vice-roy ? put the case you should die , you will then give me leave to marrie her ? no , said the duke ; i love her too well , to leave a possibility of her marrying you . i will sooner die , than set my hand to this , said the vice-roy . if you do not , you shall die a violent death , by heaven , answered he ; and more than that , you shall set your hand never to complain against me to the king : will you do it ? or will you not ? for i am desperate said the duke . the vice-roy said , you strike the king in striking me . no disputing , says he ; set your hand presently , or i will kill you . do you say , you are desperate ? yes , answered he . then i must do a desperate act , to set my hand to a bond i mean to break . use your own discretion , to that . come , said he , i will set my hand before i read it ; for whatsoever it is , it must be done . after he set his hand , he read . here i do vow to heaven , never to woo the lady delicia , nor to take her to wife : whereunto i set my hand . to this paper too , said the duke . here i do vow to heaven , never to take revenge , nor to complain of the duke to the king my master : whereunto i set my hand . the duke said , i take my leave ; rest you in peace , sir. and the devil torment you , said the vice-roy ! o fortune ! i could curse thee , with thy companions , the fates ; not only in cutting off my happiness , in the enjoying of so rare a beauty ; but in stopping the passages to a sweet revenge . and though i were sure there were both gods and devils , yet i would break my vow ; for the one are pacified by prayers and praises , and the other terrified with threats . but o! the disgrace from our fellow-creatures ( mankind ) , sets closer to the life , than the skin to the flesh : for , if the skin be flea'd off , a new one will grow again , making the body appear younger than before : but if a man be flea'd once of his reputation , he shall never regain it ; and his life will be always bare and raw , and malice and envy will torment it , with the stings of ill tongues ; which to avoid , i must close with this duke in a seeming-friendship , and not defie him as an open enemy , lest he should divulge my base acts done by my cowardly fear : but they are fools that would not venture their reputations , to save their life , rather than to dye an honourable death , as they call it ; which is , to dye to gain a good opinion ; and what shall it avail them ? a few praises ; it will be said , he was a valiant man : and what doth the valiant get ? is he ever the better ? no , he is tumbled into the grave , and his body rots , and turns to dust ; all the clear distinguishing senses , the bright flaming appetites , are quenched out : but if they were not , there is no fuel in the grave to feed their fire ; for death is cold , and the grave barren : besides , there is no remembrance in the grave , all is forgotten ; they cannot rejoice at their past gallant actions , or remember their glorious triumphs ; but the only happiness is , that as there is no pleasure in the grave , so there is no pain : but , to give up life before nature requires it , is to pay a subsidy before we are tax'd ; or to yeeld up our liberties before we are prisoners : and who are wise that shall do so ? no , let fools run head-long to death , i will live as long as i can ; and not only live , but live easily , freely , and as pleasantly as i can . wherefore , to avoid this man's mischiefs ( which lyes to entrap my life ) , i will agree with him ; and i had rather lose the pleasures of one woman , than all other pleasures , with my life : but from a secret mischief he shall not escape , if i can prevail : for i perceive this duke , since he can have but one wife , intends to set up a seraglio of young wenches ; and , by my troth , he begins with a fair one ; and whilst he courts his mistress , i mean to woo his wife ; for he hath not sworn me from that : so that my revenge shall be , to make him a cuckold . so the vice-roy went to the duchess ; and after he had made his complemental-addresses , they began to talk more seriously . madam , said he , how do you like the rare beauty , which your husband doth admire so much , that he is jealous of all that look on her , and would extinguish the sight of all mens eyes , but his own ; and challenges all that make love to her ; and threatens ruin and murther to those that pretend to marry her ? she answered , if he be so enamoured , i shall not wonder now that my beauty is thought dead , my embraces cold , my discourse dull , my company troublesome to him , since his delight is abroad . but , said she , i am well served ; i was weary of my old husband , and wished him dead , that i might marry a young one : i abhorred his old age , that was wise and experienced ; despised his gray hairs , that should have been reverenced with respect . o what happiness i rejected , that i might have enjoyed ! for he admired my beauty , praised my wit , gave me my will , observed my humour , sought me pleasures , took care of my health , desired my love , proud of my favours ; my mirth was his musick , my smiles were his heaven , my frowns were his hell : whenas this man thinks me a chain that enslaves him ; a shipwrack , wherein all his happiness is drown'd ; a famine to his hopes , a plague to his desires , a hell to his designs , and a devil to damn his fruitions . nay certainly , said he , that woman is the happiest that marries an ancient man ; for he adores her virtue , more than her beauty ; and his love continues , though her beauty be gone ; he sets a price of worth upon the honour and reputation of his wife ; uses her civilly , and gives her respect , as gallant men ought to do to a tender sex ; which makes others to do the like : when a young man thinks it a gallantry , and a manly action , to use his wife rudely , and worse than his lacquey ; to command imperiously , to neglect despisingly , making her the drudg in his family , flinging words of disgrace upon her ; making her , with scorn , the mirth and pastime , in his idle and foolish discourse amongst his vain and base companions ; when an ancient man makes his wife the queen of his family , his mistress in his courtship , his goddess in his discourse ; giving her praise , applauding her actions , magnifying her nature ; her safety is the god of his courage ; her honour the world to his ambition ; her pleasure his only industry ; her maintenance the mark for his prudence ; her delights are the compass by which he sails ; her love his voyage ; her advice his oracle : and doing this , he doth honour to himself , by setting a considerable value upon what is his own : when youth regards not the temper of her dispotion , slights her noble nature , grows weary of her person , condemns her counsels , and is afraid his neighbour should think his wife wiser than himself ; which is the mark of a fool , and a disease most men have ( being married young ) . but a man in years is solid in his counsels , sober in his actions , graceful in his behaviour , wise in his discourse , temperate in his life , and appears ( as nature hath made him ) masculine . whereas a young man is rash in his counsels , desperate in his actions , wild in his behaviour , vain in his discourses , debauch'd in his life ; and appears not like his sex , but effeminate . a fair forehead , and a smooth skin ; a rosie cheek , and a ruby lip ; wanton eyes , and a flattering tongue , are unmanly ; appearing like women or boys , let them be never so valiant ; and as if they would sooner suffer the whip , than handle the sword. in an ancient man , every wrinkle is a trench made by time , wherein lies experience to secure the life from errors ; and their eyes are like active soldiers , who bow and sink down by the over-heavy burthens of their spoils , which are several objects that the sight carries into the brain , and delivers to the understanding , as trophies , to hang up in the magazine of the memory . his white hairs are the flage of peace , that time hangs out on the walls of wisdom , that advice and counsel may come to and fro safely . nay , the very infirmities of age , seem manly ; his seeble legs look as if they had been over-tired with long marches , in seeking out his foes ; and his palsey-hands , or head , the one seems as if they had been often used in beating of their enemies ; and the other in watching , as if they knew not what rest meant . sir , said the duchess , you commend aged husbands , and dispraise young ones , with such rhetorick , torick , as i wish the one , and hate the other ; and in pursuit of my hate , i will cross my husband's amours as much as i can . in the mean time , the duke was gone to the old gentleman , the young lady's unkle ; who when he saw him enter , he started , as if he had seen an evil he desired to shun . sir , said he , what unlucky occasion brought you into my house ? first , repentance ( answered the duke ) , and then love ; and lastly , my respect , which i owe as a duty . my repentance begs a forgiveness : my love offers you my advice and good counsel : my respect forewarns you of dangers and troubles , that may come by the marriage of your neece to the vice-roy . why , what danger ( said he ) can come in marrying my neece to a wise , honourable , rich , and powerful man , and a man that loves and admires her , that honours and respects me ? but , said the duke , put the case he be a covetous , jealous , froward , ill-natured , and base cowardly man , shall she be happy with him ? but he is not so , said he . but , answered the duke , if i can prove him so , will you marry her to him ? pray , said he , spare your proofs of him , since you cannot prove your self an honest man. sir , said the duke , love makes me endure a reproach patiently , when it concerns the beloved : but though it endures a reproach , it cannot endure a rival . why , said the old gentleman , i hope you do not challenge an interest in my neece . yes , said the duke , but i do ; and will maintain that interest with the power of my life , and never will quit it , till death ; and if my ghost could fight for her , it should . heaven bless my neece , said the old gentleman ! what is your design against her ? is it not enough to fling a disgrace of neglect on her , but you must ruin all her good fortunes ? is your malice so inveterate against my family , that you strive to pull it up by the roots , to cast it into the ditch of oblivion , or to fling it on the dunghill of scorn ? the duke said , my design is , to make her happy , if i can ; and will oppose all those that hinder her felicity , disturbing the content and peace of her mind : for , she cannot love this man ; besides , he disclaims her , and vows never to marry her . sir , said the gentleman , i desire you to depart from my house , for you are a plague to me , and bring an evil infection . sir , said the duke , i will not go out of your house , nor depart from you , until you have granted my request . why , said the gentleman , you will not threaten me . no , said the duke , i do petition you . the gentleman said , if you have any quarrel to me , i shall answer it with my sword in my hand : for , though i have lost some strength with my years , yet i have not lost my courage ; and when my limbs can fight no longer , the heat of my spirits shall consume you : besides , an honourable death i far prefer before a baffled life . sir , said he , i come not to move your anger , but your pity ; the sorrows i am in ( for the injuries i have done you ) being extream great ; and if you will be pleased to take me into your favour , and assist me , by giving my wife ( your neece ) leave to claim the laws of marriage and right to me , all my life shall be studious to return gratitude , duty , and service , to you . yes , answered he , to divulge her disgrace , declaring your neglect in an open court , and to make my self a knave to break my promise . sir , said the duke , your disgrace by me , is not so much as you apprehend : but it will be a great disgrace , when it is known the vice-roy refuses her , as i can shew you his hand to it ; and if he deserts your neece , you are absolved of your promise made to him ; and to let you know this is a truth , here is his hand . the whilst the old gentleman was reading the papers , the vice-roy comes in . o sir , said he , you are timely come ! is this your hand , says he ? yes , answered the vice-roy . and do you think it is honourably done , said the gentleman ? why , said the vice-roy , would you have me marry another man's wife ? well , said the old gentleman , when your vice-roy-ship is out ( as it is almost ) , i will give you my answer ; till then , fare you well . but the duke went to the young lady , and told her the progress he had had with her unkle , and his anger to the vice-roy . after the old gentleman's passion was abated towards the duke , by his humble submission , and the passion enflamed towards the vice-roy , he hearkned to the law suit , being most perswaded by his neece's affection , which he perceived was unalterably placed upon the duke . and at last , advising all three together , they thought it sit ( since the parties must plead their own cause ) to conceal their agreements , and to cover it by the duke's seeming dissent , lest he should be convicted as a breaker of the known laws , and so be liable to punishment , either by the hazzard of his life , or the price of a great fine . being thus agreed of all sides , the law-suit was declared ; which was a business of discourse to all the kingdom ; and the place of judicature , a meeting for all curious , inquisitive , and idle people . when the day of hearing was come , there was a barr set out , where the duke and the two ladies stood ; and after all the judges were set , the young lady thus spake : grave fathers , and most equal judges , i come here to plead for right , undeck'd with eloquence ; but truth needs no rhetorick ; so that my cause will justifie it self : but if my cause were foul , it were not pencil'd words could make it seem so fair , as to delude your understanding eyes . besides , your justice is so wise , as to fortisie her forts with fortitude , to fill her magazine with temperance , to victual it with patience , to set centinels of prudence , that falshood might not surprise it , nor bribery corrupt it , nor fear starve it , nor pity undermine it , nor partiality blow it up ; so that all all right causes , here , are safe , and secured from their enemies , injury and wrong . wherefore , most reverend fathers , if you will but hear my cause , you cannot but grant my suit. whereupon the judges bid her declare her cause . i was married to this prince , 't is true ; i was but young in years when i did knit that wedlock-knot ; and though a child , yet since my vows were holy , which i made by virtue and religion , i am bound to seal that sacred bond with constancy , now i am come to years of knowing good from evil . i am not only bound , most pious judges , to keep my vow , in being chastly his as long as he shall live but to require him by the law , as a right of laberitance belonging to me , and only me , so long as i shall live , without a sharer or co-partner : so that this lady , who lays a claim , and challenges him as being hers , can have no right to him , and therefore no law can plead for her : for , should you cast aside your canon law ( most pious judges ) , and judg it by the common-law , my suit must needs be granted , if justice deals rightly , and gives to truth her own : for , should an heir , young , before he comes to years , run on the lenders score ; though the lender had no law to plead against nonage ; yet if his nature be so just to seal the bonds he made in non-age , when he comes to full years , he makes his former act good , and fixes the law to a just grant , giving no room for cozenage to play a part , nor falshood to appear . the like is my cause , most grave fathers ; for my friends chose me a husband , made a bond of matrimony , sealed it with the ceremony of the church ; only they wanted my years of consent , which i give now freely and heartily . the judges asked , what says the duke ? then the duke thus spake : i confess , i was contracted to this lady by all the sacred and most binding ceremonies of the church , but not with a free consent of mind : for , being forced by the duty to my father , who did not only command , but threatned me with his curse , he being then upon his death-bed , and i being afraid of a dying-father's curses , yeelded to those actions which my affections and free-will renounced : and after my father was dead , placing my affections upon another lady , married her , thinking my self not liable to the former contract , by reason the lady was but six years of age , whose non-age i thought was a warrantable cancel from the engagement . most upright judges , my non-age is not a sufficient reason to set him free , he being then of full age ; nor can his fear of offending his parents , or his loving-duty towards them , be a casting-plea against me : his duty will not discharge his perjury ; nor his fear could be no warrant to do a wrong : and if a fool by promise binds his life to inconveniences , the laws that wise men have made , must force him to keep it . and if a knave , by private and self ends , doth make a promise , just laws must make him keep it . if a coward makes a promise through distracted fear , laws ( that carry more terrors , than the broken promise , profit ) will make him keep it . a wise , just , generous spirit , will make no promise but what he can , and durst , and will perform . but say , a promise should pass through an ignorant zeal , and seeming good ; yet a right honourable and noble mind will stick so fast to its engagements , that nothing shall hew them asunder : for , a promise must neither be broken upon suspition , nor false construction , nor upon enticing perswasions , nor threatning ruins ; but it must be maintained with life , and kept by death , unless the promise carry more malignity in the keeping , than the breaking of it . i say not this to condemn the duke , though i cannot applaud his second action concerning marriage : i know he is too noble to cancel that bond his conscience sealed before high heaven , where angels stood as witnesses : nor can he make another contract , until he is free from me : so that his vows to his lady were rather complemental , and love's feignings , than really true , or so authentical as to last . he built affections on a wrong foundation , or rather castles in the air , as lovers use to do , which vanish soon away : for , where right is not , truth cannot be . wherefore , she can claim no lawful marriage , unless he were a free-man , not bound before ; and he cannot be free , unless he hath my consent , which i will never give . then the other lady spake . noble judges , this crafty , flattering , dissembling child , lays a claim to my husband , who no way deserves him , she being of a low birth , and of too mean a breeding to be his wife : neither hath she any right to him in the law , she being too young to make a free choice , and to give a free consent . besides , he doth disavow the act , by confessing the disagreeing thereto in his mind ; and if she was to give a lawful consent , and his consent was seeming , not real , as being forced , it could not be a firm contract . wherefore , i beseech you , cast her suit from the barr , since it is of no validity . just judges , answered she : what though he secretly disliked of that act be made ? yet human justice sentences not the thoughts , but acts : wherefore those words that plead his thoughts , ought to be waved as useless , and from the barr of justice cast aside . and now , most upright judges , i must entreat your favour and your leave to answer this lady , whose passions have flung disgraces on me ; which i , without the breach of incivility , may throw them off with scorn , if you allow me so to do . the judges said , we shall not countenance any disgrace , unless we knew it were a punishment for crimes : wherefore speak freely . well then , to answer this lady , who says , that i am meanly born : 't is true , i came not from nobility , but i can draw a line of pedigree five hundred years in length , from the root of merit , from whence gentility doth spring . this honour cannot be degraded by the displeasure of princes ; it holds not in fee-simple from the crown , for time is the patron of gentility , and the older it groweth , the more beautiful it appears ; and having such a father and mother , as merit and time , gentry is a fit and equal match for any , were they the rulers of the whole world. and whereas she says , most patient judges , i am a false dissembling child . i answer , as to my childhood , it is true , i am young , and unexperienced ; a child in understanding , as in years : but to be young , i hope , is no crime ; but if it be , 't was made by nature , not by me . and for dissembling , i have not had time enough to practice much decev my youth will witness for me . it is an art , not an in-bred nature , and must be studied with pains , and watch'd with observation , before any can be masters thereof . and i hope this assembly is so just , as not to impute my innocent simplicity to a subtil , crafty , or a deceiving glass , to show the mind 's false face , making that fair , which in it self is foul . and whereas she says , i have been meanly bred , 't is true , honoured judges , i have been humbly bred , taught to obey superiors , and to reverence old age ; to receive reproofs with thanks , to listen to wise instructions , to learn honest principles , to huswife time , making use of every minute ; to be thrifty of my words , to be careful of my actions , to be modest in my behaviour , to be chast in my thoughts , to be pious in my devotions , to be charitable to the distressed , to be courteous to inferiors , and to be civil to strangers : for the truth is , i was not bred with splendid vanities , nor learnt the pomp and pride of courts ; i am ignorant of their factions , envies , and back-bitings ; i know not the sound of their stattering tongues ; i am unacquainted with their smiling faces ; i have not wit to perceive their false hearts ; my judgment is too young , and too weak , to fathom their deep and dangerous designs . neither have i lived so long in populous cities , as to share of their luxuriousness : i never have frequented their private nor publick meetings ; nor turned the day into night by disorders : i can play at none of their games ; nor can i tread their measures . but i was bred a private countrey-life , where the crowing of the cocks served as waights of the town ; and the bleating of the sheep , and lowing of the cows , are the minstrels we dance after ; and the singing of the birds are the harmonious notes by which we set our innocent thoughts , playing upon the heart-strings of content , where nature there presents us a masque with various scenes of the several seasons of the year . but , neither low birth , nor mean breeding , nor bad qualities ; nay , were i as wicked as i am young , yet it will not take away the truth of my cause , nor the justness of my plea : wherefore i desire you to give my suit a patient trial , and not to cast me from the barr , as she desires ; for i hope you will not cast out my suit by unjust partiality ; nor mistake the right measure , and so cut the truth of my cause too short : but i beseech you to give it length by your serious considerations , and make it fit by your just favour : for , though truth it self goeth naked , yet her servants must be clothed with right , and dress'd by propriety , or they will dye with the cold of usurpation , and then be flung into the ditch of sorrow , there to be eaten up with the ravens of scorn , having no burial of respect , nor tomb of tranquility , nor pyramids of felicity , which your justice may raise as high as heaven , when your injustice may cast them as low as hell. thus you become , to truth , gods or devils . madam , said the judges to the young lady , the justice of your cause judges it self : for , the severest judg , or strictest rules in law , can admit of no debate . and truly , madam , it is happy for us that sit upon the bench , that your cause is so clear and good ; otherwise your beauty and your wit might have proved bribes to our vote : but yet there will be a fine on the duke , for the breach of the laws . with that the duke spake : most careful , learned , and just judges , and fathers of the common-wealth : i confess my fault , and yeeld my self a prisoner to justice , which may either use punishment or mercy : but , had i known the laws of custom , religion , or honour , then ( as well as i do now ) i had not run so fast , nor plunged my self so deep in the foul ways of error : but wild youth , surrounded with ease , and fed with plenty ; born up with freedom , and led by self will , sought pleasure more than virtue ; and experience hath learn'd me stricter rules , and nobler principles ; insomuch as the reflection of my former actions , clouds all my future happiness , wounds my conscience , and torments my life . but i shall submit to what your wise judgments shall think fit . my lord , answered the judges , your grace being a great peer of the realm , we are not to condemn you to any fine , it must be the king : only we judg the lady to be your lawful wife , and forbid you the company of the other . the duke said , i shall willingly submit . with that the young lady spake : heaven ( said she ) send you just rewards for your upright actions : but i desire this assembly to excuse the faults of the duke in this , since he was forced , by tyrant love , to run in uncouth ways ; and do not wound him with sharp censures : for , where is he , or she , though ne're so cold , but sometimes love doth take , and fast in fetters hold ? the vice-roy being by , said to the other lady , madam , since the law hath given away your husband , i will supply his place , if you think me so worthy , with whom perchance you may be more happy than you were with him . i accept of your love , said she , and make no question but fortune hath favoured me in the change. with that the court rose , and much rejoicings there were of all sides . the ambitious traitor . there was a noble-man in fairy-land , which was in great favour with king oberon ; but the favour of the king made him so proud and haughty , that he sought to usurp the crown to himself . his design was , to kill the king , and then to marry queen mabb ; and to bring his evil designs to pass , he feasted the nobility , devised sports for the commonalty , presented the old ladies with gifts , flattered the young ones , in praising their beauties ; made balls , plays , masques , to entertain them ; bribed the courtiers , corrupted the soldiers with promises of donatives ; fired the youth with thoughts of chivalry , and expectations of honours ; and was industrious to present the petitions of suitors , and to follow the causes of the distressed , and to plead for his clients ; and all to get a popular esteem and love . but there is none so wise and crafty , that can keep out envy from searching into their ways with the eyes of spight . his popular applause begot in him private enemies , which advertised the king to look to himself , and to cut off his growing-power ; not out of loyalty to the king , but out of hate to the favourite : and kings being jealous , are apt to suspect the worst ; which made him observe with a stricter eye , setting spies and watches on all his actions , until he catcht him in the trap of his rebellion : for , speaking some dangerous and seditious words , he was cast into prison until further trial . a day being appointed for his hearing , a council was called of all the peers of the land , which were his judges ; and the witnesses being brought , he was cast , and condemned to dye . great preparations were made against the day of execution , scaffolds were set up , windows were pulled down , that people might behold him : guards were set at each corner of the streets , and the multitude did so throng , that when this noble-man passed along , every eye strove to out-stare each other ; and every neck stretch'd to out reach his fore-standers head ; and every ear listned to hear if he did speak ; and every tongue moved with enquiries ; every mind was filled with expectation of the event ; and every one as busie as a judg , to condemn him , or a hang man to execute him ; and those that profest most friendship to him in his prosperity , were his greatest enemies , upbraiding him with the name of traytor , though truly , yet not seemly , from former profest friends : but he ( with a slow pace , and a sad countenance , habited in black ) went on , until he came to the scaffold : then turning his face to the people , he thus spake : i do not wonder to see so great a multitude gathered together , to view the death of a single person ; although death is common to every one , and that there is as many several ways to dye , as eyes to look on : yet beasts do not gather in troops to see the execution of their kind . but i wonder men should change their opinion with the change of fortune , as if they did applaud her inconstancy , hating what she seemed to hate , and loving what she seemed to love ; calling them fools which she casts down , and those wise which she raises up , although it be without desert : for , had i been prosperous in my evil intention , i should have had as many acclamations , as now i have accusations ; had been called wise , valiant , generous , just , and all the names that praise could honour me with : and not only they would have called me so , but have thought me to have been so . but , o odd man ! how art thou made ! to have so much ambition as to desire the power of gods , and yet to be more foolish than beasts , and as ill-natur'd as devils of hell ! for , beasts follow the laws of nature , but men follow their own laws , which make them more miserable than nature intended them to be . beasts do not destroy themselves ; nor make they laws to entangle themselves in the nets of long strong suits ; but follow that which pleaseth them most . unless men vex them , they weary not themselves in unprofitable labours , nor vex their brain with vain phantasms ; they have no superstitious fear , nor vain curiosity , to seek after that which ( being found ) they are never the better : nor strange opinions , to carry them from the truth ; nor rhetorick , to perswade them out of the right way . and when beasts prey upon one anothe , it is out of meer hunger ; not to make spoil , man , who is so disorderly , as that he strives to destroy nature her self , and ( if he could ) pull jupiter out of heaven : but when we come near to be destroyed by death , then we have a seeming-repentance , and flatter the gods to have pity on us . and though my nature is so bad ( as being of mankind ) that i may dissemble so nicely , as not to perceive it in my self ; yet i hope the gods will have as much mercy on me , as i think i am truly sorrowful for my fault : and then kneeling , thus said : o jupiter ! how should weak and frail men agree amongst themselves , when there have been quarrels in thy heavenly mansions , envying thy glory , and being ambitious of thy power , conspiring against thee ? and since ambition hath been in heaven , pardon it on earth : for it was not against thee , my maker , but against my fellow-creature . o jupiter ! check thy vice-gerent nature for making me of such an aspiring quality , coveting to be the chiefest on earth : for she might have made me humble and lowly , and not of so proud and haughty a disposition ; for it was in her power to have made me in what temper she had pleased . i do not expostulate this out of a murmuring-discontent , but to draw down thy pity for my unhappy nature , which ( in a manner ) enforced me thereunto . but i submit , as thou hast commanded me , and am content to obey thy will and either to undergo pulto's punishments , or to be annihilated : but if thy judgment may be diverted , send me to the blessed elyzium . then turning to the block , he was executed . no sooner was his head off , but all his acquaintants , friends , and kindred , forgot him , as the living usually do any the dye . and although most rejoyce at the fall of those that are most eminent ( as if the chiefest ingredient of man were malice and spight , which produceth cruelty ) ; yet when the multitude saw all was done , and that their greedy appetite was satisfied with blood , then a lazy and sleepy pity seized on them ; and with yawning wishes , would have had him alive again . but king oberon and queen mabb , after the execution , having given order for his quarters to be set up on the gates of the city , rid to their palaces in state , hoping they should have no more such traiterous subjects disturb their peace . assaulted and pursued chastity . preamble . in this following tale or discourse , my endeavour was , to shew young women the danger of travelling without their parents , husbands , or particular friends , to guard them : for , though virtue is a good guard , yet it doth not always protect their persons , without other assistance : for , though virtue guards , yet youth and beauty betrays ; and the treachery of the one , is more than the safety of the other ; for young , beautiful , and virtuous women , if they wander alone , find but very often rude entertainment from the masculine sex , witness jacob's daughter dinah , which shechem forced : and others , whose forcement is mentioned in holy scripture , and in histories of less authority ( sans nombre : ) which shews , that heaven doth not always protect the persons of virtuous souls from rude violences ; neither doth it always leave virtue destitute , but sometimes sends a human help ; yet so , as never but where necessity was the cause of their dangers , and not ignorance , indiscretion , or curiosity : for , heaven never helps , but those that could not avoid the danger ; nay , if they do avoid the danger , they seldom avoid a scandal : for , the world in many cause judges according to what may be , and not according to what is : they judg not according to truth , but shew ; nor by the heart , but by the countenance ; which is the cause that many a chast woman hath a spotted reputation . but to conclude , i say , those are in particular favoured by heaven , that are protected from violence and scandal , in a wandring-life , or a travelling-condition . in the kingdom of riches , after a long and sleepy peace , over-grown with plenty and ease , luxury broke out into factious sores ; and feverish ambition , into a plaguy rebellion , killing numbers with the sword of unjust warr ; which made many flye from that pestilent destruction , into other countreys ; and those that stayed , sent their daughters and wives from the fury of the inhuman multitude ; chusing to venture their lives with the hazzards of travels , rather than their honours and chastities , by staying at home amongst rough and rude soldiers . but in ten years warrs , the ignorant-vulgar , being often ( in the schools of experience ) whipt with misery , had learnt the lesson of obedience ; and peace , that laid all that time in a swound , was revived to life ; and love , the vital spirits thereof , being restored to their orderly motions ; and zeal , the fire of the publick heart , flaming a-new , did concoct the undigested multitudes to a pure good government ; and all those that fear or care had banished , were invited and called home , by their natural affections to their countrey . a lady , amongst the rest , enricht by nature , with virtue , wit , and beauty ; in her returning-voyage , felt the spight of fortune , being cast by a storm , from the place she steered to , upon the kingdom of sensuality , a place and people strange unto her : no sooner was she landed , but treachery beset her ; and those she entrusted , left her : her years , being but few , had not gathered experience enough to give her the best direction . thus , knowing not how to dispose of her self , wanting means for support , and calling her young and tender thoughts to counsel ; at last they did agree , she should seek a service : and going to the chief city , which was not far from the haven-town , with a skipper , whom she had entreated to go along with her ; he left her in a poor and mean house , to chance , time , and fortune ; where her hostess , seeing her handsome , was tempted ( by her poverty and covetousness ) to consider her own profit , more than her guest's safety , selling her to a bawd which used to traffick to the land of youth , for the riches of beauty . this old bawd , having commerce with most nations , could speak many languages , and this lady 's amongst the rest ; and what with her languages , and her flattering words , she inticed this young lady to live with her ; and this old bawd ( her supposed vertuous mistress ) used her kindly , fed her daintily , clothed her finely ; insomuch as she began to think she was become the darling of fortune ; but yet she keeps her closely from the view of any , until her best customers came to the town , who were at that time in the countrey . in the mean time her mistress began to read her lectures of nature , telling her , she should use her beauty while she had it , and not to waste her youth idly , but to make the best profit of both , to purchase pleasure and delight : besides , said she , nature hath made nothing in vain , but to some useful end ; and nothing meerly for its self , but for a common benefit , and general good ; as you see by the earth , water , air , and fire ; sun , moon , starrs , light , heat , cold , and the like . so is beauty ( with strength and appetites ) either to delight her creatures that are in being , or to procure more by procreation ; for nature only lives by survivers ; and that cannot be , without communication and society . wherefore , it is a sin against nature , to be reserved and coy ; and take heed , said she , of offending nature ; for she is a great and powerful goddess , transforming all things out of one shape into another ; and those that serve her faithfully , and according as she commands , she puts them in an easie and delightful form ; but those that displease her , she makes them to be a trouble and torment to themselves : wherefore serve nature , for she is the only and true goddess , and not those that men call upon , as jupiter , juno , and a hundred more , that living-men vainly offer unto , being only men and women which were deified for invention , and heroick actions : for unto these dead , though not forgotten gods and goddesses ( as they are called through a superstitious fear , and an idolatrous love to ceremony , and an ignorant zeal to antiquity ) , men fruitlesly pray : but nature is the only true goddess , and no other ; wherefore follow her directions , and you shall never do amiss : for , we that are old , said she , are nature's priests , and being long acquainted with her laws and customs , do teach youth the best ways to serve her in . the young lady , being of a quick apprehension , began to suspect some design and treachery against her : and though her doubts begot great fears , yet her confidence of the gods protection of virtue , gave her courage ; and , dissembling her discovery as well as she could for the present , gave her thanks for her counsel : but when she was gone , considering in what a dangerous condition she stood , and that the gods would not hear her if she lazily called for help , and watch'd for miracles , neglecting natural means : whereupon she thought the best way was , secretly to convey her self out of that place , and trust her self again to chance , by reason there could not be more danger , than where she was . but those thoughts being quickly cut off , because she could find no possibility of an escape , being strictly kept by the care of the old bawd , for fear she should give away that by enticement , which she meant to sell at a high rate : wherefore she was forced to content her self , and to satisfie her fears , with hopes of finding some means to be delivered from those dangers ; praying to the gods for their assistance , to guard her from cruel invaders of chastity . but after two or three days , a subject prince of that countrey , which was a grand monopolizer of young virgins , came to the town ( which was the metropolitan city of that countrey ) ; where as soon as he came , he sent for his chief officer , the old bawd , to know of her how his customers encreased ; who told him , she had a rich prize , which she had seized on , and kept only for his use ; telling him , she was the rarest piece of nature's works , only ( faith she ) she wants mature confidence ; but time , and heat of affection , would ripen her to the height of boldness . so home she went to prepare for his coming , adorning her house with costly furniture , setting up a rich bed , as an altar to venus ; burning pleasant and sweet perfumes , as incense to her deity , before the sacrifice of chastity , youth , and beauty ; and instead of garlands , dress'd her with costly and rich jewels : but the fair aspect of her beauty , her lovely features , exact proportion , graceful behaviour , with a sweet and modest countenance , was more adorned thus , by nature's dress , than those of art. but these preparations turned miseriae ; for so she was called from doubts , to a perfect belief of what she feared before ; and not knowing how to avoid the shipwrack , she grew into a great passion , and great controversies she had with her self , whether she should lose her honour , and live ; or save her honour , and dye : dishonour she hated , and death she feared ; the one she blusht at , the other she trembled at . but at last , with much strugling , she got out of that conflict , resolving to dye ; for in death ( said she ) there is no pain ; nor in a dishonourable life , any content : but though death ( says she ) is common to all , yet when it comes not in the ordinary ways of nature , there must be used violence by artificial instruments ; and in my condition , there must be used expedition . and , considering what ways to take , she bethought of a maid-servant that used to make clean the rooms , and such kind of works ; to whom she had often talked , as she was about her employments , and had gotten much of her affections : her she called , and told her , that a wife wizard had advised her , that ever on her birth-day , she should shoot off a pistol ; and in so doing , she should be happy , so long as she used the same custom ; but if she neglected , she should be unfortunate ; for by the shooting thereof ( said she ) , i shall kill a whole year of evil from doing me hurt : but she told her withall , that it must be that day ; and it must be a small one , for fear of making a great noise ; and done privately , for fear her mistress should know of it , or any body else ; for it will be of no effect if above one know of it besides my self . the simple wench , easily believing what she said , was industrious to supply her wants , and in a short time brought her desires ; which when she had got , her dejected spirits rose with an overflowing joy ; and setting down with a quiet mind , since before she could not stand nor set still : for her troubled and rough thoughts , drove her from one end of the room to the other , like a ship at sea that is not anchored nor ballasted , or with storm tost from point to point ; so was she : but now with a constant wind of resolution , she sailed evenly , although she knew not to what coast she should be driven . but after some expectation , in came the old bawd and the prince ; who was so struck with her beauty , as he stood some time to behold her : at last coming near her , earnestly viewing her , and asking her some leight questions , to which she answered briefly and wittily ; which took him so much , as he had scarce patience to bargain with the old bawd for her . but when they were agreed , the wicked bawd left them to themselves ; where he , turning to the young lady , told her , that of all the women that ever he met with , his senses were never so much delighted ; for they had wedded his soul to admirations . she answered , that if his senses , or his person , did betray her to his lust , she wished them all annihilated , or at least buried in dust : but i hope ( said she ) by your noble and civil usage , you will give me cause to pray for you , and not to wish you evil : for , why should you rob me of that , which nature freely gave ? and it is an injustice to take the goods from the right owners , without their consents ; and an injustice is an act that all noble minds hate ; and all noble minds usually dwell in honourable persons , such as you seem to be ; and none but base or cruel tyrants , will lay unreasonable commands , or require wicked things , from the powerless , or vertuous . wherefore , most noble sir , said she , shew your self a master of passion , a king of clemency , a god of pity and compassion ; and prove not your self a beast to appetite , a tyrant to innocents ; a devil to chastity , virtue , and piety ; and with that , tears did flow from her eyes , as humble petitioners , to beg her release from his barbarous intention . but he by those tears ( like drink to those that are poyson'd ) grows more dry , and his passions more violent : he told her , no rhetorick could alter his affections . which when she heard , and he ready to seize on her , she drew forth the pistol which she had concealed , bending her brows , with a resolute spirit told him , she would stand upon her guard : for why , said she , it is no sin to defend my self against an obstinate and cruel enemy ; and know , said she , i am no ways to be found by wicked persons , but in death : for whilst i live , i will live in honour ; or when i kill or be kill'd , i will kill or dye for security . he for a time stood in a maze to see her in that posture , and to hear her high defiance : but considering with himself , that her words might be more than her intentions , and that it was a shame to be out-dared by a woman ; with a smiling-countenance said , you threaten more evil than you dare perform ; besides , honour will be buried with you in the grave , when by your life you may build palaces of pleasure and felicity . with that he went towards her , to take away the pistol from her : stay , stay , said she ; i will first build me a temple of fame upon your grave , where all young virgins shall come and offer at my shrine ; and , in the midst of these words , shot him . with that , he fell to the ground ; and the old bawd , hearing a pistol , came running in : where , seeing the prince lye all smeared in blood , and the young lady ( as a marble statue ) standing by , as if she had been fixt to that place , looking stedfastly upon her own act ; she , running about the room , called out , murther , murther , help , help ; not knowing what to do , fear had so possest her . at last she drew her knife , thinking to stab her ; but the prince forbid her , saying , he hoped he should live to give her her due desert ; which if the gods grant , said he , i shall ask no more . so desiring to be laid upon the bed until the chirurgeons came to dress his wounds , stenching the blood as well as they could , the mean time . but after the chirurgeons had search'd his wounds , he ask'd them , whether they were mortal ? they told him , they were dangerous , and might prove so ; but their hopes were not quite cut off with despair of his recovery . but after his wounds were drest , he gave order for the young lady to be lockt up close , that none might know there was such a creature in the house ; nor to disclose how or by what means he came hurt . then being put in his litter , he was carried into his own house , which was a stately palace in the city . the noise of his being wounded , was spread abroad , and every one enquiring how he came so , making several tales and reports , as they fancied , but none knew the truth thereof . after some days , his wounds began to mend , but his mind grew more distemper'd with the love of the fair lady ; yet loath he was to force that from her , she so valiantly had guarded and kept : and to enjoy her lawfully , he could not , because he was a married man , and had been so five years : for as the years of twenty , by his parents perswasion ( being a younger brother at that time , although afterwards he was lest the first of his family , by the death of his eldest brother ) , he married a widow , being noble and rich , but well stricken in years , never bearing child . and thus being wedded more to interest than love , was the cause of his seeking those societies which best pleased him . but after long conflicts and doubts , fears , hopes , and jealousies , he resolved to remove her from that house , and to try to win her by gifts and perswasions : and sending for a reverent lady , his aunt ( whom he knew loved him ) , he told her the passage of all that had hapned , and also his affection , praying her to take her privately from that place , and to conceal her secretly , until he was well recovered ; entreating her also , to use her with all the civility and respect that could be . going from him , she did all that he had desired her ; removing her to a house of hers a mile from the city , and there kept her . the young lady , in the mean time , expecting nothing less than death , was resolved to suffer as valiantly as she had acted . so , casting off all care , she was only troubled she lived so idly . but the old lady coming to see her , she prayed her to give her something to employ her time on : for , said she , my brain hath not a sufficient stock to work upon it self . whereupon the old lady asked her , if she would have some books to read in ? she answered , yes , if they were good ones ; or else , said she , they are like impertinent persons , that displease more by their vain talk , than they delight with their company . will you have romances , said the old lady ? she answered , no ; for they extol virtue so much , as begets an envy in those that have it not , and know they cannot attain unto that perfection ; and they beat infirmities so cruelly , as it begets pity , and by that a kind of love . besides , their impossibilities makes them ridiculous to reason ; and in youth they beget wanton desires , and amorous affections . what say you to natural philosophy , said she ? she answered , they were meer opinions ; and if there be any truths , said she , they are so buried under falshood , as they cannot be found out . will you have moral philosophy ? no , said she ; for they divide the passions so nicely , and command with such severity , as it is against nature to follow them , and impossible to perform them . what think you of logick ? she answered , it is nothing but sophistry , making factious disputes , but concludes nothing . will you have history ? no , said she ; for they are seldom writ in the time of action , but a long time after , when truth is forgotten ; but if they be writ at present , partiality , ambition , or fear , bears too much sway ? will you have divine books ? no , said she ; they raise up such controversies that cannot be allayed again , tormenting the mind about that , they cannot know whilst they live ; and frights their consciences so , that it makes men afraid to dye . but , said the young lady , pray give me play-books , or mathematical ones ; the first , said she , discovers and expresses the humours and manners of men , by which i shall know my self and others the better , and in shorter time than experience can teach me . and in the latter , said she , i shall learn to demonstrate truth , by reason ; and to measure out my life by the rule of good actions ; to set marks and figures on those persons to whom i ought to be grateful ; to number my days by pious devotions , that i may be found weighty when i am put in the scales of god's justice . besides , said she , i may learn all arts useful and pleasant for the life of man , as musick , architecture , navigation , fortification , water-works , fire-works ; all engines , instruments , wheels , and many such like , which are useful : besides , i shall learn to measure the earth , to reach the heavens , to number the starrs , to know the motions of the planets , to divide time , and to compass the whole world. the mathematicks is a candle of truth , whereby i may peep into the works of nature , to imitate her in little : it comprises all that truth can challenge : all other books disturb the life of man ; this only settles it , and composes it in sweet delight . the old lady said , by your beauty and discourse , you seem to be of greater birth , and better breeding , than usually ordinary young maids have ; and , if it may not be offensive to you , pray give me leave to ask you , from whence you came ? and , what you are ? and , how you came here ? she ( sighing ) said , i was , by an unfortunate warr , sent out of my countrey , with my mother , for safety , being very young , and the only child my parents had : my father ( who was one of the greatest and noblest subjects in the kingdom , and being employed in the chief command in that warr ) sent my mother ( not knowing what the issue would be ) to the kingdom of security . where he had been formerly sent embassador . so my mother and i went to remain there , until the troubles were over . but , my father being killed in the warrs , my mother dyed for grief , and left me destitute of friends , in a strange countrey , only with some few servants . i hearing a peace was concluded in the kingdom , was resolved to return to my own native soil , to seek after the estate which my father left me as his only heir . when i embarked , i only took two servants , a maid and a man ; but , by an unfortunate storm , i was cast upon a shore belonging to this kingdom ; where , after i was landed , my two servants most treacherously robb'd me of all my jewels , and those moneys i had , and then most barbarously left me alone ; where afterwards my host sold me to an old bawd , and she to one of her customers , who sought to force me ; whereas i , to defend my self , shot him ; but whether he be dead , or alive , i know not : afterwards i was brought hither , but by whose directions , you ( i suppose ) can give a better account to your self , than i ; yet i cannot say , but that since i came hither , i have been civilly used , and courteously entertained by your self , who seem to be a person of worth , which makes my fears less ; for i hope you will secure me from injuries , though not from death . and since you are pleased to enquire what i am , and from whence i came , i shall entreat the same return , to instruct me in the knowledg of your self , and why i was brought hither , and by whose order ? the old lady said , she was sister to the prince's mother , and a tender lover of her nephew ; and to comply with his desires , she was brought there to be kept until he should dispose of her . then she told her what he was , but never mentioned the affection he had for her , but rather spoke as if her life were in danger . so , taking her leave , she left her , telling her , she would send her such books as she desired . thus passing some weeks , in the mean time the prince recovered , resolving to visit this young lady , having heard by his aunt the relation of what she was ; whose birth made him doubt she would not be so easily corrupted as he hoped before : and she knowing his birth , had more hopes of honourable usage : yet sitting in a studious posture , with a sad countenance , and heavy fixt eyes , accompanied with melancholy thoughts , contemplating of her misfortunes past , with a serious consideration of the condition she stood in , advising with her judgment for the future ; in comes the prince , whom she no sooner saw , but she trembled for fear , remembring her past danger , and fore-seeing the trouble she was like to run through : but he , with an humble behaviour , and civil respect , craved pardon for his former faults , promising her , that if she would be pleased to allow him her conversation , he would never force that from her , which she was not willing to grant : for there was nothing in this world he held dearer than her company ; and , sitting down by her , began to question her of love ; as , whether she had engaged her affection to any person of her own countrey , or any where else ? she told him , no. by which answer ( he being jealous before , imagining she might be so valiant as to wound him more for the sake of her lover , than out of a love to honour or reputation ) received great content and joy ; esteeming it the next happiness , that since she loved not him , she loved no other . i wonder at your courage , said he ; for usually your sex are so tender and fearful , and so far from using instruments of death , as swords , guns , or the like , that they dare not look at them , but turn their head aside . she answered , that necessity was a great commandress . and thus discoursing some time , at last he took his leave until the next day . but when he was gone , how glad she was . o what a torment will this be , said she , to be affrighted every day with this ravenous lyon ! but ( said she ) i must get a spell against his fury , and not only against him , but against all such like ; and ( by her industry ) she got a subtil poyson , which ( being put in a very small bladder ) she fastned to her arm , that when any occasion served , she might have it ready to put in her mouth , which in great extremity she might use , and crushing it but betwixt her teeth , she was sure it would expel life suddenly . the next morning the prince sent her a present of all kinds of rich persian silks and tissues , fine linnen and laces , and all manner of toys , wherewith young ladies use to make themselves fine and gay . but she returned them with great thanks , bidding the bringer tell the prince , that she did never receive a present , but what she was able to return with advantage , unless it were from those to whom she had a near relation , as parents and kindred , or the like . but he , when he saw them returned , thought it was because they were not rich enough ; and sent her another present of jewels of great value : which when she had viewed , she said , they were very rich and costly : but returning them back , she said , i dare not trust my youth with the riches and vanities of the world , lest they may prove bribes to corrupt my free and honest mind : wherefore tell the prince , i am not to be catch'd with glorious baits ; and so returned them back . the prince , when he saw he could fasten no gifts on her , was much troubled ; yet hoped , that time might work her to his desires : so went to visit her ; and when he saw her , he told her , he was very unfortunate , that not only himself , but even his presents , were hateful ; for he could guess at no other reason why she should refuse them , since they were neither unlawful , nor dishonourable to receive . she answered , that the principles that she was taught , were , that gifts were both dangerous to give , and to take , from designing or covetous persons . he said , he was unhappy ; for by that he saw she would neither receive love , nor give love. thus he daily visited her , and hourly courted her , striving to insinuate himself into her favour , by his person and services ; used powdering , perfuming , and rich clothing ; though he was so personable and well-favoured , and had such store of eloquence , as might have perswaded both ears and eyes to have been advocates to a young heart , and an unexperienced brain . his service was , in observing her humour ; his courtship , in praising her disposition , admiring her beauty , applauding her wit , and approving her judgment ; insomuch that at the last she did not dislike his company , and grew to that pass , as to be melancholy when he was gone , blush when he was named , start at his approaching ; sigh , weep , and grow pale and distempered , yet perceived not , nor knew her disease . besides , she would look often in the glass , curl heir hair finely , wash her face cleanly , set her clothes handsomely , mask her self from the sun ; not confidering why she did so : but he ( as all lovers have watchful eyes ) observed , she regarded her self more than she used to do ; which made him more earnest , for fear her passion should cool ; protesting his love , vowing his fidelity and secresie , and swearing his constancy to death . she said , that he might make all that good , but not the lawfulness : can you ( said she ) make it no sin to god , no dishonour to my family , no infamy to my sex , no breach to virtue , no wrong to honesty , no immodesty to my self ? he answered , it was lawful by nature . sir , said she , it is as impossible to corrupt me , as to corrupt heaven . but , were you free , i should willingly embrace your love in lawful marriage . he told her , they were both young ; and his wife old , almost ripe enough for death , and a little time more would cut her down : wherefore , said he , let us enjoy our selves in the mean time ; and when she is dead , we will marry . no , said she , i will not buy a husband at that deer rate ; nor am i so evil , as to wish the death of the living for any advantage , unless they were enemies to virtue , innocency , or religion . but he was so importunate , as she seemed displeased ; which he perceiving , left off persisting , lest he might nip off the young and tender buds of her affection . but it chanced , not long after , there was a meeting of many nobles at a feast , where healths to their mistresses were drank round ; and the prince ( who thought it a sin to love , to neglect that institution ) offered , with great ceremony and devotion , for his mistress's health , sprinkling the altar of the brain with fume , and burning the incense of reason therein . after the feast was ended , he went to see his mistress , whose beauty ( like oyl ) set his spirits in a flame ; which made his affection grow to an intemperate heat . whereat she became so afraid , as she puts the poyson into her mouth ( the antidote of all evil , as she thought ) , and then told him her intention . but he , having more passion then doubt , would not believe her . which she perceiving , broke the bladder asunder betwixt her teeth , and immediately fell down as dead . whereat he was so amazed , as he had not power to stir for a time . but at last , calling for help , the old lady came to them , he telling her what she had done , as well as his fear would give him leave . the lady having skill in physick ( as most ladies have , reading in herbals , and such kind of books ) gave her something to make her vomit up the poyson , wherewith she weakly revived to life again . but she was so very sick , as almost cut off all hopes of keeping that life . whereat he lamented , tearing his hair , beating his breast , cursing himself , praying and imploring his pardon , and her forgiveness ; promising and protesting , never to do the like again . she returning no answer , but groans and sighs . but he , being a diligent servant , and much afflicted , watch'd by her , until she mended by the lady's care and skill . when she was indifferently well recovered , she began to lament her ill condition , and the danger she was in , employing her thoughts how she might escape the snares of spightful fortune , and gain her friendship ; where , soon after , finding opportunity to take time by the fore-lock , the prince being sent for to court , and the old lady being not well , whereby she had more liberty ; and searching about the room , found a suit of clothes of the old lady's page ; which suit she carried into her chamber , and privately hid it ; then taking pen and ink , writ two letters , the one to the prince , the other to the old lady : so , sealing the letters up , and subscribing them , left them upon the table . then she straight stripped her self of her own clothes , which she flung in a dark place , with her hair that she had cut off , and putting the page's clothes on , in this disguise she went towards the chief city , to which came up an arm of the sea , making a large haven for many ships to lye at anchor in : but as soon as she came to the sea-side , there was a ship just going off ; which she seeing , got into it ; her fears being so great , as not to consider nor examine , whither they were bound ; and they were so employed , hoisting their sails , and fitting their tacklings , that they took no notice when she came in . but being gone three or four leagues from the shore , and all quiet , and free from labour ; the master , walking upon the deck , seeing a handsome youth stand there in page's clothes , ask'd him , who he was ? and , how he came there ? she said , i do suppose you are bound for the kingdom of riches , where i desire to go ; but coming late , seeing every one busily employed , i had no time to bargain for my passage ; but i shall content you with what in reason you can require . the master said , we are not bound to that kingdom , but are sent for new discoveries towards the south ; neither have we provision for any more than those that are appointed to go . which when she heard , the tears flowed from her eyes , becoming her so well , that they moved the master to pity and affection . then asking him , what he was ? she answered him , that she was a gentleman's son , who ( by the reason of civil-warrs ) was carried out of his own countrey very young , by his mother ; and so related the very truth of his being cast into that kingdom ; only she feigned , that she was a boy that had served a lady as her page ; but ( desiring to return into his own countrey ) had mistaken , and put himself into a wrong vessel ; but ( said she ) i perceive the fates are not willing i should see my native countrey , and friends , and ( being young ) travel may better my knowledg ; and i shall not neglect any service i am able to do , or you are pleased to employ me in , if you will accept of it . at last , her graceful and humble demeanour , her modest countenance , and her well-favoured face , preferr'd her to this master's service , who was a grave and a discreet man , and told her ( as supposing her a boy ) , that , since he was there , he would not cast him out ; and although it will be hard for me to keep you , yet you shall parrake of what i have allowed for my self . she giving him many thanks , said , she would strive to deserve it . but after some weeks , the master fell very sick ; in which sickness she was so industrious to recover his health , by her diligent attendance and care , that it begot such affection in the old man , that he adopted him his son , having no children of his own , nor none like to have , he being in years . they sailed five or six months , without any tempestuous winds , yet not without danger of rocks and shelves of sand , which they avoided by their skill , and many times refreshed themselves in those harbours they met with in their way ; which made them hope a pleasant and prosperous voyage . but fortune playing her usual tricks , to set men on high hopes , and then to cast them down to ruin ; irritated the gods against them , for their curiosity , in searching too far into their works ; which caused them to raise a great storm , making the clouds and seas to meet , showers to beat them , winds to toss them , thunder to affright them , lightning to amaze them ; insomuch as they had neither strength to help , nor sight to guide , nor memory to direct , nor courage to support themselves ; the anchor was lost , the rudder was broke , the masts were split , the sails all torn , the ship did leak , their hopes were gone : nothing was left but black despair , and grim death on their face to stare : for every gust of wind blew death into their face , and every billow digg'd their burial place . in this time of confusion , the traveller ( for so now she calleth her self ) followed close her old new father , who had as many careful thoughts , and as great a regard for her safety , as she of her self ; and giving order to the pilate , that had lost his steerage , to cast over the cock-boat ; which no sooner done , but a gust of wind drave them on a rock that split the ship ; and as soon as he perceived it , he took his beloved and supposed boy , and put him ( with himself and the pilate ) into the boat , cutting the cable , emploring the favour of the gods , committing themselves to the fates , and setting up a little sail for the wind to carry them which way it pleased . no sooner put off , but the ship ( and all therein ) sunk : but the gods , favouring the young lady for her virtue , tied up the strong winds again into their several corners ; after which , sailing six days , at last they were thrust through a point into a large river , which for the greatness might be called a large sea : for , though it was fresh water , yet it was of that longitude and latitude , that they could not perceive land for four days together : but at the last , they espied land ; and coming nigh , they perceived a multitude of people , which when they came to the shore , were affrighted , having never seen any bark ( or the like ) swim upon the water , for they had themselves the propriety to swim naturally like fishes : nor had they in the boat ever seen such complexion'd men ; for they were not black , like negroes ; nor tauny , nor olive , nor ash-colour'd , as many are ; but of a deep purple , their hair as white as milk , and like wool ; their lips thin , their ears long , their noses flat , yet sharp ; their teeth and nails as black as jet , and as shining ; their stature tall , and their proportion big ; their bodies were all naked , only they had somewhat from their waste , down to their twist , which was brought through their legs , up to the waste again , and tyed with a knot ; 't was a thin kind of stuff , which was made of the barks of trees , yet looked as fine as silk , and as soft : the men carried long darts in their hands , spear-fashion , so hard and smooth , as it seemed like metal , but made of whale-bones . but when they landed , the people came so thick about them , as almost smuthered them ; and the grave and chief of them ( which seemed like their priests ) sent them straight to the chief governours of those parts , according to their custom ( as it seemed to them afterwards ) ; all that was strange or rare , was usually presented to their chiefs : but they staid not so long as to see the ceremony of the sacrifice they were then offering , only they perceived it was a sacrifice of fish to some sea-god ; then they were set on a creature half fish , half flesh ; for it was in shape like a calf , but had a tail like a fish , a horn like a unicorn ; that lives in the river , but yet would lye upon the sands in great herds or sholes , as seils do ; so as they might take them for their use at any time , without the trouble of keeping them up , for they were tame and gentle of themselves . thus they rid along the sands two or three leagues , to the governour 's house ; for all along those sands only , upon a bank , were houses all in a row , built with fishes bones , which bones were laid with great art , and in fine works , and as close as stone or brick ; the tops of these houses were scales of fishes laid like tile or slat , which glistered so in the sun , that they looked some ways like silver , other ways like rain-bows in all manner of colours . when the governour had viewed them , he sent them ( with other messengers , but on the same beasts ) to the next governour : and thus they rid upon the sands for some days , their food being fish broiled upon the hot sands ; for there was no other food but fish and water-fowl , whereof they had great store , but yet of strange kinds to strangers ; for there was no pasture , nor any thing like green . at last they came to a place which seemed like a forest , for there were a number of bodies of trees ( if one may call them so , having no branches ) which were so big , as to hold a family of twenty , or more , of the governour 's house , as big as four other ; and the bark of those trees , or indeed the wood of the tree quite through , was of all manner of flowers , both for colour , shape , and scent ; painted , and set by nature in the wood : so that the wood being cut one way , the flowers were all perfect in shape ; but cut another way , and they seemed like flowers shedded from the stalks : and this wood was so sweet , that all the forest smelt thereof . after the governour of this place had viewed them , he set them on other beasts , and sent them by other messengers ; so leaving there their fleshy-fishy beasts , they run back again to the place they were taken from . but those they rid after , were like a stag in the body ; which was as big as a horse , black as a coal , a tail like a dog , horns like a ram , tipt with green , like buds of trees , and as swift as a roe . and thus they rid until they came to another forest , where all the trees were very high and broad , whose leaves were shadowed with several greens , lighter and darker , as if they were painted ; and many birds there were of strange colours and shapes ; some birds had wings like flyes , beaks , bodies , and legs , like other birds ; some the bodies like squirrels , but had feather'd wings : there was one ( a very fine kind of bird in shape ) both for beak , head , body , and legs , like a parrot ; but instead of feathers , it was covered with hair , like beasts , which hairs were of the colour of parrots feathers , and the like batts wings , streak'd like a rain-bow ; the eyes looked yellow , and sent forth a kind of a light like to small rays of the sun : in the midst of the forehead it had a small horn , which grew winding , and sharp at the end , like a needle . this bird did mount like a hawk , in circle ; and after would flye down at other birds , as they do ; but instead of talons , that horn struck them dead ; for it would thrust its horn into their bodies , and so bear their bodies upon their horn , and flye some certain lengths , as in triumphs , and then would light , and eat them . there were some birds no bigger than the smallest flyes , yet all feather'd ; besides , there were many sorts of beasts , some had beaks like birds , and feathers instead of hair , but no wings , and their bodies like a sheep . there was one kind of beast in the shape of a camel , and the neck as white as a swan , and all the head and face white ; only a lock of hair on the top of his crown , of all manner of colours ; the hair of his body was of a perfect gold-yellow , his tail like his fore-top , but it would often turn up like a pea-cock's tail , and spread abroad ; and the hairs being of all several colours , made a most glorious shew : the legs and feet of the colour of the body , but the hoofs as black as jet . at last they were carried to another governour , who lived in a town , whose house was built with spices , the roof and beams as big as any house need to have , made of cinnamon ; and the walls were plaistered with the flakes of mace , which flakes were a foot square ; the planks were cut thick , like bricks , or square marble pieces , out of nutmegs ; the long planks out of ginger ( for their nutmegs and races of ginger , were as great as men could carry ) : the houses were covered on the top , some with pomegranat-rines , others with oranges and citrons ; but the pomegranats last the longer , and the other smelt the sweeter , and looked the pleasanter to the eye . they never have rain there , nor in any part of the kingdom ; for the air is always serene and clear : nor no higher winds than what fanns the heat : their exercise was hunting ; the women hunted the females , and the men the males . as they went to the governour , all the people run about to see them , wondering at them , and viewing them round . but the governour seemed to admire the youth much ; yet durst not keep him , being against the custom ; but sent them straight towards their chief city , where their king was . after some days riding , they came out of the forest into great plains and champains , which were cover'd with a sea-green and willow-colour'd grass ; and some meadows were cover'd with perfect shadows of all manner of sorts of greens . as they drew near the city , they saw great quarries of crystal , as we have of stone ; and when they came up to the city , all about without the walls were orchards and root-gardens , where there grew roots as sweet as if they were preserved , and some all juicy : most of their fruits grew in shells like nuts , most declicious to the tast ; but their shells were like a net or caul , that all the fruit was seen through ; and some kind of fruits were as big as one's head ; but some were no bigger than ours ; others , very small . there never fell rain , but dews to refresh them , which fell upon the earth every night , like flakes of snow , and being upon the earth , they melted , and did look and tast like double-refined sugar . at last they entred the city , which was walled about with crystal ; and so were the houses , which were built both high and large , and before them were arched walks with great pillars of crystal ; through the midst of the street ran a stream of golden sands ; and cross the stream were little silver bridges to pass and re pass over to each side of the street ; on each side of this stream grew rows of trees , which were about the height of cypress trees ; but instead of green leaves , upon every stalk grew a particular flower , which smelt so sweet , that when zephyrus blew ( for they never had high winds ) , they gave so strong a scent , that it did almost suffocate the spirits of those that were not used to them . the king's palace stood in the midst of the city , higher than all the other houses ; the outward wall was crystal , cut all in triangles , which presented millions of forms from one object ; and all the ridg of the wall was all pointed crystals , which points cut and divided the beams of the sun so small , that the wall did not only look sparkling , but like a flaming hoop , or ring of fire , by reason the wall went round . to this vvall were four open passages , arched like gates ; from those passages went vvalks , and on each side of these vvalks were trees : the barks thereof were shadowed with hair-colour , and as smooth as glass ; and the leaves of a perfect grass-green , which is very rare in that countrey , because nature hath every where intermix'd several colours made by light on several grounds or bodies of things ; and birds do so delight on those trees , that they are always full of birds , every tree having a several quyer by it self , which sing such perfect notes , and keep so just a time , that they do make a most ravishing melody : besides , the variety of their tunes are such , that one would think nature did set them new every day . these vvalks lead to another court , which was walled about with agats , carved with all sorts of imagery ; and upon ' the ridg of the vvall such were chose out as most resemble the eyes ; for in some agats their colours are naturally mix'd , and lye in circles , as eyes ; these seem as if so many centinels lay looking and watching round about . from this vvall went a vvalk , where on each side were beasts cut artificially , to the life , out of several-colour'd stones , according as those beasts which they were to resemble . this vvalk leads to another court which was not walled , but rather railed vvith vvhite and red cornelians , cut spearfashion . from the rails went only a plain vvalk paved vvith gold , vvhich went straight to the palace . this palace stood on a little mount , whereto went up a pair of stairs ; the stairs went round about the house , ascending by degrees on steps of amber , leading up to a large and wide door ; the frontispiece thereof was turky-stones curiously carved ; the palace-walls were all pure porcelline , and very thick and strong , yet very clear : it was all roofed or covered with jett , and also paved with the same ; so that the black jett was set forth by the white porcelline ; and the white porcelline seemed whiter , by the blackness of the jet . the windows were only arched holes to let in air. in the midst of the palace was a large room , like a little enclosed meadow ; in the midst of which ran a spring of clear water , where the king bathed himself . also , there were brave gardens of all sorts of flowers ; in the midst of which , was a rock of amethists ; and artificial nymphs , cut out to the life , of mother-pearl ; and little brooks , winding and streaming about , of golden sands : the wonder was , that although there were many mines in that kingdom , yet the soil was very fertile . at last they were brought to the king's presence , who was laid upon a carpet made of thistle-down , with great attendance about him : he , and all those of the royal blood , were of a different colour from the rest of the people ; they were of a perfect orange-colour , their hair coal-black , their teeth and nails as white as milk ; of a very great height , yet well shaped . but when the king saw them , he wondred at them : first , at the old man's beard , for they have none : the next , at their habit , which were seamens clothes ; but above all , at the youth , who looked handsome in despight of his poor and dirty garments . the king did command to have their clothes pull'd off ; but no sooner did they come to execute that command , but travelia was so affrighted , that he fell down in a swound : those that touched him , started back when they saw him dead . but the old man , bending him forward , brought him to life again . whereupon they straight thought that their touching him , killed him ; and that the old man had power to restore life , which made them afraid to touch them any more ; for that disease of swouning was not known to them . then their priests and wizzards were called for , to know from whence they came , and what should be done with them . the priests were only known from the rest of the people , by a tuft of hair growing just upon the crown of the head , and all the head else had no hair ; whereas other priests are only bald upon the crown . the king and they fell presently into great dispute . the king pleaded hard to keep the youth ; but at last the priests had the better ( as most commonly they have in all religions ) , and so carried them away , and kept them a twelve-month ; but never dar'd to touch them , for fear they should dye , because travelia swouned ; but they beckned and pointed to them . they gave them ease , not employing them to any labour ; and fed them daintily of what they could eat ; for some meats they could not eat , as man's flesh : for , they had a custom in that countrey , to keep great store of slaves , both males and females , to breed on , as we do breed flocks of sheep , and other cattel ; the children were eaten , as we do lambs or veal , for young and tender meat ; the elder for beef and mutton , as stronger meat . they kill five males for one female , for fear of destroying the breed ; although they be so fruitful , that they never bear less than two at a birth , and many times three ; and they seldom leave child-bearing , until they are threescore years old ; for they usually live there until they are eight score , and sometimes two hundred years : but the ordinary age is a hundred , unless plagues come ; not out of sluttery , or evil or corrupt air , but with too much nourishment , by reason of their delicious diet , which breeds such a superfluity of humours , that it corrupts their blood . as for their houses , they are kept very cleanly , by reason they never eat in them ; for their custom was , to eat all together in common halls , as the lacedemonians did , only they had better cheer , and more liberty . likewise , their women were common to every one's use , unless it were those women of the royal blood , which is a sort by themselves , as was described before , and therefore never mixt with the rest ; but if they did , and were known , it was death : these of the royal blood , had all their skins wrought , like the britans . as for their government , it was tyrannical ; for all the common people were slaves to the royal race . but to return to the old man , observing how careful and choice they were kept , he told his son what he thought was their intention , which vvas , to sacrifice them ; and ( said he ) there is no vvay to escape , unless vve had their language , and could make them believe vve came from the gods ; and that the gods vvould punish them if they put us to death ; and you are young ( said he ) , and apt to learn ; but i am old , and my memory decayed ; vvherefore , novv or never , study for your life . well , said he , since my life lyes in my learning , i vvill learn for my life : which he did so vvell , that he got ( in that tvvelve-month ) their language so perfect , as he understood , and could speak most of it : in vvhich time he understood all that i have delivered in this relation ; and besides , understood that they had many gods and goddesses . the sun was their chief god , and the earth the chief goddess ; their next god was the sea , and their goddess the moon ; and they prayed to the starrs ( as some do to saints ) to speak in their behalf , and to present their prayers to the sun and moon , which they thought to be as man and wife , and the starrs their children . to their gods they offered none but the males ; and those offerings were offered by men : and the men pray'd only to the gods ; and to their goddesses none but the women ; nor none but female-offering were offered unto them . at last , by their discourse and preparation , they perceiv'd they were to be sacrificed to the sun , as being both males ( as they thought ) ; and with great ceremony , as being strangers , and such rarities ; yet they did not touch travelia , as supposing ( if they should ) ' he would dye before he was brought to the place of sacrifices : in all this time , he never disclosed that he could speak their language , nor understand them . but in this time the old man had got some salt-peeter and brimstone , and burnt wood into charcoal , so made gunpowder ( for they had the liberty to go where they would about their temples ) : and after he had made the gun-powder , he made two things like pistols , although not so curious and neat , yet well enough to serve his turn ; and directed his son what he should do and say . against that day he made himself a garment of a grass , which was like to green silk ; which he had woven so finely , as it look'd like sattin : he had also upon the calfs of his legs like buskins of several-colour'd flowers , and a garland of flowers on his head ; the soles of his sandals were of that green , but the stripes a-top was of flowers like his buskins ; in each hand he held the two pistols ; his hair ( which was grown in that time , for he never discovered it , keeping it tyed up ) untied , and let down , spread upon his back : but when the priest ( which came to fetch him forth ) saw him thus drest , never seeing hair before ( for they had none but wool , and very short , as negroes have ) , was amazed at the sight ; and not daring to touch him , went by him , guarding him ( as the chief sacrifice ) to the place ; where the king and all his tribe , and all his people , waited for their coming : the king being placed at the head of the altas , with a dart in his right hand , the spear of the dart being an entire diamond , cut with a sharp point , to signifie the piercing beams of the sun ; which spear he usually struck into the heart of the sacrificed ; which heart the priest used tb cut out , and give the king to eat raw ; the whilst the priest sung songs in the praise of the sun , as the father of all things . thus , after some expectation , the priests came with their sacrifices ; which when the king and people saw , they were all amazed , as well they might ; for the youth appear'd most beautiful . but at last they all shouted , and cryed out , their gods had beautified and adorned their sacrifices , as being well pleased therewith ; making great shouts and noises of joy. but when he came to the altar , he call'd to them in their own language ; at which they grew mute with wonder : and , being silent , he thus spake : oking , and you spectators ! why do you offend the gods , in destroying their messengers which come to bring you life , and to make you happy ? hed i brought you plagues , then you might have sacrifieed me to your god of lights , as coming from death and darkness , his enemies : but for this your false devotion , the great sun ( saith he ) will destroy you with one of his small thunder-bolts , killing first your priests , and then the rest . with that , shot off his pistol into the breast of the chief priest , wherewith he straight fell down dead . the noise of the pistol , and the flash of the fire , which they never saw before , and the effect of it upon the priest , struck them with such a horror , and did so terrifie them , as they all kneeled down , imploring mercy and forgiveness , with trembling limbs , and weeping eyes . whereupon he told them , there was no way to avoid punishment , but first , to fast two days from any kind of nourishment : next , not to open their lips to speak : and then , to obey whatsoever he shall teach them , as being sent from the gods ; bidding them go home , until their time of fasting were out , and then to return to the temple again ; commanding none to remain there , but to leave it to the old man , and himself . the temple was most rich and curiously built , having ( in that countrey ) great art and skill in architecuture . after which , the king and all the people , rising up , bowed their heads down low , as in humble obedience to the commands he had receiv'd ; praying to him , as a god , to divert the punishments intended to them ; and in sorrow lamenting their fault , went home , each to his house , sealing up their lips ( for such a time ) from receiving meat , or sending forth words : in the mean time , the old man and he had leisure to bethink themselves what to do , having at that time the temple , as a palace , to live in ; none to disturb them , nor to hinder their thoughts from working out their advantage ; and , sitting in counsel a long time , disputing with each other what was best to do , at last resolved , that the old man should go to the king , as sent from the gods , to bid him send a command to all his people , to eat such herbs for sallads , and drink their water without mixture , just before they came : for else ( said the old man ) their hunger will make them impatient , or so dull , as it may stop their ears by the faintness of their spirits , caused by their empty stomacks ; and too much ( said he ) makes them furious , sending up malignant vapours to their brains , which may cause our ruins . but after he had been with the king , he returned back to the temple again , and the king obeyed his desire , as a command from the gods ; and brought the people all to the temple : where , after they were all gathered together , travelia advanced himself so much higher than rest , as they might hear him round about . then thus spake : pious friends , for so i may call you , being willing to please the gods ; though your ignorance hath led you wrong ways : but the gods seeing your zeal , though through a false devotion , pitying your ignorance , have by their wisdom found means to appease the wrath of their justice ; for every attribute of the gods must have a satisfaction : for , right is their kingdom , and truth is their scepter , wherewith they govern all their works : but the gods have strowed lots amongst mankind , of movable things , which chance gathers up ; and chance , being blind , mistakes both in the gathering and distributing . now the gods made this chance by their providence , when they made man : for , man hath no more knowledg of the transitory things of the world , than what fortune gives them , who is an unjust distributer : for , all external gifts come from her hand ; and , for want of sight , she gives oft-times the beggar 's lot to the king , the servants to the master , the master 's to the servant : and for the internal gifts which the gods have bestowed on men , they are different , as the external are transitory ; for some are nearer to perfection , some farther off ; yet none have perfect knowledg : for , the gods mix man's nature with such an aspiring ambition , that if they had a perfect knowledg of the glory of the gods , and a perfect knowledg of the first cause , and of the effects produced therefrom , they would have warr'd with the gods , and have strove to usurp their authority : so busie and vain-glorious hath the gods made the minds of men ! wherefore , the gods govern the world by ignorance ; and though the goodness of the gods is great , yet it is bound in with their justice , which is attended with terrors , to punish the crimes of men , and even to punish the innocent errors that proceed from that ignorance which they have muzled man withall . but as their power made the world , their wisdom rules the world , their justice punishes the world ; so their mercy keeps the world from destruction ; and their love not only saves man , but preferrs man to a glorious happiness . and some of this love the gods have sent to you , although by your ignorance you had almost cast it from you . and since the gods have sent you knowledg by us , take hold of it , and do not wilfully fall in your superstitious errors ; although it is a difficult pains , even for the gods themselves , to perswade man , who is of a cross , suspitious , inquisitive , and murmuring nature , accusing the gods of partiality ; saying , they prefer or cast out whom they please , not as man deserves . thus they judg of the gods by their own passions ; but the gods , by variation , are pleased to continue the world ; and by contradiction to govern it ; by sympathy delight it : for , delight lives not altogether in the power of chance , being created in the essence and soul of man : for , though chance can present those things ( with antipathies or sympathies ) to the senses , which present them to the soul ; yet it hath not the power to rule it : for , the soul is a kind of god in it self , to direct and guide those things that are inferior to it ; to perceive and descry into those things that are far above it ; to create by invention , and to delight in contemplations : and though it hath not an absolute power over it self , yet it is a harmonious and absolute thing in it self : and though it is not a god from all eternity , yet it is a kind of deity to all eternity , for it shall never dye : and though the body hath a relation to it , yet no otherwise than the mansion of jove hath unto jove : the body is only the residing-place , and the sensitive spirits are as the soul's angels or messengers , and intelligencers : so the souls of men are to the gods , as the sensitive spirits to the soul : and will you dislodg the sensitive spirits of the gods , by destroying and unbuilding each other's body by violent deaths , before it be the gods pleasure to dissolve that body , and so remove the soul to a new mansion ? and though it is not every creature that hath that soul , but only man ( for beasts have none , nor every man , for most men are beasts ; only the sensitive spirits , and the shape may be , but not the soul ) ; yet none know when the soul is out or in , but the gods ; and not only other bodies may not know it , but the same body is ignorant thereof . the soul is as invisible to the sensitive spirits , as the gods to men : for , though the soul knows , and hath intelligence by the sensitive spirits , yet the sensitive have none from the soul : for , as gods know men , but men know not gods ; so the soul knoweth the senses , but the senses know not the soul : wherefore , you must seek all the ways to preserve one another , as temples of the gods , not to destroy and pull them down ; for whosoever doth so , commits sacriledg against the gods : wherefore , none must dye , but those that kill , or would kill others ; death must be repaid with death , saith jove ; and only death is in the power of man to call when they please ; but life is in the power of the gods ; and those that displease the gods , shall have a miserable life , not only in the bodily part , which is sensible of pain , and may be tormented out of one shape into another , and be perpetually dying , or killing , with all manner of torments , and yet never dye ; in the shape of a man , feels stabs in the sides ; in the shape of a bull , knocks on his head ; in the shape of a hart , arrows in the haunch ; in the shape of a fish , hooks tearing the jaws ; besides all manner of diseases and infirmities ; it may be , burning , hanging , drowning , smuthering , pressing , freezing , rotting , and thousands of these kinds ; nay , more than can be reckoned . thus several bodies , though but one mind , may be troubled in every shape . but those that please the gods , live easie in every shape , and dye quietly and peaceably ; or when the gods do change their shapes , or mansions , 't is for the better , either for ease or newness . thus have the gods sent us to instruct you , and to stay so long amongst you , as you can learn and know their commands , and then to return unto them . with that , the king and people bowed their faces to the ground , adoring him as a god , and would have built altars , and offered sacrifices unto him : but he forbad them ; telling them , they must build altars in their hearts of repenting , humbling , and amending-thoughts , and offer sacrifices of prayer and thanksgiving , to the great and incomprehensible jove , and not altars built with hands unto men ; nor to offer inhuman sacrifices to gods , of their own making . thus preaching every day for some time , forbidding vain and barbarous customs , and inhuman ceremonies ; teaching and perswading them to believe , the gods were not to be known nor comprehended ; and , that all that they have discovered of themselves to their creatures , was only by their works , in which they should praise them . by which doctrine they were brought to be a civilized people , and approved of their teacher so well , that they would do nothing concerning religion , or any other affairs of government , without him : and being dismist for that time , departed , leaving them to themselves in the temple ; where , at certain and set-times , the king and people repaired to hear him preach ; who taught them according to his belief : and whensoever they moved out of the temple , all the people flocked about them with acclamations of joy ; and whensoever the king sent for them ( as he often did for their counsels ) , all the princes attended , and people waited upon them . and thus they lived with great splendor , love , and admiration , amongst them ; their persons were thought divine , their words were laws , and their actions examples , which the people followed . thus for a while we leave them , and return to the old lady , and the prince . the old lady sending into affectionata's chamber ( as then called , for so she named her self there ) to entreat her company , for therein she took great delight , she being witty in her conversation , and pleasing in her humour . but the messenger miss'd of the mark ; for looking about , and calling aloud , he could neither hear nor see her . so returning , told the old lady , she was not to be found . whereat she grew into a great passion , not only for her loss ( which she thought great , since her love to her , and esteem of her , was not small ) ; but that she apprehended the prince would think that she had neglected that charge he had entrusted her with . whilst she was in this passion , the prince came in , who had been in the young lady's chamber , but missing her , thought she had been there ; but seeing her not , and the old lady weeping , straight asked her for his mistress ; but she through tears and sobs could not answer . whereupon some about her answered , she was gone none could tell where . at whose words the prince's countenance and complexion exprest his grief , the one being sad , the other pale ; standing in a fix'd posture , his body seeming like a statue without soul , which was gone to seek after her . but at last , as if it had returned in despair , grew frantick with grief , tearing himself , cursing his misfortunes ; at length , goeth into her chamber again , looking in every corner , even where she could not be , as much as where she might be : for , lovers leave no place nor means unsought , or untried . at last he espied a letter upon the table , directed to the lady , which he opened , considering not the incivility of breaking up the seal without the lady's leave ( for jealous lovers break all such ceremonies ) : and thus read : madam , pray think me not ungrateful , after all your noble favours , that i go away without your leave or knowledg : for , could i have staid with security , nothing but your commands could have forced me from you ; or could my life have served you , i would have offered it as a sacrifice to obligation . but , madam , it is too dangerous for a lamb to live near a lion : for , your nephew is of so hungry an appetite , that i dare not stay , which makes me seek safety in some other place . but when my thoughts forget your honourable memory , let them cease to think . the gods protect your virtue , and send you health . fare you well . affectionata . when he had read this letter , and went to lay it on the table again , he perceived another letter directed to him , which he opened and read . sir , you cannot condemn me for going away , since my stay might prove my ruin , you having not power over your passions . but had my life been only in danger , i should have ventured it : not that i am so fond of death , as to give my life willingly away ; but i am so true a votress to chastity , that i will never forsake her order , but will carry her habit to my grave : nor will i give virtue an occasion to weep over my follies , nor truth to revile me with falshood ; but honour , as a garland , shall crown my hearse , whilst innocency enshrines my corps , that fame may build me a monument in noble minds . had you been master of your passion , or bad the temperance of your affections been equal to your other virtues , i should have joyed to live near you , as saints do to the gods ; and though my hard fortune have driven me into many dangers ( and more i am like to run through , by the unknown ways you have forced me into ) yet the blessing of jupiter fall upon you , whatsoever chance befalls me . farewell . affectionata . when he had read his letter , he sits down musing with himself a long time ; then rose , and without speaking any words , departed to his house in the city . the old lady , his princess , seeing him so sad , asked him what was the cause ? he answered , he was sick , and went to bed . the next day , calling his steward , he setled his estate , and ordered every thing according to his mind , and bid him provide so much moneys : which done , he sent for his wife , telling her , she must not take it ill , if he left her for a short time , for he was resolved to travel : for , said he , i have a quarrel to one that is stoln out of the kingdom , and i cannot 〈◊〉 at quiet until i have found the party out , to be evenged for the injury done me ; which he bid her to conceal . she , with tears , entreated his stay ; but no perswasions could prevail to alter his intention , or rather resolution : for , love is obstinate ; and if it finds not a like return , but a neglect , grows spightful , rather wishing evil to what they love , than another should enjoy what they would have ; and hate themselves , out of a displeasure , in not having what they desire : so did he , and was impatient until he was shipt and gone ; who steered his course towards the kingdom of riches , as believing she was sailed towards her own countrey ; and resolved he was to find her out , or to end his days in the search ; his life being a burthen to him without her company . thus love , sailing in the ship of imagination , on the ocean of the mind , toss'd on the troubled waves of discontented thoughts , whilst his body sailed in the ship on the sea , cutting the salt waves , they were set on by pyrates , and taken prisoners ; so that he was doubly captivated , his soul before , & now his body . at first they used him but roughly , according to their barbarous natures ; but , by degrees , his noble disposition , and affable behaviour , got indifferent entertainment . it chanced some time after , in the sharing of those prizes they got with him , and some others they had got before , they fell out , and from rude words they fell to ruder blows : the prince apprehending the danger that might befall to himself , strove to pacifie them ; giving them such reasons in elegant words , that it charmed their ears , and softned their hearts , and ended the strife amongst them ; and begot from them such love and respect , that they made him their albitrator , and divider of the spoils ; which he performed with that justice and discretion to each one , that they made him their governour , and chief ruler over them ; which power he used with that clemency and wisdom , that he was 〈◊〉 father as their god , than their captain , giving him all ceremonious obedience . and thus reigning in his watry kingdom with his three-forked trident , we leave him for a time , and visit the old man and adopted son , who now began to grow weary of their divine honours , and ( like wise men , that seek a retired and secured life from the pomp of dangerous glories ) bethought themselves how they might get away , and to return into their own countreys again : for , an humble and mean cottage is better beloved by the owner , than the bravest and stateliest palace , if it be another's . thus , putting their designs in execution , they invited the king and people to a solemn meeting in the temple ; where travelia , standing in his usual place , thus spake : the gods ( said he ) will have us to return from whence we came ; and to you ( great king ) their command is , to love your people , and to distribute justice amongst them ; guarding the innocent , punishing the offendor ; and not to use any cruel ceremony to destroy your own kind ; but to instruct them in the right , and to lead them into the ways of truth , as being their high-priest amongst them : also , to make as warrs against your neighbouring kingdoms , but as a defence and guard to your own : for , in peace lives happiness , when warrs bring ruin and destruction ; and in doing this , tranquillity shall be as a bed of ease for life to sleep on ; and length of days as a chariot for life to ride in to heaven , where your souls shall dwell in the height of bliss : and , in this world , fame shall crown your deeds , and your posterity shall glory in your name . and to you , beloved people , the gods command piety in your devotion , obedience to your king , love to your neighbour , mercy to your enemies , constancy to your friends , liberty to your slaves , care and industry for your children , duty to your parents : and in doing this , plenty shall flow in amongst you , mirth shall dance about you , pleasures shall invite you , delight shall entertain you , peace shall keep you safe , till the gods call you to partake of the glories of heaven ; and my prayers shall always be , that jove may preserve you all . then going off from the place where he stood , they went to the king to take their leaves : whereat the king and people wept , and wish'd the gods had given them leave to dwell amongst them . but since they could not have their desire therein , they travelled to the river-side in attendance on them , offering them great riches to carry with them : but they desired , nor took they any more with them , than they thought would defray their charges in a time of necessity : neither did they build a new ship to sail in , but went in the same boat they came , which had been kept , as a relick , safe : for the old man considered with himself , that a bigger vessel would be more dangerous , without sea-men , than the small boat , which they could manage themselves . and so with great sorrow of either side , the one to lose their angels ( as they thought them to be ) , the others for the dangers they were to run through . and thus they parted from the kingdom of fancy , putting forth their boat from the shore ; the old man ( who was very skilful at sea ) observing what angle they came in , returned the same way : where , after six days , they were upon the main sea , the winds being fair , and the waters smooth , the boat went as swift as an arrow out of a parthian's bow ; and as even , as if it meant to hit a mark ; but if by a fresh gale the waves did chance to rise , the boat would as nimbly skip each ridg , as a young kid over a green hillock ; being as leight as mercury's winged heels : so joy filled their hearts with hopes , as winds filled their sails . but various fortune , causing several changes in the world , did raise such storms of fears , as drowned all their joys : for a ship fraughted with pyrates , like a great whale , seized on them . pyrates let nothing escape which they can get to make advantage of ; so ravenous is their covetous appetite : but finding not such a prize as they did expect , but such as might rather prove a burthen , consulted to put the old man into the boat again , and to keep only the young youth , whom ( being very handsom ) they might sell for a slave , and get a sum of money . but when the old man was to depart , travelia clasped about him so close , that his tears , and the tears of the old man , mix'd and joined , and flowed as waters through a channel , swell'd with several brooks . but when he was forced to leave his hold , down on his kness he fell , begging he might go , or keep his father there : pity , said he , my father's age : cast him not out alone to sail on the wide and dangerous sea ; for though my help is weak , yet i am a stay and staff for his decayed life to lean upon ; and i hope the gods have destin'd me to that end ; but if no pity can move your hearts for him , o let it do it for me : cut me not from the root , though old and dry ; for then , poor branch , i wither shall , and dye . nay , said he , i will dye when i can no longer help him ; for death is in my power , though life is not . but the prince , who was their commander , hearing a noise , came on the deck ; who no sooner saw him , but was struck with compassion , raised by a resemblance of his mistress appearing in the face of the youth ; and going to him , bid him dry his eyes , and cease his sorrow , for they both should live together so long as he could keep them . heaven bless you , said he , and may you never part from that you most do love . but when travelia's tears were stopped , and sight got a passage through her eyes again , and looking up to view that man from whom his obligations came , no sooner saw his face , but terror struck his heart , and trembling seized her limbs , as if she had seen some hideous and prodigious thing . the prince observing her in that agony , asking him ( as supposing her a boy ) , what made him shake and tremble so ? in quivering words she answered , as fear before had shrunk his sinews short , so now joy had extended them too far . the prince then stroaking his head , promised they should both be well used ; and so returned into his cabin . thus travelling on the sea , as on a great champain ; the ship , like a horse , went several paces , according as the waves did rise and fall . but at last this ship became like a horse diseased with spavins , which broke out , and sprung a leak , which they stopt as well as they could for the time ; but doubting it could not long hold out , grew very sad , some weeping , some praying , some murmuring , some raving , according as their fear and hopes were . but the prince , who was valiant by nature , expected death with as much patience , as they with fear did apprehend it ; neither was he struck with terror , but yeelded to the fates , and was willing to dye . but , in the midst of their afflictions , at last they espied an island ; at which sight they all shouted for joy . thus , in the life of man , many several accidents pass about ; and it chances , many times , that out of the midst of grief and sorrow , rises up objects of comfort ; so was it here : and setting up all their sails , made haste to it ; but before they could come close to it , although they were not far from it , the leak broke out again , and likewise their fears ; for the ship grew sick of a lingring disease , that it could swim no farther , but perished by little and little ; which perceiving , they hoist out their boat , where the prince gave order , that those which were most afraid , should go first ; he himself was the last that went therein , though the boat did go and unload , and return'd many times ; insomuch , that not only the passengers were saved , but all their goods , which no sooner were out , but the ship sunk , and dyed of that incurable dropsie . but in these dangers the prince forgot not travelia ; for why , the prince was more fond of him , than travelia was of himself ; for her fears of being known , gave her no rest . but being all safely arrived in the island , they began to consider what to do ; the prince counselled them to chuse out some of the company to build up hutts to lay their goods in ; and also to cut down some trees , there being great store of wood , chusing that which was most proper and fit to build a new ship ; whilst the rest of the company went to seek food , and to discover the place . this being agreed upon , they divided themselves ; and those that travelled up into the island , found it very small , as being not above thirty miles long , and twenty broad , and unpeopled ; but great store of fish and fowl ; few beasts ; but those that were , were of a gentle kind ; fine meadows full of grass and sweet flowers ; refreshing and shady woods , wherein ran clear springs , and bubling brooks . thus , though it were little , it was very pleasant ; the greatest inconvenience they found there , was want of houses ; for they found the ground somewhat damp with dews , which ( being an island ) it was subject to : but the air was ferene and clear , the climate a little more than temperately hot . but the time that the ship was a building , the prince had a little house , or thing like an arbour , built in the midst of the island , to lodg in ; and the rest made hutts for themselves ; and several recreations they found to pass away the time . being in so solitary a place , the prince ( who was melancholy for the loss of his mistress ) grew full of thoughts ; and having her picture in his mind drawn to the life , comparing it to travelia's face , which he often looked upon , began to reason with himself why that might not be she , considering her private escape , and the little acquaintance she had in that countrey ; and seeming of a better breeding than a ship-master's son could have , it did almost confirm his hopes . but discoursing one day with the old man of several accidents , telling their misfortunes and good hap of both sides , and being both of one countrey ; the old man , thinking no harm , discovered by his talking , that travelia was none of his son , begotten from his loins , but adopted through compassion and affection ; and then telling the story how he came into his ship unknown , or without his leave ; by the circumstances of time , place , and manner , found that it was she ; whereat , being transported with joy , he could scarce conceal his passion , but dissembled his knowledg as well as he could for the present , yet after that time sought an occasion to get her alone ; where he did usually go a birding , and did command travelia to carry his bags of shot after him ( who loved the service , though she feared the lord ) ; and when they were gone some distance from the rest of the company , and being in a shady wood , the prince feigned himself weary ; and setting down to rest , commanded him to do the like ; and at last discovered to him how he came to know her . she finding her self discovered , turned as pale as death ; and in that passion of fear , prayed him to kill her , or otherwise she should find a way to do it her self . but the prince told her , he would satisfie himself first , unless she would consent to live with him as his wife , in that island , wherein ( said he ) we may live free and secure , without any disturbance . she musing with her self what to do , believing he was not grown the chaster , with living amongst rude and barbarous people , thought it best to dissemble , and give a seeming-consent . whereat the prince's thoughts being more elevated , than if he had been master of the whole world , they return'd to the rest of the company ; the one with an over-joyed mind , the other sad , and full of perplexed thoughts . but when she came to a place where she might be alone , sitting down in a melancholy posture , without uttering words , or shedding tears ; for grief and amazement had congealed the one , and stopt the other : yet at last her smuthered sorrow broke out into complaint . you gods ( said she ) ! who will offer sacrifice to your deities , since you give innocency no protection , nor let chastity live undefiled ? cruel fates ! to spin my thread of life , to make me up a web of misery ! accurst fortune , that brake not that thread with an untimely death ! and you unjust powers , to torment poor virtue , making it a sin to free it self : for , bad i leave to dye , i would not live in shame : for to dwell bere , committing acts dishonourable , although i am forced , yet shall i seem a party guilty ; and though no outward accusers , yet my conscience will condemn me . but , o you gods of light ! since you regard me not , nor will not hear me ; you powers of darkness , hearken unto me , and wrap me up in your dark mantles of perpetual night , that no eye may see me ; and cast me into black oblivion , where no remembrance is . the old man her father ( who was come from the water-side , where he had been for the directing and ordering the building of a new ship ) came to her in the midst of her complaints , and asked her , what she lacked ? or , if she were sick ? i would i were , said she ; then might i hope death would reprieve me : but i am worse ; for i am miserable , having torment ( like to those of hell ) within my mind : my thoughts are vultures , eating on my carrion-infamy ; or like the restless stone , that cannot get up to the hill of peace , but rolleth back with fear and sad remembrance . then she told him what she was , which he did never know before ; and what had pass'd since the first of her misfortunes , to that present ; and how he had ignorantly discovered her . which , when he heard , he cursed his tongue for telling how , and where he found her . father , said she , what is past , cannot be recalled ; wherefore , i must strive to help my self in what 's to come : and since i have been dutiful , and you so loving and kind , as to save me from the jaws of death ; help me now to protect my honour ; convey me hence ; let me not live here to please his appetite , but cast me to some unknown place , where ( like an anchoret ) i may live from all the world , and never more to see the face of man ; for , in that name , all horror strikes my senses , and makes my soul like to some furious thing ; so much affrighted it hath been . her father said , heaven give you quiet , and me aid to help your designs . but you must ( said he ) dissemble , to compass them : wherefore rise , and put on a smooth and pleasant face , and let your discourse be so compliant , that you may have a free liberty ; for if a doubt should cross his thoughts , you may chance to be restrained and kept by force , which will break that assistance i may give you . whilst they were thus discoursing , the prince came to them ( who had not patience to be long from her ; for her absence was his hell , and her presence his heaven ) , flattering the old man : my father , said he , ( for so i may call you now ) let me entreat you i may be your son , and she your daughter ; since she , you thought a boy , is proved a girl : and since fortune hath brought us so happily to meet , let us not despise her favours , but make the best use of them , to our advantage . then telling the old man , how that island might be made a paradice , and in what felicity they might live there , if their peevish humours did not overthrow . their pleasures . the old man seemed to approve of all the prince said ; whereupon the prince took him to be his dear friend , and secret councellor : for the old man did not omit to give him counsel concerning the setling and advancing of his new and small monarchy ; because he thought , in doing so , he might the better work out his own design , by taking away those suspitions that otherwise he thought might be had of him . then the prince bid the old man to have a care , and to order his maritime affairs , in over-seeing his ships and boats built ( for , said he , our chief maintenance will be from the sea ) ; the whilst i will perswade these men i have here , to make this place the staple and port of their prizes , and dwelling . then taking travelia along with him ( the old man and he parted for that time ) , and going to the rest of the company , he perswaded so well with his rhetorick , that they resolved to stay , and build them houses there to live , and also ware-houses to lay their prizes in , and from thence to traffick with them into safe and free places . whereupon every one put himself in order thereunto ; some cut down wood , others digg'd up stones ; some carried burthens , and some builded . thus , like bees , some gathered the honey and wax , whilst others made and wrought the combs . the mean time the old man made himself busie , at the coast side , about ships and boats , as being the chief master employed in that work. but oft-times he would go out a fishing in a fisher-boat all alone , bringing several draughts of fish ; and when he thought he should be least mistrusted , conveyed victuals therein , and then gave travelia notice to steal to the water-side ; who , watching her opportunity when the prince was busie in surveying , and in drawing the platforms of the city he would have built , stole away ; and as soon as she came , her old father went as if he meant to go a fishing , carrying his nets ( and the like ) with him to the boat , his supposed son busie in helping him ; and so both being put out to sea , and not gone very far , were taken by the sympathetical merchants , who trafficking into the kingdom of amity , sold them there to other merchants ; who carrying them to the chief city , the queen of that countrey ( who was an absolute princess in the rule and government thereof ) seeing travelia , who was brought to her as a rarity , took such a liking to him , that she received him into her family , as also to attend near her person ; wherein he behaved himself so well , that he became her favourite , and the old man was treated very well for his son's sake . in the mean time , the prince was in a sad condition for the loss of his mistress , who searched about all the island for her ; but could hear nothing of her , until he sent to the sea-side for the old man , to enquire for her ; and had answer back , that the old man and the youth went out a fishing , but were not as yet returned . which he no sooner heard , but guesled a-right that they were fled away . whereupon he grew so enraged , that he lost all patience ; swearing , tearing , stamping , as if he had been distracted . but when his fury was abated , his melancholy encreased , walking solitary , accompanied only with his sad thoughts , casting about which way to leave that hated place ( for all places seemed so to him where his mistress was not ) : yet he knew not very well what to do , because he had perswaded the rest of the company to abide there , and make it their home ; and in order thereunto he knew they had taken great pains : besides , he thought they might despise him , as seeming unconstant ; yet stay he could not : wherefore calling them together he spake in this manner : my friends , said he , we have here a pleasant island , altogether unhabited , but what is possest by our selves ; and certainly , we might become a famous people , had we women to get posterity , and make a commonwealth : but as we are all men , we can only build us houses to live and dye in , but not have children to survive us . wherefore my counsel is , that some of us that are most employed , may take the new ship , and go a pyracing for women , making some adventure on the next kingdom , which may be done by a sudden surprisal ; which prizes , if we get any , will bring us more comfort , pleasure , and profit , than any other goods : for , what contentment can riches bring us , if we have not posterity to leave it to ? they all applauded so well of his advice , that they were impatient of stay , striving who should go along with him ; and so pleased they were with the imagination of the female sex , that those whose lot was to stay ( who seldom or never pray'd before ) prayed for the others good success . but the prince's intention was , only to find that female he lost ; caring not to seek for those he never saw . but setting out with great expedition , and hopes of a good return , sailed with a fair wind three or four days , at last saw land , part of the kingdom of amity . no sooner landed , but they were beset with multitudes of countrey-people , who flocked together , being affrighted with the arrival of strangers ; and being more in numbers than they were , over-power'd them , and took them prisoners . they were examined , for what they came ? they answered , for fresh water . but they believed them not : for , said they , it is not likely you would come in a troop so armed , for fresh water . so they bound them , and sent them to the king , to examine them farther : and being carried to the chief city , where the king was , who was advertised of all ; sent for them into his presence to view them : and being brought unto them , the prince , who was of a comely and graceful presence , and a handsome man , bowing his head down low , in a submissive stile thus spake : great king , we poor watry-pilgrims , travelling through the vast ocean to search the curiosities of nature , that we may offer our prayers of admiration , on her altar of new discoveries ; have met with cruel fortune , who always strives to persecute , and hath forced us to your coast for the relief of fresh water : for we came not here to rob , nor to surprise ; but to relieve our feeble strength , that was almost lost with thirst ; not that we were afraid to dye , but loath to live in pain : nor would we willingly yeeld up our lives , unless great honour lay at stake : but if the fates decree our death , what way soever it comes , with patience we will submit . but if , great king , your generosity dares trust our faiths , so far as to employ us in your service , we may prove such by our courage , that our acts may beg a pardon for those necessitated faults we have committed ; and if we dye in warrs , we dye like gallant men ; but to dye shackled prisoners , we dye like slaves , which all noble natures abhor . the king , when he had heard him speak , thus answered the prince ( as their accustomed manner was ) in verse : your faith i 'le trust , and courages will try : then let us see how bravely you dare dye . the prince poetically answered again , as he perceived it an usual custom to speak : our lives , said he , wee 'l quit , before we yeeld : wee 'l win your battels , or dye in the field . for the king , at that time , was newly entred into a warr with the queen of amity ; the chief cause was , for denying him marriage , he being a batchelor , and she a maid , and their kingdoms joining both together ; but he nearer to her by his affection , being much in love with her : but she was averse and deaf to his suit ; and besides , her people was loath , for fear of being made a subordinate kingdom . wherefore , he sought to get her by force . and the king , liking the prince's demeanour , demanded who he was , and from whence he came . the prince told him truly , who he was , from whence he came ; how he was taken by the pyrates ; and how long he had lived with them ( concealing the cause of his journey ) : but by his discourse and behaviour , he insinuated himself so far into the king's favour , and got such affections in his court , that he became very powerful , insomuch as he was chosen the chief commander to lead out the army ; believing him ( as he was ) nobly born , and observing him to be honourably bred ; and they ( being a people given to ease , and delighting in effeminate pleasures ) shunned the warrs , sending out only the most vulgar people , who were rather slaves than subjects : all meeting together , produced the chusing of the prince , who ordered and directed their setting out , so well , and prudently , as gave them great hopes of a good success . in the mean while , the queen was not ignorant of their intentions , nor slack in her preparations , sending forth an army to meet them : but the queen her self had a warr in her mind , as great as that in the field ; where love , as the general , lead her thoughts ; but fear and doubt of times , made great disorder , and especially at that time ; for travelia , on whom she doted , was then sick ; in which sickness , she took more care to recover him , than to guard her self and kingdom . but the army she sent out , was led by one of her chief noble men , who marched on until he had a view of the other army ; and , being both met , they set their armies in battel-array . when they were ready to fight , the prince thus spake in the most general language : noble friends , you being all strangers to me , makes me ignorant both of your natures and customs ; and i , being a stranger to you , may cause a mistrust both of my fidelity and conduct . as for my experience , i am not altogether ignorant of the discipline of warr , having been a commander in my own countrey . neither need you doubt of my zeal and loyalty to your king's service , by reason i owe my life to him ; for it was in his power to have taken it away : neither can i have more honour bestowed on me from any nation , than from this , were i never so ambitious , or basely covetous , to bribe out my fidelity : wherefore , if i lose ( as i am perswaded i shall win the day ) , yet it will not be out of my neglect , falshood , or want of skill ; but either it must be through fortune's displeasure , or by your distracted fears ; which i cannot believe will possess any spirit here , being so full of alacrity , chearfulness , and readiness to meet the enemy ; and may the thoughts of honour maintain that heat and fire , not only until it hath consumed this army you see , but all that shall ever oppose you . after he had thus spoke to them , they began the onset : long was the dispute ; but at last , by the prince's courage , which animated the rest by his example , and by his wise conduct and diligent care in rectifying the disordered ranks , and supplying their broken files by fresh men , he got the day , and put the enemy to a rout , killing many , and taking store of prisoners . the prince , when he saw that fortune was his friend at that time , though at other times she had frown'd ; yet now he thought to make his advantage whilst she was in a good humour : wherefore he called to the soldiers to follow their pursuit ; but they were so busie in the dividing of the spoils , as they were deaf to all commands or entreaties , giving their enemies leave to rally their scattered forces , and so to march away ; and by that means they got so far before them , as they had time to get up their spirits , and strengthen their towns by fortification ; to man their forts , and to entrench themselves ; whereas , if they had followed their victory , they might have taken a great part of the countrey : for , all towns , forts , and the like , seldom stand out , but yeeld to a victorious army ; yet it must be whilst the terror and fright of their losses , hath wholly possest their minds , leaving no place for hope . but when the prince thought they had lost their opportunity , through the covetousness of the soldiers , he sent a messenger to the king , of the victory , and with the reasons why he could not follow the same ; but , if his majesty would give permission , he would march on , and try out his fortune . in the mean time , the queen hearing of the loss of her army , was much perplexed ; then musing with her self what way she were best to take , she straight went to travelia , who was indifferently well recovered ; to him she related the sad news ; then asked his counsel what she were best to do . he told her , his opinion was for her to call a council of the gravest and noblest of her subjects , and those whose age had brought experience : for , if worldly wisdom dwells any where , it is in aged brains , which have been ploughed by various accidents , and sowed with the seed of observation , which time hath ripened to a perfection ; these are most likely , said he , to produce a plentiful and good crop of advice ; but young brains , said he , want both manuring and maturity , which makes their counsels green and unwholsome . whereupon they called a council ; where , after they had disputed long , at last they all agree in one consent , that the best was , for her to go her self in person , to animate her soldiers , and to give a new life to their dejected spirits . whereat she was much troubled , by reason travelia was not so well as to travel with her ; and to leave him , seemed worse to her than death . but after her council was broken up , she returned to him , and told him what her council had decreed . and this ( said she angerly to him ) was by your advice : for , had i not called a council , but had sent a general of my own choice , it would not have been put to a vote for me to have gone in person . but had you had that love for me , as i have for you , i should have had better advice ; and with that wept . heaven knows , said she , the greatest blow fortune can give me , is to go and leave you behind me . he seeing her weep , thus spake : beauty of your sex , and nature's rarest piece ; why should you cast your love so low upon a slave so poor as i , when kings hazzard their kingdoms for your sake ? and if your people knew , or did suspect your love to me , they would rebel , and turn unto your enemy ; and besides , conquerors are feared and followed ; whereas losing is a way to be despised , and trod into the earth with scorn . alas ! i am a creature mean and poor , not worthy such a queen as you ; and 't were not wise to hazzard all for me . wherefore , go on great queen ; and may you shine as glorious in your victories , as the brightest starrs in heaven : may pallas be your guide , and mars the god of warr fight your battels out : may cupid give you ease , and venus give delight . may hymen give such nuptials as best befits your dignity . may fortune always smile , and peace dwell in your kingdom . and in each heart such loyal love may grow : no disobedience may this kingdom know : age crown your life , and honour close your days : fame's trumpet loud may blow about your praise . she , weeping , said : no sound will pierce my ear , or please my mind , like to those words you utter , when they 're kind . but at last by his perswasions , more than by her councellor's advice , she consented to go , upon that condion he would take upon him the government of her kingdom , until such time as she returned again ; and , said she , if i dye , be you heir to my crown , and ruler of my people . and may the gods keep you from all opposers . the people knowing her commands and pleasure by her proclamation , fell a murmuring , not only in that she left a stranger , but a poor slave , who was taken prisoner and sold , and a person who was of no higher birth than a ship-master's son , to govern the kingdom , and rule the people . whereupon they began to design his death , which was thought best to be put in execution when she was gone . but he behaved himself with such an affable demeanour , accompanied with such smooth , civil , and pleasing words , expressing also the sweetness of his nature by his actions of clemency ; distributing justice with such even weights ; ordering every thing with that prudence ; governing with that wisdom , that it begot such love in every heart , that their mouths ran over with praises , ringing out the sound with the clappers of their tongues , into every ear ; and by their obedience shewed their duty and zeal to all his commands , or rather to his perswasions , so gently did he govern . thus whilst he ruled in peace at home , the armies met abroad ; and being set ready to fight , the trumpets sounded to charge , and every one prepared to encounter his enemy , striving for the honour of reputation , which is got by the ruin of one side : so equally hath nature distributed her gifts , that every one would have a just proportion , did not fortune disorder and misplace her works by its several accidents . but the terror of the former blow was not quite extinguished in the queen's army , nor the insulting spirits of the other army laid , but rather a new courage added to their old victory , which did help them now to win that day , and with such victorious fortune , that they took the queen a prisoner , and did destroy the whole army . the prince thinking the kingdom won , in having the queen's person , made him divide his army into two parts ; the one half he sent to take possession of the towns , castles , and forts ; the other part he led himself to conduct the queen , being much pleased that he had such a gift to present to the king ; which present he knew his royal master would prize above all the world , which made him chuse to go with it : for had the spoils been less , he had sent them with some messengers ; but being so rich , he durst trust none to guard it but himself . the king hearing of their coming , made all the preparations of state that could be , sending the prince a triumphant chariot , and his own robes to wear ; which chariot coming as they were ready to enter the city , the prince sets the queen thereon , and walks on foot by the chariot-side , as being mistress to the king his master . and the king , being attended by all his nobles of the kingdom , met the queen , and with great respect led her to his palace ; where , when she came , the king kissed her hand , and smiling , said , the gods had brought her thither : for certainly , said he , the gods by their fates have decreed and destin'd you to be my queen ; in which gift the gods have made me like themselves , to enjoy all felicity . she with a face clothed in a sad countenance , answered , fortune was his goddess ; and if he were like her , he might prove unconstant ; and then , said she , you may change from love to dislike ; if so , i may chance to have liberty , either by death , or to be sent into my own kingdom again . if you will accept of me , said he , you shall not only have your own kingdom , but mine , wherein you shall be adored and worshipped as the only she in the world. she answered , i had rather have what i adore , than to be adored my self . then was she conducted to a strong and safe , but a pleasant place , to be kept in , where the king visited her often , treated her civilly , courted her earnestly , loving her with an extraordinary passion . the prince , in the mean time , was in high favour with the king , who asked and took his counsel in every thing : and sending for him one day , when he came , hung about his neck , as was his custom so to do ; saying to him , o my friend ! ( for that was his usual name he gave him ) my cruel prisoner ( said he ) you brought me , despises my affection , slights my addresses , condemns my suit , scorns my proffers , hates my person : what shall i do to gain her love ? alas ! said the prince , i have had so ill success in love , that what i doted on most , did hate me worst ; which is the cause i have left my countrey , friends , and estate , and lost the peace of mind , the joy of mirth , the sweets of pleasures , the comfort of life , hating my self because she doth not like nor love me : jealous i am of light , darkness , heat , cold , because they come so near as to touch her . i wish her dead , because none should enjoy her but my self : yet i cannot live without her , and loath i am to dye and leave her here behind . thus hang i on a tortur'd life , and bear my hell about me . whilst they were thus lamenting their hard fortunes in love , a messenger brought news that their forces were beaten that were sent into amity . how can that be , said the prince ? most of the nobles being here , and none but peasants left behind , who have no skill in warrs , and only fight like beasts ? but the alarms came so thick one after another , to tell that they had not only beat their forces , but were entred into their kingdom . with that the king in haste dispatched the prince with a fresh supply added to those forces he brought the queen with , so march'd out to meet the enemy . for travelia hearing the queen was taken prisoner , was highly enraged ; which choler begot a masculine and couragious spirit in her : for though she could not have those affections in her for the queen , as a man ; yet she admired her heroick virtues , and loved her as a kind and gracious princess to her ; which obligations made her impatient of revenge : then calling all the chief of the kingdom together , thus spake unto them : honourable , and most noble , you have heard the sad news of the queen's being taken prisoner , which cannot chuse but strike your hearts through your ears , and make them burn in flames of high revenge ; and may those flames be never quenched , until you fetch her back , and set her in her throne again . she went to keep you safe ; and nothing can be more ungrateful , than to let her live amongst her enemies . nor can you here be free , whilst she is made a slave ; your wives and children will be bought and sold , and you be forced to do their servile work : what goods you now possess , your enemies will enjoy . then let your hands and strength redeem your countrey 's loss ; or sacrifice your lives in the service . after she had spoke , they proclaimed her with one voice general ; raising new forces , making vows they would never forsake their queen ; but dye , or be conquerors . then sitting themselves in order thereunto , travelia ( as their general and chief governour ) caused a solemn fast and procession , sacrificing to the gods for good success . after that , she took a view of her arms and ammunition , selecting out the ablest and youngest men to fight , making the better sort commanders , that envy might not breed disobedience : the aged she chose for her councellors , her old father being made one ; the most mechanicks , as smiths , farriers , pioneers , cannoneers , sumpter-men , wagoners , cooks , women , and the like , went with the bag and baggage . neither did she omit to take good chyrurgeons , doctors , apothecaries , and druggists , to help the sick and wounded . at the army 's going out , she caused a proclamation to be read , that all the women and children , and infirm persons , which were left behind , not being fit to go , should pray incessantly to the gods for victory and safe return : for , said she , women and children , and the infirm , are the best advocates , even to the gods themselves , being the most shiftless creatures they have made , wherefore the most aptest to move compassion . thus setling the kingdom in a devout and orderly posture , they marched on , re-taking their towns , forts , and castles , lost ; beating the enemy out of every place ; insomuch as they did not only clear their own kingdom of their enemies , but entred into theirs : and being gone some days journey , their scouts brought them word there was an army coming to meet them ; and , after a short time , the armies were in view of each other : whereupon she drew up her forces ; the right and left wings she gave to be commanded by two of the valiantest and experienced commanders ; the rear unto another ; the van she led her self ; the reserve she gave her old father in charge to bring in , as he saw occasion ; praying him he would not stand with it so far off , but that he might come soon enough to their aid ; nor yet to stand so near , as to be annoy'd with their present fight : father , said she , i give you this part to command , because i dare trust your faith , as well as your judgment , courage , and skill . then she commanded every captain of a company should place himself in the midst of their second ranks ; for if the chief commander ( said she ) in a company , be kill'd , the spirits of the common soldiers soon dye , and their nerves grow slack with fear ; and all their strength will fail , unless it be to run away . the lieutenants , she ordered them to place themselves in their last ranks , to keep the soldiers from flying : for , said she , shame will cause obedience , to submit to authority : wherefore , his eyes will be as a fort , and his breast as a bulwark , to keep them in . then she gave order , that every squadorn should be but five ranks deep , and fifty on a breast ; which number , said she , is enough to knit into a proportionable body ; more makes it unweildy , and is like a man over-grown with fat , whose bulk makes him unactive either to assault , or to defend himself : and rands of ten deep , said she , are not only unuseful and troublesome , but so many men are lost as to employment ; for the hindermost ranks come seldom or never to the charge . in every troop of horse she placed some foot , both pikes and muskets , to gall and hurt their enemy's horse when they came to encounter : for , if once the horse fails , the man is down . after that , she commanded her army to marchin such a slow pace , as not to break or loosen their ranks , but commanded them to join so close , as if there were no vacuum in their troops , and so to move as one entire body or piece . lastly , she commanded all the cuirasiers should stand in the fore-front , to bear the shock , or break the ranks . and thus she set the battalia in order , form , and figure , as the ground and places would permit to their best advantage . the prince ordered his battalia as he was used to do , making it thick , as believing it to be the stronger ; which is questionless the best way , if it were only to stand still for a defence , but not to assault : for in action , the half of those thick bodies serve only as cyphers without a figure ; but never help to multiply the numeration of blows . but the armies , being both ready to joyn , the young general thus spake to his soldiers : noble friends , brave soldiers , and wise councellors , who knows but this our meeting may produce good and great effects , and bring peace to your countrey , which is molested with warrs , and ruin to your enemies , that have almost ruined you ; comfort to your sad friends we have left behind , liberty to your imprisoned friends ? we fight for fame hereafter , for honour and profit now presently : but if we let our enemies become our masters , they will give us restless fears , unreasonable taxes , unconscionable oaths , whereby we shall lose the peace of our mind , the conversation of our friends , the traffick with our neighbours , the plenty of our land , the form of our customs , the order of our ceremonies , the liberty of the subjects , the royalty of your government , and the company and rule of our gracious , vertuous , and beautiful queen . and shall they have courage to spoil , and we none to right our wrongs ? shall they live by our hard labour ? and shall we live by their hard laws ? all noble spirits hate bondage , and will rather dye than endure slavery . wherefore , my friends , be you constant to your just resolutions , circumspect in your ways , patient in your labours , heroick in your actions : for , what man can remember such injuries , and let their courages be cold ? wherefore , for your own sakes , your countrey 's sake , your royal queen's sake , go on with valiant hearts , and active strengths ; and may apollo be your friend , shooting his darts , dazling your enemies eyes . may mars , the god of warr , direct you in your fight . may fortune give you aid , and pallas give you victory . after she had thus spoke , the trumpets sounded to charge , and the young general sent some flying horse to give the onset , and then seem to run away ; which the other army seeing , thought it was out of fear , and followed them as in pursuit , which disordered and broke all their ranks : but the queen's army marched in good order to meet them ; at which the enemy , viewing their unexpected posture , was so daunted , as they neither had spirits to fight , nor power to run away ; and so a great number being killed and taken prisoners , the queen's army became absolute masters of the field . the prince with much difficulty retreated back about a days march , with some few , but with the prime of his horse ; where he heard of a fresh army coming to assist them : for the king , fearing they were not strong enough , being forced suddenly away , caused new men to be raised to follow them . the news of this army rejoiced the prince much , being at that time very melancholy for the great loss he received , and for the disgrace , as he thought , by reason he despised the enemies to the king ; and to be overcome by those he scorned , did wrack his soul. but taking up fresh hopes with his new-come army , returned back to the queen's army again ; who , when they heard of a new supply , were much amazed and dejected , by reason they were weary and tired with three fights , and disordered with gathering up , and carrying away their spoils . but the young general , perceiving them to hang down their heads , thus spake : noble friends , i perceive such a sadness in your faces , as if fear had taken possession of your hearts ; which if it hath , except courage beats it out , it will betray your lives unto your enemies ; and to be taken by a timorous thought , before your strength hath grapled with your foes , were base ; and if right and truth be on your side , as sure it is ; and reason rules your judgment , as i hope it doth ; you have no cause to doubt : but if you fear the conduct of my youth , as wanting experience to judg or direct the best , then here are aged men who with ulysses and nestor may compare ; their counsel is your aid . let no vain suspition therefore quench your hopes , but courage set your spirits on fire , and with their heat consume your enemies to ashes . with that they all aloud did say , go on , we will dye or conquer . in the mean while the prince was encouraging his new-come army , who was struck with the news of the last battel , hearing nothing of it until they met the prince ; the sudden report ( like thunder ) shook their spirits ; which to appease , the prince thus spake : noble friends , you that have humility to obey , love to unite , charity to redress , have hopes to obtain : for , hope is the ground on which courage is built . let not the enemy of mistrust , vanquish your faith ; but perform your loyalty through your industry : for obedient thoughts are not sufficient , without obedient actions . wherefore take courage to fight . let not your enemies kill your spirits . weep not , nor condole at our losses ; but let us regain our honours either by victory , or death . and they that are sloathful or cowardly in this army , may they neither enjoy the lawrel , olive , or cypress ; but go to the grave unregarded , or forgotten ; or live in shame , despised . but those that are industrious and valiant , may they sit high in honour's throne ; and fame blow their praises so loud , and far , that no time can stop the sound . then the two armies being set in battel-array , the prince ( to save the effusion of blood ) finding his army not full of alacrity , sent the young geral a challenge ; who , although he knew himself unfit for a single duel , accepted it , being afraid of the dishonour of denying it : but the two armies would not consent to look on whilst they fought ; for , in the encounter , both armies joined in cruel fight . but she having no skill in the art and use of the sword , nor strength either to assault or resist , was wounded ; and her wound bled so fast , that she fainted and fell down to the ground . but the prince , who was of a noble nature , perceiving by her shape that she was but a stripling , run to unty her head-piece ; and viewing her face , straight knew her ; and was so astonished thereat , that he had not power to stir for the present ; but stopping the wound as well as he could , brought life again ; yet so faint she was , that she could not speak ; neither had he power to go away , but sate by until he was found in that posture . in the mean time , the army being left to chance , having not their general to direct them , fortune play'd a part of civility and courtship , giving victory to the ladies ; so the queen's army had the day ; and some of the common soldiers , seeking for spoil , found them , he sitting by , holding her in his arms ; from whence they took her , and put her in a litter , and he also in the same , as a prisoner , to carry them to the body of the army ; and as she went , having recovered her spirits again , thus complaining , she said : i have heard of pleasure , ne're could it obtain ; for what we pleasure call , still lives in pain : then life is pain , and pain is only life , which is a motion , motion all is strife ; as forward , backward , up or down , or so side-ways , or in a circle round doth go . then who would live , or would not wish to dye , since in the grave there is no misery ? o let me dye , strive not my life to save ; death happy is , and peace lies in the grave . the prince told her , she preached to her self a false doctrine : for , said he , life is a blessing which the gods do give ; and nothing shews them gods , but that they live : they 're the original of life , the spring ; life the beginning is of every thing : and motion is from all eternity ; eternal motions make the gods to be . to wish no life , we wish no gods , and then no resurrection to the souls of men : in resurrection we as gods become ; to be — none would refuse a martyrdome : the very being pleaseth nature well , were she to live always in pains of hell. nature , nothing is more horrid to her than annibilation , that quite undoes her . thus gods and nature , you do wish to spoil , because a little pain endures a while . devils had rather devils be , than nought at all ; but you like angels that did never fall . thus they discoursed as they went ; but he strove to conceal himself from her knowledg , until such time as he thought he might make his peace with her , for fear she should run away again out of hate and dislike to him . but the army , when they miss'd their young general , grew so sad , that they took no pleasure in their victory : for they were all as one dumb man , no noise was heard , all eyes were full of tears . but when they saw the litter , as supposing she was dead , they raised a cry that rent the air , and made the thicker clouds to move . which when she heard , and saw them running to her , she shook her hand to shew them she did live . then sent they shouts of joy to heaven high ; and ev'ry countenance sad , look'd merrily . but when they came so near as to view her face , and saw her pale and weak , they grew into such a rage , that they would have killed the prince , hearing he wounded her : but she entreated for his life , and begg'd him for her prisoner : no sooner ask'd , but granted ; and she gave the charge of him to her father . being brought into her tent , the army watch'd by turns whilst she was under the chirurgeons hands for cure : nor would they take any of the spoils , but what she did divide unto them ; nor any direction but what she gave : nor would they stir until her health permitted her to travel : but , being indifferently well , she gave order to march on . but the king had raised another army in the time of her sickness , and sent it out to meet them . she , although weak , went about to order and encourage her soldiers , who loved her better than their life ; which affections made them fight so well , that they overcame their enemies ; and before the king could raise another army , they got unto the city . where , as soon as she came near , she gave order to her soldiers to entrench about it , and to cast at every corner of the city a mount of earth , on which she placed her cannon to batter down the walls : then she did build forts about , to place her men to shoot and cast granadoes in ; and by their several assaults they battered the city , and killed many of their men by sundry and sudden assaults : at last she resolved to storm it . but the king , perceiving his weakness , and that he could not hold out long , sent to the young general , desiring a treaty , and withall a cessation of arms. in the mean time , the queen , being weary of her imprisonment , longing for the coming of her beloved , in a melancholy humour thus spake : o what a hell is it to love , and not be loved again ! nay , not only to love , but to love a slave , and he regards me not : do i say , slave ? no , he is none , that hath no slavish passion : then he is free , and i am only bound to slavery , first to my passions , then to his tyranny . what shall i do , you gods above ? you punish me , and yet you make me love . do you delight still in a tortur'd mind ? make you no sympathy in human kind ? must all your works consist in contradiction ? or do we all enjoy nothing but fiction ? the mind is nothing but meer apprehension ; 't is not a thing , unless it hath dimension . but o you powerful gods ! by your decree , you can of nothing , something make to be : then make me something , grant me my delight ; give me my lover , or destroy me quite . thus leaving her in a melancholy posture and humour , we return to the armies . the cessation being near expired , the young general called a council , and thus spake to them : right noble and valiant heroes , the king hath sent to treat of peace ; but in my opinion there can be no honourable agreement ( next to the setting the queen at liberty ) but the resigning of his crown , and so his kingdom , to her . first , for raising hostility , and disturbing the sweet peace and happy condition of a kingdom that never molested them . then , for the dishonour , in taking the queen prisoner , the ruin and spoil of your countrey , the death of your friends , and the loss of your gallant men , killed in this dissention , making many widows and fatherless children . besides , who can rely upon the faith of an unjust prince , who made warr upon his neighbours without a just offence , but only through an ambitious attempt upon your queen and kingdom ? have we not victory ? and yet shall we return with loss ? shall we despise the gift of the gods , in making no use of what they give us ? and shall the trumpet of loud fame report the queen was taken prisoner , and resigned upon a low agreement ? no , let fame divulge unto the world , her release came with the ruin of his kingdom . after the general had spoken , one of the council , who was like nestor for years and experience , thus spake : our general hath spoke a speech so full of courage and honour , as shews him to be of so true an heroick spirit , that he hath left no room for policy to play a part . but states cannot subsist with valiant hands alone , unless they have a politick head , which is the guide to great designs ; it burns more cities than granadoes do ; it undermines strong towns , pulls down great works , wins forts , sets battels , takes prisoners , makes slaves , and conquers kings and kingdoms ; and what we call policy in a publick state , is called discretion in a private family ; and it is not , as the vulgar think it , a cheat , or meer deceit , but a wise prudence , to prevent the worst of ills , and to keep peace , or get tranquillity . 't is true , valour is a daring spirit , but policy is the trusty friend , and covers with skill all those faults it cannot mend ; it guides the bark in which man's life swims , and keeps them from the shipwrack of the world , pulls down the ambitious sails when blown too full with pride , lest it should overturn the ship of safety , to be drowned in seas of miseries : but policy will rather chuse the oars of patience , and take the tides of time , than venture where the doubts are more than hopes , or hazzards more than gains . then let us try to make a prudent peace , not trusting to fortune's favour , unless she were more constant : for in the warrs such unknown chance may fall , instead of victory , we may be ruin'd all . i speak not this to cross my general ; for i shall be as ready to obey all his commands , be they never so dangerous , as i have freely delivered my opinion . after he had spoke , the general rose up , and said , these counsels are too solid to be contradicted by rash youth . whereupon they all agreed to treat with the king , giving his ambassadors audience . the king's ambassadors coming into their assembly , thus spake : you great victorious amitenians , my master should not need to seek for peace , before it sought for him , had not the god of love proved his enemy , perswading mars to be his foe : for those that are cross'd in love , have seldom victory ; for mars doth take the part of venus , cupid's mother . thus our great king and master is by love undone . but since 't is the gods that work his fate , he humbly doth submit : wherefore he sends these proffers unto you : first , he will build your broken forts again , and raise those walls his soldiers have pulled down . secondly , he will repay your charges and expences in this warr , although his own is great , and his loss is more . thirdly , he will restore his prisoners , if you will do the like to those you have taken : but for the queen , she is no prisoner : for our master is her captive , and her thrall , both to command him , and his kingdoms all . after the amitenians had consulted , they told the king's ambassadors , that words were not acts ; wherefore , they could conclude of nothing until the queen was in her army to make her atonement for her self ; and if she were no prisoner , they desired to wait on her out of the city ; if not , they must use force . whereupon the ambassadors went back to their king to declare their answer . but to return to the captive prince , who was more fetter'd in his mind , than in his body ; for the old father treated him civilly , and used him kindly : but , perceiving him to be very melancholy , thought it might proceed from the overthrow he received ; which he strove to moderate , telling him , nothing was more subject to chance , than warr ; and that the valiantest and wisest men , might fall by fortune's hand : for , said he , she on wheels , not on firm ground doth stand . she seeks not worth and merit to advance ; her scepter , which she governs by , is chance . then said the prince , o fortune , most unkind ! i would she were as powerless as blind . as he was speaking , in comes the young general ; whom when he saw , love's passion shook his manly strength , and made his visage pale . but she , being of an affable and sweet disposition , wish'd all content of mind to every person , although she had little her self . noble sir , said she , it was not for want of respect , i have not visited you ; but my engagements have so busily employed me , that till the cessation of arms , i have not had so much time as to examine your welfare . but i know my father hath not omitted any service he could help you in ; neither do believe , you ( being a commander ) can be so ignorant , but to know , that camps can afford but a rude entertainment , having therein no necessary accommodations ; and since my wishes cannot make it better , you will be pleased to accept of it as it is . worthy sir ( answered the prince ) , i am only a prisoner to your favours , but am free by your noble entertainments . so , after some discourse , telling him of the agreement which was like to be , left him , or rather carried him with her ; for his soul went after her , although his person stay'd behind . but , to follow the ambassadors , who were got to the king , and told him , the demands of the amitenian army was , to have their queen , before they would treat any farther . the king being very much troubled thereat ; for to keep her he durst not , knowing his own weakness , and their strength ; and to let her go , he could not ; for his passion of love would not give him leave : neither would he call a council , knowing they would be for the departure of the queen , for their own securities : then did he wish for his friend and servant , the prince : but at last , being resolved , went to the queen his mistress , and taking the crown from off his head , laid it at her feet : madam , said he , here i deliver you my crown , and with it my kingdom ; and yeeld my self your prisoner , dispose of it and me as you please : for it never shall be said , i make conditions with her i do adore ; for since my soul is yours , there is nothing i can own that is not so . and since you must and will go from this place , let me go with you , to set your triumphs out ; and lead me as your slave . sir , answered she , i have not been so ill treated , nor am i so ungrateful to go away , and leave no thanks behind me : wherefore i will stay until there is such a peace made , as you may receive as much profit , and as little losses thereby , as i. wherefore , in order thereunto , i desire , that the general of my forces , and some of my council , may come hither , and so confer both with my self and you . the king gave order , that the gates of the city might be set open : but the queen sent a messenger to the army , that none of the forces should enter into it , but keep themselves where they were , without ; only the general and the council , and some of the chiefest commanders , to come unto her . but when they were ready to wait upon the queen , the old man fell very sick , and sent to his son ( the young general ) to come unto him to take his leave of him before he dyed ; who went with a sorrowful heart , and sad countenance ; and when he came close to his bed , the old man spake : son , said he , my lease of life is expired ; and death , the landlord of my body , knocks at my old and ruinated cottage , sending out my soul to seek another habitation ; which soul intends to travel through the airy skies , unto the mansion of the gods , where it shall pray for your success and happy days on earth . o father , said travelia , must you go , and leave me here behind ? why will the gods so cruelly oppress an innocent youth , to leave it in distress ? you were my good angel , to guard me from those evils that fortune sets about me ; you were my guide , which did direct my simple youth to just and honest ways : what will become of me when you are gone ? or who will rescue me from those that seek my ruin ? the old man said , the gods , the gods , my son , they will reward your virtue . farewel , farewell ; then turned his head , and dyed . after he had lamented and mourned over his lifeless corps , he sent to the queen to give him leave to interr his father's ashes . the king hearing thereof , sent to the general , inviting him to bring his father's body into the city , and there to be interr'd in his chief temple ; which honour he accepted . whereupon all the army brought the hearse unto the gates , and then returned unto their trenches . but the chief commanders did bear it unto the grave ; the young general came into the temple , being clad all in mourning , only his face seen ( which appeared like the sun when it breaks through a dark and spungy cloud , whose beams did shine on those watry drops that fell upon her cheeks , as banks where roses and lillies grow ) and standing on a mounted pillar , he said : i come not here to flatter or be-lye the dead , but to speak the truth as far as my knowledg is informed : he was aged in years , not old ; for those are only old , whose memories and understanding are grown defective by the length of time . he was wise by experience , not led with self-opinion . he was learned in the art of navigation , and not ignorant of land-service , or command ; although few that dwell on seas , and profess that art , know more of land , than the ports where they take harbour to shelter themselves from furious storms , or to take fresh victuals in , or to be deboist with wine and women . but he was most temperate , not only in moderating his passions , but also his appetites , with reason , honour , and religion . in his behaviour he was affable and free , not formal nor constrain'd , by vain and self-conceit . his disposition gentle , sweet , and kind . he was in his nature compassionate to all that were in distress . he was industrious to all good effects , and had a nimble and ingenious wit , and 〈◊〉 a superfluity of courage , as did not only banish fear in himself , but begot spirit in others . he was bred in the schools of honour , where he had learnt vertuous principles , and heroick actions . he had all the ingredients that goeth to the making of an honest and gallant man. and he was not only morally honest , but most pious and devout . he offered not sacrifice to the gods for worldly prosperity , but out of pure love and adoration to the gods. he was a pattern for all others to take example by . his soul was as the breath of the gods ; and his animal part as the best of nature's extraction . but nature makes nothing to last in one form long ; for what she creates , she dissolves again . with that her tears fell so fast from her eyes , as stopt her mouth for a time : but at last , she sighing , said : although my tears are useless to him , since it is not in their power to alter the decrees of fate , nor can perswade the gods to give perpetual life here in this world ; yet natural affections are forced through my eyes . then bowing down her head over the corps , which was placed underneath , said : these , as satisfaction , may asswage my grief , to think my new-born fears , the issues of my love , shall be buried and lye intombed with his cold ashes ; which is the only way to mingle souls , when death hath parted bodies . but if fate had had the power to twist the thread of of my life with his , then death had struck me too , and so eased my grief . but since it is not so , his memory shall lye entombed in my heart until i dye . after he had spoke this funeral-speech , he descended from the pillar ; and helping to lay the corps upon the funeral-pile , did with a flaming-torch set the fuel on fire ; and gathering up the ashes , put them in the urn , and placed it in a tomb. having thus executed those ceremonies belonging to the dead , he changed his mourning-robes , and clothed himself fit for the court or camp again . then he and the council , and the chief commanders , went unto the palace of the king ; where , after some discourse , he was brought to the queen , who joyed more to see her travelia , than for the victories they had won : and after she had condoled with him for the loss of his father , she congratulated with him for the good success he had in the warrs ; aud withal told him , she must set at liberty his prisoner the prince , for she had given him back unto the king. whereupon he presently gave order for the prince to repair to the court ; and after she had heard the relations of all their several actions and accidents , and pleased her self with the variety of other discourses ; she told them , she would sit in council to consider what was to be done as concerning the peace ; and so dismist them for that time : only she stayed travelia , loving his company so well , she could not so easily part with him . but the king perceiving her affections , as being never pleased but when travelia was with her , he grew so jealous , that had not honour forbid him , having past his word unto her , they should all there be safe , he should not have let him live to have been his rival . in the mean time , the messenger had caused the prince to repair to the court ; who was much troubled how to behave himself : for , said he in his thoughts , if i should make my self known unto my mistress , she will straight convey away her self either by death , or stealth ; and if i go disguised , although i may make the reason known unto the king , yet the court will talk , and think it is for some ill design against the state , so bring an aspersion upon my loyalty . thus musing a long time with himself , at last he thought it best for to take counsel of the king ; and being come to him , the king with great joy embraced him , saying , o my friend ! thy company is a kingdom to me . he humbly kissing his hand , said , he thought fortune was so much his enemy , as that she had shut him out of his royal favour . but sir , said he , it was none of my fault i did not win ; for the gods , jupiter , mars , and the rest , are such lovers of the fair mortal-females , that they will never be against them ; for wheresoever they are , victory is there also . the king , thinking he meant it of the queen , told him how unkindly she used him , and how he perceived she loved the young general even to a dotage ; and withall , asking his counsels what he should do , he smiling , yet sighing , said : o sir , said he , there is no cause to fear ; for that person you do suspect , is a woman , which i believe the queen knows not . then he told him all the story of his love , and all the several accidents thereupon , and ask'd his advice what he should do ? the king was overjoyed at his relations , discovering she was a woman ; and his joy gave so many several advices , that the number confused the counsel , and confounded the choice . but while they were thus talking , a messenger came to the prince , which brought him letters from his own countrey , by merchants that were lately come in , that his wife was dead ( for although they knew not where he was , yet they sent letters into several countreys , in hope some might light into his hands ) : which when he heard , his doubts were turned into hopes . with that , the king and he embraced with joy , making no question now but cupid was turned their friend , and that he would shoot two golden arrows into their mistresses hearts from the forts of their affections . the time being come when the king and queen , and the councellors of both , should meet about the peace , they being all set ready to treat , the king entreated the queen she would give him leave , that the prince might be one of his council ; which ( said he ) without your own consent , he shall not be , since he hath been your prisoner . she told the king , he was not bound to her , since she had given him a release ; and your councellors are to be chosen by your self , and not by me . after her answer , he sent for him ; who came , being not disguised , but as he was himself ; and travelia looking upon his face as he was coming in , and seeing the man she most did fear , she fell into a swound : at which accident the queen being extreamly afflicted , thinking it was done by some design wrought from the jealousie of the king , broke up the juncto for that time , taking all the care she could for his recovery . but travelia being recovered out of her swound , was still sick in mind , though not in body ; and kept her bed as if she had been very ill . whereupon the queen's suspition was more encreased , and fear'd some poyson had been given him ; and with that conceit could not endure to see the king. the king being much troubled that the queen was more severe to him than she was used to be , and perceiving that it was travelia that was the cause , complained unto the prince , and ( with seeminganger ) said merrily , dispose of your mistress some way ; for i am jealous , said he , although she be a woman . sir , said the prince , i have as much reason to be jealous of the queen , as you have of my mistress , setting her masculine habit aside . at last they did agree to discover her to the queen . whereupon the prince went to the queen , and desired her ( by a messenger ) to grant him half an hours conference . she desired to be excused . he sent her word , it was something concerning his own affairs . whereupon she gave him admittance . when the prince came to her , he said : madam , i should not press thus rudely on your thoughts , but that i think i am part of the cause that makes them melancholy . sir , said she , you take upon you to know much ; for it is hard to know the mind or thoughts of our selves , much less of others . madam , said he , i will be so presumptuous to guess at them , if you will give me leave . take it , said she . then , madam , said he , i must tell you , you are in love ; and the person you love , although most excellent , yet cannot return such love as you desire ; for you have placed your affection upon a woman , who hath concealed her sex , in taking the habit of a man ; and hath more confirm'd your mistake , by the actions of a soldier . i know not , said the prince , how kind you have found her ; but i have found her cruel . then told her the story from the first time he saw her , until that present . when the queen had heard his relation , her colour came and went , moved by her mix'd passions , anger and love ; angry that she was deceived , yet still did love , and wish'd she had been a man. then the prince began to move unto her the suit of the king. but she was so impatient and troubled in her mind , being crost in her love , that she would hear nothing concerning love more at that time . which he perceiving , took his leave for the present . but as soon as he was gone , tears from her eyes flow'd out , as if they meant to make her there a watry monument . and her oppressed heart such sighs sent forth , like gusts of wind that blow from south or north. after this furious storm , a calm did rise , her spirits , like a still smooth water , lyes . then laying down her gentle head to rest , thus to the god of love her prayers addrest . thou powerful god of love , that shoots from high , one leadden arrow in my breast let flye , to quench that scorching heat thou mad'st to burn , unless a woman to a man can turn . with that the god of love did pity take , quench'd out the first , and did a new fire make ; yet was it weak , as being made but new ; but being kindled , it much hotter grew . at last the flame got hold upon the king , which did much joy unto each kingdom bring . after a sweet and refreshing sleep , she rose , and went to travelia's chamber , and told her how she was discovered . then chiding her gently for not making her self known unto her , said , that she had caused her many unquiet rests . but travelia begged her pardon ; telling her , it was the cause of her misfortunes that concealed her , and not out of any evil design she had to deceive her . then desired her assistance and help to secure her . whilst they were thus talking , the king and the prince came to see the sick person ; to whom the queen with a smiling-countenance said , she was courting her hard-hearted lover . the king answered , that he hoped she would take pity on him , by what she had felt her self . the queen told him , she was likelier to love him now , than if she had never been a lover before : for , said she , there is something pleasing in lovers thoughts , be their fortunes never so adverse ; and i believe , said she , the prince will say as much . madam , said he , it is a pleasing-pain , as being mix'd with hopes and fears ; but if our hopes do cease , all pleasure is gone , and nothing doth remain but pains of hell. then , said the queen , your mistress should be in a sad condition , if she loved you as you seem to love her , you being a married-man . no , said the prince , i am now a widower ; but i doubt ( said he ) that doth not advantage me in my mistress's affection . but when travelia heard he was a widower , her heart did beat , like a feverish pulse , being moved with several passions , fearing it was not so , hoping it was so , joying if it were so , grieving that she ought not to wish it so . but the queen asked the prince , how that he came to know of it . whereupon he told her . she said , i have promised your mistress to protect her against your outragious assaults : but since your suit is just , and your treaty civil , i will yeeld her to you , upon that condition you carry her not out of my kingdom : for , since i cannot marry her , and so make her my husband , i will keep her , if i can , and so make her my friend . with that , travelia rises up in her bed , and bowed her self with a pleased countenance , giving the queen thanks . the prince said , you have given me as much as the gods could give , which is , felicity . madam , said the king , you have given me nothing . the queen , with blushes , answered , that if her council would agree , she would give him her self . the king , for joy , kneeled down , and kiss'd her hand : now , said he , i am like to the gods , they can but have their wish . thus passing that day in pleasing-discourses , the next day they caused their councils to meet , where they concluded the marriage of the king and queen ; and that the queen should live with their king in the kingdom of amours ; and that her first son should be heir to the crown , and her second should be heir to the kingdom of amity : but in case there were no sons , or but one , then daughters should inherit . in the mean time , the prince , and his princess that was to be , should be vice-roy ; or rather , that she should rule , who was so beloved of the people , as if she had not only been a native born , but as if she had been born from the royal stock . but they thought it fit she should make her self known unto the army by word of mouth , that she was a woman , otherwise they might think she was made away by a violent death ; and that the report of being a woman , was only a trick to deceive them ; and from thence arise such a mutiny as might bring a ruin to both kingdoms . when all was agreed , they prepared for the marriages . in the mean time , travelia goeth to the army , attended by the prince ; where the king and queen came soon after , that the soldiers might see they were there , as witnesses of what she told them . and , being all in a circle round about her , she being upon a place raised for that purpose , thus spake : noble friends , and valiant soldiers , i am come here , at this present , to declare i am a woman , although i am habited like a man ; and perchance you may think it immodesty : but they that will judg charitably , will enquire the reason , before they give their censure : for upright judges never give sentence before they examine . wherefore i believe you will not condemn me because necessity did enforce me to conceal my sex , to protect my honour : for , as the love of soul and body is inseparable , so should the love of chastity , and the feminine sex ; and who can love , and not share in danger ? and since no danger ought to be avoided , nor life considered , in respect of their honours ; and to guard that safe from enemies , no habit is to be denied : for it is not the outward garment that can corrupt the honest mind ; for modesty may clothe the soul of a naked body ; and a sword becomes a woman when it is used against the enemies of her honour : for though her strength be weak , yet she ought to shew her good will ; and to dye in the defence of honour , is to live with noble fame : and therefore neither camp , nor court , nor city , nor countrey , nor danger , nor habit , nor any worldly felicity , must separate the love of chastity , and our sex : for , as love is the sweetest , so it is the strongest of all passions ; and true love proceeds from virtue , not from vice : wherefore it is to be followed by life , and to be maintained till death : and if i have served my queen honestly , condemn not my modesty . then she bowed her head down low , first to the king and queen , then to the army . whereupon the army gave a shout , and cryed out , heaven bless you , of what sex soever you be . after she had spoke this speech , she went into her tent , and drest her self in her woman's robes , and came out again ; and standing in the same place , thus spake : noble friends , thus with my masculine clothes i have laid by my masculine spirit ; yet not so , but i shall take it up again , if it be to serve the queen and kingdom , to whom i owe my life for many obligations . first , to my queen , who bought me as a slave , yet used me as a friend ; and loved me with that affection , as if nature had linked us in one line ; for which , heaven reward her with glory and renown . besides , her love did bestow upon me great honour , made me protector of her kingdom in her absence ; and you her subjects ( out of loyalty ) obeyed all my commands , although i am young and unexperienced . and 't is not only what your loyalty enforces ; but i have found your affections of love to be such , as it shewed they came freely from your souts , expressing it self in grieving for my sickness , taking care for my health , joying in my company , mourning for my absence , glorying in my fame ; in so much , as you would lessen your own , to give it me . what shall i do to shew my gratitude ? alas ! my life is too poor a sacrifice : had i the mansion of the gods , i would resign it for your felicity . but these are only words , not acts , to shew you my thanks . yet here i do offer all that the gods or nature gave me , life , health , or beauty ; peace , pleasure , or plenty ; and these shall stand upon the altar of a thankful heart , ready to be sacrificed to your service . whereupon all the army cryed out , an angel , an angel , the gods had sent unto them ! then was there a declaration read in the army , of the agreement of peace : and when it was read , that the prince should be vice-roy in the kingdom of amity , all the soldiers ( as if they had but one voice ) cryed out , travelia shall be vice-regent ; which was granted to pacifie them . whereupon there were great acclamations of joy. but the prince told his mistress , she should also govern him . she answered , that he should govern her , and she would govern the kingdom . then went the king and queen , the prince and travelia , the nobles and the chief commanders , to celebrate their nuptials ; and on the wedding-day , though the queen was adorned with a crown of diamonds , hung about with rich jewels ; yet her beauty did dim their luster . but travelia was only drest in a white silk garment , which hung loosly about her ; and yet her face did seem like to a glory bright , where gods and goddesses did take delight : and in her eyes , new worlds you there might see , love-flying cupids there as angels be : and on her lips venus enthroned is , inviting duller lovers there to kiss : wing'd mercury upon her tongue did sit , strewing out flow'rs of rhetorick and wit : pallas did circle-in each temple round , which she with wisdom , as a lawrel , crown'd : and in her cheeks sweet flowers for love's posies , there fates spun tbreads of lillies and of roses : and every loving smile , as if each were a palace for the graces to dwell there : and chast diana on her snow-white breast there lean'd her head , with most pure thoughts to rest : when view'd her neck great jove turn'd all to wonder , in love's soft showers melting without thunder . the lesser gods on her white hands did lie , thinking each vein to be their azure skie . her charming circling arms , made mars to cease all his fierce battels , for a love 's soft peace ; and on our world's globe sate triumphing high , heav'd there by atlas up unto the skie : and sweet-breath'd zephyrus did blow her name into the glorious trumpet of good fame . after they were married , to set out their triumphs , they had masques , playes , balls , pageants , shews , processions , and the like . and when they had kept the festivals some days in the city , the prince and princess desired they might go and revel for some days with the army that was without the city . the queen being well pleased therewith , thither they went ; where they had tiltings , running at the ring , fencing , wrastling , vaulting , jumping , running races of horse and foot , baiting of beasts , and many the like warlike pastimes ; and such hospitality , that every common soldier was feasted : and after they were well satisfied with sports and good cheer , the prince and princess returned to the court again : where , after they had remained some time , the king and queen sent them with the army into the kingdom of amity ; and the soldiers returned home not only with all the spoils they got in the warr , but the king did present all the chief commanders with presents ; and the two kingdoms lived in peace and tranquillity during the life of the king and queen ; and , for ought i can hear , do so to this day . the tale of a traveller . a gentleman and his wife being married some years , and having none but daughters ; at last was born unto them a son , of whom they were very fond , and did strive to give him the best breeding they could . in the first place , he was to learn the horn-book , from that his primmer , and so the bible , by his mother's chamber-maid . but after he came to ten years old , or thereabouts , he was sent to a free-school , where the noise of each scholar's reading aloud , did drown the sense of what they read , burying the knowledg and understanding in the consusion of many words , and several languages , yet were whipt ( for not learning ) by their tutors , whose ill teaching broke and weakned their memories with over-heavy burthens ; and striving to thrust in more learning than could be digested , or kept in the brain , dulled their senses , and opprest their understanding ; for , being afraid of whipping , they got their lessions by rote , without understanding the sense . but this youth , being ingenious by nature , learnt more by his own capacity , than by his tutor's dull rules . after some time , he was sent to the university ; where continuing from the years of fourteen , to the years of eighteen , did at last consider with himself , that he was buried to the world and its delights , conversing more with the dead , than with the living , in reading old authors ; for that little company he had , was only at prayers and meat ; the time of the one being taken up in devotion , the other in eating , or rather fasting ; for their prayers were so long , and their commons so short , that it seemed rather an humiliation and fasting , than an eating and a thanksgiving . but their conversation was yet a greater penance then their spare diet ; for their disputations ( which are fed by contradictions ) did more wrack the brain , than the other did gripe the belly ; the one with filling the head with vain opinions , and false imaginations , for want of the light of truth ; as the other with wind and crude humours , for want of sufficient nourishment . upon which considerations , he left the university , and fitted himself to travel into forreign countreys , to see their varieties and curiosities , and to learn the customs and laws thereof , going into all places and companies of note and recourse : but when he had travelled some few years , he began to sum up his journeys , that he might know what advantagious experiences he had gained by his observations . whereupon he recounted the several forms and fashions in architecture , both in churches and palaces , cities , towns , and villages ; their longitudes and latitudes , their height and thickness ; their forms , as round , square , triangular , and the like ; their materials , as stones , and what sorts of them , wood , brick , tiles , slat , or the like : what pillars and pillasters of all fashions , cuts , and carvings ; the doors and frontispieces , which are for grace and ornament , as bellviews ; or for conveniency , to avoid the sharp winds , shunning the northern or southern points : and so for windows ; placing them obliquely from the sun , to avoid the extremity of heat . then likewise granishing ; as gilding , fretting , and their paintings , where the proportion of their figures were made according to the distance of the eyes . then what piles had been so built upon the least compass of ground , that none was lost , but every foot employed , making no vacant corners , or useless places . then their situation and accommodations for water , and fuel , and healthsome air. what cities had navigable rivers , or conveniency of ports and havens for traffick and commerce . what fortifications or forts for its defence . after he had recounted this to himself , and what those sights had advantaged him ; if i were able , said he , i would pick out all the curiosities of these several buildings , by imitation , and create me a palace . but , upon reflecting-thoughts , he said , building was very chargeable ; for the very building of a mean house , will wasten an indifferent good estate : so that i may build a house after mine own humour , but i shall be so poor , as not be able to live in it when it is finished . no , said he , i will live in those house my ancestors left me , who built by degrees , according as they were able , every generation adding something ; and leave great , curious , and rare buildings , to great princes and monarches , who build with their subjects puises ; or to the clergy , who build with charity , raising great colledges and churches out of weak consciences ; or to unjust magistrates , who create palaces from brides . then what good hath these observations done me , said he , unless i meanto to be a surveyor ? and then i would not study any other thing , because then i would make it my living , and so learn the curiosity of it for my trade . but , since i cannot build for my humour , fancy , nor fame ; i will not trouble my self for the pleasure of others . he recounted also to himself the several courts of judicature he had seen , and how causes were determind ; where he observed , that riches and power decides all causes ; and those that have neither , lose their suits . afterward he considered what places of societies he had frequented , and what he had gained by conversations at ordinaries , where all strangers and travellers meet ; and that their discourses were most commonly of news , many times false , being of what designs one prince hath against another ; and of their peace and agreements , their warrs , their victories , and overthrows ; the disadvantages and advantages of their polities , governments , and tyrannies ; their favourites , their luxuries , and vanities ; but seldom in praise of their wisdom or justice . and what advantages , said he , do i gain by this ? their losses hurt not me ; i gain nothing by their victory : their luxury draws nothing out of my purse ; nor doth their clemency nor their bounty extend so far as my miseries or necessities : god send me health , said he , and fortune give me good luck , and let forreign kingdoms do what they will ; for i cannot settle them when they are in disorder ; mutinous factions will not hear me ; nor will tyrant princes take my counsel : why should i then fill my head with their actions , or busie my thoughts with their quarrels or agreements ? besides , the reports are most commonly , or at least half of them , lyes . then he took notice of his recreations and pastimes , as playing at cards and dice , mistresses , and the like : by this , said he , i do not only lose and waste time , idly sitting still , and only exercising my self in shuffling and throwing ; but i lose my money : for , if i win once , i lose twice ; and the box eats up all the gains : which doth so torment my mind , that it is never at rest : for , when i have won , i long to be at play again , to win more , with the hopes that i shall grow rich with it , and so fill my head with such vain imaginations , build such castles in the air , do such wonders with my imaginary wealth , as caesar and alexander never did the like : and if i lose , i am never quiet until i am at play again , out of hopes to get what i have lost ; and am as sullen all the while , as a hare that is got in restraint ; my countenance so dejected and sad , as if i had newly buried my father ; and my humour so cross , that i contradict all discourse , let it be never so rational ; and am so cholerick , that i am ready to beat all i meet . thus i disturb my sleep , torment my thoughts , vex my mind , impair my health in sitting up late , and all to no purpose . if not at play , then i go to a bawdy-house , and there for a short pleasure i get a lasting disease : for the pox is seldom got out of the bones ; and when it is cured at the best , it leaves pains and aches to their dying-day . well , said he , by these courses i find i am absolutely a loser ; and therefore i leave them to whores , bawds , cheats , and pick-pockets . and as for those exercises and qualities ( said he ) which we call virtuous , i could never get them by travelling about to see sights and rarities , as they are accounted : so that vaulting , riding , fencing , which should maintain honour , and defend my life , is lost in the search of novelties , which whirls a man about as dust in a whirlwind ; and his thoughts are so scattered about ; that his reason and consideration can settle in no judicious place . well , said he , i will turn courtier , and see what preferment i can get at court. whereupon he made himself fine clothes , taking many pages , lacqueys , and grooms , giving fantastical liveries : and thus being accoutred for a great prince his court , he addressed himself there to ushering the ladies , kissing their hands , admiring their beauties , cringing and congying , creeping and crouching to the favourites ; waiting and attending in the privy-chamber for the presence of the king and queen ; and if he could at any time get a word from the king or queen ( although it were but to call such a one , or to speak to have a back-door ready opened to go into the garden , or to take coach privately ) , he thought himself raised from a mole-hill to a mountain . but after he found his money was spent , and no preferment was like to come , he considered with himself what advantages he had got , or rather lost . here , said he , i waste my time in hopes of preferment , which comes by favour , not by merit ; and , many times , those that deserve least , have the greatest honours cast upon them . here i spend my estate to grace the court , and my self to flatter authority , to maintain knavery ; siding in factions , to rail against honest men , to bely my conscience ; and to what purpose is this ? for when i am a bankrupt , i shall be despised and scorned , or be their anvil to knock jests upon . no , said he , i will spend my estate where i shall have something for my money , and be flattered by them that shall live upon my bounty or vain-glory . besides , said he , this is an idle and cowardly life ; i will go to the warrs , and there get me honour and reputation . so he fitted himself with arms , horses , tents , wagons , and the like ; and after he had been received by the general very kindly , and with great civility , he marched with the rest of the cavalry ; and having past two summers in marching , besiedging , fighting , wintering , quartering , and purloining , he began to consider the course of life he lived in . here , said he , i adventure my life , running through great dangers , endure great miseries by colds and heats , and extream hunger and thirst , breaking my natural rest , lying upon the cold and hard ground , killing those that never did me harm , and offering my self to be killed by those that never did me good ; and this i do to get an honourable fame ; whenas , ten thousand to one , i am cast into the grave of oblivion , amongst the common soldiers : for alas , fame hath not many puny-clarks to record every several action done by every particular person in a great and numerous army . besides , all the honour of a victory redounds to the general , and the losses reflect upon the common-soldier and under-commanders ; besides , fortune gives the triumph , and not merit . and what have i gained by all my travels and experience ? nay , what have i not lost ? have i not spent a great sum of money , endangered my life both by sea and land , wasted my youth , wearied my limbs , exhausted my spirits with tedious journeys , my senses almost choaked with dust , or drowned with wet , lying in lowsie inns , eating stinking meat ; and suffered all the inconveniences that go along with travellers ; and when they return to their own countrey , they are no wiser than when they went out ; but oft-times become more compleat and absolute fools , bringing vain fashions , fantastical garbs , lying reports , infectious diseases , rotten bodies , atheistical opinions , feared consciences , and spotted souls . well , said he , i will now return to my native soil , leaving the flattering and dissembling courts , the deboist cities , the cruel warrs , and never take up arms more , but when my king and country calls me to it ; nor will i travel more , but when my king and countrey sends me forth . but i will lead a countrey-life , study husbandry , follow my plows , sell my cattel and corn , my butter and cheese , at markets and fayres , kiss the countrey wenches , and carry my neighbour's wife to a tavern when market is done ; live thriftily , and grow rich . then taking his leave of the general , he returned to his own countrey , where after he had visited his friends , who were joyed to see him , and did welcome him home ; he put himself into one of his farm-houses , stocking his grounds , taking men-servants and maid-servants to follow his business ; and he himself ( clothed in a frieze jerkin , and a pair of frieze breeches , a frieze pair of mittins , and a frieze mountier-cap , to keep out sharp-cold in winter-mornings , when the breath freezes between the teeth ) would over-see and direct ; and was industrious to call up his servants before day-light , and the last a-bed when their vvork was done ; for in the summer-time he would be up with the lark , to mow down his hay , to reap down his harvest , and to see his carts loaded , riding from cart to cart ; and at noon would sit down on his sheafs of corn or hay-cocks , eating bread and cheese , and young onions , with his regiment of work-men , tossing the black-leather bottle , drinking the healths of the countrey-lasses and good-wives that dwelt thereabout ; and after his harvest was brought into his barns , and his sheep-shearing-time done , make merry ( as the custom of the countrey was ) with good cheer , although countrey-fare ; with goose-pyes , pudding-pyes , furmity , custards , apples , and march-beer ; dancing to the horn-pipe with the lusty lasses , and merry good-wives , who were drest in all their bravery , in their stammel petticoats , and their gray cloath-wastcoats , or white wrought wastcoats , with black woolstead , and green aprons ; and the men with cloath breeches , and leather doublets with pewter buttons . these and the like recreations the countrey-people hath mix'd with their hard labours : when their stomacks were full , and their legs weary with dancing , or rather with running and leaping ( for their dances have no nice and difficult measures to tread ) , they disperse every one to their several houses , which are thatch'd , and only holes cut for windows ; unless it be the rich farmers , and they most commonly have a chief room , which is glazed ; yet the poorer sort are seldom without bacon , cheese , and butter , to entertain a friend at any time . then giving thanks to the gentleman for their good cheer , and he shaking them every one by the hand , they took their leaves ; and the next day every one followed their own labours , as they used to do ; nor did the gentleman omit any pains , care , and industry in his affairs , but plyed the markets , selling his corn , straw , hay , cattle , cheese , butter , honey , &c. and after he had followed this way of husbandry two or three years , casting up his accounts , he found that he was rather behind than before-hand in his estate , and that his husbandry did not amount so high as the rents he had from his tenants , when he did let them . alas , said he , have i taken all this pains , rising early , following my business hard all day , making my self a slave to the muck of the earth , to become poorer than i was ! it 's hard , when those that take my lands , pay me great rents , and not only live themselves and their families thereon , but grow rich into the bargain ; and i cannot make so much as my rent , when i take as much pains , and am as industrious as they are . then being in a cholerick humour ( as they are most commonly that thrive not ) , and vexing at the servants round his house for their carelesness and idleness , in a melancholy humour he would walk out into his fields ; and going once by a neighbour's cottage , where only lived an old man , and his old wife ; he saw her standing at the door , fanning some corn in a little basket : by your leave , good-wife , said he ; you are fanning your gleanings ? god bless you , my good master , said she , and all that belongs to you : truly , said she , i am sifting a little corn from the husks , to boil for my good man's supper and mine , who will come home weary and hungry from his day's labour : we are old , master , said she , and labour goeth hard with us now ; but in our younger days it was like a recreation , when our bodies were young and strong , and our spirits lively : but now , our bodies being weak , and our spirits faint , it is a toil and an affliction to us : but we must work whilst we live , for we have nothing but our labours to feed us , and clothe us , god help us , said she . well , said he , i will be charitable , and see if that will make me thrive ; and told her , he would allow her a weekly-stipend . why , the blessing of god ( said she ) rain down plentifully on your life , and eternal joys in heaven , after you are dead . but i wonder , said he , you could not get so much by your labour in your younger days , to serve to maintain you when you were old . o master , said she , some have too little to thrive on , and some have too much ; but those that have nothing but from hand to mouth , can never lay up , because they eat up what they get ; and there can be no store without some savings : they that have more than they can manage themselves , are destroyed by those that help them ; for many mouths eat them up , and many hands work them out : besides , they are ever cozened and cheated in every office ; their reapers steal sheaves of corn ; for whilst the masters watch one end of the field , there are sheaves flung over the hedg at the other end ; and their sons , daughters , servants , friends , or partners , that help to share , convey it away ; and if they miss it in the field , they will have it when it goeth home in the cart ; for whilst the master goeth home with one cart , the other that goeth before , or cometh behind , is purloined : when he is in the barn , they rob him in the field ; when he is in the field , they rob him in the barn : besides , their threshers carry home corn in their bottles and bags , or hide it in some out-corner until they go home . they are cozened in their garners : for though they do keep the keys themselves , yet when it is fann'd , sifted , and turned , they must watch as a cat doth a mouse , or else they will lose it ; and if they grind their corn , the miller steals his share , and when they go to sow the seed in the ploughed up ground , if the master doth not follow the plough and harrow , and watch the hand that flings in the corn , they will throw handfuls in heaps , to gather it up when he is gone home ; and for their kine and sheep , their maids will sell their milk in the fields ; and when their masters and mistresses are gone to bed , although they saw them go before , they will rise in the middle of the night when they are asleep , and skim their bowls of the first cream . in their meadows and pastures , the neighbours will put their cattel to feed on their grass in the night , and take them out before the day . besides , the servants they send to markets , will drink out the gains , and then complain to their masters , that provisions came so thick , and buyers so few , that they were forced to sell at under-rates ; and , that plenty destroyed the market ; so that robbin and dick , jone and gill , make merry with what their master loses : and so the like in all other commodities . the shepherd steals the twin-lambs ; the swineherd the tenth pig ; the net-herd will mix strange steers in amongst his master 's to grass , knowing his master cannot have so much time as to count his own every day : and when the barns , and the ploughs , and the carts want mending , and repairing , his baylie cuts down two trees , or more , when less than one will serve the turn ; and the carpenter makes more and greater chips than he needs to do ; or carries pieces of wood home amongst his tools : likewise , his carters steal his oats , and makes his horses fast , and flings down more trusses of hay from the lost , than they need to use : the butchers steal the tallow out of the oxe's , the sheep's , and swine's belly , whilst they rip them up , unless they be watch'd : wherefore he that husbands much , had need have argus eyes , to watch in every corner , and to spy into every action ; and briareus hands , to help at every turn ; and more than one pair of legs , to walk into every place , or else he shall never thrive . but he that hath no more ground than he can ride about every day , nor more servants than what his two eyes can observe , nor more labourers than what he can diligently follow , nor more cattel than what he can easily count , nor more mouths than business ; this man shall thrive so , as to be able to pay his landlord's rent , to maintaintain his family , and have money in his purse to lay out upon a good bargain , when many a good worshipful gentleman is fain to borrow , and find more wants in his abundance , than the other in his hired farm ; and those are the happiest masters ( said she ) that have not many nor high desires , and can be content with a little , and whose wants are not above their means . the gentleman said , i have travelled far , and have seen and heard much ; yet i have learnt more experience from you , than i have done in all my tedious and expensive travels : wherefore ( said he ) i find we go far about to seek for that which is at home ; and for your learned discourse ( said he ) here is a crown to make your husband welcome when he comes home . heaven send you a good wife , said she ; and may you live together as old as methuselah , and as loving as isaac and rebecca . so home he went , and by the way he considered what the old woman had told him . i find , said he , her words true ; for i have taken more business upon me than i can manage : wherefore i will sell off my stock , and lett my lands again , only keep so much as shall serve me for provision for my private expence ; and i will get me a wife , who shall not be so handsome as to be proud of her beauty , seeking ways to shew it to the world ; and whilst she strives to shew her self , out of a desire to have all eyes gaze at her , and to incaptivate all hearts , she may chance to be catch'd in love's net her self with some flattering youth , or ignorant coxcomb , who are only crafty to lay lime-twigs to catch simple women . neither will i have one with a great portion , for she will so presume upon what she brought , and be so extravagant in her expences and vanities , ( which are like hydra's heads , where if one be struck off , two will rise in the room ) and will not be contented to spend her own , but my estate also . nor will i have one that is poor , for then her beggarly kinred will lye upon my estate like so many caterpillars , and never leave until they have destroyed the fruit , tree , and all . but i will have one that is right worshipful , born honorably , bred chast , and of a good reputation , has a competent portion , is young , and indifferently handsom ; and one that is cleanly , thrifty , and patient , with a sober behaviour , and a modest countenance , has so much wit as to understand my discourse , and so much discourse as to answer pertinently to my questions , is without self-conceit , and of so much ingenuity as to learn the rules of my will ; then i will live to my self , seeking all moderate delights for my senses , and not be as a property to serve others , cramming a company of idle people , as they do capons , with the fat of my estate , and i their host to provide their meat and drink , and their servant to place their dishes before them , and their drudg to make my house clean after they are gone ; and have nothing for my labour but their satyrical reports , saying i am vain-glorious and prodigal : and when my kind heart and courteous civility hath made me bankrupt , they will laugh at my person , condemn my actions , scorn my poverty , shun my miseries , and will blot me out of their remembrance : for ingratitude , or any other vice or wickedness , seldom hath , and hates returning-thoughts . neither will i spend my time in deciding my neighbours foolish quarrels ; for time is precious , being short , though it measures the full life of man ; and i shall have in recompence , only the honourable name of justice of peace in quorum , which is nothing but a sound , and no real and substantial thing ; neither would i have the trouble for all the poultry in the countrey : wherefore , i will have nothing to do in court , city , or countrey ; but obey the laws , though not to execute them as a subordinate magistrate ; i will submit to authority , but not sit in authority . at last , with these contemplations and discourses to himself , he arrived to his own house : so after supper , with musing thoughts , he went to bed. the next day he sent to an intimate friend to come to dine with him ; and after dinner he told him his intent of discharging himself of the trouble and loss of husbandry : withall , he told him a design he had to marry , and desired him to seek him out a good wife ; relating what manner of woman he would have her to be . his friend said , i will do my best to search out such a one as may sympathize with your humour . but i do wonder , said he , you should think of marriage now ; for you should have wedded a wife when you were in the prime and strength of your age , about the years of four or five and twenty , and not stay until you are eight or nine and forty , when weakness and sickness is ready to seize on you . he answered and said , that young men , wanting the experience of time , chose by fancy , and not with judgment : besides , they knew not how to prize chastity , nor honour the virtues of their wives , having no experience of the falshood and inconstancy which dwells in that sex , or rather that was created with women , as being the essence of their natural dispositions ; so that chastity is to be accounted as supernatural ; and if my wife had been inclined to honesty , yet the vanities and debaucheries of my fantastical youth , might have misled her youth , and have corrupted her pure mind , and innocent life , by my ill example . besides , if i had married whilst i was young , it is likely i should have been weary of my wife before she had been old ; and my children might have been weary of me before i had been old : but now i am old enough to govern a young wife by my sober example , and my solid instructions , and gentle perswasions ; and to prize her chastity so , as to trust her without a jealous spye , and to honour her virtue , to love her person , to maintain her honour , to provide for her and her family , to chuse her delights , and to direct her life : thus i may be happy in my age , by not marrying when i was young . well , said his friend , i will travel all the countrey over to chuse you a fit wife . pray , said he , let me give you some certain rules along with you . first , i would not have her a meer countrey-gentlewoman ; for she seldom seeing any other men but her father's steward , butler , or carters , with their frieze jerkins , and leather breeches ; if she should come to see a flanting young gallant bedaub'd with gold and silver lace ( or say it were copper ) she will be so ravish'd in admiration , that she will yeeld upon the meanest condition he can make ; nay , a gentleman-usher , with a pair of silk stockins , will beset her hard . wherefore , let me have one that dwells in the countrey , that hath seen the city , that hath seen the court , plays , and masques ; but not so well acquainted with them , as to know their enticing-vanities , or tempting-vices . then , i would have her such a one , whose parents have bred her rather to a superfluity , than in pinching-necessity ; for necessity teaches youth to dissemble and shark ; and when they come to command plenty , they have no stay of their prodigality and luxury ; but just like those that are almost starved for want of meat and drink , throw so much into the stomach , that many times it causeth a sudden death , or else a dangerous sickness . but those whose breedings have known no want , have no mean nor base desires ; for plenty opens the door to generosity , and raises the mind to high and noble speculations , which produceth honourable actions , despiseth unnecessary vanities , loves magnanimity , and hates crouching flattery , or base dissembling actions , which plenty seldom knows , having no use thereof . another thing , you must observe her humour , and have a care she be not of a peevish disposition , for they are pleased at no time , but fall out with every thing , even with themselves ; and not only make their own unhappiness , but of all those that live near them ; they will cross all discourse , be it never so rational ; oppose all actions , be they never so just ; delight in no place to live in , be it never so convenient ; but all their life is made up with crosses , and their mind is insnared with unnecessary troubles . truly , said his friend , your rules by which i am to measure a wife , are so strait , as all my industry will never fit you . so his friend left him to court his contemplations , whilst he went to search for a fruition . after a short time , he sent him word in a letter , thus : sir , i have found a young lady , who has the reputation of being virtuous ; born from an ancient stock , and honoured race ; carefully bred , and well qualified ; her portion is small , her friends are not poor ; she has enough beauty to delight a temperate mind ; she seems to be of a cheerful disposition , and makes me believe she can love an ancient man , if ( says she ) his merit equals his years : but ( said she ) i will be wooed before i am wed . wherefore , if you will marry , you must visit the lady ; and as you do both like , you may agree : howsoever , i durst not strike up the bargain before you see her , for fear you should dislike my market , being the first commodity of this kind , and of this nature , i ever cheapned . so good fortune direct you . after he had received this letter , he put himself into a wooing-equipage ; and so compleat he was in apparel and attendants , that the same eyes that had seen him when he followed his husbandry , and should view him now , would forswear they had ever seen him before . such alterations fine clothes and many followers make . the young lady , who expects his company , makes her self fine to entertain him ; the whilst her friends trim up the house , direct their servants how to wait , and provide good cheer to bid him welcome . at last a servant comes running in , to give notice the noble gentleman was come ; which as soon as the young lady heard , the report gave her the palpitation of the heart , which caused a trembling over the whole body , and fear and bashfulness made her colour to rise and fall : but hemming up those spirits that fear had depress'd , setling her countenance to the best advantage for her face , she stood with as much resolution as her weak confidence would give her leave , to receive his addresses ; whom he no sooner saw , but loved ; liking her by report , before he came . after he had saluted her , he thus spake : lady , i come not to woo you as a wanton lover ; for neither my years , nor your modesty , will allow it : neither do i come a suiter to your beauty , but your virtue ; and i wish i were such a one as might merit your affection : but since i cannot promise you to be such as i wish to be ; you will do a meritorious action , to take me out of charity , since i love you devoutly . sir , answered she , i wish i were worth a valuable affection , such as i prize yours to be : i am not yet acquainted with your merit by experience , but by report : and though the ears are the doors that let in the truest affections , yet i will not bar my eyes , but they shall stand as open , as free , though not the only passage to my heart . and i wish reason may rule the objects of my affections , that are gathered together : for it is not safe to love a man for one good quality ; but as many several causes produce but one effect ; so , many several good qualities , produce one entire affection . when they had discoursed themselves ( after this manner ) out of breath , the gentleman was directed to his chamber , where he laid by his riding-cloak , shifted his boots , brush'd his hat , comb'd his hair , and set himself in order , waited on by an old servant , who was busie about him , and one that had been with him in all his travels , and was his favourite . what think you , jack , ( said he ) of a young mistress to your old master ? in troth , answered he , i think my master thinks well of a young mistress . the master saith , the young lady hath a modest countenance , which is a sign she wil make a good wife . so is a bush , said the man , hung out of a tavern , a sign of good wine , but it often deceives the customers . but in troth , said he , i am like one that 's dry , with seeing another drink thirstily ; for i have a mind to a wife , now i perceive your worship resolves to marry . why , jack , ( said he ) you may woo the chamber-maid . he answered : but , sir , the question is , whether the chamber-maid is as discreet as her mistress , to marry a man in years ; for i am as old as your worship : besides , if she be not young , i shall not like her ; for i would imitate your worship in every thing : but the best of it is , if she be old , she will not like me ; for an old woman desires to marry a young man ; and when their teeth are fallen out of their head with age , yet they will snicker upon a beardless boy . thus , whilst the master was trimming himself up , his man and he discoursed . in the mean while , the young lady was gone into her chamber ; and called her maid to bring her the glass , and to view if the curls of her hair were in order . o lord , said she , joan , how red my face is ! i seem as if i were drunk , my cheeks burn like fire ; you told me the other day , i was in the green-sickness ; you cannot think so now . she answered , by my troth , mistress , the gentleman's discourse hath painted your cheeks ; pray mistress , saith she , doth he talk finely ? he talks rationally , answered her mistress ? is he a handsome man , said she ? the mistress said , he has a manly garb , and a wise countenance , and then he cannot be ill-favoured . i pray mistress , said she , how doth he seem to like you ? truly , joan , said she , i cannot tell ; he did not frown ; he seemed well pleased : yet i believe i behaved my self simply , for i was extreamly out of countenance ; and shame-fac'dness restrains the words , and disorders the behaviour , and many times makes one fall into such ridiculous errors , that it is hard to get out of them . o mistress , said she , youth can commit no errors to be condemned , for all their follies are cast on their few years , and their simplicity are graces in the eyes of their lovers . in the time while they were discoursing , her servant had found out the way to her chamber ; whom when she saw him , she flung away her glass . he told her , she did ill to lay aside that which did present her the best object , her self . she answered , his civility might prove bribes to self-conceit , and perswade her eyes to be impartial judges : but , said she , if i can make my mind fair , i care not how my face appears . but , after a short time , growing more acquainted , they left their complemental wooing , and discours'd more seriously concerning the course of life they did intend to settle in . he said , i have heard by the writing of wise solomon , that the only happiness in this life , is , to eat , and drink , and sleep in peace ; and that all things else are wearisomness and vexation of spirit : and truly , said he , that little experience i have , though i have travelled a great way , and into many places , proves if so to me : but , finding a good wife must be added to compleat the happiness , i resolved to marry : but the danger is , if the wife proves not according to the man's desire , then his life is closed up in misery ; yet i cannot believe my fate so ill , since i saw you . she said , i can only say this for my self , i shall be a very honest woman : but for all other good qualities , which are the ingredients to make up a good wife , i cannot promise ; but what errors my ignorant simplicity may be apt to commit , it may be rectified by your wise admonitions . then he told her , the quicker they did dispatch their marriage , the sooner they should be happy ; but , said he , i find your friends desire a publick vvedding , great store of company , musick , and good cheer . i must confess , company and musick fits the years of youth ; but they are not seemly companions for the gravity of age : and to see a man in years dance , is as if his head and his heels were mis-match'd , the one is too light for the other ; and it is seldom known , that a wise brain is propt with dancing-legs ; and if i put my self where such pastimes are exercised , i must run the hazzard of being rude , in denying those that offer to take me out ; or render my self ridiculous , which i would not willingly do , especially before you . besides , it is more comely , noble , and majestical , for youth to follow the strict and severe rules of age , than for age to follow the leight measures , fantastical garbs , and vain rules of youth . sir , said she , as i chuse age for the best to lead my life withall , so i shall chuse aged counsellors to direct all my actions ; and though i am young , i do not approve of the ways of youth ; neither do i find any solid mirth , or lasting contentment , in their recreations or pastimes . he said , you speak according to my own soul , and i hope nature did create us for one another , and destiny will link our affections so fast , that neither change of time nor fortune can alter them ; and that our loves will live in the grave , when our bodies be dead . so in two or three days all contracts were confirmed , and the match was concluded with the approbation of all friends of either side ; married they were , and in a short time after he carried her to his house , there made her mistress of his estate ; and whilst he governed his outward affairs , she governed the family at home , where they lived plentifully , pleasantly , and peaceably ; not extravagantly , vain-gloriously , and luxuriously ; they lived neat and cleanly , they loved passionately , thrived moderately ; and happily they lived , and piously dyed . the she-anchoret . there was a widower who had but one child , and she a daughter ; which daughter he bred with pious devotions , moral instructions , and wise advertisements ; but he falling sick to death , called his daugher unto him , and thus spake to her : farewell my dearest child , for dye i must ; my soul must flye , my body turn to dust : my only care is , that i leave thee young , to wander in the world , mankind among ; few of them charitable are , or kind ; nor bear they in their breast a noble mind , to help the fatherless , or pity youth , protect the innocent , maintain the truth : but all their time 's spent with laborious toil , for to pervert , to ruin , and to spoil . flatter thy beauty , and thy youth betray , to give thy heart , and virgin-flower away . they will profess love , vow to be thy friend , marriage will promise ; yet they will pretend their friends will angry be , or else they 'l say , their land 's engag'd , they first their debts must pay ; or else that they during some time of life , have made a vow , not yet to take a wife : and twenty such excuses they will find for to deceive the simple female-kind . and if you marry , troubles you will find , pains , griefs , and cares , to vex a quiet mind . but here i charge you ( lying in death's arms ) that you do stop your ears against their charms : live chast and holy , serve the gods above , they will protect thee for thy zealous love. daughter . i will obey whatever you command : although you dye , your will shall fixed stand . father . next , i do charge thee , not to grieve nor mourn , since no redress will from the grave return . daughter . o do not so , said she ; but give grief leave to flow out of my eyes ; for if it be supprest , the body dyes : whilst now you live , great wrong y'uld think you have , if i should sit and laugh upon your grave ; or with neglect should i your grave pass by , and ne're take notice where your ashes lye . father . you cannot hinder destiny's decree . daughter . o no! but nature , nature still will be : nature created love within the mind ; the object dead , the passion still is kind . had i as many lives as nature make , i 'de lay them on death's altar for your sake . that single one i have , o heavens me hear ! exchange it for my father's life so dear : but when her father found that death drew on , he bid her lay her hand his eyes upon . father . close up my eyes , said he , and then receive upon thy lips my last breath , let me breathe . when he was dead , sh' amaz'd , long time sate still ; at last bethought her of her father's will : then up she rose , his body did entomb ; and how she spent her life , rehearse i 'le soon . the description of her life in prose . after she had interred her father's corps , although she had rich , honourable , and importunate suiters ; yet she resolved to live like a kind of an anchoret's life , living encloistered by her self alone , vowing chastity , and a single-life ; but gave leave for any to speak to her through a grate . when she went first into her solitary habitation , she thus spake : virtues are several pathes which lead to heaven ; and they which tread these pathes , have graces given : repentant tears allay the dust of pride ; and pious sighs doth blow vain thoughts aside : sorrow and grief , which in the heart doth lye , doth cloud the mind , as thunder doth the skie : but when in thundring-groans it breaketh out , the mind grows clear , the sun of joy peeps out . this pious life i now resolve to lead , will in my soul both joy and comfort breed . she had not been long enclosed , but she grew as famous as diogenes in his tub ; all sorts of people resorted to her , to hear her speak ; and not only to hear her speak , but to get knowledg , and to learn wisdom : for she argued rationally , instructed judiciously , admonished prudently , and perswaded piously ; applying and directing her discourse according to the several studies , professions , grandeurs , ages , and humours of her auditory . the first that came to her , were natural philosophers ; who asked her opinion of man's soul : of which she discoursed in this manner : she said , man hath three different natures or faculties ; a sensitive body , animal spirits , and a soul : this soul is a kind of deity in it self , to direct and guide those things that are far above it , and to create by invention ; and though it hath not an absolute power over it self , yet it is an harmonious and absolute thing in it self : and though the sensitive body hath a relation to it , yet no other ways than jove's mansion hath unto jove ; for the body is only the residing-place , and the animal spirits are as the angels of the soul , which are messengers and intelligencers : all animal creatures have not this soul , but only man ; for beasts have none ; nor every man : for most men are beasts , and have only a sensitive body , and animal spirits , as beasts have : but none know when this soul is out or in the body , but the gods : and not only other bodies and spirits cannot know ; but the body where it resides , and the attending-spirits , are ignorant thereof : for this soul is as invisible to the body and the animal spirits , as the gods to men ; for , though this kind of soul knows , and hath intelligence by the senses , and by the animal spirits ; yet the senses nor animal spirits have none from the soul : for , as gods know men , but men know not gods ; so this soul knows the senses and animal spirits , but the senses nor animal spirits know not this soul. then they asked her , whether souls were immortal ? she answered , that only the life was immortal , from whence all souls are derived . then they asked her , what deities she thought there were ? she answered , she thought but one , which was the father of all creatures , and nature the mother ; he being the life , and nature the only matter ; which life and matter produceth motion ; and figure , various successions , creations , and dissolutions . then they asked her , what she thought time was ? she said , time was only the variation and alteration of nature ; for time is only in respect to creations , alterations , and dissolutions . then they asked her , what eternal was ? she answered , an endless succession . then they asked her , what infinite was ? she said , a numberless succession : but , said she , eternal is in respect to infinite , as infinite to eternal . then they asked her , whether she thought there were fixt decrees , or all were governed by chance ? she answered , that doubtless there were fixt decrees , as light , darkness , growth , decay ; as youth , age , pain , pleasure , life , death , and so in every thing else , for ought my reason can perceive . for , said she , as nature creates by dissolution , and dissolves by creation ; so the diattical life ( says she ) decrees rules , and ruleth by decrees . then they asked her , what was chance and fortune ? chances ( said she ) are visible effects from hidden causes ; and fortune , a conjunction of many sufficient causes to produce such an effect ; since that effect could not be produced , did there want any one of those causes , by reason all of them together were but sufficient to produce ; but that one effect , many times , produces many effects upon several subjects ; and that one effect , like the sun , streams out into several rays , darting upon several subjects : and again , as the sun scorches and burns some things , and warms and comforts others ; so this effect advances some , and casts down others ; cures some , and kills others ; and when the causes vary , and the effects alter , it is called change of fortune . then they asked her , whether she thought faith could naturally produce any effect ? she answered , that in her opinion it might : for , said she , why may not faith , which is an undoubted belief , joined to such a subject , produce or beget an effect , as well as a seed sown or set in the earth , produceth a flower , a tree , or the like ; or as one creature begets another ; especially if the faith , and subject whereon it is placed , have a sympathy ; but by reason ( said she ) faith is not so customary a way of producing , as other ways are , it causeth many doubts , which doubts are like cold northern winds , or sharp biting frosts , which nip and kill the buds of faith , which seldom or never lets the effects come to perfection . then they asked , vvhat the sun was ? she answered , a body of fire . then they askedher , vvhat light was ? she answered , light was enflamed air. they said , that if light was enflamed air , it would burn all things , and so consume the world. she answered , that in thin bodies fire had but little power to burn ; for the thinness of the matter weakens the power of the strength , which causeth flame ( said she ) to be of no great heat : for , the hot flames do rather sindg than burn ; and the thinner the substance is that is set on fire , the purer the flame is ; and the purer the flame is , the less heat it gives ; as the flame of aqua-vitae , that may be eaten with sops . then they asked her , what air was ? she answered , that air was the smoak produced from heat and moisture : for air , said she , is a thin oyl , which is set on fire by the fiery sun ; or is like a fiery substance , and fiery motions , whose flame is light . then they asked her what darkness was ? she answered , darkness was the absence of light. and then they asked , why it was dark immediately , when the passage of light was stopped , and that if it were inflamed air , it would burn and give light , as long as that inflamed air lasted . she answered , that when the fiery rays that issued from the sun were cut off , the flame went out ; for said she , it is not the air , that feeds the flame , but the fire that is in the flame , and when that fire is spent or taken away , the flame dyes ; this is the reason , said she , that as soon as the rays of the fire is cut off , or shut out , or taken away , it is dark ; and when they are eclipsed , the light is dull and dim : but , as i said before , light is only air , set on flame by the fiery sun ; and the blewest sky , is the thinnest flame , being the purest air ; and just as if we should carry a candle away , we carry the light also , which is the flame ; so doth the sun : and as we bring a candle , or the like , into a room , we bring in the light ; so doth the sun : where the fire is , there is the greatest light ; and when a screen is set before it , the light is eclipsed : and when kindled fire ( as a candle , or the like ) is carried quite from the place , it leaves as great a darkness as if it were put out : just so doth the sun , ( which is the world's candle ) when it goeth down , draweth away the light , which is the flame ; and as it riseth , it bringeth in the fire , which causeth the flame ; and when it is high-noon , then is the brightest light , as casting no shadows , if nought eclipses it ; and when clouds get before it , it is eclipsed , as with a screen ; and when it is quite removed to another part of the world , it doth as if it went into another room or chamber , leaving no light behind it : for twi-light is caused from the rays of the sun : for , though the body of the sun is gone from off such a part of the earth , yet the rays ( which are the spreading-part of fire ) are not quite drawn away as soon as the sun ; for as those rays usher the sun-rising , so they follow the sun-setting : and though these rays of fire ( which are the beams of the sun ) enflame the air ; yet not so bright as the body of the sun doth : and where the sun is gone so far as the beams cannot reach , that part of it becomes dark . it is not the gross clouds ( as some think ) make twi-light ; for we see a cloudy day makes the twi-light seem shorter , though it be not ; and it is by reason they eclipse the enflamed air ; for clouds are rather vapour than air : and though vapour and air have some relation , the like hath vapour and water ; and vapour , when it is gathered into the clouds , doth rather eclipse than prolong light . they said , that if the light was flame , the vapoury clouds might quench it out . she answered , that although vapour could eclipse the light , it could not put out the light of the sun : 't is true , said she , it may and doth often allay the fiery heat in the rays ; for some days will be cooler than other days , although the sun be higher ; and some will be cooler than others , although in the same degree of the sun , by reason of low marish grounds , or near great rivers , from whence vapours arise . but though the vapour may abate the heat in the rays , as the enflamed air , and eclipse the light either of mists or fogs , or when they are gathered into clouds , yet they can neither put out the light , nor quench out the heat of the sun , which is the fountain of both , no more than a drop of water can quench a house on fire . the sun is a world of bright shining fire , from which other worlds receive both light and heat . 't is true , if there could be such a quantity of water as could equal the sun's power , it might quench the sun , unless the sun be an eternal fire . but as for vapour , were there a greater quantity than what arises from the earth , it could not change the natural property of the sun : besides , vapour is of a middle nature , as betwixt water and air ; for by the rarifaction it is not so gross nor so wet as water ; nor rarified so much as to be as thin and dry as air. then they asked her , what she thought of those that were of the opinion , that under the line it was uninhabitable , through an extream heat . she said , she thought they were like those that were blind of one eye , which saw perfectly on the one side , but not on the other : for their reason discovered there was a great heat , but it did not discover the refreshing-winds and moistning-dews which are constantly in that place ; which winds and dews quench the fiery heat , which makes it temperate ; for , heat and cold make an equal temper , when they are equal in degrees : and because there is twelve hours night , and twelve day ; there is as much cold as heat ; for the dews and the winds join'd with the night , makes it temperate ; but if it were not for the equal hours , and those dews and winds , it would be , as they thought it was , insufferably hot ; but they wanted information concerning the dews and the wind , and did not throughly consider when they miss'd the night . then they asked her the reason of the light of clow-worms tails ? she answered , that it was probable the purest , thinnest , and oilest extracted parts of the body , were in the tail , which the radical fire enflamed , which flame was light ; and ( said she ) the worm having no solid bones , tough sinews , firm flesh , gross blood , or thick skin in that part , to obstruct or eclipse the light , it visibly shines in the night when the sun is gone , whose greatest light drowns all other lesser lights : and the reason it shines some times , and not others , may be some outward cause that eclipses it from our sight , as a little cloud will do the sun ; whereas a much smaller vapour , or the like cause , will serve to obscure the light of the glow-worms tail : and certainly , said she , if we could see through the bodies of animals , and likewise throught their skull , as easily as the glow-worms tail , we should see ( said she ) a much brighter flame in the heart and the brain ; which flame is the light of knowledg ; and the several objects that the senses bring in , are there visibly perceived ; these lights sickness eclipses , and death puts out . then they asked her , what the moon was ? she answered , a body of water ; and the several changes ( said she ) is the ebbing and flowing thereof , which makes it fuller sometimes in one part of the circle , than in the other ; and when it is high-tide , we say it is full moon ; and when it is low-tide , it is in the wane ; and as it encreases , or decreases , we say it is in the first , second , or third quarter . then they asked her , what made it give light ? she said , the sun's reflexion thereon : for you may observe ( said she ) , that as the water shines with the reflexions or beams of the sun , so doth the moon , as we say , with a watrish light ; and ( said she ) it is more or less light , as that side next to the sun is swelled fuller , or ebbed lower . then they asked her of the rest of the planets ? she said , she believed that venus starr was a body of water , as the moon was ; but for the other planets ( said she ) i take them to be earthly bodies ; but not such as our globe is , but much finer , and of as great a difference ( said she ) as between porceline and clay ; which makes them shine so bright , the substance being so pure , that it is as it were transparent . then they asked , what the fix'd starrs were ? she answered , suns . then they asked her , what was the reason that the breath was hot and cold all at one time , as it were ? for when a man breathed upon his hand , it would feel hot ; and when he blows upon it , it would feel cold . she said , there was a reason for that : for , ( said she ) a dilatation causeth heat , and a contraction causeth cold ; and ( said she ) if one breathes on the hand , they open the mouth and lips wide , by which the breath dilatates like a steam , or a vapour , which is hot ; and when one blows upon the hand , then the mouth and lips are drawn into a narrow compass , and that contracts the breath into a cold wind . these several motions make one and the same thing , from one and same manner or passages , to work two several effects ; and surely those winds that are coldest , from whence soever they issue out , their passage is narrow ; and those winds that feel warm , as many times winds will do , their passage is wider , and are rather a breathing vapour , than a perfect wind. there is nothing shews that vvind is made cold by contraction , so much as to blow upon the hand ; which shews , that vvind is contracted air. then they asked her , vvhat was the reason wind could blow out flame , and in a flame it could kindle , and put out fire ? she said , that wind did strive to dissipate all things it did encounter ; and where it hath not so much power to dissipate , it only dilatates ; and when fire is set to any combustible matter , as wood , or the like ; the wind having not a forcible power to dissipate it into dust or ashes , it beats the heat of the fire into it ; and fire having a nature to catch hold , and to dilatate , and so to feed it self upon all things , or at least upon most , when the matter is too hard for the siery-points to enter , or at least to enter suddenly ; the wind , like a hammer , strikes them in , and so lends the fire force ; and helping the fire to extend , by its dissipating-power , dilatates the heat into the smoak or vapour of the matter , and so into a flame : but when it puts out fire or flame , it is when it hath so much force , as to dissipate the matter the fire works on ; and if the wind destroys or disperses the matter , it must needs put out the fire , having nothing to work on ; for fire dyes when it hath no fuel to work or feed on . this is the reason a man with his breath can blow out the flame of a candle , and with his breath blow the flame in again , if the snuff of the candle be full , and throughly fired , or else he cannot ; but if it be full , and throughly fired , he may blow so hard as to dissipate the flame , yet not so hard as to dissipate the fiery snuff , or wieck of the candle ; so that the flame , by the dissipating , goeth out , being dilatated to a dissipation ; and when the flame is out , and the fire remaining , with a gentle wind he may dilatate the fire into a flame again , and so many times , as long as the body of fire remains ; but if they should blow so hard or strongly , as to dissipate the body of fire , they put out both fire and flame . then they asked her , vvhat snow , hail , ice , and frost , was ? she answered , that snow was curded vvater , like curded milk : for , saith she , cold doth curdle water as sower vinegar doth milk ; and as curded parts will lye in clods , so vvater in flakes of snow . hail ( said she ) is broken water , or rather crumbbled water : for as a hand which nips a piece of bread , crumbles it by rubbing it between their fingers ; so doth some sort of cold motions break and crumble water into a number of small parts ; and as many crumbs ' of bread will stick together , through the moist clamminess , lying in little lumps ; so doth the broken parts of water , which is hail-stones : and though the body is divided into abundance of little parts ; yet every part is more compact , as being closer contracted , with being crusht and nipt together . as for frost , said she , that is candyed or crusted vapour , which is rarified water : for as some sorts of hot motions candy sugar , so some sorts of cold motions candy's vapour . likewise , said she , as milk changes not the nature from being milk , with curding ; nor bread , with crumbling ; nor sugar , with candying ; so water changes not the nature with contractions or dividings into snow , hail , ice , and frost . as for ice , it is made by such a kind of cold motion , as hot motions make glass : for , as fire in a hot furnace calcines some sorts of earth , and the purest to glass : so doth the strongest of such sorts of cold motions congeal water into ice . and as some hot motions strive to convert earth into water ( as we may see , by making earth into glass ) ; so some sorts of cold motions do turn water into earth , as by condensing into ice , hail , snow , and frost : and as snow and ice is nothing but condensed water ; so glass is nothing but calcined or rarified earth : for , that fine earth which makes glass , is so rarified by the hot fire in a furnace , which blows and spreads it as thin , and clarified it as clear as water ; only it makes it not liquid and fluid ; yet whilst it is in the fire , it is in a degree of being fluid , for it is soft and clammy . thus fire makes earth so near like water , as it is transparent , shining , and smooth , and brings it into the mid-way ; but it wants the liquid , wet , and fluid motions , which some will call parts , to make it perfect water . and i suppose , that crystals , diamonds , and the like , are only the purest part of earth , turn'd ( by the heat in the earth , or in the sun ) to a glassy substance , but stronger , as being wrought by a natural heat , and not by an artificial heat , or fire ; but as glass is a rarified earth , so air is a rarified water , and smoak a rarified oyl , and oyl is a fluid sulphur , and flame is a fluid fire , and quick-silver is a fluid metal . then they asked her , whether there were natural elements , not subject to be metamorphosed ? she answered , yes . they asked , how she would prove it ? she said , she would prove there was a natural fire , by the sun , which never changes his heat , or ●●ffens his light , nor alters his natural properties of attracting , contracting , and the like ; and to prove a metamorphosed fire , is lightning , meteors , fevours , and the like ; and to prove a natural water , is the sea ; and to prove a metamorphosed water , is vapour ; and to prove a natural air , is the serene ; and to prove a metamorphosed air , is wind : and ( said she ) the difference of natural elements , and those that are called metamorphosed , is , that the natural elements cannot lose their properties , as those that are metamorphosed do , by changing from one thing to another : for say the natural elements be mixed , yet they quit not their natural properties ; as for example , mix wine , or aqua-vitae , or the like , and vvater ; and though they are mixt , yet they lose not their natural properties , as the vvater to cool , and vvine to heat ; for put a drop of wine to a pint of water , or to an ocean , and it will be so much more hotter , as the quantity of a drop can heat ; and so for a drop of water to so much wine , and it is so much colder , as the quantity of a drop can cool ; for though they mix , yet they lose not their properties , neither doth their mixture take from their pure nature . then they asked her , if a natural or metamorphosed element , might not corrupt a pure element ? she said , no , being not subject to change , more than a gross and malignant vapour can corrupt the sun : but ( said she ) natural elements can and do often-times purifie corruption , if they be not obstructed ; for though they cannot be changed , they may be obstructed ; as we see dark clouds will obstruct the natural light of the sun , and many times the natural heat ; yet they can neither quench out the one , nor put out the other : the like is the continuance of the natural elements . but perchance you will say , that you talk of an element , and i speak of a planet : i say that for example : but though the sun is a planet , yet it is an elementary fire ; and though earth may be called a planet , yet it is an elementary earth ; and for all we can know , the moon may be an elementary vvater : but howsoever , there may be a natural fire , which is an unalterable fire , which you may call the elementary fire , as the sun , and so the rest of the elements , for any thing that reason can prove against it . then they asked her , if nature did work always exactly ? she answered , no : for , nature doth seldom work so exactly , as to bring often to perfection , not the bodies of all animals , especially mankind , either in the body or mind ; much less to make them both exactly answerable , or answerably exact . as for their bodies , for the most part they are neither in proportion nor lineaments answerable to each other : for , some have well-shap'd hands , legs , and feet , and ill-shap'd bodies : others well-shap'd bodies , and ill-featured faces , and ill-shap'd legs and feet : also , some have one feature in the face excellent , and all the rest ill-favour'd . the like is the mind : for , some have good capacities and understandings to some things ; and to others , are as dull , as sensless blocks : some are witty upon some subjects , and are meer fools to others ; so some will be good-natured to some things , and bad or cruel to others , without cause . likewise , nature seldom makes a body and mind answerable ; for some have an ill-favoured body but a noble soul , and rational understanding : others , most beautiful bodies , but base souls , and depraved understandings : which shews , as if nature took so much pains and care in making the one , as she became weary before she began the other : and sometimes she seems lazy in the beginning of her work , and sometimes as if she were idle in the midst of her work , and sometimes as if she were quite tired at the finishing of her work ; as when she makes ill-favoured and weak bodies , imperfect senses , and ill or foolish minds , then she is lazy at the beginning ; and when she makes some parts exact , and some defective , then she is idle , working by halfs ; and when she makes all exact , but some little defect , then she is tired out before she hath quite made an end : but ( said she ) the most probable reason that i can give , why nature ( for the most part ) works so imperfectly , is , she hath so much work to do , as we may say , that she hath not leisure to be exact ; for the insinite matter takes up the infinite time , so as she cannot stay about the curiosity of her works ; and so we may say , that what was , or is wrought extraordinary , is rather done by chance , than intended by nature ; for it were a kind of miracle , if any thing should be so exact , as somewhat might not be mended , either in property , quality , quantity , formality , symmetry , or the like . then they asked her , if a man could have an idea of jove ? she said , she thought not : for ( said she ) if it were an image printed or fixt to the essence or soul of man , all mankind would have one and the same idea , which we find they have not : for , some have thought him a corporeal substance ; others , an incorporeal thing : which shews his idea was not created with man ; neither can we have an idea from the works of jove , because we neither know the matter he works on , nor the motions he works with , nor to what end he works for . besides , the various figures are not to be drawn , nor his subtil ways to be traced , nor to be guess'd at : we may have various thoughts ( said she ) concerning the various works of jove , but never draw his idea therefrom , or thereby . then they asked her , what was an idea ? she said , a shadow : for , as all shadows were eclipsed-lights , so all idea's were eclipsed-thoughts ; for thoughts are the light of knowledg , and knowledg is the sun of the animal world , which receives aliment from outward objects . then they asked her , why iron doth not move to iron , being more like ; than iron to a load-stone , being less like ? because ( said she ) there is a sympathy in contrarieties , and not always like unto like : for we see , those that are cold , seek heat ; and what is hot , seeks cold : so what is cold , is nourished by heat ; and what is hot , is refreshed by cold . the same sympathy hath iron to the load-stone , and the load-stone to iron . then they asked her , why in nature there are certain principles of different kinds ? because ( said she ) there is but one principal matter , from whence all principles are derived ; and the variety is only made by motion , not matter ; but the principle keeps in the matter , which is not subject to change from such principles . then they asked her opinion of the world ? she said , the world is like a clock that is woun'd up to such a time as ten , twenty , or a hundred thousand years ; and the planets , as its wheels , go their natural course , turning round . his grace the duke of newcastle's opinion , whether a cat seeth in the night , or no ? some say , cats do not see in the night , but only do hunt mice by the smell , as dogs do deer : but i dare say , if dogs were stark blind , they would hardly kill any deer , or any thing else ; and how is it possible that a cat ( by the smell ) should lay her foot so exactly upon a mouse in the dark , and at the very first time , did she not see in the dark ? we will wave unnecessary disputes , and fall to the truth , without the vexation of our readers . first , vve are to take into consideration what things ( besides fire ) shine , or give light in the darkest night : rotten vvood shines in the night , and the more if it be a little greenish and mouldy : so doth fish-bones that are a little greenish . but that which shines the most of all in the night , is a glow-worm , and especially the tail of it , which is a kind of a sea-water-green . now let us take into consideration the eyes of all cats , which being of what colour sover ( for my curiosity in this point made me observe it with care ) , i find are thus : that which we call the black of the eye , which indeed is a round hole in most animals , covered with a double glass , which they call the crystalline humour , is convex , to draw all the lines to a point , and the glass double : for a single one would make every thing in appearance to us , to go upon their heads ; and a double glass sets them all on their feet again , because the lines cut cross in the hole of the eye ; and because the line that comes from the head , cuts at the bottom of the hole ; and the lines that come from the feet , cut at the top of the hole ; so that all the species in a dark chamber , coming in at a little hole , upon a white sheet of paper , go on their heads : but put another glass over your former glass , and then all the species are set right upon their legs again , because the lines are cut again cross in the hole , which sets them up right , though the species are weakned by their double journey . and this is the reason that the crystalline humour is double in all other animals , but cats ; which have white about the black of the eye . now you must understand , that the eyes of all cats are just as i have told you of other animals , saving the round black , which in a cat is a slit downward , which she can contract and dilatate at her pleasure ; and that slit being extended to its uttermost , is a mighty circle . then you must conceive again , that the white that is about our eyes , is a sea-water-green about all cats eyes : so that in the day a cat doth stretch and extend the narrow slits of her eyes , which are dilatated to a mighty circle , hiding her sea-water green that is about them , almost all over . but in the night she contracts her eyes to a very narrow long slit , which very much enlarges the sea-water-green all about them ; which sea-water-green gives the light . and thus she lights her torches , or flamboes , in the night , and carries them along with her to see by , as one doth a candle in the hand ; and puts out her candles in the day , as having no use of them . that this is probable , remember the several greens that i told you of before , that do shine and give light in the night ; and besides , i have heard by a great many several credible witnesses , that have seen the eyes of cats shine just like candles in the dark night ; which is so often and commonly seen , that it suffers no dispute . but if you will put a cat in some dark place , and she is not pleased to light her torches , because she would not have you find her , do not rashly condemn the opinion for that ; for i do assure you , very many confirm it as no strange thing , or miraculous , and that never dream't of philosophy . if you do not like these reasons , give better , or else pardon the meanness of the subject , since the times give me leave to study the nature of all things , even from the mouse to the elephant . the second sort that were to visit her , were physicians . and after a short time , they asked her what made a good physician ? she answered , practise and observation . then they asked her , what made the difference between pain and sickness ? she said , pain was caused by cross perturbed motions ; and sickness by distempered matter , and the overflow of humours . then they asked her , whether the mind could be in pain , or be sick ? she answered , no ; but ( said she ) the mind is like the fire , it can put the body to pain , but can feel none it self : likewise , the motion is like fire ; for the more matter it hath to work on , the quicker it moves ; and when the mind is ( as it were ) empty , it grows dull , and the head is filled with nothing but smoaky vapours . then they asked her , what difference there is between the soul and the mind ? she answered , as much difference as there is betwixt flame , and the grosser part of fire : for , said she , the soul is only the pure part of the mind . then they asked her the difference ( if any was ) betwixt the soul , the mind , and the thoughts ? she answered , as the mind was the fire , the soul the flame ; so the thoughts were as the smoak that issues from the several subjects that the mind works on : and as smoak , so the several thoughts many times vanish away , and are no more remembred ; and sometimes they gather together as clouds do ; and as one cloud lies above another , so the thoughts many times lye in rows one above another , as from the first , to the second and third region . then they asked her , what was the best medicine to prolong life ? she answered , temperance and good diet. then they asked her , what diet ? as for diet , said she , to healthful bodies , meats must be well and wisely matched : but to diseased bodies , such diets must be prescribed as are proper to cure each several disease . as for the mixing and matching meats , said she , they must be after this description following : all flesh-meats are apt to breed salt rheums ; and being roast , breeds cholerick humours ; which salt rheums , and cholerick humours , causeth ( many times ) hectick fevers , enflaming the arterial blood , and vital spirits , and drinking out the radical moisture ; and salt rheums penetrating into the vital parts , cause excoriations and ulcerations . as for white meats , as milk-meats , and the like , they are apt to breed sharp humours : also , the gross parts cause many times obstructions of the noble parts ; and the sharpness is apt to corrode , especially the uretaries , guts and stomack ; producing bloody-waters from the one , and cholicks in the other . also sharp humours cause cankers , fistula's , and the like , eating through several parts of the body , making several holes , passages , or wounds , to pass through ; and obstructions cause ill digestion , ill digestion causes corruptions , corruptions cause several diseases , as feavers , small-pox , imposthumes , boils , scabs , and leprosies , if the corruption is salt or sowr . as for fish , and also all sorts of pults , they breed slime ; and slime in hot bodies causeth the stone , and gout in cold bodies ; and all sorts of white swellings , as the kings-evil , wens , and the like ; also the brains , feet , or any sinewy part of any meat , doth the like , as also sweet-meats . as for all sorts of fruits , roots , herbs , they breed thin , crude humours , which causes wind ; wind causes cholicks , cramps , and convulsions , by griping and twisting the guts , nerves , and veins ; as also , all swimming and dizzy diseases in the head ; likewise , head-akes , caused by a vapour arising from the crude and raw humours ; also , in hot bodies it causeth the sciatica , the heat over-rarifying the sharp humours , caused by fruit , makes it so subtil and searching , that it doth not only extend to the outmost parts of the body , as betwixt the skin and flesh ; but gets into the small thread-veins . as for all sweet-meats , and comfits , they are in some bodies very obstructive , and in all bodies they breed both sharp and hot rheums ; and i have heard , said she , that sugar makes the most sharp and acid vitriol . as for the matching of several meats : fish-meats do well agree with roots , herbs , and fruits , if they be stewed , roasted , boiled , baked , or the like ; otherwise the rawness hinders the concoction of the meat : but if they be drest as aforesaid , they temper the saltness , and quench out the heat which the over-nourishing strength doth produce . also , fish may be mix'd with flesh-meat , although all physicians are against it : for certainly , the natural freshness and coldness of fish , doth temper and allay the natural heat and saltness that is in flesh-meat , mixing it into a good chyle , and tempering it into a juicy-gravy , which encreases the radical moisture , and nourisheth the radical heat : also , it supplies the arteries , fills the veins , plumps the flesh , smooths the skin : whenas strong drinks mix'd with strong meats , over-heats the body , enflames the spirits , evaporates the radical moisture , burns the radical heat , scorches the arteries , drinks up the blood , sears the veins , shrinks up the nerves , dries the flesh , and shrivels the skin . white meats and pults agree best , as being of one and the same degree ( as it were ) of heat : for all strong meats curdle all sorts of milk , which causes obstructions and corruptions , and turns it sowr , being of a nature so to do ; which makes such sharpness in the blood and body , as causes tertians , quartans , quotidians , and the like diseases . pults , and all sorts of milk-meat , being of a spungy substance , digest ( as it were ) together ; when meats that are solid , mix'd with meats that are more porous and spungy , do hinder each other . small drink is best with white meat ; but when pults is eaten without milk , it may agree better with stronger liquor . roots and milk-meats agree , as being both easily dissolv'd from the first forms , into chyle . nor do fruits and pults disagree ; for the sharpness of the fruits , doth divide the clamming of the pults ; and the sliminess of the pults doth temper the sharpness of the fruits : but fruits and milk-meats are enemies , which when they meet , they do exasperate one another . so that fruits and pults , and milk and roots , do best together ; roots having no sharpness in them : but there is of all sorts of flesh , fish , milk , roots , and herbs ; some being hotter than others , and grosser ; as , the most watrish fruits are the hottest , as having most spirits in their acute juices . likewise , all roots or herbs that bite , as it were , the tongue , or are bitter to the tast , are hot , although druggists , herbalists , and physicians , are many times of the other opinion : but certainly all that is sharp , salt , or bitter , proceeds from a hot nature , and most commonly produces hot effects , having a fiery figure and motion : but because they find many things that are sharp or bitter , to qualifie feavers , or the like hot diseases , they think it is the natural temper of the drugs , herbs , roots , fruits , or the like ; but a hot cause may produce a cold effect : as for example , obstructions cause heat in the body ; but sharp things do divide and dissolve those gross and tough humours , and open obstructions . likewise , those that are salt and bitter , do purifie and cleanse the corruption in the body ; and when the cause of the disease is taken or removed away , the body becomes equally temper'd ; for as the disease doth waste , the body doth cool . thus it is the sharpness , saltness , and bitterness , that cures the disease , and not a cold nature in the simples ; for when the disease , as i said , is gone , the body is well-temper'd and cooled . then they asked her , which was the best way to make the best temperament for health . she said , that way that was best towards mediocrity , as neither to eat too gross meats , nor too watrish ; nor to drink too strong drink , nor such as was very small ; that is , neither too hot , nor too cold , either virtually , or actually . as for gross meats , they fill the body with too much melancholy humours , and the head with malignant vapours . very fine and tender meat , makes the stomack weak , by reason the substance is not sufficiently solid : for , as very gross meat over-powers the stomack , by the laborious working thereon ; so very fine and tender meat makes it lazy and weak for want of exercise . very small drinks , being very watrish , quench the natural heat ; and those that are very strong , burn it out : but , said she , meats and drinks must be wisely match'd ; and not only meats and drinks , but the nourishment , and the nourished : for , although ( in general ) hot constitutions should use cooling drinks and meats for their diets ; and cold , hot diets ; and moist , dry diets ; and dry , moist diets : yet , if the body be any ways diseased or distempered , they must order such a body according to the cause , and not to the effects of their disease : as for example , to all hydropical bodies , must not be applied drying medicines nor diets : for if the dropsie proceeds from a dry cause , dry diets or medicines are as bad as poyson ; for though the effect be watrish in such diseases , yet the cause was dry : so for heat or cold . and this example may serve for all other diseases : wherefore physicians must search out , and know the original cause , before they can cure the disease : for , those that prescribe according to the effect , may cure by chance , but kill with ignorance . then they asked her , if the spirits were always affected with the distemper of the body , or the body with the distemper of the spirits ? she answered , not always : for sometimes the spirits will be ill-affected , and the body in health : other times the body sick , and the spirits lively and well-temper'd : but ( said she ) this is to be observed , that the body may be cold , and the spirits enflamed ; and the body heated , and the spirits quenchched or stupified ; for the spirits are the thinnest and subtillest substances of the creature : now this thinnest and subtillest substance in the creature , may be enflamed , when the solid'st is be-numb'd with cold : for a cold melancholy body may have enflamed and distracted spirits . likewise , a cold diseased body may have hectick spirits : and thus both the animal and vital spirits may be hot , and the more solid parts or humours of the body cold . also , the heat of the spirits may be quenched , and the body burning-hot ; as the stomack , liver , or other parts , may be parched with heat , when both the animal and vital spirits have not a sufficient heat to give them lively motions . and it is to be observed , said she , that the animal and vital spirits , as they are the thinnest and subtilest part of a creature , so they are nourished by the thinnest substances or parts of food , which dilate to the spirits : for , though the spirits can and do work upon the solid'st parts of the body , or nourishment ; yet they only receive benefit by the thinnest . as also , the great annoyance : for it is the vapour of meats and drinks that feeds the spirits , and not the substance : for , vapour will choak , smuther , burn , or quench them out : but the vapours from liquors work more suddenly upon the spirits ( either to good effect , or bad ) , than vapours from a solid substance , by reason all liquors have a dilatating nature , which spreads it self amongst the spirits with more facility . also , the vapour of liquid bodies is more facil than the vapour of solid bodies : and , said she , some burn their stomacks with drugs , and some quench their spirits with julips ; others burn their spirits with cordials , and flat or dead the stomack with meats virtually cold : for it is to be observed , that there is a general error amongst mankind , about rules concerning health ; some practising with a belief , that drinks virtually cooling , temper hot meats ; and virtually cooling meats , hot drinks . in which they are deceived : for , though they may mix so , and temper ; yet , for the most part , it is only as water and meal makes dough ; or as earth and water makes mud ; or as sugar and water makes syrrup ; but doth not temper that virtual heat or cold that works upon the substantial or the spiritual parts ; for that which works upon the spirits , hath a more sudden operation than that which works upon the solid parts of the body ; and that from the solider parts has a flower operation : so that the stomack may be parched , and the heat of the spirits quenched , and the spirits burnt , and the stomack weak by a heavy or dull coldness . but those bodies that are in health , have not such defects as to fear such a sudden operation ; for as defects are easily inveterated , so health is not suddenly annoyed : wherefore they may temper their meat and drink by cooling and heating , yet not to a high degree ; for all extreams are naught . then they asked her , what was the reason that all creatures look fuller and fatter in summer than in winter ? she answered , the reason was , because then the blood extends to the extream parts , which swells out the flesh , and puffs out the skin ; and in the winter the blood falls back , as the sap of plants doth to the roots , which causeth the flesh and skin to look withered and dry , as branches and leaves do , sear'd , faded , wither'd , and dry . the like reason is , when men have pimples , scabs , swellings , pocks , and the like , which is the fruit of corrupted blood . then they asked her opinion of mineral waters ; what virtues and vices they have , being drunk ? she answered , that all mineral-waters were of a kind of a brine , but not so much a salt brine , as a sharp brine ( if i may call that which is sharp , brine , said she ) ; but whether it hath the effects upon the body , as brine hath upon dead flesh , as to preserve or keep it from putrefaction , i cannot say ; but certainly it drinks up the natural moisture in healthful bodies , more often than it purifies the corrupted humours in diseased bodies . the effects of sharp and salt , are oft-times alike , as a sharp pickle will preserve from putrefaction , as well as brine . but howsoever the mineral-waters have much salt in them , the effects are hot and dry , and have a corroding quality ; their corroding quality is caused by the sharpness ; and their heat , by their corroding ; and their driness , by their insipid nature : and though they are actually cold , they are virtually hot ; their virtues are only on cold and moist bodies , or diseases ; as those that have obstructions caused by raw cold flegm ; or swellings caused by cold clammy humours ; or ulcers caused by cold corrupted humours ; or rheums , or dropsies , caused by too many cold moist humours ; or the like diseases , caused by cold humours ; and in my opinion , said she , they would be excellently good for all outward ulcers , or old sores or wounds , being washed and bathed therewith , by reason they have a cleansing , drying faculty , not only inwardly taken , but outwardly applied . also , they may temper the inflamations that most commonly attend all ulcers , sores , or wounds , not only by cleansing and drying up the putrefactions , but being actually cold , especially outwardly applied : for , though they are virtually hot , being inwardly taken , and digested into the blood ; or as i may say , the mineral rubbed or wrought into the body ; yet they are actually cold , that is , cold to touch . but to return to the interior maladies : all those diseases that are produced from hot , dry , and sharp causes , are as bad as poysons . they are so : for such obstructions that proceed from hard-baked , dry humours , or dropsies caused by hot dry livers , spleens , or other parts ; or consumptions that proceed from salt sharp rheums , or hot dry lungs , livers , spleens , or the like parts : or all swellings caused by hot , dry , or sharp humours ; or interior ulcers , caused by hot , dry , or sharp humours ; or apoplexies , caused by hard crusted flegm , or dry black melancholy , or burnt dry thick blood , which stops the natural passages of the spirits ; or epilepsies , or convulsions , caused by sharp humours , which shrivel and knit up the nerves or veins , or joints of the body ; or hot winds , which work and foam , and ( as i may say ) yeest the natural humours in the body , distempering the body therewith . likewise , it is an enemy to all melancholy bodies , being full of sharp humours , like aqua-fortis , which are bred in the body ; or as a sharp green humour , which is a poisonous verdigrease bred in the body ; which humour is the cause most commonly of the disease called epilepsis , or falling-sickness ; and oft-times is the cause of convulsions : but this humour is a certain cause of the stomack-cholick , that is to say , a wind in the stomack and sides . also , they are enemies to the gout , by reason that the gout proceeds from a hot-baked , dry , salt , or sharp humour . it is a bitter or sulphureous humour , or a limy chalky humour , that causeth the gout ; and indeed , it is a calcined humour , which makes it incurable . for the stone , they may work good effects , although my reason cannot perceive , but that the minerals may contract and confirm humours into stone , as well as dissolve stone : for , thought their acuteness is penetrating , and so may dissolve ; yet their driness is contracting , uniting , combining ; and they are not only dry , by the insipidness of their nature , but by their sharpness ; for all sharpness is drying , more or less : and though sharpness is actually dissolving by corroding ; yet it is virtually drying , by heating : for corroding is the cause of heat . for whatsoever is rubb'd , or grated hard or swiftly , grows hot ; even stones , or any metal , which is the hardest matter we know ; but looser matter , as wood , will be set on fire . wherefore if wood , stone , and metal , will become actually hot , by rubbing or grating actually thereon ; well may soft flesh , especially the inward parts , that are most tender . and as it is the nature of sharpness to corrode , and the nature of corroding or rubbing , to heat : so it is the nature of heat to drink up moisture , and make all things dry . and as sharp things may cleanse ulcers , by eating the filth therein ; or may be good to take off superfluous flesh , call'd proud-flesh , in sores ; or may dissolve some hard humours , moderately taken or applied : so they may make ulcers , sores , and wounds , and contract and confirm humours , if immoderately or unnecessarily , or wrongfully applied . but , as i said , the mineral-waters may as well cause the stone in the kidneys or bladder , as dissolve it ; and may also ulcerate as soon as cleanse : but the mineral-waters do rather make a passage , and send forth gravel , by the quantity that is drunk , and passes through the uretories , which like a stream doth wash and carry all loose matter before it , and not so much by the virtue of dissolving . but to conclude , concerning mineral-waters ( said she ) ; i cannot perceive but they may breed more diseases than they cure ; and those bodies they are most proper for , must be purged and empty before they take them , lest the weight and quantity of the waters , should carry obstructions to the parts open and free , by carrying too suddenly or forcibly , or pressing or thrusting too hard . then they asked her about the nature of purging-drugs ? she said , all purging-drugs were full of spirits , which was the cause they were so active and quick in operation : for , said she , whatsoever hath most spirits , is most active ; which shews , saith she , that birds have more spirits ( which is innated matter ) than any other sort of animal-kind ; for they are always hopping and flying about ; also chirping , whistling , and singing ; which shews them not only to be more active , as having more vital or sensitive spirits ; but also more rational , as being fuller of animal spirits . but to return to drugs ( said she ) ; they seem to have more of the sensitive spirits ( vulgarly called vital spirits ) , which work upon the grossest substance , than the rational spirits ( which are vulgarly called animal spirits ) do ; with which spirits cordials seem to be full , as working upon the finer parts ; for cordials do cheer , and do revive the soul or mind , making the thoughts more cheerful and pleasing ; which alacrity doth help to abate and qualifie the disorders in the body . then they asked her , what was the best study for such as would practise physick ? she said , natural philosophy : for , said she , those can never be good physicians , that are not good natural philosophers ; and if they would study natural philosophy more than they do , there would be more frequent cures : for if they do not study nature that makes the body , they shall never know remedies to cure the body ; for those that do not understand the works of nature , cannot mend a fault , or prevent a danger to come : but they must study nature's creations , dissolutions , sympathies , antipathies , in matter , motion , and figure : but , said she , it is a difficult study , and requires a subtil , moving-brain to find out the several motions , although they be the plainest , vulgar , and grossest , much more the subtil and intricate ones . and had aristotle , said she , studied the motions in nature , or natural motions , as he did the parts of nature , or natural parts , he would have been a far more learned man than he was ; but his study was easie : for it is no great matter to conceive what the senses present ; but it is difficult to present to the senses what the brain conceives , making the senses the servants or scouts , to seek and search , by industry and experiments , and to find the truth of a rational opinion : but ( said she ) the studies of many physicians in these later times , are mixt , as partly of one science , and partly of another ; which makes them learned in neither . as , if a physician should study theology , he will neither be a subtil divine , or an eloquent preacher , nor a knowing physician ; one study confounding the other : for , though natural philosophy proves a god , yet it proves no particular religion . then they asked , what was that which was called the sensitive and rational spirits ? she said , they were the highest extracts of nature , which are the quintessence and essence of nature , and the innated parts of nature , which in the knowledg and life , are nature ; which are the soul and actions of nature . then they asked her , whether those spirits had several figures or small bodies ? and , whether they were from all eternity ? she answered , that their degrees and innated motions ; and their figurings , acuteness , and subtilties , were from all eternity . as for the rational innated parts , said she , they change and re-change into any figures or forms , having no particular figure or form inherent , but the form of that degree of matter it is of : but as it can put its self into parts , so it can unite its self ; and as it can divide and unite its self , so it can dilate and contract its self , and all by a self-motion , as moving innatedly , like quick-silver , from an united body , into numbers of parts ; and from parts , to an united body again . the sensitive innated part moves , said she , after another manner , as aqua-fortis , or the like , on metal ; for it moves , not figuring it self , but as it figures other parts of matter that hath no innateness inherent therein , but ( only as a dull lump ) lies to be moved by the moving-part , which is the innated part , as metal doth by fire or water , by cold or heat . thus this different way of moving , was from eternity , as their degree was from eternity ; for the rational innated matter , is a degree above the sensitive innated matter : and though they move not always after one manner , yet they move always after one nature . many , said they , could not conceive what those spirits were ; some imagining them little creatures . no , said she , they are not creatures , but creators , which creating-brains may easily understand ; and those that cannot conceive , have a scarcity thereof . but , said she , because the philosophy is new , therefore they do obstruct it with idle questions , ignorant objections : but ( said she ) the philosophy is good , in despight of their ignorance . i desire very much to know ( said she ) how the learned describe that which they name vital and animal spirits ? whether they think them little creatures , or no ? to which they made no answer . then they asked her , what caused sleep in animal figures ? she said , the tiredness or weariness of the sensitive innated matter , called the sensitive spirits ; which weariness causeth them to retire from the outward parts of animal figures : for , though the sensitive spirits do not desist from moving in any part , as to the consistence or dissolution of the figure ; yet all the sensitive spirits do not work one and the same way , or after the same manner ; nor the same part of innated matter , or sensitive spirits , work not always one and the same way , or after the same manner , nor in the same parts : but , as some of that innated matter , or spirits , work in several parts of a figure , on the dull part of matter , to the consistence or dissolution of the figure ; so others , and sometimes one and the same degree , work to the use , convenience , or necessity of the figure ; and those that work to the use of the figure in the several senses , although they do not desist from moving , as being against nature , being a perpetual motion ; yet they often desist from labouring ( as i may say ) : for it is a greater labour to take patterns ( as they do ) from outward objects , than to work by roat , or as they please ( which they do ) , in sleep : but it is not always their labour , as being over-pow'rd with work ; but sometimes their want of work ; as many will sleep through idleness , having no outward objects presented to them , to print or paint : other times it is their appetite to freedom and liberty from those outward labours or employments : for , though they may , and are oft-times as active when they work , as in sleep ; yet it is easier , being voluntary : for the spirits work more easie , at least more freely , when they are not taskt , than when they are like apprentices or journey-men ; and will be many times more active when they take or have liberty to play , or to follow their own appetites , than when they work ( as i said ) by constraint , and for necessity ; but many times the sensitive spirits retire , when they work , not to sleep , as being perswaded or disswaded then from either , by the rational innated matter , which is called the rational spirits in the figure ; or by the rational spirits in another figure , to desist from the outward labour , as one would perswade another to rest ; and to retire , and shut up the shop-windows and doors of the sensitive houses : for the eyes , ears , nostrils , mouth , or the pores of the skin , are but the working-houses or rooms of the sensitive spirits . to prove it : doth not our mind ( which is the rational part ) perswade the body ( which is the sensitive part , and that wherein works the sensitive matter or spirits ) to lye , to rest , or to withdraw from outward employments , because it would not be disturbed with the labour of the sensitive spirits ? for the rational , which is the mind ( said she ) , are not only the servants , to view and take notice of all the works and workings of the sensitive ; but are oftentimes , in many things , the directors , advisers , and sometimes rulers and opposers ; as when the mind forces the body to danger or trouble . but this rational part , or the rational spirits , are ( for the most part ) busily employed in figuring themselves by the sensitive prints , which is the knowledg they take of the works and workings ; being the more busie and exact , when the sensitive spirits work outward works . i will not say , they move always after the sensitive prints , which is to view them ; for sometimes they move after their own inventions : for many times the mind views not what the body doth ; and many times they move partly after their own invention , and partly after the sensitive prints . but when the sensitive spirits do retire , or when the rational spirits perswade them to retire , then the rational spirits move after their own appetites or inventions , which are conceptions , imaginations , opinions , fancies , or the like : but ( said she ) it is to be taken notice , that as the rational spirits , for the most part , move after the sensitive prints , which is , to put their own matter into such figures as the sensitive spirits print upon the dull and unmoving parts of matter : so many times the sensitive spirits do print or engrave those conceptions , imaginations , fancies , or the like , upon the dull part of matter , as patterns of the rational figures : for , as i said , the rational spirits do cast , work , or move their own part of matter , into figures ; and the sensitive spirits do figure and print upon other parts of matter , as that which is called the dull and unmoving part : but when the rational matter perswades , or causes the sensitive matter to work and print from their figurings ; or that the sensitive spirits do it of their own free choice , they work ( for the most part ) irregularly ; i will not say , always ; for when the rational spirits move to invention , the sensitive spirits work those inventions regularly , if not at first , yet with a little practice ; but when the rational spirits move to any passion , especially violent passions , the sensitive spirits are apt to work irregularly , and to discompose the animal figure with irregularities ; for oft-times , not only the irregular motions of the rational spirits , but the violence of their motions , although regular , doth disorder the sensitive spirits , causing them to work irregularly ; but violence is not always irregular or perturbed : also , the regularity of the sensitive spirits , will cause a disorder amongst the rational spirits ; as we shall see the mind will distemper the body , as the body will disorder the mind ; but where the rational innated matter , or spirits , move so irregularly , as to make unusual imaginations , or imaginary fears , and other conceptions and passions , which are irregular ; as much as violence causeth the sensitive spirits also to work both irregularly and violently ; whereby they print strange figures in the animal senses , as we may prove by those that are affrighted , or have imaginary fears , who see strange and unusual objects , which men call devils , hobgoblins , spirits , and the like ; and without question , they do see such things as are strange and unusual to them ; for such strange and unusual figures , are printed by the irregularity of the sensitive spirits , upon the optick nerve . and so for hearing , scent , touch , and the like : for , when men have such imaginary fears , they will say , they saw strange things , and that they heard strange noises , and smelt strange scents , and that they were pinched and beaten black and blew , and that they were carried out of their way , and cast into ditches , or the like ; and it is not to be doubted , but that they did see such sights , hear such sounds , smell such scents , and feel such pains ; for many times the black-and-blew marks will be seen in the flesh , and the flesh will be sore ; and how should it be otherwise , when the sensitive innated matter , or spirits , by moving in such motions , work in each sense those objects , sounds , scents , touches , and the like ? and i see no reason , but the whole body may be carried violently from place to place by the strength of the sensitive spirits : for certainly , the innated matter , in every animal figure , doth not commonly use its full strength : for , the body will be more actually strong at some times , than at other times ; and upon some occasion , more than when they have no occasion to use strength : for , though the several degrees of innated matter cannot work beyond the strength of their degree , yet they can work in their strength , and not always work to their full power ; and as we may observe , the power of strength is seldom used in animal figures ; but certainly it is amongst the sensitive and rational spirits , in every animal creature , as it is with the governours or citizens of every kingdom ; they know not their own power and strength , until they be put to it : for , every particular part , knoweth not the strength of the whole , until they join together as one part. this is the reason , man , or any other creature , is ignorant , not only each of other , but of themselves : for , how is it possible , man should know himself , since nature cannot know her self , being divided into several parts and degrees ? but to return to the strength of the united-spirits of mankind ; which united-spirits , working irregularly , carry the body forcibly into unnecessary or dangerous places : for , the violence and irregularity , doth disorder the rational spirits ( if they were not disordered before ) so much , that they cannot direct prudently , nor order methodically , not advise subtilly ; but are all , as i may say , in a hurly-burly : for the rational spirits , making imaginary fears , do as those that begin an uproar : so the rational spirits are not only afraid of the tumult amongst the sensitive spirits , but are discomposed and hurried about themselves ; and their society , which is their own matter , is dispersed abroad ; that is , dis-united and disordered in their regular motions : so as the rational innated matter , or spirits , although they were the first cause of the extravagant commotions amongst the sensitive spirits , yet they are discomposed therewith , by reflexion , their own disorders returning in double lines of strength from the sensitive body . then they asked her , why the animal figure did not always dream in sleep , since the sensitive and rational spirits , or innated matter , did never desist from moving . she said , that although the innated matter did never desist from moving , yet they did not always figure or print , for they dissolve as well as create . besides , said she , they may work to the preservation or consistence of the figure , and of every particular sense , and yet not always make use of the senses . besides , said she , the rational matter doth not always figure it self by the sensitive print ; and for proof , many times those that are in a serious discourse , studious contemplations , or violent passions , will take no notice of the sensitive motions : for , in a violent passion , many will receive a deadly wound , and never take notice of the touch ; and , many times , those in serious discourse receive a pinch on their arm , or finger , or any other part , and yet they at that time never take knowledg thereof ; and yet when their violent passion or discourse is ended , then their rational knowledg takes notice that their finger , arm , or other parts , ake ; or their wounds smart ; which shews the sense of touch was sometimes in their finger , or in that part wounded , before the rational knowledg took notice of it . so in a deep contemplation , when they view objects , hear sounds , smell scents , tast and touch , the rational knowledg takes no notice of it , because the rational spirits move not to the sensitive works ; so that only the eye sees , or the ear hears , or the nose smells , or the tongue tasts , or any particular part feels , but the rational takes no notice thereof : so that these are but particular knowledges in every particular sense , or part of the figure , and not a general knowledg : for the sensitive knowledg , which are the sensitive spirits , are bound to parts ; but the rational knowledg , which are the rational spirits , is free to all , as being free to it self , the other bound to the dull part of matter . but to return to dreams ; how shall we remember figurative dreams , since memory is not made by the rational motions ? for , though the sensitive innated matter might print such figures ; yet the rational innated matter hath not figured those prints ; and then we say , we did not dream . then they asked , why some animal creatures were almost dissolved for want of sleep ? she said , want of sleep was caused by distemper ; which distemper was a disorder and irregularity amongst the innated matter , sometimes from the sensitive spirits , sometimes from the rational spirits , and sometimes from both . the irregularity of the sensitive spirits , was , when the body was pained , or sick , or over-power'd : the irregularity amongst the rational was , when the mind was troubled : these disorders hinder the sensitive spirits from shutting up shop orderly ; and when they sleep by halves , or unsoundly , those irregularities cause their windows and doors ( which are the senses ) to open and shut unnecessarily and untimely , as i may say ; and , many times , lack of sleep is caused , when the spirits are so tired , that they cannot use a sufficient force to shut up shop , at least , not to lock or barr the windows and doors close . sometimes the sensitive spirits are so earnest and ( as i may say ) greedy in working , that they labour both night and day , either for curiosity , or encrease , or pleasure : but , most commonly , the rational spirits join or go halves with the sensitive spirits , when they work for curiosity or pleasure , because they make a delight thereby . then they asked her , what was the reason that some sorts of cordials or drugs caused sleep ? she said , that that part of innated matter that was taken in cordials , or such drugs , did either help the innated matter in the animal body or figure ( by adding strength to them ) , to shut up their shops and windows ; or else helped to rectifie their disorders and irregularities . but ( said she ) as some drugs or cordials do sympathize to the irregular part of innated matter in the figure ; so other drugs and cordials do work antipathetically to their regularity , and sympathetically to their irregularities ; and then the working to sleep is more hindred then helped . then they asked her , whether one kind of motion could give a perfect form at one instant ? she said , no , unless the creature formed be without the varieties of parts ; for every different part requires a different motion to the creating of each part , and a distance of time to form each part in ; for some parts require more work and labour than others . then they asked her , if all creatures were created by degrees ? she said , all creatures that were composed of various parts , are : for , as there are degrees of innated matter , which innated matter is the creator of all figures ; so there are degrees of , and in creation : for our senses ( said she ) shew us , that there is a season , a time , and a working in time , by degrees : and if we allow there be degrees of encreasing , as strengthning and enlarging , why should we think there are none in creating every particular figure , and different parts in one and the same creature ? for as we see , seed must be first sown , and then remain in the earth for some time , before those seeds sprout up and encrease ; so there is time and degrees in forming of the formed : for if there be degrees that we call time , why not in the working of each part of each figure in time ? for in reason we cannot think , that the root , the blade , the stalk , the ears , the seed in the ears of corn , are produced from one motion , made by the seed sown , and the earth , and so each different part to be created at one instant , into one created from or figure . and as in vegetables , so questionless in animals , there are degrees in their creations : for it is against reason and sense , to think an animal is formed at one instant , although the figure at first created , was no bigger than a hair , if the figure hath variety of parts , which require not only various motions , but degrees of motions , and distance of time to move in . and thus as vegetable require degrees and distance of time to create one figure ; so in animals there is not only space in time , and degrees of motions , and several mixtures of temperaments , to enlarge and strengthen that figure ; but degrees in creating every particular part in one and the same figure , which is not formed at once : for common sense ( said she ) shews us , that there is nothing done but by degrees ; and whosoever thinks otherwise , their thoughts move irregularly , and against sense and reason : for nature works by degrees , and in order , and orders her works by degrees . then they asked her , whether a creature might not be created by the effects of motion , without partaking of the substance of the parents . she said , no : for , said she , the earth , and the seed sown ( which are the parents that produce an off-spring ) , cannot produce any thing of its own nature , unless some part of the producers goeth to the creating of the produced : for it is not only such a motion made between the producers , that creates the produced ; but part of their innated matter ( which are the sensitive and rational spirits ) , which goeth to the forming and creating of the produced : for that innated matter or spirits that goeth from the producers , meeting and intermixing together , creates or lays the foundation of the produced , on which other innated matter or spirits ( brought by the way of nourishment ) do build : so that the foundation of every creature , is of the creator . but , said she , one and the same matter doth not move always after one and the same manner ; for it is not meerly such a motion , but such kind of motions , that create ; and the variousness of the motions , or creators , although of one and the same matter , causeth a difference in the created , in semblances , constitutions , humours , dispositions , qualities , faculties , and the like : for , though the producers be the same , and not only the produced of the same kind , but of the same natures , as coming from such producers ; yet the produced are not always alike , but some vary more than others , not only the produced , but those produced from their producers . but , said she , to shew that the produced partake of the producers , of each party , more or less , not only in effects , but in substance , is , that such a creature or creatures could not be created , but by the same creators ; otherwise the same motions , made by such a kind of matter , would produce the same creature : which cannot be ; for the same kind or degree of innated matter which creates , hath the same kind of motions in general ; but every particular part is of it self : for that which is of one part , is not of another part , although it be of one and the same kind , and hath one and the same property . but the rational spirits ( said she ) go to the creation of the mind or soul , the sensitive to the body . but , said she , opinion creates one way , and nature another way ; which opinions , except there be sense and reason in them , are the false conceptions in nature . but the learned students study so much the parts , that they never consider the parties that work therein . the authoress of these opinions of the rational and sensitive spirits , says , she brings sense and reason to dispute for their truth , which no other opinions do ; and they that will not believe sense and reason , will believe nothing ; but express , by their incredulity , that they have but a small quantity of that innated matter in their brains . whatsoever treats of innated matter , as the sensitive and rational spirits , is to be compared to my philosophical opinions . then they asked her , whether she thought there could be repetitions in nature ? she said , yes : for , said she , if anything in nature cannot be so dissolved , as to be annihilated , it may be repeated . for if the same matter and same motions are in being , the same figures may be repeated ; and if there can be in creations , said she , a repetition , it is probable there are repetitions of one and the same creature ; only the time , and changes of time , makes a difference and obscurity ; in which obscurity the creature is ignorant of it self , and its former being ; whereby one and the same creature may come to envy his own renown , which was kept alive by records from age to age ; as if homer should be created again , and envy his own works , or at least strive to out-work them ; or that alexander and caesar should be created again , and should envy their own actions , victories , and powers , or ( at least ) grieve and repine they cannot do the like : for if they were created again , they might miss of the same occasions , opportunities or powers , birth or fortunes : for though the body and soul may be the same , as also the appetites and the desires ; yet the outward concurrence may not be the same that was in the former being ; for though the concurrents ( as well as the creature ) may be repeated , yet perchance not repeated in one and the same age or time : but if they should fall out to be repeated in one age , the same actions would fall out to be as caesar's or alexander's were , to conquer the world again , as they did before ; and there would be the same warr betwixt the grecians and trojans , if the same occasions were ; but homer would not write the same poems , if they were on record : for , though it be an honour to conquer what was conquered ( although after the same manner ) ; yet it is no honour to wit to write what was writ before upon the same subject , nor indeed upon any other subject : for , both the wit and the subject must be new ; at least the wit , to gain as great and lasting renown . then they asked her , what fire was ? she said , that fire was not only the quickest motion , but it is a perpetual quick motion , that hath no intermission , by which it hath a strange power over every thing ; so that it hath a stronger power by the continuance , than by the quickness . the third sort that visited her , were moral philosophers . the moral philosophers asked her , if it were possible to alter or abate the passions ? no , said she ; you may pacifie or imprison them , and enforce them to conceal themselves in the heart , not only from outward appearance , but from the very understanding in the head ; but never alter or change their natures , to weaken their natural strength , or abate their natural vigour : for passions ( said she ) are like the sun ; they may be eclipsed , or clouded , but never can be alter'd : and as the sun ( saith she ) draws forth vapour from the earth ; so do the imaginations draw forth passions from the heart ; and as a bucket draws up water from the bottom of a well , so do outward objects draw up passions from the heart . then they asked , what was the difference betwixt the passions and the appetites ? she said , the appetites were the passions of the body ; and the passions , the appetites of the mind ; and the mind is as apt to surfeit of the one , as the body of the other . likewise , saith she , the mind is as seldom pleased , as the body is seldom at ease ; being both restless , and never satisfied : for the height of sensitive pleasure , is the beginning of pain ; and the height of passion , is the beginning of desire ; and desire hath no period , no pleasure , no center . then they asked her , what sort of love was the perfectest ? she said , that love that descended : for love that descends , is more solid than that which ascends ; and draws more towards perfection , as being most contracted : for that which ascends , is airy , and disperses soon , like smoak : but that which descends , is like falling showers of rain , that join into a river or sea of love , running with force to perfection . this is the reason parents love their children better than children can love their parents . this is the reason nature loves her creatures better than the creatures can love nature . this is the reason , the gods love mankind better , and more perfectly , than mankind loves the gods. thus the perfectest love is from the gods to men ; for the greater the descent is , the more force there is . the like ( said she ) is hate : for , that hate which descends , is more inveterate and malignant than that which ascends ; for we are easily perswaded to pardon the injuries or wrongs we receive from our superiors ; but seldom are pacified , without a high revenge , for the wrongs we have received from inferiors ; i mean , not only the inferiors of birth , or fortunes , but merit . this is the reason noah could not forgive his son cham for the disgrace which he received ; for no hate is like to that of dishonour . this is the reason that heaven hates hell more than hell can hate heaven . then they asked her , why the passions forced the body to weep , to sigh , to groan , to laugh , to sing , to complain , to rail , to curse , to commend , to extoll , to implore , to profess , to protest , to look pale , to look red , to shake , to tremble , to strike , to embrace ? she said , that the causes , in the mind , did work their effects upon the bodies , as the causes , in jove , did work their effects upon nature . or , in a lower comparison , said she , the mind is as the sun , and the body like the earth ; the sun having several faculties , as the mind several passions ; it gives life and light , strength and growth ; it comforts and warms , it weakens , corrupts , withers , and decays ; it burns and destroys , it dilatates and contracts ; it doth digest and expel ; it sucks , it draws , and confirms : so doth the mind ; it gives the light of knowledg , and the life of understanding ; it comforteth and warmeth by invention ; it strengthens by judicious advice ; it encreases by temperance ; it weakens , withers and decayes by unsatiable intemperance ; it drys and parches it by grief ; inflames it by anger ; burns it by rage ; confirms it by melancholy ; destroys it by desperate fury , as self-murther . likewise , as the sun doth not only contract and dilatate it self , but contracts and dilatates the several creatures on and in the earth ; the same doth the mind the several parts of the body ; it dilatates the body into several actions , postures , and behaviours ; to strike , to kick , to stretch out the body , to spread out the arms , to fling out the legs ; to stare , to call , or cry out ; to hoop , to hollow ; and it will contract the body into a silent musing , close the lips , shut up the eyes , fold in the arms , bow or bend in the legs , and ( as it were ) wind up the body by fear , grief , anger , melancholy , joy , wonder , admiration , and the like : and as the sun doth suck and draw from the earth , and dissolve and expel the creatures therein ; so do the passions , the humours of the body : for , as some sun-beams suck moisture from the several springs that rise in the earth ; so divers passions suck out moisture from the several veins that run in the body ; or as such beams which pierce the earth , make the face thereof wither and pale ; so will some sorts of passions : and as some other sorts of sunny-beams ( for all work not the like effect ) draw sulphureous vapours from the bowels of the earth , towards the middle-region , which flash out in lightning ; so do the passions draw from the heart a flushing-colour to the face , which flushes in hot blushes . and as the sun-beams draw salt vapours from the sea , which fall in pouring showers ; so do the passions draw salt vapours from the bowels , which fall in trickling tears : for the passions are the beams of the mind , and have as great an influence and power over the body , as the sun-beams have upon the earth ; and as the sun 's bright rays cause the elements to appear clear and light ; so doth the mind's tranquility cause the countenance to look cheerful and fair . then they asked her of the four cardinal virtues ? she said , that prudence and temperance were two virtues , which belonged more to the wise , than the heroick men : for prudence barrs generosity and magnanimity ; and doth not only forewarn dangers , but restrains from dangerous actions : when heroick honour is got in danger , more than safety ; and courage is made known thereby : likewise , temperance forbids magnificence ; but fortitude and justice belongs most to heroick men. then they asked her , if she thought beasts had a rational soul ? she answered , that if there could be no sense without some reason , nor reason without the sense , beasts were as rational as men ; unless , said she , reason be a particular gift , either from nature , or the god of nature , to man , and not to other creatures : if so , said she , nature , or the god of nature , would prove partial or finite . as for nature in her self , she seems unconfined ; and for the god of nature , he can have no biass , he ruling every thing by the straight line of justice ; and what justice , nay what injustice would it not be , for mankind to be supream over all other animal-kind ; or some animal-kind over any other kind ? then they asked her , why no creature was so shiftless at his birth , as man ? she answered , there were other creatures as shiftless as man ; as for example , birds are as shiftless before their wings are fledged . for , as infants want strength in arms to feed themselves , and legs to go ; so birds want strength of bills to feed themselves , and feathers in wings to flye . then they asked her , whether she thought there were a heaven and a hell ? she answered , that in nature there was a hell and a heaven , a god and a devil , good angels and bad , salvation and damnation ; for , said she , pain and trouble is a hell , the one to torment the body , the other the mind . likewise , said she , health and pleasure is a heaven , which gives the body rest , and the mind tranquility ; also , said she , the natural god is truth ; the natural devil , falshood ; the one seeks to save , the other to deceive ; the good angels are peace and plenty ; the evil are warrs , and famine ; light is the beatifical vision , darkness the natural dungeon , death is the damnation , life the salvation ; and moral virtue is the natural religion , and moral philosophers are nature's priests , which preach , and seem to practise a good life . then they asked , what government for a commonwealth was best ? she answered , monarchical . for , as one sun is sufficient to give light and heat to all the several creatures in the world ; so one governour is sufficient to give laws and rules to the several members of a commonwealth . besides , said she , no good government can be without union ; and union is in singularity , not in plurality ; for union is drawn to a point , when numbers make division , extraction , substraction ; which often-times brings distraction ; and distraction , confusions . then they asked her , whether she was of that opinion , that those that had good understandings , had weak imaginations ? she said , she was not of that opinion ; for , said she , from the pureness and cleerness of the understanding , proceeds the subtilty and the variety of their imaginations ; and the understanding is the foundation of imagination : for , as faith is built upon reason , so is imagination upon understanding . then they asked her , if the faculties of the mind or soul had their uses , or proceeded from the temper of the brain and heart ? she answered , that the uses and faculties of the mind , proceeded from the motions of the vital and animal spirits , which i call ( said she ) the sensitive and rational spirits , which is the life and soul ; and from the regular motions , and full quantity thereof , proceeds a perfect memory , a clear understanding , and a sound judgment : from the quick motions proceed a ready wit ; and from the various and regular motions , proceed probable imaginations or opinions : from the scarcity , proceeds dulness and stupidity , or insensibility ; from the irregularity , proceeds extravagancies or madness ; and where the scarcity and irregularity meets , it produceth a stupid , dull madness . the fourth sort that visited her , were scholars , that studied theology ; and they asked her , whether she was of opinion that man hath free will ? she answered , that she was not so proud , nor so presumptuous , as to think that man had free-will : for , said she , if jove had given men free-will , he had given the use of one of his attributes to man , as free power ; which , said she , jove cannot do ; for that were to lessen himself , to let any creature have free power to do what he will : for , free-will is an absolute power , although of the narrowest limits ; and to have an absolute power , is to be a god ; and to think man had it only , and no other creature , were to think jove partial ; but , said she , man's ambition hath bred this , and the like opinions . but , said they , jove might permit man , or suffer man to do some things . she said , that was as ill , or a worse opinion : for , to think jove permits man to cross his will , and let him do that which he would not have him do , were to make jove less than a god , as if his decrees were to be alter'd by man's humour and will ; or , said she , to think that jove requires of man such things as his nature suffers him not to do ; and so , as it were , to force him to disobey him : or to think jove suffers man to do evil , when he could prevent it ; or to think jove permits man to provoke his justice , or to damn man , when it is in jove's power to save him , were to think jove unjust and cruel ; or to think jove made man , yet knew he would be damned ; and might have saved him , in not making him ; were make a malignity in the nature of jove : for to make , and take delight to punish , is to be malicious ; which cannot be , said she ; for jove is a god in goodness , as well as a god in power ; and a god in justice , as well as a god of wisdom : for justice and knowledg is the basis of wisdom ; but , said she , the opinions men have of jove , are according to their own natures , and not according to the nature of jove , which makes such various religions , and such rigorous judgment in every religion , as to condemn all but their own opinion ; which opinions are so many and different , as scarce any two agree ; and every opinion judges all damned but their own : and most opinions are , that the smallest fault is able to damn ; but the most vertuous life , and innocent thoughts , not sufficient to save them . then they asked her , if she did believe predestination ? she said , she believed that jove did order all things by his wisdom ; and that his wisdom knew how to dispose to the best ; as also , that jove's will was the only fixt decree ; and that his power establishes all that his will decrees . then they asked her , what she thought jove required from man ? she answered , she thought jove required nothing from man , but what he required from nature ; as love , praises , admiration , adoration , and worship ; to love his goodness , praise his justice , admire his wisdom , adore his power , and to worship all his attributes ; and jove ( said she ) requires not only this in man , but of all the creatures in nature ; for , said she , it were a sinful opinion to think none but man did love , praise , admire , adore , and worship jove . then they asked her , if there were no evil ? she said , there was ; but , said she , all evil lives in nature , as all good in jove ; for in nature , said she , is discord , in jove concord ; by nature confusion , by jove method : and though , said she , jove's goodness and power will not suffer nature to run into a confusion ; yet nature , faith she , struggles and strives , like an untoward jade that would break loose to run wildly about ; and her skittish tricks , said she , are the sins against jove ; but ( said she ) all things in nature are guilty , as much as man , in one kind or other . then they asked her , what were the sins in nature against jove ? she said , many : but the greatest sins the creatures in nature commit against jove , are , not to believe he is above nature ; or to think it is the nature of nature , and not the knowledg and power of jove , that governs so wisely , that orders so prudently , that produceth so orderly , that composes so harmoniously ; and all with a free will , a pure goodness , and infinite bounty : likewise , as not to believe that jove hath an infinite generosity to forgive and pardon all the evils and defects in nature : also , to dislike or murmur at the government of jove . and the submission in nature , is , to repent , to be humble , to agree , to be content , and to think all that cannot be avoided , is for the best : and as nature is apt ( said she ) to commit sins against jove , so nature is apt to disorder , cross , and vex it self , by excess , mischief , and cruelty ; as , to strive to destroy to no use , to obstruct to no purpose , to hinder the creations , to displace creations , to oppose right , to defend falshood , to conceal truth , to obstruct knowledg , to delude ignorance , to wrong innocency , to hurt the helpless , to destroy the hurtless : likewise , to overcharge the appetite , to exasperate the passions , to deceive the affections to abuse time , to be unnecessarily busie , or lazy , or idle . and thus all the creatures of every kind , that are made in nature , do , in one manner or other : but the goodness and power of jove ( said she ) doth still hinder nature from running into confusions , and rectifies the disorders therein : for warr lives in nature , said she , and peace in jove . then they asked her , what natural evils there were ? she said , nature was an infinite lump of evil ; but the natural evils to animals ( said she ) are , pain , sickness , sorrow , fear , famine , warrs , darkness , and infamy . then they asked her , if there were no natural good ? she said , none in nature : for all that is good , said she , is caused by jove's wise ordering and composing harmoniously : for , said she , health is an harmonious composition ; pleasure and delight is an harmonious composition ; rest , an harmonious composition ; peace , an harmonious unity : as for life , said she , it is an evil , were it not ordered wisely by jove ; and would be a perpetual torment , did not jove by his wisdom order nature so , as to ease it with that we call death ; which is only as a change of notes in musick , or harmonious measures : and the several measures life danceth , are several transmigrations , which jove orders as it moves ; and the notes are the several creatures that are made , which jove's wisdom sets ; and health is the cords that jove's wisdom tunes ; and the several pleasures are the several lessons that jove's wisdom causeth nature to play ; and peace is the harmony that jove's wisdom makes . so that all that is thought good in nature , is but good as it is ordered by jove ; jove measures the matter , marks out the figures , and appoints the motions what work to do . likewise , jove's goodness and wisdom qualifies and tempers , by several mixtures and temperaments , the vicious malignant evil of nature , or natural evil. thus , said she , there would be a perpetual warr in nature , if jove's wisdom , power , and goodness , did not order nature . then they asked her , if there were not punishments and rewards ordained by jove ? she answered , yes : for , said she , jove hath ordained , virtue shall be a reward to it self , and vice a punishment . the fifth sort that visited her , were the fathers of the church ; who desired her to speak : which she did as follows : you holy fathers ( said she ) , you will pardon me for what i shall speak , since it is your desire i should speak . the preachers for heaven , said she , ought not to preach factions , nor to shew their learning , nor to express their wit ; but to teach their flock to pray rightly : for hard it is to know , whether we pray , or prate ; since none can tell the purity of their own heart , or number the follies thereof , or cleanse out the muddy passions that by nature are bred therein , or root out the vices the world has sown thereon : for , if we do not leave out the world , the flesh , and the devil , in our humble petitions , and earnest desires , we offer to heaven , it may be said , we rather talk than pray : for , it is not bended knees , or a sad countenance , can make our prayers authentical or effectual ; nor words , nor groans , nor sighs , nor tears , that can pierce heaven ; but a zealous flame , raised from a holy fire , kindled by a spark of grace in a devout heart , which fills the soul with admiration and astonishment at jove's incomprehensible deity : for , nothing can enter heaven , but purity and truth ; all the gross and drossie parts fall back with greater force upon our lives , and , instead of blessings , prove curses to us ; and the ignorant , not conceiving the difference , may be lost for want of instruction therein , being most commonly taught the varieties of opinions , the sayings and sentences of the fathers of the church ; or exclaimed against natural imperfections , or threatned for slight vanities ; and many , by giving warning against vices , raises those that have been dead and buried with former ages , unaccustomed , and utterly unknown to the present auditory . but one good prayer that is directly sent to heaven , buries a multitude of errors and imperfections , and blots out many a sin. i speak not this to tax any one here ; for i believe you are all holy men , and reverend and grave fathers of the church , who are blessed messengers and eloquent orators for heaven , the true guides to souls , and the example of a good life . then they asked , how they ought to pray ? whereupon , in a zealous passion , thus she said : o gods ! o gods ! mankind is much too blame ; he commits faults when be but names his name : this name , saith she , that deity hath none ; his works sussicient are to make him known . his wondrous glory is so great , how dare man similize , but to himself compare ? or , how durst men their tongues or lips to move in argument , his mighty power to prove ? as if men's words his power could circle in , or trace his ways , from whence he did begin his mighty works to make , or to what end ; as proudly placing man to be his friend : yet poor , proud , ign'rant man , knows not the cause of any creature made , much less his laws : man's knowledg so obscure , not so much light as to perceive the glimmering of his might . strive not this deity to comprehend ; he no beginning had , nor can have end : nor can mankind his will or pleasure know , it strives to draw him to expression low . let words desist , let 's strive our souls to raise : let our astonishments be glory's praise : let trembling thoughts of fear , as prayers , be sent ; and not leight words , which are by men invent : let tongues be silent , adoration pray : and love and justice lead us the right way . the sixth sort that visited her , were judges ; who asked her about justice . i will divide justice , said she , into three parts , human , moral , and natural . these three into six : punishing , deciding , distributing ; censuring , trafficking , and suffering . in punishing justice , there is divine piety , and human pity ; and if a judg leave out those two , it is no more justice , but cruelty : for , temporal judges ought to have as great a care of the soul of the accused , as of executing justice on the body . for if a judg threaten terribly a timorous nature , or cruelly torture a tender body ; the fear of pain may make them be lye , forswear , or falsly accuse themselves ; which endangers the soul , not only by their oaths , lyes , and false accusations , but by self-murther : for those that falsly accuse themselves , commit wilful-murther . as for the punishing of the body , they ought not to be condemned before they can positively prove them criminals : for probabilities , although they appear plain , yet are often-times deceitful . the second is , dividual justice , or common justice , in deciding of causes , and what is right and truth : as , put the case two men claim equal right to one piece of ground , which piece of ground but one can have right to : the judg , not knowing how to distinguish the truth from the falshood , divides the ground , giving one half to the one , and the other half to the other ; which is unjust : for he that hath right to all , hath as much injustice done unto him in that part that is given from him , as if he had lost all the whole : nay , one grain of dust wrongfully taken , or given away , makes the injustice the same ; for it is not the weight of the cause makes justice more or less , but the truth of the cause . but judges will say , it is not to be helped , by reason truth lyes many times so obscure , that neither industry , ingenuity , subtilty , long experience , nor solid judgment , can find it out . so they think , that by dividing they do cut off some branches of injustice , although the root will lye obscurely , do what they can . but i say , injustice hath no branches , but is all root . the last act of justice , is , in distributing reward according to worth or merit ; wherein there may be as much injustice to deal beyond or above worth or merit , as to fall short of worth and merit : and though the actions are the visible objects of merit ; yet merit is often-times buried for want of opportunity ; and many times good fortune is mistaken , and taken for merit . now it is as great injustice to give rewards to fortune , as unfortunate for merit not to be made known by some act : for , though merit dwells in the actions , yet it was born in the soul , and bred in the thoughts . the fourth is , censuring-justice , which lives meerly in opinion : for , who knows the heart of another , since no man can give a true or a right account of his own ? and though misdemeanors ought to be punished in a commonwealth , lest they should cause the ruin thereof ; yet , to judg the heart , and condemn it for faults , by the actions , words , or countenance , were very unjust : for many evil actions are done through a good intention ; for the design might be honest , though the effect prove evil ; nay , the design or intention may not only be morally honest , but divinely pious , yet the effect prove wicked . likewise , many evil actions are produced by chance or misfortune ; and it were an injustice to accuse the heart of dishonesty for fortune's malice , and chance's carelesness . again , there are many evil actions produced from some infirmity of nature , or from the ignorance of practice , or want of experience ; not from a dishonest nature ; and though infirmities ought to be corrected by admonitions , and ignorance rectified by instruction ; yet it were an injustice to condemn honesty for infirmities , faults , or ignorant errors . also for words ; although there is an old saying , the mouth speaketh what the heart thinketh ; yet antiquity cannot verifie it for a truth : but , most commonly , the tongue runs by rote and custom , without the consent of the heart , or knowledg of the thoughts : for , the tongue doth oft-times like the legs , which most commonly walk without the guidance of the sight , or the directions of the knowledg ; for few measure each stride , or count or look at every several step they take , nor think they how they go , nor ( many times ) where they go ; and the mind , many times , is so deep in contemplations , that the thoughts are so fix'd upon some particular object , or so busily employed on some invention , or so delightfully taken with some fantasm , that although the legs walk themselves weary , yet the mind and thoughts do not consider or think whether the body hath legs or no. how many , through extream fear , run into that they should shun , not considering whither they go ? and if the legs move so often without the mind's knowledg , or heart's consent , well may the tongue , which is the agilest member of the body . and to judg by the countenance , were more unjust : for , a man may have a knavish face , and an honest heart ; a spightful eye , yet a generous nature ; a frowning brow , yet a quiet spirit ; a dull cloudy countenance , but a bright clear mind . the fifth is , a chaffering or trafficking justice : for , though it is justice for a man to buy and to fell in a commonwealth , where all is not in common ; yet there may be great injustice in buying and selling . as for example : a man hath a horse which he esteems , and hath a love or ( as it were ) an affection to ; which horse he is forced to sell , either for want , or otherwise ; for which he asks a price according to his affection , not according as he is really worth : now this man doth not cozen nor cheat , because he prizes him as he thinks he is worth ; yet he is unjust through his partiality , not judging the horse uprightly , nor weighing the scales of justice evenly , between his affection , and the horse's worth . the sixth , suffering . as for buying , it comes into self-justice : for example ; a man through perswasion buys a house , which house is no way convenient for him ; or stands unhealthy , being in an ill air ; or unpleasantly , as in a dirty place ; or in some place where many travellers pass , which puts the dweller to great charges through entertainments . now this man is unjust to himself through his facil nature , or courteous or kind disposition , in buying such a house as will impair his health or estate , or necessitate him through incommodiousness . or for a man to keep a servant that is no way ingenious or useful in his offices ; the master may be said to be a bountiful or charitable man to his servant , but unjust to himself , to be ill served when he may be better served . likewise , for to be bound or engaged for a man unto whom he is no ways obliged , or hopes to be so , is an injustice to himself , but to hazzard , if he doth never suffer imprisonment for the engagment , not being able to make a satisfaction for which he gives up his liberty ; this injustice is caused by a foolish pity . also , although it is justice for a man to adventure , offer , or lay down his life for one that he knows by good proofs would do the like for him ; yet for a man to offer or give up his life for a man condemned , or otherwise , from whom he never received such favours as to deserve or merit his life , or had proof of his friendship ; although this person was never so worthy , i say , it were a heroick act , and a huge generosity , but a great injustice to himself , unless he had self-ends , in thinking he should get a fame thereby : for , though there is a human justice , as well as a grateful justice , for mankind to help and assist each other ; yet surely it is justice for a man to love himself best , next to his creator , producer , preserver , and protector ; as his god , his parents , his countrey , and his friend ; and he ought to offer up his goods , life , liberty , and fame , to him from whom he received them ; for it is an injustice not to return ( if need require ) as much as he received . thus it is justice to prefer a man's own fortunes , life , and fame , before all others but those before-mentioned ; and an injustice if he do otherwise . thus , noble hearers , said she , you may observe and take notice , that although all dishonesty is injustice , yet all injustice is not dishonest , because the intent is not evil . likewise , although justice is honest , yet honesty is not always just ; by reason , many times , the knowledg is not perfect , or the understanding clear , or the truth visible , or the will free , or the power strong enough to do justice , or justly . the seventh sort that visited her , were barresters and orators ; to whom she thus spake . the root of oratory is logick , the branches are rhetorick , and the fruit is magick , which charms the senses , and inchants the soul : wherefore it ought to be banished from the barr of justice , lest it should incircle justice-seat , excluding right and truth that comes to plead . for oratory chiefly is employ'd for to prefer the wrong , and falshood hide . they asked her , whether an orator or a poet had most power over the passions ? she answered , an orator had power to betray the passions , but could not make an absolute conquest of them . as for poetry , saith she , it hath a double power ; for all poetry hath oratory , but all oratory hath not poetry . wherefore , said she , poetry hath an absolute power over the passions ; for poetry is like a powerful monarch , can raise , rally , and imbattel them at his command ; and , like a skilful musician , can set , tune , and play upon them as he pleases . poetry is nature's landskip , and life's prospect ; it is a spring , where noblest souls do bathe themselves : their thoughts , like wanton boys , dabble therein . but those that are to make orations , said she , either at the barr , in pulpits , upon theaters , or in the field , must first consider the ground and matter whereon and whereof they would speak , and to what end they would drive their speech ; for when they have laid the ground , and have well considered the subject of their discourse , words will follow easily and freely , without meditating thereupon ; but those that consider only words , and in what phrases they shall speak , shall never speak well ; but be out at every turn , because the foundation is not laid whereupon their discourse should be built : for the materials ( which are words ) will serve them in small stead , or to little purpose , when they want the ground , or mistake the ground whereon they should work . but a learned orator's head , said she , is like a garden , wherein are set divers sorts of flowers , fetch'd from several soils both far and near ; as some from demosthenes , thucydides , tully , seneca , tacitus , and the like ; and many slips from more modern orators , and seeds from so many several authors , which they strain about in their orations , as is sans nombre . or , said she , a learned orator is like a crab tree-stock , whereon are grafted several sorts of sweet fruits , but bears nothing of its own fruit ; and if it doth ( said she ) , they will be but sowr crabs : so their speech would sound harsh to the ear , as such sowr fruit would be sharp to the tast. whereas a natural orator , said she , bears , nor brings forth any other fruit but his own , which is sweet and pleasent , without pains-taking or ingrafting : but all things grow as nature sets them , without the help of art. but i have observed , said she , that in matches of orations , the last hath ever the victory ( or for the most part ) although not so wise or eloquent as the first ; which shews , that the digesting part of the brain ( which is judgment and nutriment , and is truth , which nourisheth the rational understanding ) is not like the stomack , the digestingplace for food , that is to nourish the sensitive body ; for when the stomack is full , the tast dis-relishes all meat presented thereunto , be it never so delicious ; it heaves against it , as being over-charged ; neither doth variety tempt it . whereas the head , although it be stuft , or over-gorged , as i may say , still covets more ; and the ears suck and draw in with an eager appetite , so it be variety ; otherwise it grows dull , flat , and drowsie : for , the brain will feed on gross matter , or unwholsome trash , with more pleasure , and a greater gust , than on that which is fine or wholsome , if once received before . also , said she , i perceive all those that make orations in the field to their soldiers , repeat their victories from the first descent , of the foundation of their cities , kingdoms , and commonwealths , and the renown of their ancestors ; but never their losses , their treacheries , or their follies ; they strive to bury them in oblivion : for , though it be a good policy , yet it is not a clear honesty , to present a half-faced glass for a whole . but this is not so great a fault , but it may be excused , when it is to a good end , as to defend what is rightly their own , or to gain back what unjustly they lost , or to revenge an unpardonable wrong , or to punish a wicked crime , or to take the part of the helpless innocent ; otherwise it is a dishonesty not excusable , when it is used for treason , rapine , or the like . but you orators ( said she ) are like those that are skilful in playing on a flute , or cornet ; where the ears of the auditors are the holes ; and your tongues , or words , as the fingers , do make the stops ; your breath gives the sound , and your wit and your learning , are the ayres and musical ditties that move their passions , or rather their passion : for indeed , there is but one passion in nature , or at least in an animal figure ; which passion changes into several forms , according to the several subjects or objects it is placed upon ; for upon some subjects , it is love , upon others it is hate , upon others it is fear , upon others anger ; and so the like of all the rest of those they call several passions , which is but one natural faculty , property , quality , or what you will name it , which is the heart . that these severally alter and ( camelion-like ) change , and sometimes seem all one colour , and sometimes of divers colours ; or as a triangular-glass , which makes a million of various colours from one light ; so doth the triangular-heart ( from the light of life ) seem to have many passions : but ( said she ) lest orators should be the cause of unlawful passions , there ought to be a law , that the publick assemblies that are drawn about an oracle , either such as are to declare the command of the gods , or for any other instruction ; informations or exhortations , either in the church , or on theaters , should not be mixed of several sexes ; but either the assembly should be all men , or all women ; otherwise a consecrated place may be polluted with wanton eyes , and enticing countenances ; self-whisperings , and secret agreements to dangerous meetings ; evil intentions , and wicked actions ; by which a church would become a bawdy-house , and the priests the pimps or procurers to draw them together . and all orations concerning the commonwealth , or for any important matter , would be lost ; for the ears of the assembly would be stopt by their eyes ; at least , the hearing of the auditors would be imperfect , and their understanding confounded , and their memory dazled with the splendor of light glances and fair faces of each sex. the eighth sort of visiters were states-men , who ask'd her , what government was best ? she answered , monarchy : for ( said she ) a good king is the center of a commonwealth , as god is the center of nature , who orders and disposes all to the best , and unites and composes all differences , which otherwise would run into a confusion : and unity , said she , is sooner found , and easier made by one , than by more , or many : neither , said she , can one man make so many faults , as more or many may . besides , said she , there is less justice , and more injustice in a multitude , than in one . then they asked her , whether it were lawful for a king to lay down his scepter and crown ? she answered , that princes that voluntarily lay down their royal dignity , do either express some infirmity in power , or weakness of understanding , or imperfect health of body , or effeminacy of spirits , or doting affection , or vain-glory : for religion requires it not ; nay , said she , it seems rather an impiety for jove's annointed , being his chief deputy on earth , to leave , or be weary in governing the people , by which , and in which he serves jove . and it was accounted ( said she ) a blessing as well as an honour , in the ancient writ , to go out and in before the people , most being inspired by jove to that dignity of prophesying ; and for the great , gallant , heroick heroes , as alexander and caesar , they left not their crowns , nor parted with their power , until death uncrowned and divested them . neither ( said she ) were there any that voluntarily laid down or yeelded up a crown , but have had more condemners and dispraisers , than commenders or admirers . thus , said she , neither the laws of honour or religion allow it ; nor can i perceive morality approves it . then they asked her , if a foolish king might not bring a commonwealth to ruin sooner , than a council of many ? she said , no : for , said she , the plurality breeds faction ; which faction causeth more evil than one foolish head can make or bring about . then they asked , if a tyrant-king were not worse than a factious assembly ? she said , no : for , said she , a tyrant-king may make good laws , and keep peace , and maintain supreme power and authority ; but a factious assembly ( said she ) will break all laws , do no justice , keep no peace , obstruct authority , and overthrow supreme power ; and , said she , that kingdom is happiest that lives under a tyrant-prince ; for when the people are afraid of their prince , there is peace ; but where the prince is afraid of the people , there is warr ; and there is no misery like a civil-warr : nor is there a greater sign that a king is afraid of his people , than when he advances those that are , or seem to be his enemies . thus subjects in general live happiest under a tyrant , but not particular courtiers , or busie prating fools , or factious knaves : and a facil king causeth more trouble , distraction , and ruin , by his soft easie nature , than a cruel tyrant with executions , severe laws , or heavy taxes : for the greatest tyrant that ever was , will not destroy all his subjects , or take away all substance , for his own sake ; for if he did , he would destroy his power , and ruin his monarchy . then they asked her , what men made the best privy councellors ? she said , those that had most experience , such as had seen the several changes of fortune , and observed the several humours of men. likewise , those that are rich ; for those will be cautious in their counsel , and careful for the commonwealth for their own sakes ; not daring to adventure their estates in a factious party , or a rash advice . but , said she , princes should not have more councellors than business , for fear they should make troubles to have employments . likewise , a state should not have too many magistrates : for , many magistrates in a common-wealth , are like many masters in family : nor too great a number of officers , lest the many officers should over-charge the state , spending more in ordering and commanding , than they would lose by some disorders and disobedience . then they asked her , what was apt to make rebellion ? she answered , poor nobility and rich citizens or burgers , being both factious , and apt to raise rebellion through covetousness and ambition : for , the poor nobility would have wealth to maintain their honour ; and rich burgers and yeomantry would have honour to dignifie their wealth . then they asked her , why those kings that had favourites , were most commonly unfortunate ? she said , one cause was , that the subjects ( in general ) take it for a weakness in a prince to beruled or perswaded by one particular man. secondly , they hate that particular person , as an usurper , ingrossing wholly the king's favour ; which makes them think their prince unjust , to give to one man that which ought to be distributed according to merit and worth. thirdly , the favourite's crimes are thought the king's cruelty or facility . fourthly , the favourite's vanity is thought to be their taxes ; all which , makes them apt to murmur and rebel : but they never fail to rebel , when the king interposes himself as a buckler betwixt the people and his favourite ; by which he endangers himself , but helps not the favourite . but a king who would reign long and peaceably , if he will have a favourite , must have a favourite to be a buckler between him and the rest of his subjects : for he must not take his favourite's faults upon him , but lay his faults on the favourite ; for when a people judg their king to have faults , they will withdraw their reverences ; for princes must be thought as gods that cannot err . but favourites , said she , are very dangerous and insinuating parasites : for , those princes must needs be ignorant , that are much flattered ; for every flattering tongue is as a muffler , to blind the eyes of the understanding ; and self-conceit is the mouth , that sucks the milk of vain-glory , which putrifies the reasori , and breeds a corrupted judgment ; which causeth crudities and ulcers in the stomack of the commonwealth , and makes the heart of the kingdom sick ; which distempers the whole body , and brings the plague of rebellion , every member being infected therewith ; which is a certain and sudden death to monarchical government . then they asked her , how great monarchs should use petty princes ? great monarchs or princes should always keep lesser princes in awe , lest in time they should go cheek-by-jowl , and may chance to thrust them out of their power , either by land , or sea. indeed , they should be kept like spaniels , to crouch ; and not like mastiffs , to bite ; otherwise they may chance to leap at their throat , and tear out the life of their supremacy . also , said she , lesser princes ought not to be suffered to encroach upon the ceremonies of great monarchs : for , if ceremonies deifie , those ceremonies ought to be kept sacred . nor upon their orders or dignifyings , as to make nobility , or to give their orders , or such as are like to them , as the george , the s. esprit , or golden fleece , which elective princes are apt to do , if they be not kept in awe by the hereditary kings ; and those hereditary kings that give way to them to do it , ought to lose their magnisicency . then they asked her , how kings and monarchs should use their officers of state , and commanders of warr ? she said , kindly , whilst they were in employments : for , their employments either in the civil magistracy , or martial discipline , give them power ; and a small power ( said she ) oft-times ruin a greater , especially when malice and opportunity are joined together : for though ambition , said she , perswades ; yet it is opportunity and malice which betrays and sets open the gates to rebellion ; for many powerful princes , and potent monarchs , have been unthrnned , and kingdoms ruined , by mean subjects , and small beginnings . wherefore , said she , princes and states should have a care of lessening the power of their officers , and to remove them from a better office , or higher degree , to a worse office , or lower degree ; but if they will remove them , or must ( as being most convenient ) , then let them put them out of all power and authority , or advance them , either in authority of office or honour , by which they will qualifie their spleens , or prevent their malice , or destroy their abilities from doing any harm . then they asked her , if it were seemly or fit , that kings should suffer any subjects to be familiar in their discourse or actions , either to themselves privately , or in the presence of a publick assembly ? she said , no : for , said she , a familiarity makes a parity , for it advances a subject to a greater respect ; and draws down a king to a less esteem ; but said she , kings should be like gods , obeyed with fear , and loved for mercy . then they asked her , what kings should do to such subjects or servants ? she said , they shnuld be check'd with frowns , and banished from their presence ; for , that king that doth not keep strict orders , and rules severely , shall neither be obeyed nor loved , as being either fearful , that dares not check offenders , and cut off criminals ; or facil , to suffer boldness in his sight ; or hated , as being thought partial : and if you will observe ( said she ) , you shall find the more stern a master , the better he shall be served : for , although his servants complain , yet they dare not disobey : so a king , the more tyrannical he is , the better he shall be obeyed ; when a gentle master , and a facil king , shall lose his power and authority . then they asked her , whether it were wise for a king to discover the secrets of his heart to a chief favourite councellor ? she said , the king that made known the secrets of his heart , or would but make known his ordinary intentions , until they were to be put in execution , although but to the most trusty of his council , was fitter to be ruled , than to rule : but , said she , it is an ordinary policy in favourite-councellors , to perswade their prince to keep nothing of moment from their knowledg , or any advice that others give ; for if they do , they cannot counsel as they should , because they know but part of the king's affairs ; which credulous princes believe , and so betray themselves . but wise princes , said she , hear others , but counsel themselves ; and foolish princes , said she , will hear nothing from any , but those they will entrust ; but if they do , they straight tell their favourites ( as children do their nurses ) all that they hear or know . the ninth sort were trades-men , or citizens ; and they asked her , how they should grow rich ? she said , not to have their pride above their calling : for , they that think themselves too good , or too worthy , or too highly born for their trade , will never thrive thereby ; for they neglect it through scorn , and so grow poor with pride . likewise , said she , not to take too many apprentices ; for , out of a covetousness of a little present money they get when they are bound , they are forced for seven years to maintain a company of idle boys , that can gain them nothing , by reason they must learn before they can work ; and by that time they come to be shop-men , or workmen , and skilful in their trade , their time is out ; so that the masters lose the time in teaching them , spends money in maintaining them , and receives no profit by them . likewise , not to have more journey-men than trafficque : for journey-men have great wages ; and when they have more servants than employments , they spend more than they can get , giving more wages out , than they have profit coming in . likewise , not to set too great prizes on their ware ; for those that sell deer , will have but few customers . likewise , not to neglect their shops ; for when there is no body to sell their ware , it must needs lye unbought . also , not to neglect their customers ; for there are few will stay and pray for what they must deerly pay . likewise , not to break their promises , or day of payments ; for that will make all afraid to trust them . likewise , not to trust much , especially such as have not visible estates ; for they that sell out their wares for bonds , may chance to break by their customers : for , though bonds may imprison their persons , yet not always get their money ; for , as the old saying is , where there is nothing to be had , the king must lose his right . likewise , to shun all law-suits : for , whilst they follow their suit , they are forced to neglect their trade , leaving all to their servants , who are as idle and as careless in their shops , as the master is busie in law. and whilst the lawyers pick their purse of their gains , their servants cozen and rob their shops of their wares , or lose their customers by their carelesness , or lazily neglect their work. also not to be drunkards , for drink drowns all industry ; and though it swells the body , it shrinks the purse ; and as it disorders the brains , so it causes disorders in a family , by abusing their wives , children , and servants ; disturbing their neighbours with their quarrels and unhandsome demeanours : besides , by their drunken humours , sometimes they spoil and destroy their goods ; so that what with their spending more , or at least as much as they get , and spoiling what they have , and neglecting what they should have , a drunkard is never rich , but on the contrary very poor . lastly , to marry wives that are approved for good huswifry , rather than for riches : for an idle gossip will spend more than she brings ; and will be maintained finer than her husband's quality , and above his trade or calling . then they asked her , what it was to be a good citizen ? she said , not to look after their particular profit more than the publike good ; and never to neglect their duty in discharging their commissions or offices of authority . likewise , not to prefer their own private interest before the publick , by ingrossing trading , or heightning the prizes . also , not to be factious , murmuring at authority , or repining through envy . likewise , to defend their countrey with courage , wealth , and love , against any assault made against it . likewise , to observe the laws punctually , to perform the customs and ceremonies strictly , to submit to magistrates willingly , to dwell by their neighbours peaceably , to govern their family orderly , to breed their children civilly , and to live honestly . the tenth sort that visited her , were house-keepers , and masters of families . they asked her , what was the greatest ruin to an estate ? she answered , great estates were ruinated with gluttonous hospitality , unnecessary servants , negligences of stewards , unprofitable horses , drunken cellars , careless masters , and vain-glory. as for the first , said she , a man is only praised so long as the meat is tastable in their mouths ; but when their bellies are full , and their stomacks sick , by being over-charged , they will curse not only the meat they eat , and the cook that drest it ; but the master that gave it , when it is digested , is forgotten . as for unnecessary servants , said she , when there are more servants than work , they grow lazy and proud , thinking themselves masters by their little employment , forgetting at whose cost they live ; besides the factions idleness brings , by hearkning after tales , and reporting them worse than they were meant ; so they rather serve to eat , than to work ; to command , than to obey . then they asked her , whether it were not against hospitality to quarrel with a stranger in his house ? she said , yes . then they asked her , if it were not lawful to defend his honour against a stranger in his own house ? she said , they might defend their life in their own house ; but not assault the life of their guest or stranger . likewise , said she , they may defend their honour by reasoning , clearing , and telling the truth ' and by declaring the right ; but not to revenge their quarrel in their own house ; but when they are departed from their house , they might do their pleasure . then they asked her , if a house-keeper might not in honour deny strangers entertainment ? she said , yes , when it was inconvenient to the owner , and not very serviceable to the guests . then they asked her , if an impertinent troublesome guest might not be put out of one's house , if he would not go civilly of himself ? she said , yes ; for , said she , every man's dwelling-house is , or ought to be his earthly paradice ; and if there be a serpent , he ought to be banished out ; or evil angel , to be thrown out . then they asked her , if it were against the laws of hospitality , if they should entertain their guests only with a sufficiency , without a superfluity ? she said , honour did not bind or require any man to ruin himself : wherefore , said she , every man may , nay ought to entertain according to his estate ? then they asked her , if they ought not to make a difference of persons in their entertainment ? she said , yes , if their estates would allow it , or else not ; for every man , said she , must entertain according to the ability of his fortunes , not according to the quality of his guests . then they asked her , what was the reason the man looks finer in the master 's old clothes , than the master did when he left them off . she answered , the reason was , because the master seemed too noble for his old clothes ; but when the man had them on , the clothes seemed too noble for him . the eleventh sort that visited her , were married-men and their wives . the men asked her , what was the best course to keep their wives honest ? she said , tender regard , civil respects , wise instructions , honourable examples , and virtuous employments . for , said she , idleness breeds vain thoughts , wild passions , and extravagant appetites ; and vain thoughts and wild passions have a sympathy to each other ; and as thoughts lye in the brain , so passions dwell in the heart , and various thoughts raise up several passions : but reason , said she , should govern as king in the brain ; and temperance , as queen in the heart ; and when this king and queen are contracted into a matrimonial bond , the life lives orderly , the mind peaceably , and the body healthfully . wherefore , said she , women ought to be wisely employed ; for business to the mind , is as necessary as exercise to the body ; and instructions to the mind are as necessary as food to the body ; and let me warn you , said she , of idleness ; for it is the great bawd of the world. then the men asked her , if husbands might not in honour correct their wives ? yes , said she , with timely admonitions , seasonable reproofs , and loving perswasions ; but not with cruel blows : for a husband is a wife's guardian and protector from all harms ; wherefore he ought not to hurt her , but to cherish and defend her : but , said she , a husband may restrain a wife , although not beat her ; for if she be an unsufferable scold , or a vixen , he may bind her hands with kind embraces , and stop her mouth with kisses . if she be indiscreet , he may restrain her from going abroad , lest she should disgrace him with her follies . if she be a slut , he must keep servants that are cleanly , if he be able ; if not , he must do his work himself , or visit his wife but seldom : but if he cannot do his work himself , through publick employments , and yet he must be at home ; he must strive to make her better by perswasions and directions : for they that will not mend with good counsel , will grow worse and worse , and more perverse with blows . if she be wanton , she must be kept to a spare dry diet ; she must be purged much , and eat little ; she must study much , and sleep little ; and she must have moral lectures preached to her very often : likewise , she must be maintained thriftily , not vainly ; she must not be suffered to be superfluous or costly , but only to be allowed necessaries or conveniences , which will keep her from wandring or gadding abroad , having no vanities to shew her neighbours : as for a man to lock up his wife , it is no secure remedy ; for women will find a thousand inventions to get liberty . wherefore , if the cure cannot be wrought upon the body and mind , they may despair : for restraint of liberty will do them small good . but the only way in this condition , is for a man to part from his wife ; for then the world may only pity him as being a cuckold , but cannot scorn him as being a wittal . then they asked her , if a husband might not be lawfully complemental to other women in their wives company ? she answered , it was unworthy for any man rudely to neglect a civility to any woman ; and he was no ways worthy the name of a gentleman , that used not respect to the meanest of that sex : but , said she , a husband ought to have respect to his wife , and to do no action , nor speak no words that may justly offend or disgrace her , or to put her out of countenance : for , though men ought to be civil to that sex , yet a husband ought not to make courthsips to any , neither in jest or earnest ; for foolish toying , though harmless meaning and honest intentions , may cause great discontent bet wixt a married pair , and breed such quarrels as cannot be reconciled . then they asked her , how they should breed their children , especially sons ? she said , children should be bred according to their condition of birth or fortune : yet , said she , there is a general breeding , as well as a particular breeding ; that is , to be bred on honest grounds , and honourable principles : to do as they would be done by , that is justice ; to suffer an evil patiently , when they cannot avoid , that is fortitude ; to be industrious to prevent evils that may come , is prudence ; to abstain from tempting-evils , that is temperance ; and to instruct them of the benefit that will accrew thereby , shewing them that it is the greatest wisdom for a man's self , to be honest ; and to have honourable principles , is to do good when they have power to do hurt ; to prefer their neighbour's good before their own pleasure ; to maintain right , to defend the truth , to assist the helpless , to incite them to noble endeavors , and civil demeanours . for particular breeding : if they be nobly born , they should be respectfully bred ; their tutors should instruct them submissively and humbly , and not commandingly ; they should rather be perswaded by reason , than forced to learn by terrifying ; otherwise a noble person may have a slavish spirit : their learning must be , to know men and manners ; to be instructed of times past ; to be advertised of the times present . likewise , they must be bred to handle the pen more than the pencil , the sword more than the pen , the horse's bridle more than the fiddle-string , the cannot-bullet more than the racket-ball , the valuting-horse more than dancing ; to encounter strengths , more than running lengths ; to wrastle , more than shuffle cards ; and throwing the barr , more than throwing the dice : the actions of cards are too soft and effeminate for masculine spirits . also , they must rather be taught to speak well , than sing well . likewise , they must rather study fortification than logick ; to defend towns , rather than dispute arguments ; to decide quarrels , rather than to make quarrels . likewise , they must study how to return obligations gratefully , to reward merit nobly , to supply necessity generously . likewise , they should be bred more with the muses , than the sciences : for the poetick flame doth fire the spirits with a noble ambition . likewise , they must be bred to know the laws , customs , and priviledges of their native countrey , lest their ignorance should commit faults in breaking the laws , or commit errors in omitting the customs , or do themselves wrong in not claiming their priviledges . also , they should have some insight of the laws of other nations , that they may know how to behave themselves , if they should be sent embassadors ; or to advise , if they should be called to councils . also , they should be instructed in the maps of their own nation , as also of forreign nations ; that they may know how to order their commands , to take their advantages , and to avoid dangers , in case they should be employed as commanders and officers of warr for their king and countrey . in short , they must be instructed by truth , advised by honour , and encouraged by fame . as for the breeding them in common schools , i do utterly disapprove , although some say it gives them confidence , and quickens their courage ; but my opinion is , it rather makes them rudely bold , than manly confident . it learns them rather to quarrel , than to fight : for a company of boys make a wrangling-noise , and scolding-quarrels ; but seldom fight or cuff with alacrity . it makes them factious and unconstant ; for having not experience to understand truly , and judg rightly , they one while take this boy 's part , another while another boys part ; and there is a faction between the little boys and the great boys , and amongst the lesser boys too . a free-school is apt to make lyars , sharks , and thieves ; for boys will not only be apt to lye to save their breech , denying the truth of a fault ; but to get a point , or rather for fear to lose a point or a farthing at play . they learn to shark , being necessitous , either by the thriftiness of their parents , or tutor , or both ; or being cozened by other boys , whose parents have not much to give them ; and they , rather than want , will do any base thing to get : and boys , being active and stirring , young and strong , causeth sharp appetites , and quick stomacks , which quick stomacks and short commons do not agree ; and their hunger out-running their meat , makes their wit out-run their honesty ; for they will be strangely subtil , and most ingenious to cozen or get from those boys that have more than the rest : it learns them to flatter and dissemble , to get it by fair means ; or to quarrel and lye , to get it by force ; or to watch or design , to get it by theft ; and when they cannot compass their designs , they will make other boys sharers , to help them to steal , or at least to cheat . it makes them envious at the praises of those that are most apt to learn ; also malicious , by being whipt ; and makes them ill-natured , to wish , or be glad when any other boys are whipt , because they shall not be laughed at , or twitted , for being whipt . it makes them base informers , and many times false accusers ; for rather than they will suffer the disgrace ( as they take it ) to be whipt alone , they will betray , be-lye , or accuse any , that they may make them have the same punishment . besides , in common schools much beastly wickedness is learnt : but it were a wonder if vices should not be catch'd in a common school , being so many boys in a company , of several natures and dispositions , qualities , births , and fortunes ; and vicious qualities , being malignant , like the plague ; for one sick body is able to infect a whole town , when the best cordial-counsels and advices cannot save life . a company of boys are like a company of colts before they are back't , which kick , and fling , and run about ; and are so impatient at the bridle , spurr , and rod , that they strive with all their strength , and use all their skittish tricks to fling their rider off , striking all that come near them ; so do boys their tutors : and unless a tutor be a discreet man , and a wise governour , his scholars grow resty , and become unuseful , stubborn , malicious , and ill-natur'd . but by reason it is proved , that common schools breed confidence , or rather boldness , it is good for the breeding of such youth whose parents intend them for lawyers and divines , embassadors , and the like , who are to present themselves , and to speak in a full assembly , where bashfulness may perchance disturb and obstruct their oratory . and it is the best breeding to get experience , and to be acquainted with the nature of mankind : for in youth the nature lies open and plain to the view ; and the rest of the senses are not arrived to the art of concealing them under counterfeit veils , or disguising them in various dresses , which time learns men to do . likewise , these common schools may be good for physician , s and chirurgeons , and soldiers : for chirurgeons , because it makes them bold and adventurous : for soldiers , because it makes them hardy , venturous , and resolute : for physicians , because it gives them experience of several appetites , diets , and constitutions : for prints strike deeper in youth than age ; and men in age remember best the observations of their youth ; and youth observe more than age doth ; and like a jack-an-apes , imitate what they observe . as for the particular breeding of the common-sort , they are to be bred according to the profession their parents intend them to practice : as , clerks must be bred to the use of the pen , and to learn several hand-writings . all merchants , either trading , trafficking , or adventuring , must learn arithmetick , and to keep accounts . apothecaries must learn the difference and properties of simples . doctors , to apply them . lawyers must learn the laws , customs , and priviledges of the kingdom ; also , the records , fees , and offices of several courts ; likewise , all sorts of warrants , grants , leases , and wills. heralds must be good antiquaries , and learned in the fashious , ceremonies , and orders of dignities . surveyors , architectors , and musicians , must be learned in the mathematicks and geometry . picture-drawers , in history and geography ; as also in the mathematicks , by reason of symmetry . as for handicrafts-trades , practice makes them masters ; and trades-men of all sorts , the lesser speculative learning they have , the better work-men they most commonly be , busying their heads with nothing but their trade . as for secretaries of state , they must be bred to several languages , and to understand the laws , customs , humours , and potencies of forreign nations , for which they should be bred with several embassadors , whose employments are travelling-schools , and experienced-tutors . as for states-men , they must be bred to a general learning , but no particular study ; they must learn the humours of men , as well as the laws of the kingdom ; they must learn the discipline of warr , as well as the rules of peace ; they must learn the weakness and strength , the infirmities and advantages of the kingdom , as well as the traffick and commerce . they must learn morality as well as rhetorick ; they must learn to do well , as well as to speak well : for he will be but a corrupt states-man , who hath more eloquence than justice , more policy than honesty . but in youth , saith she , the understanding is like their age and bodies , little and young ; their eyes must first be fed with action , their ears with relation ; without which objects and subjects , the understanding would become lean or starved : for several objects and discourses , put to the sight and hearing , pass through the eyes and ears , into the head , to feed the brain , which maintains the life of the understanding ; as several sorts of meats put by the hands into the mouth , pass through the throat into the stomack , to feed the body , to maintain the life thereof ; and the natural capacities digest those several objects and subjects into knowledg and understanding , as the natural heat into flesh and blood. and the brain is like the body , sometimes more strong , and sometimes more weak ; which makes the understanding sometimes more sick , and sometimes more healthy : and sometimes also the brain will be stuft with fancy , as the body with humours . but some brains are like an unhealthy body , that will never thrive ; and others , like stomacks that are nourish'd but with some particular sort of meat , when variety will corrupt , but never digest . and others are like stomacks , that the more varieties are received , the better concoction , where particulars would cause a surfeit . likewise , said she , young brains are like tender slips , not grown to bear fruit ; but length of time brings them to maturity . and some brains are like barren grounds , that will not bring seed or fruit forth , unless it be well manured with the wit which is rak'd from other writers or speakers . others are like unplowed ground ; for the senses , which are as the husband-man , either neglect through laziness , or are so poor that they have not a sufficient stock of objects or subjects , or matter or form , to work with , or sow in the brain . others are like foolish husband-men , that either sow or reap too soon or too late ; that know not how to sett and graft , to prune or to cherish ; which makes the brain unprofitable . others , like ill husbands , run wandring about unconstantly , and never regard their affairs , but let the brain run to weeds , which with good husbandry might bear fruitful corps . and some are so rich and fertil , that if they be not plowed nor sett , yet they will be fat meadows , and rich pasture , wherein grow wild cowslips , prim-roses , violets , dazies , and sweet thyme , marjoram , succory , and the like . then they asked her , how they should govern their servants ? she answered , with employment : for , said she , idle servants , like idle subjects , grow factious , and so rebellious , for want of good employments to busie their heads with . then they asked her , how masters ought to use servants ? she answered , as good princes do their subjects , with a fatherly care for their well-being , well-doing , and subsisting : they must have a protector 's regard , for their safety ; be just judges , for their rights and priviledges , for their condemnations and punishments ; honest friends , to advise them ; wise tutors , to instruct them ; prudent governours , to order them ; powerful generals , to command them ; bountiful gods , to reward their painful labours , their dutiful obediences , their honest services , their faithful trust , and their constant fidelity . then the wives asked her , if it might not be as lawful for wives to receive and entertain love's courtships , as for husbands to make love-courtships ? she said , no : for , said she , unconstant women are the ruin of a commonwealth . for first , it decays breed : for , though many be barren by nature , yet there are more become barren through wildness . secondly , it corrupts breed , mingling the issues of several men. thirdly , it decays industry : for , a man that doubts the children be none of his , will never take pains to provide for them , or at least not to enrich them . fourthly , it makes dangerous and deadly quarrels : for the cuckold and the cuckold-maker can never agree . then they asked her , what they should do in case their husbands did kiss their maids , or their neighbour's maids , daughters , or wives ? she said , to take as little notice of it as they could ; to give them as much liberty as they would have ; to praise their mistresses more than they deserved ; and to cause them to be as jealous of them as they could be . first ( said she ) , to take no notice , makes them to live quiet , and makes their husbands to be more shye , lest they should perceive it ; otherwise , said she , there will not only be quarrels , but she will receive often affronts and disgraces by himself and whores . secondly ( said she ) , to give them liberty , will glut their appetites , surfeit the humour , and quench their affections . thirdly ( said she ) , a superlative praise will abate the truth , and out-reach the admiration . lastly ( said she ) , to make them jealous by discoursing , that no woman is to be trusted or relied upon , for their constancies in love , when they have forsaken their own honour , their modest nature , their honest birth , their lawful rites , their civil customs , and their pious zeal to heaven : for jealousie , saith , she , turns love into hate . then they asked her , what they should do if their husbands whores did enslave them by being as mistresses to command , and they as drudges and slaves to obey , making them as bawds or witnesses to their lascivious acts ? she said , there was nothing for that , but parting : for , said she , a noble mind cannot play the bawd , nor live with impudent vices . but , said they , if the wife have children , how shall they part then ? 't is better , said she , to part with the goods of the body , than the goods of the soul ; wherefore it were better to part from children or life , than with honour and virtue : for , though virtue , said she , may wink at an infirmity , and honour may excuse a fault , yet not be made as a party , or brought to the publick view , or be made a slave thereto . then they asked her , what was the best way to keep their husband's love , and cause them to be constant ? she said , the best way to keep their husband's love , was , to be honestly modest , cleanly , patient , prudent , and discreet : but , said she , a man may love dearly and tenderly his wife , and yet desire to kiss his maid : wherefore , to keep him constant , said she , a wife must act the arts of a courtizan to him , which is very lawful , since it is to an honest end : for the arts honest and lawful , but the design and end is wicked : but , said she , to learn those arts , you must be instructed by such as have practised or seen them ; for i have not , nor cannot guess or devise arts. the twelfth sort were nurses with their nurse-children . and they asked her , how children should be ordered ? she said , young children should be handled gently , watched carefully , used kindly , and attended prudently . the gentle handling , said she , is most requisite : for children have rather grissles than bones , more jelly than flesh ; whereby the least oppression , or wrenching , or turning , may deform them , causing some members to be deformed , that otherwise would be in perfection ; and by reason nurses handle not children tenderly , there is so many lame and crooked as they are . likewise , nurses should give their limbs liberty , not swaddle nor tye them too hard , or to suffer their coats to be too little , or their shooes or stockings too short , nor to pin too many pins about them , lest they should prick them . likewise , not to toss nor tumble them , nor to dance nor rock them too violently ; for a weak motion may displace an unknit grissle-joint ; and what pains soever they feel , or hurts they get , they cannot complain or tell their grievance by their speech , having not learnt a language ; and though their tears supply their speech , yet nurses most commonly take their tears to be shed out of a froward passion , rather than a mournful complaining , or a craving redress ; which makes them only to sing , or prate , or whistle , or rattle to them , to please them ; but not to search about them , or observe them , to find out their malady , to ease them ; but rather , by the dancing and rocking them , they put them to more pain . secondly , to watch them carefully : for many children are killed , or cripled , or blinded , or scarified ( which is worse ) by the negligence of the nurses . and some are over-laid by the nurses in their sleep ; some choak't by giving them meat too hard , or too big to pass through their little tender throats . some fall into the fire and burn themselves , or put out their eyes , or disfigure their face ; some fall from tables , stools , beds , stairs , or the like , whereby they become oft-times cripples all their life-time ; and many the like accidents befall through the carelesness of the nurses : wherefore , children should rather lye and play upon the ground , laying some soft blanket under them , then be set upon tables , stools , or beds : besides , it is both healthful and strengthning , for children to lye stretching and rolling themselves ; for their weak strength cannot disorder their tender limbs , but rather gives them liberty to grow ; whereas to be carried much in arms , or to set much in chairs , or to lye much in cradles , cramps up their limbs , and doth ( as it were ) rivet their joints , causing them to grow , as we say , double-jointed . thirdly , to be fed sparingly , or rather discreetly : for there is nothing that destroys children , or causeth more diseases , than too full diet ; or nurses are of an opinion , that a child cannot live and be in health , unless they be always eating ; through which opinion the nurses feed them so long , as they puke it up again ; and the nurse is so desirous they should eat , that they will return the meat they spue up , into their mouths again , forcing them to eat against their appetite or stomack ; which must needs be very unwholesome : first , in over-charging their stomacks . next , in not giving their stomack time to digest . lastly , in giving a child milk and flesh-meat , which no ways agree ; for it curdles the one , and corrupts the other . thus an overcharged stomack causeth surfeits , which surfeits breed a superflous moisture , which causeth the rickets ; or else it breeds tough matter , which matter breeds obstructions , which obstructions causeth swellings . likewise , an ill digestion breeds crudities , which crudities cause the cholick and convulsions . also , milk and meat together , the corruption of the one doth cause burning-fevers , or scabs on their heads and faces ; and the sharpness of the other causes agues or sharp rheums , making sore eyes , or the like rheumatick diseases . and children being weak of nature , and sickly in breeding of teeth , which makes them more weak ; yet they feed them so much , that if a man at his full strength should eat as often , and as great a quantity for his growth , as children for theirs , he would become as weak as a child , and there would be as great a mortality of men , as there is most commonly of children ; for more dyes in infancy than in age ; and the reason is , that they are killed with over-feeding , although nurses and parents impute it to the teeth ; for a child , as i said , cannot tell its grievances , which makes them mistake , by reason they can only guess at the cause . wherefore , said she , children must be both orderly and temperately fed , have a breakfast , dinner , and supper , until such time as they are so strong as to run about , and then they may eat four times a day : for by reason a child is active , and always stirring , and likewise growing , they may eat the oftner , if they exercise much ; but whilst they are weak , having not strength to run about , they must be fed with leighter meat , and a less quantity : for , though some are of opinion , that a child's stomack is extraordinary hot , which heat they think causeth a quick digestion ; yet i am of opinion , that the heat is according to their years , which is like a new-kindled fire , which is rather a smuthering heat , than a hot dissolving heat ; and as heat is weak in a child , as being not throughly kindled ; so it becomes weak by age , as being burnt out : wherefore , infancy and old-age should feed most temperately , lest the quantity of the fuel should quench out the strength of the heat ; but howsoever , nurses feed children as if they had ostritch's stomacks , which is able to digest iron . lastly , children should be kindly used , and prudently bred : wherefore they must be humoured in all things that are not hurtful ; otherwise to be crossed , makes them of a froward and crossing nature ; for the ill custom of being crossed , makes them take the habit or custom of crossing , and to strike , or beat , or whip them , is worse ; for stripes create a spaniel's disposition ; and timorous spirits are hard and cruel natures . likewise , not to scold , rail , or to give children ill language , for that only teaches them the rudest part of language , and to be foul-mouthed , as we say . likewise , children must not be deceived with lyes , lest they learn to deceive with lying : also , they must not be frighted with telling them of hobgoblins , or the like ; for what is printed in infancy , doth not easily wear out with age ; and certainly the terrors of youth are a great cause of cowardly age : for surely , frighting-tales to children work the same effect on the mind , as unwholsome food on the body ; for as the body becomes weak , so the mind fearful . likewise , children should be taught the purest and perfectest parts of their language , and the most significant words and eloquent speech ; and the tongue get the habit of a good pronunciation , as well as the understanding the right and clear sense thereof ; otherwise they will be like those that have learned musick of an ill master , that though they can play a tune perfectly , and keep just time , and set a true note , yet they play not sweetly , but rough and rudely , making a jarring-scraping , or squeaking-noise . wherefore , children must hear truth , and not lyes ; be instructed with reason , not beaten with rods ; advised with kindness , not threatned with words ; presented with gifts , not crost in toys ; used with respect , not sleighted with neglect . likewise , they must be taught to speak perfectly , sensibly , and seasonably , not impertinently ; civilly , not rudely ; truly , not falsly . to conclude , those that attend children , should behave themselves well before them , lest they should give an ill example . wherefore the better sort , that have estates to maintain it , should have their children attended by none but such as are well fashioned , well spoken , and well qualified . the thirteenth sort were widowers and widows . the widowers asked her , if it were not allowable for a widower ( in the laws of honour ) to marry ? she said , yes , in six cases . the first was , if he had a good estate , and had no children to be heir to it ; or that there were none left of his family to keep alive the lovely memory of his ancestors . the second was , if he had many young children , and his employments or affairs required him often from home . thirdly , if he had many servants , and much houshold-employments . fourthly , if he were a melancholy man , and lived solitarily alone . fifthly , if he were infirm or sickly . and lastly , if he were consciously honest , or honestly amorous . yet , said she , he must be wise , in chusing such a woman as his affairs require , or his humour desires : for a man that marries for children , must chuse a woman well born , well bred , of a good reputation , and who comes from a fruitful stock ; likewise , she must be beautiful and well shap't , lest she gives his breed an ill dye , or an ill-favoured mark . secondly , if a man marry a wife to take care to bring up his children , he must chuse a discreet , sober , and well-natured woman , and one that is honourably born , and well bred ; for those that are honourably born and bred , have good natures , noble qualities , and sweet dispositions ; also , it breeds children to respect , it humbles them to obedience , it subjects them to corrections , and begets in them a love . thirdly , if a man marries a wife to follow his servants , and govern his houshold-affairs ; she must be such a one as hath been bred thriftily , and to good huswifry , and one that hath had some experience in the world : otherwise he may chance to have a busie wife , but not a prudent wife ; she may take pains , but he get but small gains . fourthly , if a man marries because he would not live solitarily , he must use his endeavour to get a cheerful wife , and of a pleasant humour , or rather a pleasing humour ; she must be conversible , and of a ready wit , and a good understanding : also of a healthful constitution : otherwise he will have a disease instead of a wife ; a trouble instead of a companion ; a grave instead of a bed. if a man marries a wife to attend and nurse him , she must be a neat , cleanly , ingenious , and handsome-handed woman ; also skilful in chirurgery and physick , and the applying of medicines : likewise , she must be careful , watchful , and industrious ; also patient , silent , chast , and good-natur'd ; otherwise his wife , instead of a nurse , may prove his plague , his hell , his tormenter ; his plague , with her sluttery ; his hell , with her dishonesty ; his tormenter , with her froward nature , and scolding tongue . and lastly , if a man marry out of a consciencious honesty , as being honestly amorous ; he must endeavour to get a chast , healthful , beautiful , cleanly woman . likewise , she must be of a free disposition , a merry humour , and a kind nature ; also , she must rather be modestly kind , than boldly wanton . for if she be dishonest , his jealousie will disturb his love. if sickly , his kindness will disturb her health . if ill-favoured , it will tempt his constancy . if sluttish , he will loathe her bed. if peevish or coy , it will cross his desires ; and if bold , it will surfeit his appetite . but , said she , equal matches and happy marriages , are not common ; by reason fortune , covetousness , or lust , makes more marriages , than prudent judgment of love ; and oft-times men and women are deceived in each other ; by reason the nature of man is so obscure , as it can hardly be found out : besides , woers do strive to conceal their faults , and veil their defects ; or pretend to be vertuous , because they would be gracious in the opinion of their mistresses , or the mistress in the opinion of the suitor ; whenas marriage will discover them to be but counterfeits , gilded with deceit ; which golden outside is rubbed off with acquaintance ; and then their base drossie nature appears , and repentance is dearly bought . then they asked her , if it were not lawful for a man to keep a mistress , in case he was unwilling to marry ? she said , the laws of nature and custom would allow it ; but not the laws of morality or divinity : wherefore if they could not live a chast single life , she said they ought to marry . besides , said she , although those men that have mistresses instead of a wife , have liberty to change their mistresses , which they cannot do their wives ; yet it is a far worse condition of life to keep a mistress , than marry a wife : for the best natur'd mistress is harder and more difficult to please , than the worst humour'd wife : for a mistress is a tyrant , prouder than a mean foolish favourite ; more commanding than a strict general ; more tyrannical than any tyrant ; more false than a traitor : proud , because sued to ; commanding , because served with obedience ; cruel , because jealous ; false , because unconstant . wherefore , she must be flattered , obeyed , observed , and watch'd . likewise , they will be more prodigal than a gamester ; for what they get by vice , they spend in vanity ; and yet more covetous than an usurer ; for if she lend her lover her person , she will have the interest of his estate . this ruins his family , and impoverishes his estate : also , she is more froward than a child , if she hath not what she desires ; or as melancholy as a stoick , when she hath so much she knows not what to desire ; more furious than a desperate mad-man , when she is crost . wherefore , she must be humour'd and pleas'd , to keep her quiet . likewise , when is merry , she is more mischievous than a jack-an-apes , more skittish than a colt , skips more than a frog , chatters more than a pye : when she is angry , she is more furious than a bull , and more fierce than a mastiff . when she hath designs , she is craftier than a fox , more subtil than a serpent ; when covetous , more ravenous than a vvolf ; when jealous , more cruel than a tiger ; when kind , they are worse than beasts ; for vvhores are seldom harmlesly merry , or vertuously melancholy , or honourably angry , or innocently wise , or prudently thrifty , or lovingly jealous , or modestly kind . the gifts of nature , youth , vvit , and beauty , they set as snares to intangle virtue , or to intrap vice ; youth fits , beauty draws , and vvit catches hold . to conclude , a vvhore and good fortune leaves a man at once ; and a vvhore many times makes the fortune ill ; when a chast vvife is constant to a man all her life , and many times makes an ill fortune good . then the women asked her , if it were not allow'd in honour's laws , for widows to marry ? she said , by no means : for widows do both cuckold their dead husbands , and their living husbands . the fourteenth sort were virgins . they asked her , how they ought to behave themselves ? she said , soberly , modestly , silently , civilly , temperately , and dutifully . soberly : behaving themselves with reservedness ; not to dance , skip , jump , or toy wildly about , or to wander or gad abroad without their parents or governesses . modestly : not to keep lewd or ill-famed company , or to entertain all sorts of visiters , or to suffer men to embrace , kiss , or whisper to them . silently : not to talk much , or loud ; or to laugh or sing much before company , unless they have excellent voices ; nor then , except they are civilly entreated ; and if they can sing , and are entreated thereto , not to be foolishly nice , nor confidently forward ; also , to leave the hearers with a relish or appetite , and not to sing so long as to tire them , or surfeit their ears . civilly : to give every one their due respect . temperately : not to drink too much wine , or eat too high or luxurious meats . dutifully : to obey their parents , governesses , tutors , or mistresses , with all humility , care , diligence , willingness , and love . then they asked her , if they might not lawfully entertain suiters ? she said , yes ; but so , as to have some friend by , as witness , that they may not give them cause to brag of their received-favours , or to challenge promises , or to receive disgrace by their inconstancies ; but to hear their suit with attention , to return them an answer with discretion ; to entertain modestly , or deny them civilly . then they asked her , what age was best to marry in ? she said , at the years of twenty : for at that age ( said she ) time doth both usher and follow you : and at those years a woman is like the sun at high-noon , being then in full strength , glory , and splendor , as being past the dawning-day of infancy , and hath enlightned the dark clouds of ignorance , and is fill'd with the sweet morning-dew of good education : and at this height you give a full light of beauty , without shadows ; a clear day of wit , without misty errors , or foggy follies ; a comfortable warmth , by an assured setled love ; a nourishing life , by a fruitful womb : for marriage , in childish years , is like unseasonable weather , wherein nothing is brought forth kindly : it dries the sap of youth , shrinks up the body of growth ; it nips the buds of beauty , blasts the blossoms of modesty , withers the leaves of pleasure , spoils the fruits of birth , and kills the root of love. if women marry before they come to full growth , their children are most commonly weak and infirm ; for when a young and tender slip bears fruit , the fruit is most commonly little , or insipid , or very watrish ; and those forward trees last not so long , nor are so strong nor large , nor flourish so much , as those that bear more late . likewise , when women marry before they are experienced in knowledg , or have solid judgment , they most commonly repent , having been deceived , and despising the acts of their youth , or condemning their childish affections , or rather fondness : for youth is rather fond , than truly loving , by reason they have not judgment to distinguish merit and worth from vanities and trifles ; for they will be catch'd with sweet banquets , perswaded with kind words , enticed with gay clothes , and won with pedling toys ; nay , many young maids will marry for no other reason , but to wear a wedding-ring ; for they never enquire after the birth , fortunes , breeding , or disposition of their suiters , but observe whether they be brave or no ; a silver and gold-laced suit they prize more than lands and livings ; gay ribbans , and flanting feathers , they esteem more than titles or birth ; to dance , and make a courtly congey , they account exact breeding ; their flattering courtship they believe is good nature , and gentle disposition : they think them very wise if they talk much , and very valiant if they swear or rant highly ; very noble if they brag ; very handsome if they be fine ; and very fine , if they be gay . three or four lacqueys they take to be most honourable attendance , and more than forty other servants ; and the master of a race-horse sooner wins a mistress , and with more facility , than the wager for which he runs . but let me warn you ( said she ) of bawds , for they are more crafty , and have more devices and policies to deceive young virgins , vvives , or vvidows , than machiavel , or the wisest states-men , to cozen the people . of which bawds there are four sorts : a procuring bawd , a protecting bawd , a conniving bawd , and a flattering bawd. a procuring bawd , is to make love-matches , and contrive love-meetings . a protecting bawd , is to help lovers in distress , as to entertain , or hide , or conceal lovers . a conniving bawd , is to wink , or to take no notice of lovers designs , hindring not their meetings , nor obstructing their desires , but leave them both to time and opportunity . a flattering bawd , is to palliate lovers faults , excuse lovers follies , to maintain lovers arguments , and to plead lovers freedoms . but many one , said she , are bawds to corrupt their own virtue ; and are as ingenious and industrious to cozen themselves , as those that get a fee or bribe to cozen another . wherefore , said she , women should guard their chastity with temperance and prudence , with courage and constancy , with innocence and modesty , with honour and piety . then they asked her , whether it was a disgrace and dishonour to live to be an old maid ? she said , no : for virginity , said she , may be compared to angels for purity and innocency ; and to be like angels , is no dishonour to any age , sex , or quality : but if a woman cannot be free from scandals , or safe from injuries , she ought to marry : for a husband is a tower , and a champion , to keep and defend a woman's chastity and reputation . then they asked her , why old maids were most commonly scorned and despised ? she answered , it was out of a corrupt nature in mankind , which strives to scandalize virtue ; and a spightful reproach from the masculine sex , that would corrupt all the female kind . besides , said she , the generality of mankind think it a disgrace to be ignorant in any thing in nature , although it be in vice ; for they had rather be criminals than ignorant . but virtue , said she , desires to know no more than for vertue 's use . the fifteenth sort were lovers . and they asked her , vvhat made love so painful ? she said , that a lover was as if he were tied to a post , his mind being firmly fixed upon one object : but when the mind is stretch'd , said she , with admiration , then is a lover nailed with thoughts , as it were , upon a cross ; for admiration is extension , and yet is fixed ; and when the mind , said she , is extendedly fixed , the spirits grow faint , the senses dull , the complexion pale , the body sick , the flesh withers , and the strength decays : whereas if the thoughts , said she , were loose , the mind would be at liberty , and free from love's tormenting-pains . then they asked her , vvhy lovers were apt to weep ? she said , that when the mind was crucified , it was a hundred to one but it would bleed : for , said she , tears are the blood of the mind , although they flow in the body ; for the head and the heart , said she , are the cisterns that are fill'd with this blood ; and the eyes are the veins or artery-pipes , through which it runs ; and when the mind is wounded , it bleeds ; which blood is dropping-tears , that fall upon the cheeks , and sometimes gush out in a full stream . then they asked her , vvhy they were apt to sigh ? she said , sighs were the minds pulse ; and when the mind was sick , the pulse beats strong , fast , and unevenly ; which made lovers sigh softly , smutheringly , and sometimes deeply and strongly . then they asked her , vvhat made lovers groan ? she said , groans were the mind's voice ; and when it felt pains , it complained , as finding no ease . then they asked her , vvhat made lovers extravagant ? she said , that extravagantness was a distemper in the mind ; which distemper was caused by the pain it felt . then they asked her , if there were no cure ? she said , yes ; time was a good physician ; and change , the only remedy : unless ( said she ) the object of love be unalterable , and then it is dangerous . but ( said she ) the mind would be well and free from such pains , if it were not for the appetites , which are never pleased , but are restless , run after excess , and hunt after variety ; for they are always in pain , either in desiring and not enjoying , or else with surfeiting of what they have fed upon : for the period of the appetites , is excess ; and excess is surfeit ; and surfeit is sickness ; and desire is travelling , and travelling is restless , and restlesness is wearisome , and wearisomness is painful ; insomuch as before we get to our desired end , we are tired or dead . seldom do lovers weep , sigh , groan , or tremble , but to make love , or rather to dissemble : for some can forge those passions by the dozen , and act them all , poor women for to cozen . the sixteenth sort of visiters , were poets . who asked her , why poets were most commonly poor ? she said , poets are employed with contemplations , that they have no time for fruition ; for poets , said she , had rather have fancies in their heads , than money in their purse ; and take more pleasure in expressing the one , than in spending the other ; which makes their imaginations their chiefest possessions ; being careless of fortune's goods , despising her service , regarding neither her frowns nor her favours ; being entertained by nature , whom they most industriously serve , and diligently attend . then they asked her , who were most in nature's favour , poets or philosophers ? she answered , there was no doubt to be made , but that she esteemed and loved poets the best : for ( said she ) natural philosophers tire nature with enquiries , trouble her with searching and seeking about , anger her with their erroneous opinions , tedious disputations , and sensless arguments , and make her outragious with their cruel extractions , substractions , and dissections . as for moral philosophers , said she , they restrain , enclose , and tye nature , as one that is mad , tormenting her beyond all reason : but sometimes , said she , with strugling and striving , she breaks out ; but cannot get so far , but they straight get hold of her again ; which makes them always at variance . but poets , saith she , never cross nor anger her , nor torment her ; they please her all they can , and humour her every way ; they sooth her passions , feed her appetites , delight her senses , praise her wit , admire her beauty , adorn her person , and advance her fame . then they asked her , what the muses were ? she said , that the muses were nature's dressers , and poet's mistresses ; to whom they made love , and several courtships . then they asked her , what poets were ? she said , poets were nature's painters , which drew her to the life ; yet some do flatter her , said she , and some do her wrong ; but those that flatter her , she favours most ( as all great ladies do ) . then they asked her , what was the ground of poetry ? she said , distinguishing and similizing , which is , said she , judgment and fancy : as for numbers , rhyme , and rhetorick , they are but the several accoutrements , but no part of the body of poetry . then they asked her , what was the effect of poetry ? she said , to move passions , to describe humours , to express actions , to correct errors , to condemn follies , to persecute vice , to crown virtue , to adorn the graces , to entertain time , to animate youth , to refresh age , to encourage noble endeavours , to quicken the spirits , to please the senses , to delight the mind , to recreate the thoughts , to encrease knowledg , to instruct the understanding , to preserve the memory , to refine language , to praise heaven , to enflame zeal , to register life , to in-urn death , to pencil nature , and raise fame . then the poets asked her , if wit might not be gotten by industry ? she said , yes : for , though it is nature's work to make a brain strong , and well-temper'd , or put it in tune ; yet it is learned practice and skill , that must play therewith ; like a lute , although it should be well strung , and justly tuned , yet if there were no hands , or other things , to set it in motion , it would become useless ; and unless it were tried , it would not be known whether it could sound or no ; and one that was not practised and learnt in the art of that instrument , might jangle , but hardly play a composed tune , or make any harmony therewith . so a brain becomes dull for want of use , stupid for want of subject , and barren for want of learning ; unless nature doth play on the instruments she makes , without the help of art : which she can do , and doth sometimes ; but so seldom , that it is a wonder . but although she doth not always make use of art , she never but doth make use of time ; for time is her chief instrument , with which she works , and produceth all things . i perceive , said she , that few profit by reading over or repeating of their own wit ; for it is like the breath of water-divers , who have two bags , one filled with air , the other to put in breath that issues out ; and that breath that goes out , can never be drawn back for use ; for the life of the body must be fed with fresh air , or else it is smuthered out : so the life of wit must be fed with new subjects ; or else it becomes idle , or ( panting ) dyes . the seventh sort that visited her , were aged persons . they asked her , what made age so dull ? she said , that most commonly aged bodies had melancholy minds ; their thoughts , as their bodies , were always travelling towards death ; unless ( said she ) it be the irrational sort , who live only to their appetites , and dye like beasts : for although old father time preches death to them every minute , they sensually ( or being accustomed to his doctrine ) regard him not , but follow their senses as long as they can , until they become as insensible , as before irrational . then they asked her , what made mankind afraid to dye ? she said , pain , and oblivion : but , said she , all creatures are afraid of the one ; but none but mankind are afraid of the other . then they asked her , what age endured the most violent pangs of death ? she said , middle-age , and perfect growth , as being strongest bodies : for perfect growth , with middle-age , is like a well-built house , throughly seasoned , and strongly setled ; which makes death take the greater pains to pull it down . but infacy and age , said she , are like to houses newly wrought , or rotten with long time , which the least puff of wind lays level with the ground . then they asked her , what course of life was best for age to live ? she said , piously , temperately , soberly , easily , peaceably , pleasantly , and sagely : to be pious in serving the gods duly ; and to be compassionate and charitable : for the aged many times seem as if they were tired in the service of the gods , making their age a lazy excuse for their omissions . and age having the experience of the changes of fortune , the accidents of chance , the miseries and cruelties in nature , and the havocks and spoils death makes , grow hard-hearted : for , as time hardens a tender plant with the growth ; so custom hardens a tender heart with frequency . as also , having observed the false natures , the malicious dispositions , the subtil designs , the self-ends , the cruel actions in the generality of mankind , they are apt to censure , mistrust , and condemn all ; which makes their charity cold , and assistance slow . they should be bountiful ; for age seeing the many miserie 's that poverty brings , and the power that riches hath , become oft-times so covetous , and so sparing , that they become miserable , making their stores their prisons , their gold their shackles , lashing themselves with the rods of scarcity and inconveniency ; and though their blood streams not through a porous skin , yet are their veins shrunk up , and dry within ; they feed on thoughts , as lovers do ; and their gold is their mistress , admiring it as the fairest of nature's works , worship it as a deity , believe all happiness lives therein , and good is produced thereby . but those that have a generous soul by nature , and have been accustomed to relieve by practice , encrease in humanity , compassion , charity , and liberality , as in years : also , their love and piety is fuller of fervencies ; and though the lamp of their life is blinking , yet the flames of their zeal are more clear ; for as their oil of life wasts , their oil of devotions encreases continually , pouring in glory , praises , and thanksgiving . likewise , said she , age should live soberly and temperately : as for temperance , said she , age is a distemper in it self ; and therefore they should have a greater care in ordering themselves ; but some are so far from patching the ruins of time , or propping , or upholding a sagging , sinking life , that they make the rents greater , and pull down the building sooner than nature intended , disturbing their bodily rest , and peaceable mind , by their unseasonable hours , and unnecessary cares ; as also , by their unwholsome diets , and disordered appetites , which weakens nature , and disturbs health , more than otherwise they would be . but those that are prudently wise , survey themselves , and industriously maintain life in as good repairations as they can , placing shelters before it , or laying covers upon it , to defend and keep it from boisterous storms , and nipping colds . likewise , they repair it with nourishing food , comfortable cordials , and quiet rest ; which makes them appear like a famous monument , or an ancient palace , whose stately structure cannot be buried in the ruins . they should also live soberly , gravely , and reservedly : for an aged body , with a vain mind , fantastical humours , extravagant actions , apish behaviours , and idle discourses , suit not well together ; they appear both uncomely , undecently , and unnaturally . for , can there be any thing vainer , than for age to rant and swagger , brag and boast , or to be vain-glorious ? or , can there be any thing more phantastical , than for age to be inconstant and various , pining and spightful , gossipping and thwarting , amorous and wanton ? and can there be more phantasticalness , than for age to be fooling and toying , sporting and playing , dancing and singing , flanting and revelling , posting and travelling , searching and seeking , sharking and fawning , crouching and creeping ? or , can there be more apishness , than to see age full of imitation , as to affect a dancing , jetting , strutting , stragling gait ; a pruning , jointing , wreathing , rowling posture ; a simpring , fleering , jeering , mopping , mewing countenance ; or leering , fleering , winking , gloting eyes ? and what can be idler , than to hear age talk lasciviously , buffoonly , impertinently , falsly , amorously , vain-gloriously , maliciously , factiously , and wickedly ? but sober age hath a setled mind , quiet thoughts , well governed passions , temperate appetites , noble resolutions , honest designs , prudent actions , rational discourses , and majestical behaviours . for an easie life , said she , age should shun all troublesome offices , painful employments , tedious travellings , long speeches , impertinent talkers , hard couches , uneasie garments , sharp colds , burning heats ; also surfeits , or unpleasant or loathsome meats or drinks ; for it were better to dye , than live in pain ; and the infirmities of age is pain enough , without any addition to encrease them . likewise , age should strive to live a peaceable life , as neither to hear quarrels , or make quarrels , or be a party in quarrels , or quarrelsome business ; should abate all turbulent passions , restless cares , endless desires , vexing thoughts . it should also avoid all clamours or mournful noises ; cruel , dreadful , or pitiful objects : they should forgive injuries freely , suffer injuries patiently , submit to power willingly , or at least readily : for life is a torment when peace is banished ; and to have an unquiet life , a troubled mind , joined with a weak body , would be as bad as hell's torments . the last is , to have a pleasant life : for age being apt to be melancholy , it ought to please it self , to divert its saddest thoughts , and raise its drooping spirits . besides , age hath most reason to please it self , having by nature the shortest while to live ; and they are most unwise , that make not the best use , or take not the most profit of time. but some may say , that age cannot take pleasure , by reason that pleasure lives in the senses ; and the senses , which are the strings , organs , or pipes of pleasure , are broke , or out of tune ; and the mind , they will say , is subject to ruinous time , as much as the body and senses : for knowledg , which is the foundation thereof ; and understanding , the building thereon ; and memory , the doors thereto ; and remembrance , the windows therein , is apt to decay ; which forceth the inhabitant , which is delight , to forsake its mansion : but i speak not to those that are so old , or so infirm , as to be past thinking , as it were ; for those are but breathing-carcasses , not living-men : but i speak to such , whose knowledg is more , and understanding clearet , by time's experience : for , though the body hath a fixt time to arrive to a perfect growth and perfection , yet the mind hath not ; for the mind can never know nor understand so much , that it might not know and understand more ; neither hath time such a tyrannical power over the mind , as over the body . wherefore , said she , the mind may have delight when the body is past pleasures ; and the thoughts , which are the children of the mind , may have more various pastimes and recreations to delight them , than the senses can have varieties of substance to work pleasures out of ; for they can create delight in themselves , which the senses cannot ; for they become dull , and grow as dead , when they have nothing to work on . when the thoughts are like spiders , or silk-worms , that can spin out of their own bowels , which is the mind ; for the mind is the bowels or womb of thoughts : and though some think the mind would be like an empty house , if it were not furnished by the senses , and outward objects ; yet some minds are so largely , curiously , and sumptuously built by nature , and with such excellent , rich , and strong materials , that they need not the senses . the several objects that the senses bring in , do but incumber it , and lumber it , hiding the curious architecture , and shadowing the light thereof ; but howsoever , to please or delight the mind by the senses , age must hear sweet charming musick , view delightful objects , smell comfortable scents , taste savoury meats , drink delicious drinks , be lapt in soft silks , or warm furr . likewise , they must converse with and pleasant company , and so recreate themselves in what they most delight : for wise and noble age cannot delight in any thing but what is honourable , allowable , and commendable ; and whosoever lives temperately , prudently , soberly , easily , peaceably , and pleasantly , lives sagely ; but , said she , wise age majestick seems , like gods above ; their countenance is mercy join'd with love : their silver hairs are like to glorious rays ; their eyes , like monarch's scepter , power sways . their life is justice seat , where judgment 's set ; their tongue is the sharp sword , which truth doth whet . their grave behaviour the balance , which poise the scales of thoughts and actions , without noise : merit 's the grains , which makes them even weight ; honesty the steddy hand that holds them streight . the eighteenth sort were soldiers . and they asked , what sort of men were fit to be generals ? she said , those that could command themselves , were wise enough to command others . then they asked her , what sort of men were best for other commanders and military officers ? she said , those that had learnt to obey ; for from their obedience they could well command . then they asked her , of what age men should be chosen for soldiers ? she said , that men of twenty were desperate , and men of thirty were couragious , and from thirty they were valiant : for courage ( said she ) is not so furious as desperateness ; nor valour so rash as courage : and beasts ( said she ) are furious and couragious ; but none but men are valiant : but ( said she ) of necessity there must be men of all ages , that are able to bear arms ; or else there will not be men enough to make up a number : for , though ( said she ) fury is soon spent by violent force , and courage is weaker by rash follies ; yet if none should be chosen but those that are rightly valiant , there would not be a troop where there should be an army : for true valour ( said she ) is such an equal temper and mixture of capacities , qualities , and virtues compounded , as justice , prudence , temperance , patience , judgment , understanding , resolution , audacity , circumspection , and the like , to make valour , that there are few valiant men to be found ; whenas of men of courage , whole armies are full : for , courage is only a passion , without any mixture of fear ; or rather , it is an appetite to adventures . then they asked her , what assaulting-arms were best ? she said , the sword : for , said she , cannons , muskets , carbines , pistols , or the like , are fitter to fight with walls , than men : besides , said she , there is no assaulting-arms that stands at a distance , but seem cowardly , as bows , slings , pistols , guns , and the like ; which make men seem as if they were afraid to meet and encounter body to body , when a sword , or the like weapon , seems ( as it is ) heroick and manly . then they asked her , whether an army were better to intrench , or lye in garrison towns ? she said , to intrench : for , said she , the soldiers will be careful to defend their walls of mudd , which are trenches ; but when they lye in garrisons , they become negligent , as thinking the walls of stone should defend them . then they asked her , how they should begin the onset of a battel ? she said , closely , coldly , and temperately , lest their force should waste in their fury , and disorders should grow by the violence thereof . then they asked her , how they should behave themselves in a victory ? she said , humbly and mercifully . then they asked her , how they should behave themselves when they lost ? she said , patiently and cheerfully ; to shew their spirits were not dejected with their ill fortune . the last sort that visited her , were historians . they asked her , whether it were worth the taking pains , to write an history ? she said , there was no pains worth the taking , but for the cause of truth , for right sake , and for the advancement of good. as for an history , said she , it cannot be exactly true , because there are so many several intentions interwoven with several accidents ; and several actions divided into so many several parties and several places ; and so many several reporters of several opinions , partialities , understandings , judgments , and memorials , which give such various relations of one and the same action , that an historian ( being but one man ) cannot possibly know the truth ; which makes them write so falsly , whereby right is injured and degraded of that honour which is due unto its merit ; or else that honour is given where there is not merits to deserve it . neither doth history add good to an human life , or peace to a disordered state , or zeal to a pious soul : for it instructs the present life with the vices , follies , and ambitions , rapines , cruelties , craft , subtilties , and factions , of former ages ; which makes the present age more bold to do the like , and desirous to follow their fore-fathers steps ; which rather inflames the distempers , than gives peace to a commonwealth ; indeed it distempers a peaceable commonwealth , and oft-times brings it to ruin , over-heating the youth , and hardning the aged : neither doth it add zeal ; for reading in history the several religions , and many gods , that wise men held and prayed to , in every age , weakens their faith with doubt of the right , not knowing what to chuse . also historians are , for the most part , detractors ; for they oftner blurr men's reputations , than glorifie them ; and the world is apt to believe the worst part : for , one pen may blurr a reputation , but one pen will hardly glorifie a reputation ; for glory requireth many pens , many witnesses , or else the world will not believe it ; when one accusing-pen shall serve to condem the most noble persons , and heroick actions ; so unjust the world is . they are also contrary one to another , writing according to their opinions , judgment , and belief , not often to the truth ; for some praise those men and actions that others dispraise ; causing doubts to the readers , who know not which to believe : besides , they are so partial to sides and factions , that to the adverse party they note things to their disadvantage ; or aggravate their errors or imperfections , and leave out some things that are of high worth , and worthy the remembrance ; or else lessen them in their relations . but to those they adhere to , they do the contrary ; they either obscure or excuse their errors , imperfections , and crimes ; and illustrate , with false lights , their dim virtues ; or give them such praises they never deserved . wherefore , no history should be esteemed , but what was written by the authors themselves ; as , such as write the history of their own lives , actions , and fortunes , and the several accidents that befell in their time , and to their knowledg : yet , ( said she ) i wish i might out-live the historians of these times , that i might write a history of the historians , there to describe their birth and breeding , their life , their actions , their fortunes , their interest ; and let the world judg , whether they writ truth , and without partiality . but to draw towards an end of my tale : all sorts of people resorting to hear her speak , she became so famous , as that a great monarch ( whose kingdom was neighbouring to the countrey she was born , bred , and lived in ) had a great curiosity to see and hear her ; for the fame of her beauty was equal to the fame of her wit ; and putting himself into a disguise , left his kingdom and wife , to visit this lady ; whom when he saw , and had heard speak , her wit , beauty , and graceful behaviour did so ravish him , that he became a deseperate lover : whereupon he secretly revealed himself unto her , perswading ( all he could ) to leave that inclosed life , proffering her to be divorced from his wife , and to marry her : but she refused his offers , despised his love , forbid his suit , and absented her person ; which caused him to return in a rage and fury , sending ambassadors to proclaim warrs , unless the state would deliver the lady into his power . but they absolutely denied to deliver her , thinking it both a wicked and dishonourable disgrace to their countrey , although they perceived an utter ruin was like to fall upon them , by reason the kingdom was in a weak condition , caused by former warrs . but it came no sooner to her hearing , but she desired to meet the ambassadors in a publike audience , which they granted ; where multitudes of people came thronging to see her ; and when they were met , she thus spake : i come not here to make eloquent orations to divulge my wit , or to present my beauty to the view of many eyes : for , though i may thank nature for her bounteous gifts , yet i have not that vanity or pride , for to allure or draw from virtue 's side . but i come to answer these threatning-ambassadors ; for i cannot call them noble , or honourable , since they come upon a base design , and to an unjust end : but let me tell them , that the gods would hate me , should i break my holy vow . next , i should grieve my father's sleeping-ashes , should i disobey his dyingcommand . thirdly , i should be a dishonour to my birth and sex , should i live incontinently . lastly , i should curse my birth , hate my life , blast my fame , should i be the cause of my countrey 's ruin ; and my countrey had cause to do the same , should it beruined for me : but since it will prove a mischief , sin , and shame , to live ; honour , prudence , love , and justice , bids me dye : wherefore i have sacrificed my life for my countrey 's peace and safety ; my unspotted chastity , holy vows , and dutiful obedience , and to quench the raging lust of a wicked tyrant . and growing very sick , she became so weak , that she could stand no longer ; but gently sinking to the ground , she fell : whereupon all that could get near , run unto her to help her : but she told them it was in vain ; for poyson ( saith she ) hath been the engine that hath broken open the gate of life , to let death in ; and so immediately dyed . which the people no sooner understood , but made such outcries , lamentations , and mournings , as if there had been an utter desolation of the whole world. then after some time of preparations , they buried her with great solemnity , and intombed her costly ; the state setting up her statue of brass , for her courage and love to her countrey : the church deified her a saint , for her virtue and piety ; and the clergy raised altars , where all the kingdom twice a year did offer unto her solemn sacrifices : and the poets built several pyramides of praise of her beauty , wit , virtue , and sweet graces ; which pyramides reach'd to fame's highest tower : and the historians writ her life and death in golden letters , and recorded them in fame's brazen tower , that all the world might know and follow the example of her heroick spirit , generous soul , chast body , pious life , and voluntary death . heaven's library , which is fame's palace , purged from errors and vices . jove , and some of the other gods , being set in council , pallas being one , rose up , and bowing to jove , thus spake : great jove , said she , i ought in duty and love to inform you , not only of the vices and errors , which are numerous in the world , and in time may bring it to confusion ; but of those errors and vices which are crept into your great library ( fame's palace ) , and if order be not taken to destroy them , they will devour all your best and noblest records . jove answers , that vices were as serpents , and errors as worms , bred in the bowels of nature , of which she could never be cured , for the gods had no medicine strong enough to purge them out ; and by reason they were from all eternity , they could not be destroyed : for , if any thing could be destroyed that is from all eternity , then we our selves might be destroy'd : but , said jove , we can cast them out of our own mansions , though we cannot cast them out of nature's bowels ; also , we can hinder them from coming in : wherefore fame is to be reproved for suffering the library to be so foul , and full of filthy vermin . whereupon mercury was sent to call fame to appear before jove and his council ; so when fame came , jove told her , that gods and goddesses ought to be just and upright , and to have their palaces pure , and full of truth ; which ( said he ) you nor your palace hath not been ; for you are partial , and your court full of faction , and my library ( your palace ) foul , and full of wormy errors ; which if it had been kept pure and clean , they would never have entred ; or if they had entred , you might have caused them to have been swept out by old father time . fame answered , that it was not her fault ; for mars , venus , and fortune , had sent them in ; and it is not for me to oppose so great a god as mars , or so great a goddess as venus ; or to sit as judg , to determine what was best to be flung out , or what to be placed therein ; for none is fit to judg those causes , but you ( great jove ) and your council . jove approving what fame said , told his council , that after they had taken some repast , they would sit in council again , and their only business should be , to purge and cleanse their library . so after they had feasted with ambrosia and nectar , they returned to council ; where they did first decree : that all those records that were to be cast forth , should be heapt up together , and then they would decree how to dispose of them . after that , they did decree , that all those records that were of usurpers and invaders , should be cast forth . next , all fabulous and profitless records . thirdly , all wanton and amorous records . fourthly , all records of useless laws , and inhuman sacrifices . fifthly , all records of tedious speeches , or vain or factious oratory . sixthly , all obstructive controversie , as being destructive to truth , should be cast out : also , tedious disputes and sophistry . but mars , cupid , and mercury , opposed it as much as they could , saying , that if all these records should be cast forth , the famous library would be very empty . jove said , it was an infamous library 〈◊〉 they were kept therein ; and that no records ought to be in fame's library , but of such acts as suppress'd vice , and advanc'd virtue , and were prositable for the life of man ; and those of necessary inventions ; but chiefly , those that glorified the gods , and sung their praises , declaring their power , wisdom , justice , and love ; whose authors ought to have their memory recorded to everlasting time . as for the works of the poets by nature , said jove , the fates have decreed them several places in the library ; wherefore it is not in our power to remove them : but those that are like false coyn , that have only got , by unjust means , the stamp of the true figure , and not the worth of the metal ; such as are dross , or basely mixt , not pure and perfect pieces , we shall find out by their trial . after they had decreed the generalities , they fate in council on the particularities ; as , which were unworthy to be kept , or worthy to be cast out . first , they began with moral and natural philsophers , physicians , and chymists ; where jove said , all but some few ought to be cast forth ; for , to what purpose should we stuff the library with the repetitions and false commentaries , of which all modern records are ( for the most part ) full , being only alter'd in language . as for the philosophers , the first shall be plato , and his works shall be all kept , but his commonwealth ; and that shall be put out , by reason it was so strict it could never be put in use , nor come into practise : the rest that were nam'd , were pythagoras , epicurus , socrates , and aristotle . as for physicians , only hippocrates , and galen ; and paracelsus for his medicines ; and reymund lully for the philosoper's-stone : for although their records be lost in the rubbish of the library , yet old father time shall be employed to find them out , and other records that are buried in the dust , which are worthy of perspicuous places . also aristotle's logick and rhetorick was kept ; and for gramar , lilly. the next they came to consider , were mathematical records ; whereof none was to be kept but archimedes and euclid . as for the records of invention , all that are either necessary , profitable , or pleasant , shall be inrolled : but all such invention as is hurtful , distrustful , obstructful , vain and useless , shall be cast forth . then said one of the gods , archimedes must be cast out , for he invented many engines of warr. 't is true , said jove ; but by reason it was in the defence of the city he lived in , and was a native thereof , he shall be spared . the next were astronomers ; whereof four were kept ; copernicus , tichobrache , ptolomy , and gallileo . the next sort were orators and law-makers : as for law-makers , there were moses , licurgus , and solon kept : for orators , only thucydides and demosthenes : as for tully , he was a vain boasting fellow , and seneca a meer pedant , and a dissembling , pretending philosopher ; and therefore they shall out . for politicks , only achitophel and machiavel . then they came to heroick records . jove said , that all the records that were of the actions of those they call the heroes , ought most of them to be cast out , being violaters of peace , and destroyers of righteous laws , and divine ceremony ; prophaners of our temples , breaking down our altars and images , robbing us of our treasures , to maintain their ill-gotten power therein ; or to get that power they have no right to ; having no justice but strength to make their titles good : besides , they are the greatest troublers of mankind , robbers , and thieves , disposing the right of ancient possessions , and defacing the truth of ancient times . with that mars rose up , and bowing to jove , said , may it please your great god-head , there are priests of yours that have made it good by divine laws , and many lawyers that justifie it by the laws of every kingdom , and by the laws of nations ; and will you cast down that which your priests and lawyers preach and plead up ? with that pallas rose up , and spoke : great jove , said she , wisdom knows , that force makes the gown stoop ; and mercury knows , that orators tongues are as often brib'd for fear , as reward ; and those two professions plead always for the stronger side , and falsifies your text for interest , and turns right to wrong , and makes the text and laws a nose of wax , which will take any print ; or else , how should various disputes arise in that we hold sacred , as divinity ; and every cause disputed pro and con , in all courts , by opposite counsels ? wherefore ( all-seeing jove ) your power will rectifie it , and it will be justice to throw them out . wherefore , let all the records of all those of the heroick acts and heroes both of greeks and romans , that were invaders or usurpers , with their heroes ( as alexander , hannibal , scipio , caesar ) , and all the rest ; and all other records and heroes , of what nation soever , which is of that in jurious , turbulent , ambitious , and vain-glorious nature , whereof there be thousands , which ought to be cast into hell's dungeon , the place of infamy , there let their actions be recorded ; and not usurp heaven's great and glorious library , as they did earth's . then ( said mars ) you must cast all the heroick actions and worthies , in homer's works , into that dungeon . that must not be , said jove : for homer was heaven's chronologer ; and the records of the gods of heaven must not be cast into hell. besides , there was a just pretence for that warr ; for the grecians had received a palpable injury , and the trojans did but defend themselves ; and though the injury done , and the wrong received , were but by two single men ; and the quarrel but for a leight inconstant woman ; yet it was a riot : and the more faulty , and less pardonable , because it was a riot of our deputies on earth . for kings are the gods deputies and vicegerents , and therefore sacred , and ought not to be injured ; but when they are , their injuries are to be severely punished ; and heaven forbid we should be so unjust , as to cast out all heroick actions , and warring heroes ; no , we cast out only those that make warr unjustly , vain-gloriously , or covetously . then mars ask'd , if tamberlain should be cast out ? jove said , yes ; for he had no right to the turks empire . then he ask'd , if scanderbeg should be thrown out ? jove said , no : for it is lawful for any to get their own , and to maintain their right by what force soever : and that scanderbeg had reason to fight for , and to maintain by force his own inheritance . then he asked , if the records of the jews heroes , and their heroick actions in the land of canaan , should be cast out ? jove said , no : for that land was given them by the gods. then they came to romances ; where jove said , all romances should be cast out , but don quixot , by reason he hath wittily abused all other romances ; wherefore he shall be kept , and also have his books writ in golden letters . then cupid spoke in their behalf , and entreated jove , that they might not be cast out : for , said cupid , romances work as great effects upon the hearts of mortals , as my arrows ( tipt with gold ) do : besides , they are my mother venus looking-glasses . jove said , they did corrupt mortals thoughts , and made them neglect their divine worship , causing them to spend their time vainly , idly , and sinfully . then cupid desired jove to spare amadis de gaul . but jove said , that should be the first that should be cast out , by reason it was the original of all the rest . likewise , said jove , all fables shall be cast out , but esop's fables , which profit mankind by his morals . also , lucian and rabelais shall be kept , both for their huge wit and judgment , rectifying scholars understandings ; and though some that are spiteful at their wit , call them scoffers , yet they are not so , but teachers of truth in a pleasant stile ; and those that say they are prophane , judg presumptuously and maliciously of them . at this sentence mercury joyed . at last they came to judg of poets ; where homer , pindar , and anacreus , were preferr'd as the three first . then one of the gods , named virgil as the fourth . jove said , it was a question whether virgil was a true poet by nature , or no , by reason he was rather an imitator of homer , than of nature ; and his praise was more for his language , than either for fancy or natural description : wherefore , said jove , he might be questioned for a true-born poet ; and since it may be doubted he is of a bastard-kind , i will prefer horace before him , who certainly is a true-begotten poetical son of nature . another of the gods said , i should judg ovid to be plac'd before either of them both , for the sweetness of his verse , and fineness of his fancy ; the curious intermixing , and the subtil interweaving of his several discourses , theams , arguments , or his transitions . jove said , for his part he was no friend to ovid for divulging his several amours ; and if it were in my power ( said jove ) to alter the decrees of fate , i would cast him forth ; but by reason he is a right poet by nature , i cannot ; but yet i can place him in heaven's library as i will ; and therefore he shall not be before either horace or virgil , but he shall stand in the sixth place ; and in the seventh place shall stand martial . cupid said , your god-head hath forgot tibullus and his son. no , said jove ; they ought to be put out , because their verses were wanton . cupid said , your god-head cannot put them out , because they are poets by nature . then let them ( said jove ) be placed in some out-corner of the library . at which sentence cupid srown'd , knowing his mother venus would grieve to have them dis-respected . after them were placed the comedians , terence and plautus ; and the tragedian , seneca . and having given their judgments of all the ancient poets , which were more than could be numbred in this place ; they tried the moderns , whereof they could not find one true poet by nature , amongst five hundred : for though there is an infinite company of them , yet hardly one true one amongst them all ; for most of the moderns have been like a company of ravens , that live upon dead carkasses , so they upon old authors ; and some have been like maggots , that have been bred in their dead flesh , which is the living works of dead authors ; and some like hornets , and some like bees : but very few rightly begotten from nature ; indeed so few , as i am loath to set them down : so most of the moderns were cast out . then after they had divided the records , what to be put out , and what to be kept in , there rose a great dispute amongst the gods , how those that were cast out should be disposed of ? at last jove decided the case : those that were wicked , mischievous , and base , should be put into hell ; and those that were idle , vain , useless , and foolish , should be drown'd in the river of styx ; but they were forc'd to make new boats to waft some to hell , and to drown others in the river ; for there was such an infinite company , that charon had not leisure , neither could one boat serve their turn . but then there rose another dispute about those that go to hell ; for , said some of the gods , the records must not be in paper , nor parchment , nor in metal , nor stone , by reason there is a continual and eternal fire in hell , which will burn the one , and melt and moulder away the other . whereupon jove ordered , that those that were to go into hell , should be recorded in salamander-stone , on which the fire hath no force ; for the more it is burnt , the more it is purified . after they had decreed this , all the records of tyrants , usurpers , invaders , murderers , thieves , ravishers , extortioners , detractors , licentious mutiniers , factious , prophane , and rebellious records , with evil inventions , were cast into hell , a room being provided as a library , and one of the furies with a fiery trumpet to sound out their reproach : and all those records that were vain , useless , idle , amorous , and wanton ; with all those that were full of sophistry , tedious , obscure , pedantical ; and those that were only repetitions and false commentaries ; also , those of useless inventions , and that were meer rhymers , were cast into the river of styx , and so drown'd in oblivion . finis . notes, typically marginal, from the original text notes for div a -e * phaeton , the difference between the spots of the godly and of the wicked preached by mr. jeremiah burroughs at cripple gate. burroughs, jeremiah, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the difference between the spots of the godly and of the wicked preached by mr. jeremiah burroughs at cripple gate. burroughs, jeremiah, - . [ ], , [ ] p. [s.n.], london : . four sermons. advertisements: [ ] p. at end. reproduction of original in harvard university libraries. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng good and evil -- sermons. sermons, english. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - robyn anspach sampled and proofread - robyn anspach text and markup reviewed and edited - pfs batch review (qc) and xml conversion the difference between the spots of the godly , and of the wicked . preached by mr. jeremiah burroughs at cripple gate . london printed in the year . courteous reader , here thou hast before thine eyes a little manuel , taken by a dextrous baruch , from the mouth of jeremiah . by it , as abel , though dead , he speaketh ; and albeit the carkass of the dead lyon lyeth rotting in the ground , yet his name and doctrine yeelds , sweetness . he needs no herauld to proclaim his praises . his own works do sufficiently praise him in the gates . aaron and his sons had discerning spirits to destinguish the spots of leprosie , shewing-which made unclean , and which not ; and this author treads in their-steps , and , as a judicious critick , discerns between the precious and the vile , distinguishing the faint-spots of weakness , from the plague-spots of wickedness , that so we may cease from false plea's , and be found spotless at the great day . he makes no● spots where were none , but seeks to cleanse them where they are , by the sweet calls of admonition and reproof : if he discover thy secret spots and sores , like the good samarit an , he 'le give thee oyl and wine to cure them . some spots are inconsistent with grace , and if not cleansed , they 'le be thy death , even plague-sores that will eternally separate thee from god. come therefore , and purchase this little treatise , which may be of great and eternal concernment , helping thee to be found of the lord christ at the last day , without spot , and blameless . the first sermon . july the th , . deut. . . their spot is not the spot of his children . the words read , is a part of moses song , that he sung a little before he was to die ; ( like the swan that sings sweetest when death approaches ) the scope and end of this song of moses , it was to leave a testimony behind him after he should be gone , of the goodness , and mercy , and faithfulness of god towards this people ; and of their sinfulness , and perversness toward ; him again ; to the end , that if great evils should befal them after he was gone , they should have no cause to speak ill of god , or of his servant moses . you have brought us to a fair land , you gave us many fair promises , that god would be our god , and be gracious to us , and that he would never leave us ; yet see what befalls us . moses now leaves this on purpose behind him , for ever to stop their mouths ; as if moses should say , it 's true , the lord hath made me an instrument of bringing you out of egypt , and by me hath made many promises to you , to encourage you ; and hath chosen you to be a peculiar people , and led you along all this while : but , if evils do befal you , if you be brought into a sad , and distressed condition after i am dead and gone ; remember what i leave behind me , and know , that god is to be justified in all , and his words is to be justified ; but you have sinned and rebelled against god , and have brought upon your selves all the evil that is come upon you . this is the scope of thi● song of moses . he leaves this by way of a song ; for 〈◊〉 was this d of deut. in the heb : a song like one of david's psalms ; and he leaves 〈◊〉 by way of a song , that they might the bette● remember it , and teach their children the v●ry words of it . and he begins in a very elegant way ; give ear , oh ye heavens , and will speak ; and hear o earth , the words of my mouth . why moses , there was a time thou saidst , thou was 't not eloquent ? but that was because he would excuse himself from work : but here it appears that he was very eloquent ; give ear , o heavens , and hearken , o earth , as if moses should say , that , that i am speaking of this people ( that are a wretched and stout-hearted people ) will not be regarded ; but heaven and earth shall be witness against them ; the heavens and the earth shall hear . though what 's spoken out of the word by way of reprehension of a sinful people , may be neglected and past by ; yet know , that there is an impression upon the heavens and earth ; and rather then the lord will want witnesses , heaven and earth shall come to witness against that people . after his preface , which is in the two first verses , he begins with lifting up of the name of god ; because i will publish the name of the lord , ascribe the greatness unto our god. he is the rock , his work is perfect ; for all his waies are judgment : a god of truth , and without iniquity , just and right is he : as if he should say , whatsoever becomes of you , yet the name of god is great and glorious . — and it 's a good way to convince and humble sinners , by lifting up their hearts to see the glory of the great god , with whom they have to do , against whom they have sinned — and it was an excellent argument of moses's faith when he was to die ; yet he could bless himself , as it were , in god — as if he should say , well , the lord hath carried me through many changes and troubles , and many afflictions , varieties of conditions ; and what yet god will do with his people , i know not ; but this i am sure , he is a great god , and blessed ; and he is a rock , and his work is perfect , and all his waies are judgment , a god of truth , without iniquity , just and right is he : i am sure , whatsoever becomes of me , whatsoever bec●mes of the people ; yet god is to be acknowledged , holy , righteous , just , perfect , great and good in all his waies . o! 't is good to have our heats so confirmed alwaies in god , to keep good thoughts of god , to have god high in our thoughts and hearts , whatsoever changes o● state we meet withal in this world . but then he comes upon them , having lifted up god , and justified god , that they have corrupted themselves ; they have forsaken this blessed and glorious god that hath bee so true to them in all his waies . corrupted themselves ! you will say , who is not corrupted ? who is not without sin ? o but were it but onely some human frailty , were not so much ; but they have so corrupte● themselves , that their spot is not the spot of my children ; it is beyond that could have been expected ; for those that had so near a relation to god as this people had ! they are bespotted and defiled with their sin , and so , as this spot of theirs is not the spot of his children . thus you have the scope of the words , and how they came in . their spot . the word translated here spot , signifies a blemish , a fault ; 't is the same word that you have in the th of this book , i. e. thou shalt not sacrifice unto the lord thy god , any bullock or sheep wherein is blemish , or any ill-favouredness . but we know what the english word is ; their spot ; the spot of their sin ; that sin of theirs ; that blemish is not the spot of his children : what though the children of god have spots , while they live in this world ? they have many sins that are defiling : but , the spots of these men is of another nature , it is not the spot of his children . there are three doctrinal points in these words ; the first two implyed , the third expressed : the two that are implyed , are these : . doct. first , that 〈◊〉 is a spot . . doct. secondly , that even the children of god while they live in this world , have their spots . . doct. thirdly , ( which is the main and scope of the words ) that there 's a great deal of difference between the sins and spots of wicked and ungodly men , and the spots of gods children . that 's that , that i aim at in the choice of these words , to shew the difference between the sins of wicked men , and the sins of the saints ; and i have ch●sen this scripture to handle this point for these two end : first , to take away that great plea that most carnal hearts have , whereby they put off the power of the word from their hearts , and are secure in their sinful waies . why , say they , can we be without sin ? are the best without sin upon them ? now because none are without sin , therefore they think to put it off , and grow secure ; and upon this very thought , put off abundance of truths that they heard preached out of the word , that doth them no good at all , and meerly upon this reason . now were it that this plea were but taken from them , the word might prevail a great deal more upon them . now therefore , i hope before we have done this scripture , i shall weaken , if not wholly take away that plea that secure-sinners have for themselves , because all have their sins : i shall shew thee , that there is a great deal of difference , perhaps , between thy sin , and the sins of a child of god. and then the second end why i chose this scripture , is , for the comfort of gods children . on the one side , one man is secure and ●ardened , because though he hath sins , why , all men have sins : on the other side , those that are gods children , because they feel so much sin in them as they do , they are afraid that they are not gods children ; they are afraid that their sins that are in them , doth argue them not to be gods children . now they will have help likewise in the opening of this point , when they shall have laid before them that are the sins of gods children , and the sins of the wicked , and the differences of them . i shall , for the making way to this great ●oint , first speak a little of the two former ●hat are implyed , and no farther than to make ●ay unto the third , which is the great point 〈◊〉 the text. doct. first then , that sin it is a spot ; a 〈◊〉 , in jam. . . pure religion , and unde 〈…〉 d before god , and the father , is this , to visit 〈◊〉 fatherless and widows in their affliction , ●nd to keep himself unspotted from the world : ●●at is , to keep from the sins of the world ; the 〈◊〉 of the world , are the world-spot . sin it is , first , a desiling spot ; a spot that doth defile , a blemish that doth defile the soul of man in the presence of the holy god : it 's contrary to the pure nature of god , it is the mixture of the soul with that that 's worse than its self ; it 's a defiling thing . the mingling of gold with silver , doth not defile the silver ; but mingling of lead with silver , doth defile the silver , because the lead is worse than silver : so the communion that the soul hath with god , and as it were , the mingling of the heart in god , and with divine things , doth not defile it , but make it better ; but the mingling of the heart with the world , it doth defile the soul , because the soul is mingled with that that 's worse than it self ; it is a defiling-spot : you know what it is to have the body besmear'd with dirt , and have clothes bespotted with filth and dirt ; look how it is with your bodies besmear'd with dirt , or your clothes , so it is with the face of your soul in the presence of god , when sin is upon you ; it 's a defiling-spot . secondly , sin it 's a spreading-spot , it 's like the spot of the leprosie , that spreads more and more ; and let a sinner live never so long , this spot will bespread him more and more . if you had a spot upon your flesh , that were but little at the first , it may be you would neglect it ; but if you saw it spread more and more then you would think there were something in it : it is so with thy sin , when you are young , the spot it but small in comparison ; but as you grow , the spot spreads more and more until you are all over blains and spots : so are old sinners ; sin is a spreading-spot , it spreads in a soul , in a family , in any society where sinners live . thirdly , it is an infecting-spot , a spot that of itself infects ; a plague spot , that doth infect the soul , and infects every thing you meddle with , and doth infect the company you converse with ; that 's the nature of this spot . and then fourthly , it 's a staining-spot , it doth pain the soul , so as all the created power in heaven and earth is not able to wash it away ; thou mayest think little of the sin that thou committest , thou committest it , and hast pleasure and delight in such a sinful way , for a quarter of an hour ; it may be thy pleasure lasts no longer ; well , but when this pleasure is done , there 's a stain left upon thy soul that doth mark thee out to eternal death ; such a stain left , that will abide to all eternity upon the soul , if onely , that one means be not applied , the blood of jesus christ . let all the angels in heaven , and men in the world , put to their wisdom and strength , to get out the stain that is in thy soul , and it is too little ; onely the blood of the son of god , can cleanse and take out that stain that is in thy soul ; such a spot is sin ! a staining spot ! in jer. . though thou wash thee with nitre , and take thee much sope ; yet thine iniquity is marked before me , saith the lord : ye may use many means to get away your sin , perhaps you may cover it over , or there may be some kind of slight sorrow ; but it 's not all the sorrow in the world , if thou wert able to shed as many tears as there are drops of water in the sea , to wash away thy sin , if their were nothing else to do it , all thy tears will not do it ; it must be onely the blood of the son of god. many people think to wash away their sin swith their sorrow ; but they must know , there is something beyond sorrow , it is onely the blood of jesus christ , can cleanse and take away this stain . use . now , if sin be such a stain , such a spot ; hence then , let us learn to look into gods glass , to see out own spots , how we are bespotted by our sin ; if it is such a foul , such a spreading , such a staining spot , how is it that men and women see it not ? they see not their own faces ; oh! they never were acquainted with gods glass ; what 's that , you will say ? why , james . . will shew you what the glass of god is , in which you may see your faces , in which you may see your spots ; if any man be a hearer of the word , and not a deer , he is like unto a man beholding his natural face in a glass ; for he beboldeth himself , and goeth his way , and straightway for●etteth what manner a man he was . but who 〈◊〉 looketh into the perfect law of liberty , and continueth therein , &c. and the law of god is ●●e glass that god would have thee to look ●●to , to see thy face in ; thou canst not know ●●y heart , but by holding the law of god before thee . paul thought himself beautiful e●ough , until the law came . that scripture 〈◊〉 notable for it , in rom. . . for i was ●●●ive without the law once ; but when the comandment came , sin revived , and i died : 〈◊〉 was alive , i was jollie , and thought my ●●lf well enough ; but when the command●ent came , when god did but take the glass 〈◊〉 the law , and hold it before my face , i 〈◊〉 my self a most ugly monster : i remem●er i have read of an old strumpet that had ●●ed a false glass continually to look in , and 〈◊〉 presented her beautiful unto her self , and 〈◊〉 would never look upon any other : but ●●ce there being a glass by , she chanc'd to ●●ok into it , wherein she beheld her face , ●●d being told her that it was a true glass , ●●e ran mad upon the sight of her ugly face : ●ertainly the generality of men have no other glasses to look into , and to behold the face of their souls , but their own carnal conceits , and the wayes of other men , and the like : but if god should but hold the glass of his law to some of your faces , to behold how loathsom you are in the eyes of god ) for so they are in gods eye as this glass presents them if they are not washed in the blood of christ : ) and it would be a dreadful sight to many a soul : but yet better that you saw it now while there are wayes to cleanse your souls of their spots , than when you should die ; for if when you should be at the point of death , and be ready to go to the great god to receive the sentence of your eternal doom ; if conscience should hold the glass of gods law before you , and there make you see the ugly face of your soul , spotted by sin , oh! it would be a soul sinking sight unto you . learn you to look now into the glass of the law , and examine your soul by the holy law of god , that you may see your spots there ; many of you spend a great deal of time every morning in looking into the glass , to see if all things be well in your face ; oh that you would but spend as much time in looking into the law of god , and examining of your hearts by the word : there stands a glass in the window , and there lies a book on the shelf ; why may not the law of god be as well taken , to look into your hearts , as the glass taken to see your face in ? people are little acquainted with this glass ; and therefore know not their own souls . secondly , if sin be such a spot , o learn we to be humbled for our spots , if we have seen them , and to be ashured of them : if we have seen our faces besmea●'d , it doth deject us , especially if we be in company that are our superiors : know that you are alwayes before the infinite god , and his blessed angels , and they behold your spots ; o therefore be humbled and be ashamed for your spots . an ingenuous disposition of heart , is ashamed if either flesh or garments bespotted ; but now , one of a so did disposition , that is all the week raking in kennels , or dust-heaps , though they be besp●ted , they care not , because many times the very temper of their spirits , is like to their employment ; but now one that is of an ingenuous disposition , if he be defiled , he is ashamed and troubled for it : o labour to purge your spots and stains ; know , that this is the work that you have to do , to get vour souls cleansed and purged ; the lord hath set open a fountain for sin , and for uncleanness , for judah , and for jerusalem to wash in , o wash your hearts , o jerusalem . so i may say to every soul , wash thy heart from thy spots ; thou wilt wash thy face and hands dayly , o that dayly there might be washing of thy heart ! if thou hast committed sin , let it not lie and soak in ; if there should any spots happen upon your cloeths , you presently lay salt upon it , to keep it from staining ; so , so soon as thou hast committed sin , lay the salt tears of thy repentance , though that be not all , the blood of christ is the main thing , to keep thy soul clean from this staining-spot ; and to do it presently will be a great ●eal more ease than to stay long : as a sport of ink , as soon as it falls , if youseek to get it away , it will be done with a little t●●ble ; but if you let it soak in , you cannot get it out after wards . and so it is with sin that lies long upon the soul : o! many of your sins are old stains that have been many years upon you ; and as it is in your cloeths that have old slains , washing will not serve , all the soap you can use will not get them out , but you must lay them a frosting in a winter night ; o! so your old sins ; you must not think that those old spots and stains upon your soul , that you shall get them off so easily , you must be willing to lie a soaking , and frosting , to indure what hardship god calls you to , so be it that you may be cleansed from them : it 's an expression that i remember austin hath : saith he , you would have all things good and clean in your house ; all the furniture in your house ; yea your shooes if they be bespotted . you will have them clean : and hast thou more care of thy very shooes , then of thy soul that 's spotted and defiled : o! there 's little care for the cleansing of that : but now my brethren , these things especially should be applyed , when we are to go more immediately and solemnly into the presence of god. we must look into the glass of the law every day , be humbled , be ashamed ; and labour to purge the spots of our souls , and that continnually ; but i say , when we are to go into gods presence in a more immediate manner , as when we are to go to prefer a petition to god , and that , such a petition as concerns our souls and eternal estates , when we are to go to hear his word , and worship him : when we are to go to his table , at the lords supper , we had need then prepare by looking into that glass , and by being humbled for our sins , and labouring to cleanse : though you care act so much for spots upon your face and clothes when you are at home , yet when you are to go before your betters , then what looking is there in the glass to be trim , and to have clothes that are clean washt . remember now , that every time thou art to go to worship god , thou art to set thy self as in his immediate presence , to have to deal with that infinite holy god whose pure eyes cannot indure to beholde least iniquity ; that god that is so holy that the very angels cover their faces as not being able to behold him , thou art to go before this god , and wilt thou go bespotted and be● smeared , and never look into the glass o● the law to see how thou art there , that tho● mayest labour to cleanse thy soul ? wilt tho● come into gods presence in thy filth ? o● bold sinner that know'st not what it is to dea 〈…〉 with the infinite holy god : those that kno● what god is , what his infinite holiness means , when they come into gods presence they make it the great part of their work i● preparing their hearts before they come ; and indeed the spiritual part of godliness doth a● much consist in this one thing , as in any , i● the preparation of the heart for the presence of god in holy dutyes ; and that man or woman that is careful and conscionable in this thing , may have good comfort to them selves that they are acquainted with the spiritual part of godliness ; that wherein the power of i● consists : but for such that can go into gods presence , and no such sear and reverence o● god is in their hearts , certainly these neither know god , nor have any thing of the power of godliness in their hearts — now no matter my brethren , what we endure in this world● so be it we may get our souls cleansed from the filth and the spots that are upon them that when there shall be a farther presence of god , which we shall have , than that we have now in holy duties ; that then we may stand before him without spot ; so saith the apostle in pet. . . wherefore ( beloved ) seeing ye look for such things , be diligent , that ye may be found of him in peace without spot and blameless — you look for new heavens and new earth ; when all the world shall be on fire about your ears , and the elements melting with servent heat ; and the heavens departing like a screwl , and the like : do you look for such things ? do you look for the appearing of the holy god ? and dare you stand in the presence of that holy god , when he comes to pass the sentence of your eternal estate upon your ●ouls ? dare you stand before him with such defiled , stained souls , as you have ? oh no! saith the apostle , wherefore , beloved , seeing ye look for such things , be diligent , that you may be found of him in peace , without spot , and blameness — if those spots that are upon many of your spirits shall abide upon you at that say , wo be to you that ever you were born ; you cannot be found in peace before god , except you be found without spot , and blameness — yet , let me say farther , wo to that soul ●hat shall have one spot upon it at that day . if this should be means of the great day of judgment , as many divines take it ; though there may be some doubt about some other time : but suppose that it be meant of that day , as it is ordinarily taken ; then , wo to that man or woman that ever they have been , that shall have but one spot upon them : for , then we must be delivered from every spot , or otherwise our souls will perish for ever : but ye may be without spot , and blameless before him — thus much for that point . . doct. the second point is . that god● children have their spots ; the best of all , have their spots . the church is compared to the moon ; christ he is the sun of righteousness but he church , in rev. , is compared to the moon , and the moon hath her spots , the sun none . no godly man or woman , in regard o● their souls , is like absalom , as he was in regard of his body ; his body was without any ble● mith , from the crown of the head , to the sol● of the foot ; but it can be said of no bodie 's sou● so ; you re clean , but not all : the best garde● hath its worms ; and the best soul hath i● spots ; for while we live here , there is that corruption remaining , that will breed defilement of it self : but considering that we liv● in a wicked world here , and converse with wicked men , it is as impossible to live in the world , and to converse with men , without an● spots , as for a company of people to ride together in soul way , in the midst of winter , and to keep their garments so , that none should have a spot . the condition of this world is such , as indeed , it is not fit to have a saint in it without sp●ts . god hath reserved the time of full-●●●●nsing of his people , to another world . christ could cleanse his people presently from all their spots ; i , but because they are to live 〈◊〉 this world , christ sees it is not so suitable for this vile world . this world is not worthy of the saints , take them with all their infirmities ; but it is not for the world to have the saints live without spot ; and if the world be offended at it , let them be offended ; let them be stumbling-blocks unto them ; and i make no question , but it is so to many souls : the world they rejoice when they behold the sins that are in the saints ; but thou hast little cause to rejoice in the sins of others , if thou knewest all ; for it may be intended for thy ruin : i know no greater stumbling-block to wicked men , than the sins of those that do profess godliness ; ●ut wo to those by whom offences come : the lord by continuing of spots in his own people , doth exercise faith , and humility , and ●atience , and other graces , in such a way , as ●e takes pleasure and delight to see the exercise of them . but this is not the point that i do intend . yet , o thou godly heart , thou knowest this to be a truth , that there are spots in thee ; yea , sometimes those that are godly , think there 's nothing else but spots in them ; but be of good comfort in this , though thy condition be sad in this world , so long as thou art spotted , yet be of good comfort here , jesus christ is without any spots , christ thy saviour hath no spots . heb. . . how much more shall the blood of christ , who through the eternal spirit , offered himself without spot to god , cleanse your conscience from dead works , to serve the living god ? christ offered himself without spot ; and this is the comfort of the saints while they have their many spots in this world — and so in pet. . there 's the same expression : we are redeemed with the precious blood of christ , as of a lamb , without blemish , and without spot you will say , what comfort is it to me in the midst of my spots , that jesus christ my saviour hath no spots ? — what ? this is comfort , because god looks upon thee not as thou art in thy self , but in his son ; and reckons thee as a member of his son , and deal with thee according to the relation thou ha● to him — and the righteousness of h●● son is made over to thee . christ is a covenent-head , the head of the covenant ; and in that regard , being without spot , it is of unspeak able comfort unto a gracious heart , when it sees it self defil'd and bespotted by sin . and then yet further , know , that through the righteousness of christ , thou art lookt upon thy self , in the point of justification , without spot too . the saints have their spots that is , they have their weaknesses , and some sins , their sanctification is imperfect ; i , but in regard of justification , so , they are altogether without spot : so you have it in cant. . . where christ speaks of his spouse , thou art all fair , my love , there is no spot in thee — you will say , this seems to be against this text : no , not at all ; for we may be without any spot , in regard of our justification , and yet we may be spotted and defiled , and god may see that we are defiled with spots in our sanctification . it 's true , the lord will not charge these spors upon thy soul that art in christ ; yet he doth expect that thou shouldst be humbled for them . and so in ephes . . . there we have both together , there 's a scripture that shews that thou shalt one day be without any spot in regard of thy sanctification too ; though thou be'st spotted now , yet the time is coming when thou shalt be delivered from all these spots in regard of thy sanctification ; saith the apostle there , christ loved his church , and gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word : that be might present it to himself a glorious church , not having spot or wrinckle , or any such thing ; but that it should be holy , and without b●m●● . mark , what ●eaps of words here are ; here 's sanctifying , cle nsing washing , presenting a glorious church , not having spor , not having wrinckle , or any such thing ; ●ut that it should be holy and with us blemish : all these ●●pressions are to shew the state the saints should be brought unto , and to uphold thy spirit in the sight of all thy spots : — let me speak to thee who art sensible of the many spots that are in thy ●●ul : what is it that doth uph●ld thy heart ? o●e would wonder that any soul that knows what it is to deal with such an infinite holy god as the lord is , one would wonder what should uph●ld the soul , seeing it 's so defiled , and nothing but spots in every thing ! what can uphold it here from sinking ? it may be that that upholds you , is this , we have all our sins , and we are all sinners . if there were nothing else to uphold a gracious heart but that , it could no● but sink even in dispair , notwithstanding that● but now these three things uphold a gracious heart : i have my spots indeed , and am defil'd , wo to me , for the defilements of m●soul , my life : this is indeed the burden that i have in this world , the great affliction that is upon me , that my soul is so defil'd : o! but blessed be god , i have to deal with god through jesus christ , who hath offered up himself to the father without any spot ; i have to deal with god through the lamb that was sacrificed , that had no spot ; and it was for me that he was slain , and god looks upon me through him , and he is made of god sanctification — i am indeed imperfect , and have many spots ; yet , blessed be god he hath reveal'd , that justification is perfect in this life : that the lord through the righteousness of his son , looks upon me as without spot ; that is , will not lay any of these spots to my charge — yea , and further , this is the comfort of my soul , that though i have many spots now , yet there is a way reveal'd to cleanse my soul from all spots , through the blood of christ ; and through the word of god , to cleanse and wash me : yea , i find in the word , that jesus christ had such a desire to cleanse my soul from spots , as he gave himself to that very end : and there is a time when all these spots must be washed away , and when this defiled , polluted soul of mine shall be before the lord and his christ , and live for ever with them , without any spot o● wrinckle , or any defilement whatsoever ; but shall be made fully perfect in my sanctification , as now i am in my justification : and it 's this that upholds my soul — that 's somewhat indeed ; that in this life of thine , wherein there is so much corruption , if thy soul be upheld from sinking with such considerations as these are , surely thou art gone beyond a carnal heart , and i may even fay , that thy spot is the spot of gods children , from this , and not the spot of the wicked and ungodly : remember that one expression in ephes . . which is very remarkable , and of great use ; christ ●ved us , and gave himself , that he might sanctifie and wash us , and the like : mark , it is made the great fruit of the love of jesus christ , to sanctifie a soul , therefore it 's matter of great consequence ; for christ shews his love in a special manner in sanctifying and cleansing the soul — this is from the peculiar and electing love of god — and it shews , when christ comes to cleanse the soul from spots and defilements , that he had loved from all eternity , that foul . but on the contrary , if the lord do let thee lye in the filth of thy sin , it is an argument that he never set his heart upon thee . as for instance , suppose a man were riding on the high way , and sees a child there lie all in the filth , ready to be choak't with the dirt and mire , and to perish there ; well , as he is riding by , he looks upon the child , and sees it ready to perish ; and when he hath look't upon it , away he goes and leaves it there ; would not every one say , certainly this is not the father of the child that rides so away . but now if the father or mother should come by , and see the child , the mother would screek out , o my child ! and snatches it up , and carries it away , and gets water and washes it , and so cleanses the child . and herein doth the mother or father shew their love they have to the child . thus it is ( for all the world ) in the love of christ ; christ , he sees all your filthiness and pollution ; he sees men and women wallowing up and down in the dirt ; christ looks upon them , and goes by , leaves them still , and lets them wallow in their corruptions more and more , and passes by ; surely the heart of christ is not much towards them , there 's little relation that christ or god hath to such as these are : but now , when as there is one that belongs to jesus christ , and that christ hath set his love upon from eternity , christ sees such a one wallowing in the filth of sin ; o! the very bowels of christ do earn , o! christ takes them , and with his own blood cleanseth them : and will never leave washing and cleansing of the soul , till he hath cleansed it from all its spots , and presented it before the father . and mark , in the second place ; christ loved us ; and this is a fruit of christs love , to cleanse us from our spots — and then he gave himself , that he might cleanse us , perhaps you think it 's of little moment to be cleansed from the filth of your sin ; but christ accounted it such a matter , that he would give his life for it : i account the cleansing of these souls from the filth of their sins , worth my life ; i will give my life for it ; so that it cost more then ten thousand worlds to cleanse a soul from the filth of its sin , as well as from the guilt : i beseech you consider of this , that the cleansing of a soul from the silth of sin , did cost christ that which was more worth than ten thousand world ; but , o! how many is there that can wallow in sin , and take delight in it ? but i say , it is of so great consequence to be cleansed from sin , as christ is content to give his very life to cleanse his church from sin — now if thy heart be thus , that thou account the love of christ to consist in this , and that thou canst prise christ upon this , that he gave himself , to the end that he might cleanse thy soul from the sin ; surely thou dost prise cleansing from sin indeed ; and if thou dost prise it at so high a rate , this is a good argument that thou art one of gods children : therefore daily exercise thy faith upon this christ , by the applying of the blood of jesus christ to thy soul , and the renewing of the work of thy repentance , seeing , as long as thou livest , their will be spots . the second sermon . july the th , . . doct. but now comes in the third point : it 's true , the people of god have all their spots ; i , but know , there 's a great deal of difference between the spots of the godly , and the spots of the wicked . and this scripture i chose for the handlling of this point , to take away that vain plea that hardens the hearts of most men in their sin ; why it 's true , we have sin , and who hath not ? the best of all have their sins . i appeal to you , whether you do not know that this is the great hardning conceit of most people in the world ? thou hast thy sins , and the best have their sins ; but there 's a great deal of difference between the sins of the one , and the sins of the other ; you will see a great deal of difference , however , whatever thou sayest ; psal . . . sa●●ih david , i have not wickedly departed from my god : david would not say but that he had sometimes departed from god ; i , but i have not wickedly departed from him , saith david , i can appeal to god in that : there is still remaining in the saints , corruptions ; in their understandings there is some dimness , though there be light ; but i may say of that , as in isa . . the dimness shall not be such as was in her vexation ; it shall not be such dimness ; it 's spoken there in case of affliction and misery : we may apply it thus , by way of allution , in case of the remaining corruptions : there is in the understanding a dimness , but not like that that was before , and is in natural men : there is not that dimness of darkness in the weakest man or woman in the world that is converted , that hath the least natural parts as in the greatest learned man or woman in the world that is unconverted : and though , perhaps , a child of god may have some security in his heart for a while , yet in thes . . . let us not sleep as do others , lest perhaps we should sleep and he overtaken : yet saith the apostle , god forbid we should sleep as do others : there 's a great deal of difference between the sleep of gods people , and the sléeep of others ; that is , between the security of their hearts , and the security of other mens hearts : it was the special work of the priest in the time of the law , to discern between spot and spot ; to shew which was the spot of leprosie , and wich was not . when there was a spot in the bodies of men , they were to come to the priest to discern whether their spot were the spot of leprosie , or no. and 't is a special work of the ministers of the gospel , to shew the difference of spots , between the spots of the wicked , and the spots of the children of god. and here indeed doth consist the spiritualness of their ministry , and a great deal of efficacy of it is in this thing ; and without this , our ministry is like to do little good ; and therefore , though i had thoughts of some other things , yet i thought alwaies , except there were somthing laid down about this , i might preach many arguments , open many points of religion to you , and the want of the knowledg of this , might hinder the efficacy of all . jer. . . if thou shalt separate between the precious and the vile ( saith he to jeremiah ) then shalt thou be as my mouth : so that , that 's the work that god looks for from his ministers ; and indeed it 's the work of a soul saving ministry , to separate between the precious and the vile ; and then indeed when they speak , they are as the mouth of god to a people : god makes men in this point , to be as his mouth , for it is a point that doth separate between the precious and the vile : therefore , as moses said of the whole so●g in the v. of this chap. set your hearts unto all the words which i testifie among you , &c. for it is not a vain thing for you , because it is your life : 〈◊〉 i may say of this part of the song , i beseech you brethren , set your hearts to it , and mind it , for certanly it is not a vain thing , it is your life ; it 's as much as your souls are worth , the understanding of this point rightly ; and thousands of souls do perish eternally for want of the understanding this point rightly — then let 's fall upon it . there 's much difference between the sins that are in wicked men , and the sins that are in the saints . it must be granted , first , that in some particular acts , a wicked man may do something better then the godly ; and not sin so much in some acts ; as we have famous examples of this . as in the example of abimelech ; compare him with david : abimilech in respect of abraham's wife , and david in respect of vriab's ; abimilech did carry himself like a saint , and david rather like a wicked man , in comparison . and , secondly , if we compare rehoboam and amaziah , with asa ; rehoboam and amaziah were both wicked men , but yet they , in some acts , did better then asa that was a godly man ; it is very remarkable , the comparing the stories of them : for , rehoboam he was a wicked man , and yet in kings . . when ten tribes of his kingdom did rebel against him , and he got an army to reduce them again to their obedience , there comes but a poor prophet of god to him , and saith , thus saith the lord , ye shall not go up nor fight against your brethren the children of israel : return every man to his house , for this thing is from me : the text saith , they hearkned to the word of the lord , and returne to depart according to the word of the lord : a very strange thing , that a king , a wicked man , exasperated to the uttermo●● , that had an army ready , whose cause could not but be justified before all the world ; for who would have said what the prophet did , that this was from the lord : yet that one poor man coming to him , and telling of him that it was from the lord , though he must lose ten parts of his kingdom , ten of twelve , yet rehoboam hearkens to god , le ts go his army , le ts go the ten parts of his kingdom , hearing but a prophet say . it was from the lord ! one would think that this were a saint ! what an obedient man was this to the word of god ? and yet this was a wicked man , an unregenerate man. again , amaziah , that was a man whose heart was not upright with god , chron. . he had likewise hired an army , and there comes a man of god to him , in v. . saying , o king , let not the army of israel go with thee , for the lord is not with israel , to wit , with all the children of ephralm — but saith amaziah , what shall we do for the hundred talents , which i have given to the army of israel ? they had their pay afore-hand , why , saith the prophet , the lord is able to give thee much more then this : and amaziah was content not only to part with his army , but to lose the pay that he had given them before-hand , meerly at the word of god , by one poor prophet of his : now one would think , a wicked man that was a soldier , should have contemned such a message from a poor weak man , and bad him go and meddle with what he had to do with ; yet these two men did not : but now , you shall find asa that was a godly , man he did not do so well : these two the scripture brands for wicked men at this time when they did so , and so for ought appears , continued and perished in their wickedness : but now , i say , asa , that the scripture notes for a godly man , you find him quite owise , chron. . there a prophet did but come to asa , and rebuke him for relying upon wicked men , for so much correspondency with those who were ungodly , the text notes in the . v. then asa was wroth with the seer , and put him in a prison-house , for he was in a rage with him , because of this thing ; and asa oppressed some of the people the same time : this was a godly man , and the other wicked — you will say , here now the spot of asa was worse than the spot of rehoboam , or amaziah , that were wicked men ; sometimes , therefore , for some acts of sin , wicked men may do better than the saints — and therefore , by the way , you should learn not to bless your selves in this , that you in some particular acts do good things ; you may do good things , in particular acts , better than others that are godly , and yet you may perish eternally , and they may be saved in the day of jesus christ . and it must be acknowledged likewise , that in regard of the excellency of the souls of ●●e saints , any spot in them , is worse than ●he spots of wicked men : as a fly in a box ●f ointment , is worse than a thousand in a ●arrel of beer ; why , because the ointment 〈◊〉 more precious than that & , in divers circum●●ances likewise , the spots of the saints may be ●orse than the spots of wicked men : which i have had some occasion to speak to , out of another scripture : but , for all this , in respect of some particular acts , and in respect of the excellency of their souls above others , and in respect of some circumstances , one may be worse than another : but take all together , and the spots or sins of wicked men , are farr worse than the sins of the godly ; and that i shall shew in these three regards , the difference between the sins of wicked men , and the godly ; and shew , that one is far worse than the other . first , in respect of the nature of their sin . secondly , in respect of the behavours of their hearts about them . and , thirdly , in respect of the present dealings of god with them for their sin — their spots are different in these three regards . for the first , in regard of the nature of their spots , and that in divers regards , ( except indeed in some extraordinary cases , one of which we spoke of before in those example● i say ) the spots of the wicked are far worse than the spots of the godly ; yea , the truth is take them at any time , if you consider all things together , they are worse . first , the sin of a godly man is rather 〈◊〉 scar , then a wound that is healed , or almost healed : and the sin of the ungodly is a rotten putrifying sore in the flesh . look what the difference is between the scar of a wound that is almost healed , and a filthy putrified sore in the flesh ; that difference there is between the sin of the saints , and the sins of other men . you will say , that , that 's but a similitude ; what do you mean by that of the scar , and a rotten sore ? — why , the plain meaning of it is this , that the sin of a godly man , it is but the hinderance of his soul in the making of god to be his last end ; the frame of a godly man's soul is alwayes for god as his last end ; and his sin comes in but as an impediment and hinderence unto him in this work of his , in making god to be his last end — but now the ●in of a wicked man , it is the departing from god , and closing with some other thing as his ●ast end ; and chief good . now here lies a ●road difference : when the heart of a man ●hat is godly , makes god to be his end , and ●●e scope and aim of it , is at god ; now in ●●me particular acts it is put off and hindered 〈◊〉 this work of his . but now a man that is ●●cked , doth decline from god , and depart ●●m him , to some other good , for his end , ●●d closes with it as his chief good : now this exceedidg vile and abominable — so that the sin of a godly man is the hinderance of thy soul that 's making after god as thy last end : but on , the other side , it is the declining of thy soul to some base contentment , as thy cheif good , that thou makest to be as thy god. secondly , the spot of the children of god , it is not such a contagious , such an infectious spot as the spot of the wicked is . it is true , there is an infection in all sin , some contagion ; but there 's a great deal of difference between the contagion and infection of the remainer of sin that is in the saints , and that that is in the hearts of unregenerate men . you will say , what difference ? difference ? first , in this : the contagion and infection of sin in a wicked man , makes his very person to be abominable , and is loathsome , through his sin : the sins of the saints , have no such infection in them ; they have not such a contagion in them , as to make their persons to be abominable and hateful before god : god hates the workers of iniquity ; but he hates not the saints , that have iniquity in them ; and this is a wide difference , in their contagion and infection . yea , secondly , that sin that is in a wicked man , it doth defile all his actions , so as i● makes his very actions , the best of his actions , to be turned into sin : while thou art an unregenerate man , thy sin is of such a contagious nature , that it makes all thy actions sin , thy best actions it turns them even unto sin : in psal . . . let his prayer become sin : all thine actions before god are sinful , thy best actions , while thou art an unregenerate man : there is not onely sin in them , but that sin hath so defil'd them , as they are even turned into sin to thee : out of an unclean thing there cannot proceed that which is clean ; out of a corrupt tree there cannot be good fruit . now , there is nothing but the fruits of sin , that comes from an unregenerate heart — but now , the saints , though they have sin in them , yea , they have some sin cleaving to every one of their actions ; there is no action that a child of god doth , but hath some sin cleaves to it : but yet there is not that infection in it , as to turn his actions into sin ; no , god looks upon his action as a holy action for all that : the work that he doth , is look't upon as the work of the spirit of god in him , though there be evil cleaves to it , as it comes through him : and therefore there is not such an infection in their sin , as in thine . and then , secondly , the infection and contagion of the sin of wicked men is such , as it defiles all they meddle with , and makes every thing that they meddle with , to be unclean to them : you know what the scripture saith in tit. . . vnto the pure all things are pure ; but to the unbelieving and undefiled , is nothing pure , but even their mind and conscience is defiled : the●e is that uncleanness and filthiness in thee , while thou art unregenerate , as every thing is made unclean : all the mercies of god are unclean to thee , thou hast no sanctified use of them ; all the ordinances , the use of them to thee are polluted and unclean : as in the law , the uncleanness of the leprosie was such , as whatever the leprosie did touch , it was unclean ; so it is with thee , whatever thou medlest with , thy meat , thy drink , thy clothes , thy estate , and every thing is made to be unclean to thee . we account the disease of the plague a very grievous disease , because they who have it , can meddle with nothing , but it is in danger to be infected ; any clothes that they put on , and the meat and drink that they take into them : so it is in the sins of unregenerate men , all things that they meddle with , are spiritually infected to them , and they have no sanctified use of any thing . but it is not so with the saints : they have sin in them , but you never read that their sin makes every thing unclean : no , to the pure all things are pure ; god looks upon them as pure , and they have a holy use of estate , they do enjoy gods ordinances , gods works , gods mercy : the wicked therefore , are not onely spotted , but you find in scripture , they are called spots , in the abstract ; because of the impression of their sin : pet. . . and in jude . they are spots in your feasts : not spotted , but spots ; as if they were all turned into pollution thirdly , the spots of the saints are not like the spots of wicked men ; nor their sin , the spots of the saints in this , they are not such deadly spots ; the spots of wicked men , they are deadly spots : wicked men , therefore , being defil'd with their sin , they lie in their sin as a carrion lies in a common-shore ; that 's the similitude that the holy ghost uses to express the wickedness , & wicked men & women in the world by ; john . , the whole world lies in wickedness ; the meaning of that text cannot be exprest better than thus ; look , as you see a filthy carrion , lying dead and rotten in the common-shore , so doth the world lie in wickedness : surely their wickedness is another manner of wickedness , than the wickedness of the saints : there 's a great deal of difference between a sickly countenance of a weak man , and the gastly countenance of a dead carkase : a great deal of difference between the stiffness in a mans joynts , or in his flesh , by reason of some cold ; and the stiffness in a body that lies by the walls ; a great deal of difference between some breakings out of your children , breakings out of heat , or other humors ; and the filthy corruption that is in a dead carkase , that breaks out there : the saints , though they have sin in them , yet they have a principle of life that works out that sin that is in them : now the ungodly , they have sin , but they have no principle of life to work it out : hence , in prov. . . the righteous when they fall , they are said to be like a troubled fountain : now , you know , a fountain that 's troubled , or if there be dirt and filth put into a fountain , it 's all in a soil , and all looks filthy and dirty as any puddle doth ; for the present you can see no difference between that , and any filthy puddle : but do but stay a while , and you will see , that the fountain having a living spring in it , will work out all that filth . but now , if you cast dirt into a plash of water in the high-way , there it lies , and there it putrifies . just thus is the difference between the sin of the wicked and ungodly , and the sin of the godly ; the sin of the godly is as the troubled fountain ; i , but there is a principle of life to work out that sin , and will work it out in time ; but the sin of the wicked is like the dirt that is cast into the p●sh in the high-way , and there it lies and putrifies , and 〈◊〉 is filthy : there is no spring to work out that filth : hence in pet. . the hopes of the saints are said to be living hopes , that is , such hopes as is working out that filth that is in their souls : the wicked , therefore , their spot is a deadly spot ; but the saints , they have a principle of life . take the saints of god in their worst condition , when they are most overcome by temptation , and yet there is some symptoms of life ; life will appear in them . you will say , what symptoms of life will appear in a godly man or woman , when they are overcome with sin and corruption ? yes , you shall find four , that will act in them when they are most overcom with their corruptions . the first is this , if they sin , if possibly they can , they labour to recall themselves : you shall find that their judgments are yet for holiness and strictness in the wayes of god : perhaps they are overcome by a particular temptation , and they are troubled and afraid that there is no grace , and that there is no difference between them and wicked men : i , but you shall find that even at that time when they are overcome with temptations , yet their judgments remain for god , and for his truth , and for his way , for the strictness of holiness ; and they account the law of god to be good , and holy , and righteous at that very time . we read of saint paul in rom. . he ●ad as great a conflict with his corruptions , as you shall find almost in any ; so that he was even led captive , and that he was sold under sin : but yet mark , in v. . though he had such a conflict with his corruptions , yet the law was holy , and just , and good ; i think he gives there some three epatnites to the law of god , when his corruptions did most strive against the law of god ; wherefore the law is holy , and the commandment is holy , and just , and good : so you shall find gracious hearts , though they be under temptation , and may be overcome with an act of sin , well , though i be base and vile , though i have a filthy , and carnal , and base heart , yet gods wayes are good wayes , and his commandments are good commandments , they are holy and blessed commandments , onely my heart cannot get up to them ; i , but though i cannot , yet i would not have the commandment come down to me , i would not have i●le 〈…〉 ly and good than it is : this symptom of life you shall find : i , but if a man comes to fall into sin , and he begins to think that he was a fool to make so much conscience of sin , and to live so strictly , and holily , and it was but when he was young , and silly , and foolish ▪ why , the man's judgment is altered : o! when did you ever know such a man , that having so apostatis'd , ever return'd again , if once his judgment were gone against the wayes of god ; though he may be overcome in an act , or there may be many distempers of heart , and passions , and the like , out if once he be taken in his judgment against the wayes of god , the goodness , and strictness , and the holiness of them , it 's to be feared , that this man is quite gone , and that his spot is not the spot of gods children : in lev. . . you have a notable scripture there ; and the reading of that scripture , did hint to me this notion about the difference of the sins of the one and the other : now the leprosie was butas a tipe of the uncleanness of sin : the whole chapter , you shall find , is spent in the discerning of leprosie , what is the spot of leprosie , and what not : now mark , all a long you shall find that the priest looking upon the spot , and seeing it to be thus and thus , saith the text , he shall pronounce him unclean ; but now in the . v. the priest shall pronounce him utterly unclean , his plague is in his head : if a man had it in other parts , then the priest was onely to pronounce him unclean : but now , when the priest comes and looks upon a man , and sees the plague to be in his head , then saith the text , the priest shall pronounce him utterly unclean : so here in the leprosie of sin , if there be leprosie of sin in a mans affections , it 's very ill , he may be unclean by it ; if it be got into his will , or got into his thoughts , there is a great deal of evil , but if it be got into the upper part of all , if it be got in the sences , the body , the actions , it may make him unclean ; but if it be got into his judgment , if a man hath such a corrupt judgment , that he gives a judgment against gods wayes , against the goodness and strictness of them , he gives a judgment against the holiness of the word , and saith , what need men be so precise and strict ? and , the law of god is not so strict with men . now i say , when it comes to the judgments of men and women , such a man or woman is to be pronounced not unclean onely , but utterly unclean , for the plague is got into his head : but there 's 〈◊〉 symptom of life that is in the saints , though they be over taken with corruptions , yet their judgments are for god , and the strictness of the wayes of god , whereas the others are not . secondly , they do not yet forsake their lest end ; that that is their ultimate scope and end , their heart is not taken off from that , ( though as i said in the opening , they are hindered ) i shall give you a scripture for that , as coming in more fully , in psal . . . this scripture was quoted before , to shew that there is a great deal of difference between the sins of wicked men , & the sins of the godly ; in that act of david , saith david there , i have kept the wayes of the lord ; and have not wickedly departed from my god : but now , david , how do you prove that ? thou didst sin against thy god very grosly , why then dost thou say thou had'st not wickedly departed from thy god ? why , he proves it in the v. for all his judgments were before me , and i did not put away his statutes from me : that is , as if he should say , why lord , though i was overtaken with this corruption , yet i made thee to be my end and my scope , my heart was yet towards thee ; i did not put away thy statutes from me , but i was willing that thy statutes and judgments should stand before me ; and herein he proves that he had not wickedly departed from god. can you say so now ? you say you have sin as others ; but you hope your sin is not like the sin of wicked men ; but , can you say as in the presence of god , lord , thou knowest that i have not wickedly departed from thee ; for all thy judgments are before me , and i do not ●ut away thy statutes from me ; o lord , thou ●nowest there is none of thy statutes that i would put away from me ? thirdly , and then a third symptom of ●●fe in the worst condition , is this , that though 〈◊〉 man be fallen into great sins himself , yet ●or all this , he will have his heart prising other godly men that are not fallen into such great sins ; when did you ever know any one godly man fall to be such an apostate , as to hate the saints , and yet to turn again to god ? for thereby you may know whether he were godly or no ; if it were a temptation in one that is godly , though he doth apostatise very far , yet he will return back again : but for my part , i never knew it , nor heard of any man , that was a professor of religion , and fell fo far , as to hate the saints , to hate other godly men , and to persecute them , i never knew any example that came again : but now you shall have many godly men , that fall foully ; i , but yet their hearts are towards the saints , and they think that they are in a blessed condition ; though i have a wicked and vile heart , and i cannot prevail against such and such corruptions , yet there are those that are able to prevail against their corruptions , there are those that are godly , o! they are in a happy condition ; o! happy is such a man , such a woman , they are not overcome with such corruptions as i am overcome with : so that , though they be overcome with sin , yet they will still have their heart towards the saints , and prising those that are not overcome with such corruptions as they are . but now it is not so with the wicked . fourthly , the last symptom of spiritual life that is in the saints , is this : though they be overcome with much corruptions , yet you shall find this ever in them , they do not lose the savour and relish of the most spiritual ministry , and the word , as others do : wicked men they are so defil'd with their corruptions , that that takes away all their relish and tast of spiritual things : they cannot relish a spiritual ministry more than a filthy one ; but , now take one that ever had any true godliness in him , though he be very foully fallen , perhaps into some gross sins , yet he is able to taste the word in some degree , he can taste a difference between ministry and ministry ; yea , between company and company , between the spirit of one man , and the spirit of another ; i say , he doth not wholly lose his savour , but still he hath some kind of savour , to taste a difference between that that is spiritual , and carnal , and especially in the ministry of the word ; he finds some savour in that ; for if ever he was converted , it was a spiritual work of the word that did convert him , and there is some seed of it doth remain in his heart , hence is that of the holy ghost by the apostle saint peter , epist . c . ver . last . the word of the lord endureth for ever ; and ●his is the word which by the gospel is preached ●o you : now this word of the lord , he doth not mean here the very book and letter of the word of god ; but he means the word of god upon the hearts of the godly ; for so you shall find he speaks of it in the . v. being born again , not of corruptible seed , but of incorruptible , by the word of god , which liveth and abideth for ever : for all flesh is as grass , and all the glory , that is , all works of nature and common gifts , they vanish , but the word of god endureth forever : that is , the word of god upon the hearts ●f the saints : there is a spiritual seed , and efficacy of the word of god that first did beget the soul , that doth abide for ever : there is none falls off so , but hath some seed of the spiritualness of gods word that doth abide in their hearts , that doth enable them to savour gods word — thus you see their spot is not deadly : o! that if any of you that have godliness , and have fallen foully from god , that you would but consider of these things : are there such seeds of life remaining in you ? you are those that do yet belong to him ; therefore do not you fall off more and more ; if you be one that do belong to god , you will not abuse this that i am speaking to you , but your souls will prise it , and it will draw your hearts more to god : but now , the sickness of the wicked , that 's a death : as in john . . saith christ concerning lazarus , this sickness is not unto death : two men are sick , one man he dies of it , the other is recovered ; so you have your sins , and the godly man hath his sins , and outwardly the godly mans sin appears as much as yours doth ; i , but yours may be to death , for all that : as now , according to this similitude of a spot , sometimes a man hath some kind of grievous spot upon his slesh caused by some distemper ; well , but yet this is not so now as in the time of the plague , when you see those blew tokens on you , which they call gods tokens , though perhaps you have no other spots nor sores . so many men and women may seem to live very strictly , and not break out into such scandalous sins as others do , and their spots seem not to be so full of corruption as other mens are ; i , but there ●●e the blew spots of a plague upon them ●●at be unto death : and you know , a father ●●d mother would rather a great deal , see the ●odies of their children to be all blistered , and ●potted , and run with filth , then to see but one ●f those blew spots upon them , though their ●kin should be never so whole . you will say now , what sign may we give ●f the sickness of a soul to be unto death , see●ng that godly men may by their sin be sick as ●ell as others ? i will give you these : first , as in the distemper of the body , if be constant , though it be small , it may prove deadly : as , if a man hath a cough , yet if it continues constant , it may prove deadly : take heed of constant sins , though they be small sins ; for if thou goest on in a constant way of sin , it may prove deadly . and then , secondly , if the disease reach to the heart , it proves deadly . in time of infection , if you can keep it from the heart , you are well enough : physicians , though they give medicines to keep the infection from the heart , yet they have never a medicine to cure the heart , if once the disease get into it : they can keep it out of the heart , but not get it out of the heart : jer. . v. . o! thy sin 〈◊〉 evil and bitter , for it reaches unto thy heart , saith the text : o! that 's an evil and bitter corruption that reaches to thy heart , that is , so comes to thy heart , as it finds thy heart to close with that distemper and corruption of thine . thirdly , when the sickness is an increasing sickness . lev. . . when the spot spreads , then the priest must say , it 's a spot of leprosie● so when thou hast some distemper and corruption , and it increases more and more ; as it may be thou wert but a little vain , thou growest more vain , &c. where the diseas● grows more and more upon thee , take heed it 's a spot of leprosie , and may prove to b● thy ruine . fourthly , a sicknes : is then deadly , when nature is overcome with it , so as the party is not sensible of his sickness ; a man when he lies sick , so long as nature is stri●ing with it , there 's good hopes ; but one that comes to a man in a strong feaver , and asks him how he doth ; why , well , i thank god ; he is not sensible of it ; o! that makes his wife and all about him turn their heads , and fall a weeping ; it were better he did feel pain : so when men through the custom of sin , grow sensless of sin , that 's a sign that it is unto death : perhaps when thou didst first commit sin , o , thy consience did trouble thee ; but thou hast used thy self so to it , that thou art not sensible of it ; o it 's a sickness to death , and thou art like to dye by it , when by use of a sin , thou comest to be sensless of it . fifthly , when a man in a sickness cannot take any thing that will stay with him : so i may say of the sin of wicked men , though thy sin doth indanger thy soul , yet there 's hope if so be that , that that is given thee might stay with thee , that is , the word , that 's as the physick for thy soul : when some seasonable truth comes , and is applyed to thy soul against thy ●●in , if thou canst receive in that ingrafted word , that 's like to save thy soul ; but , if as soon as ever thou hearest a truth that comes ●ear to thee , presently thy heart casts it up , and it will not abide with thee at all , it is a dangerous sign that thy sickness is a sickness unto death . lastly , that 's a sickness to death , that , when a man doth take that that might help him , yet if it doth not work , then i say , it is dangerous too : so , it may be you do remember the word , and it doth abide with you a while ; but there 's no good at all comes of it ; it works mighty changes upon others , but nothing at all upon thee : if you come to a physicia in that case , and say , sir , you did prescribe such or such a thing , i , but it works not ; why , i wonder saith he , i have known it hath wrought upon such men and women , that i thought was in as desperate a condition as one could be , it wrought upon them , i , and did recover them : — so i may say to some that sit under the word , their souls are sick , and the word works not upon them ; i , but it hath wrought upon others that have been as dangerously sick , why it 's an argument that their sickness was not unto death ; god did not intend they should die . but if thou canst sit under the word , and it works not upon thee , it 's a sign that thy sickness is unto death . fourthly , and lastly , the suitablenes that there is in the sin of one , to the nature of those that have their sin in them : one mans spot is like the spot of a leprosie , that is , his spot is that that is suitable to the disposition of his soul : but now the spot of another , it 's that that is a spot indeed ; i , but it doth not arise from his natural disposition , but meerly an accidental distemper : the spot of one rises from the very natural temper of the heart ; but the spot of theother rises from some accidental distemper that comes to him : when a man or woman , therefore , sins , and it is suitable to his nature , take him when he is most himself ; i beseech you consider this note , for it is as discerning as any : if so be , that thou be'st most thy self , then thou be'st most free for thy sin ; know , that thy sin is that that comes from thy natural distemper , and not from any accidental distemper : i shall shew you what i intend , by this : there is poyson in a toad , and there 's poyson got into a mans body : now the poyson that is in the toad , is sutable to the nature of the toad , and therefore the toad likes well enough of it : but now let but a drop of poyson be in a mans body , o , it presently makes a great deal of stir , and makes him deadly sick ; why , because there 's that got in , that is contrary to his nature : — here 's the difference between the sin of a wicked man , and the sin of a child of god : the wicked man's sin is like poyson in a toad , that 's suitable to his nature ; but the sin of a child of god is like poyson in a mans stomack that is contrary to his nature ; when a wicked man sins , he sinneth of himself , as it 's said of the devil , he is a lyar , and when he lies , he lyeth of himself , it comes from his own nature ; so is the sin of a wicked man ; sin is in it's proper element in him , and that 's the reason that wicked men are so unsensible of sin , because it is in its proper element ; but now the sin of the child of god is out of his place , and that 's the reason that makes him feel it so much . now you will say , how may a man make use of this note to know the nature of his sin ? there are five or six particulars that i shall name about this . first , when a man or woman is alone in secret , that no eye takes notice of them , then to examine themselves ; how doth thy heart stand then , when thou art in secret , alone ? thou canst not discern what the temper of thy heart is when thou art in company ; thou arr most thy self when thou art in secret , alone ; and , o what hearts of wickedness are there when thou art alone ! whereas a godly man , though he may be overcome with sin in company , yet when he is alone , his heart is more for god , and set against his sin . secondly , that may be said to be a mans self , that is the first spring of his soul : as now , the thoughts and affections in the first rise of them , how are they , how is the guise , as i may so say , or the temper and disposition of thy thoughts and thine affections in the first rise of them ? as now you may know what is the proper nature of the fountain , by that that is next to the spring : perhaps if the fountain runs a mile or two off , then there may come that that may alter the stream , that it may not be of the nature of the fountain : so thou mayest know what thy nature is , by examining what the first working of thy thoughts and thine affections are , when thou art alone . and thirdly , thou mayest know thy self in this , how thou standest when thou art got abroad from those that know thee not : you shall have many men , that when they are at home , and among their neighbours , they live very fairly and civilly ; but let them go a journey abroad among some strangers , there they will be roaring , and filthy and unclean , there they all discover themselves : therefore examine your selves in that . fourthly , you may know when you are your self , by examining your heart , how it works most naturally when you are from under government : young people , many of them , they live fairly and civilly all the while they are under government , but let them be once themselves , that they are free-men , from under any government , then will be the most natural workings of their hearts : o! then presently you find that they fly out into wicked company , why , that was the natural temper of their hearts before . fifthly , you may kn●w when you are yourself , by what you are in time of prosperity and peace ; in time of affliction , then you are , as it were , in gods fetters and irons , and then you will speak very well , and promise very fair ; but when you are at most peace in your own spirits , when you have the world at ●ill , how do your hearts work then ? the natural temper and pulse of your hearts is then when you are in the most peace , and the most prosperity ; when you have all things about you according as you do desire , then is the most natural working of your hearts : it may be you think your hearts is good ; why , because you have many good moods in times of sickness ; o no , your heart may be very bad for all that : but look how your heart doth work when you are most in peace , and free from danger , that 's the most natural working of a man's heart . and then sixthly , that 's the most natural working of a man's heart , when he is himself , which he doth with most deliberation ; a man may do otherwise then the natural temper of his heart would carry him on to , on a sudden ; but it cannot be said , a mans self , as paul said , it 's not i that do it , but sin that dwelleth in me : but now when a man upon deliberation and examination , will do a thing , then he doth it when he is most himself : so that by this you know the difference between the sins of one , and the sins of another : — the sins of wicked men are such as comes from their natural temper , that their hearts do close withall when they are most themselves : but , the sins of the saints are such , that let them come but to be themselves , and then their hearts will not close with them so much : when temptations rise , it may draw awaytheir hearts : i , but when they are themselves , and are abroad , they keep godly and gracious ; and likewise , when they are from under government , they are rather better ; one that was a servant , and gracious then , when he comes to be for himself , he is better then , then he was before , for when he was a servant , he was much hindered ; but when they come to be for themselves , then they appear to be more gracious : and though upon a suddein , they are overcome , yet let them come to deliberate , and then they are most for god ; so that their sin comes not from their natural dispositions — wicked men when they are most themselves , they sin most ; but the saints , when they are most themselves , they serve god most : and here 's the difference between the spot of the wicked , and the spot of gods children : — the third sermon . august the th , . vve are now to come to shew the differences between the spots of wicked men , and godly men , in the different behaviour of their souls about their sin : you shall find that the carriage and behaviour of a godly man about sin , is a great deal different from that that there is in a wicked man ; which will appear in many things : as in the first place , first , a godly man , at least in his course and way , he doth not make provision for the flesh , he doth not make provision for sin , he ●oth not lay in before hand for his sin , as the wicked doth : the making provision for the flesh , it is made in scripture to be opposite to the putting on the lord jesus christ , in rom. . . but put ye on the lord jesus christ , make no provision for the flesh , to fulfil the l●sts thereof : you cannot put on the lord jesus 〈…〉 yet make provision for the flesh , both together . now a wicked carnal heart , he think 〈…〉 apply christ , and make provision for the flesh , both at once : it 's hard to say what possibly may befall a godly man in a temptation ; but certainly , when a godly man 〈◊〉 〈◊〉 acquainted with the wayes of christ , and knows christ , shall come to put on jesus christ , and apply christ by faith , he cannot but see , that the making provision for the flesh , and the putting on christ at the same time , must needs be incompetible together : the way of the ungodly it is to be plotting and contriving for sin ; o● doth thy conscience tell thee that this is thy way , to be in thy thoughts when thou art alone , contriving , plotting , advising , meditating , considering how to accomplish the satisfying of the lusts of thy flesh ? thou art the man that knowest not what it is to put on christ , and thy 〈◊〉 is not the spot of gods children : the apostle speaking of the sins of the saints , in gal. . saith he , if any man be overtaken with a ●ault , ye that are spiritual , restore such a man : as if there were no faults that the saints were guilty of , but such as they are overtaken with : but now , wicked men , they do overtake their sins , rather than their sins over take them : when a man shall be contriving and plotting , he will have such satisfaction to a sinful lust , i say he seeks to overtake his sin , rather than his sin overtakes him : that 's the first thing . secondly , suppose the sin hath in some measure overtaken a saint : yet in the second place , it is not easily entertain'd : suppose sin did come and present it self , and follow a child of god , i say , sin is not easily entertain'd , it is not admitted upon easie terms ; a wicked man will admit of his sin upon very easie terms , some sin at least . if your servants shall leave the door by the latch , you will suspect them to be in covenant with the thief , that they are one plotting with the other ; so when any man shall admit of a sin upon easie terms , that sin shall get in easily into the soul , it 's a sign there is a ●eague between the soul and sin . a gracious heart is watchful against sin , and is careful to keep it out , to lock and bolt it out : it will ●●t leave the door at latch , so as to admit of sin upon easie terms . thirdly , yet , suppose sin hath got in , a gracious heart is easily convinc't of his sin , a little matter will convince him , after his sin hath overcome him ; he will not stand pleading for his sin , he will not stand in defence of his sin , so as a wicked man doth : we find david , though a king , and a man of a notable spirit , yet in sam. 〈◊〉 when nathan came to him to tell him of his sin , presently saith david to nathan , in the . v. i have sinned against the lord : nathan told him that he was the man , he did not stand out , why , prove it if you can ; who is able to say that i did this and this wickedness ? no , i have sinned against the lord : he falls down before the word of the prophet , and acknowledges his sin , he is easily convinc't of his sin , if he be godly : whereas a wicked man will stand pleading for his sin , pleading against it , that he hath not committed it , except that you find him out by some apparent hand ; he will be pleading for his sin , either that he is not guilty , or if he be guilty , that it is not so great , it is but his nature ▪ o! a godly man pleads not after this manner ▪ nature ! he looks upon his sin as so much the more vile because it proceeds from such a wicked and cursed nature of his , and therefore david , in psal . . when he was acknowledging the act of sin that he had been guilty of , when ●e comes to consider of hi● nature , o! i was conceived in sin ( saith he ) and brought forth in iniquity : he makes tha● to be a great aggravation of his sin , because i● did flow from such a wicked nature : it is an argument of gross ignorance , of a man or woman that knows not the things of god , and is not acquainted with scripture , to plead for a sin , that it is their nature ; it is the worse because of that : if a thief should come to the barr , and plead before the judg , indeed i have committed this theft , but it is my nature ; would this be a plea before a judg ? and certainly this plea will not go before the great judg of all the world , to say , it is thy nature ; no , the saints know their sin is aggravated by that — secondly , neither will a child of god ordinarily plead that it is a temptation ; o! i , it is a temptation that hath prevaild against me , i was tempted to it , and such and such were the cause of it ; i , but a gracious heart will rather charge the wickedness that is within it , then charge a temptation ; for the truth is , temptation could never prevail against us , were it not for the wickedness of our hearts ; temptations came to christ , but the devil finding nothing in him , as the scripture speaks , therefore could they not prevail over him : and ●vere it not for the baseness of thy heart , temptations would not prevail ; therefore for thee to put it off , it is thy temptation , o this is a carnal plea : i , but a gracious heart will charge himself before the lord , o! it is thirdly , much less will a gracious heart put of his sin to god himself , and say , when god gives me more grace , i shall do better ; but i cannot do any thing of my self ; and therefore because god gives me no grace , that 's the reason i fell into such sins : this is the boldness of the hearts of men and women , to think to put off all their sins upon god himself , as if there were no other reason why they commit sin , but because god is the cause of it : as for their part , they would do better , but onely god denies them his grace , and so they think to put off all from themselves , even to god. but know , the lord will find thee out one day , and he will charge thy sin upon thy self , and thy destruction and thy wickedness it is from thy self ; a gracious heart will not plead for sin after such away as this is : it 's very dangerous when you hear of any that make profession of religion , to plead for their loosness after such a manner as this is . we have cause to fear that their spot is not the spot of gods children . fourthly , when sin hath preveil'd in some measure against a child of god , yet he is quickly stopt in sin ; he is easily convinc't of it , pleads not for it , and is ready to be stopt ; a little thing will stop the course of his sin . o● any truths of god that come to him , his heart having a principle within it , suitable to the truths of god , his heart closes with those truths , and so comes to be stopt in his course : a wicked man sins , and having no principle of grace sutable to any truth of god , when any thing opposes his sin : his heart opposes that that would oppose sin , but a child of god , though he be overcome with a sin , yet when the truth of god comes , it meets with something within the heart that is sutable to the truth , and it presently closes together : you have a notable example for that in the prophet david , sam. . . for the understanding of it , you may cast your eye upon some verses before ; you shall find that david was in a way of sin ; that his choller had got up and prevail'd against him , and he was ●●out a very wicked act , to avenge himself , ●●d be guilty of blood : but abigal meets ●ith david in his way , when he was in the ●●ay of sin , and shews him in a very fair maner , the evil of his course , if he should ac●●mplish what he did intend ; and mark , ●avid , though his blood was up , yet when ●bigal came and spake but reason to him , to ●●ew to him what the evil of his sin was like to 〈◊〉 , davids spirit falls , and david said to ●●igal , blessed be the lord god of israel ●●ich sent thee this day to meet me : and ●●●ssed be thy advice , and blessed be thou , ●●●ch hast kept me this day from coming to shed blood — when david was in a mighty heat , in a way of sin : o! if a man should come to some of you when your passion is up , and you are resolved to do such and such a thing , if a man should come and plead the case fairly with you , that such a thing is evil , it 's a sin against god ; you will presently answer , i will , and i will , i care not , and let come of it what will come , i will do it ; thus when the lust is up , there is no gainsaying of it , and no truth can stand against it ; but now if the heart were gracious , though corruptions may be stirring for a while , yet let any truth of god come and be suggested to such a soul , it meets with something within that is sutable to it , and presently the hear● will be ready to fall down , oh blessed b● god , and blessed be your counsel , and blessed be god that hath hindred me fro● such a way of sin ! o my retched nature w●● stirring and working , and i was resolved t● have done such and such a thing ; if the lo●● had not in mercy sent you to have stopt me i● such a way , o what might i have done ! he●● now is the spirit of david . o consider 〈◊〉 this you that will plead sometimes for davi● sin ; and did not david commit such a sin , y●● will say ? i , but then take notice how qui●●ly david was convinc't , and how soon was stopt in his sin . fifthly , there 's no godly man what ever , though he hath many sins in him , yet there is no sin that reigns over him : this is a certain truth , that there is no man or woman in the world that hath the least degree of grace , that is under the power of any reigning sin : sin may dwell , but not reign in them , and the scripture is so express in this , that there can be no gainsaying of it : rom. . . for sin shall not have dominion over you ; why ? for ye are not under the law , but under grace ; that soul that is under the dominion of any sin , is under the law , that is , it is under the curse of the law , it 's in the state of nature , it hath no interest in christ : but now if the soul come once to be under grace , either sin must not have domminion over you , or god must not be faithful , one of them ; for this is the promise of the holy ghost , if you be under grace , sin shall have no more dominion over you : he doth not say , that if you be under grace , then you shall commit no more sin ; but sin shall have no dominion over you ; therefore that man or woman over whom any one sin hath dominion , certainly is not under grace ; this is the word of god , and o that god would carry it unto the consciences of whom it doth concern this day , that whosoever is under the dominion and reign of any sin , that soul for the present is not under grace , he hath no interest in the grace of jesus christ . now you will say , for the reign and dominion of sin , what 's that ? first , it 's apparent in a great many , that they are under the reign of sin , that is , such men can go on constantly in a way of known-sins , meerly for contentment unto the flesh ; why these are under the power and reign of sin : yea , sometimes a sin that is a secret sin , may be a reigning sin : a man may be the subject of a king that he never saw in all his life : perhaps he knows not where the king is , and yet he may be his subject , and he may reign over him : so a secret sin may be a reigning sin : that 's a reigning sin that a man gives himself up to , though it be in never so secret a way : there 's a difference between a tyrant that co meth violently to force men to submit to him , or one that comes with a sudden surprise , or with any cunning wayes to perswade men to come in to submit to him , and a prince that is upon his throne reigning , and having his subjects acknowledging themselves to be as subjects to him : now the sins of the wicked they are reigning , tha● is , their sins command them , and they yeel● up their very wills unto their sins ; the wi●● and the affections , it is in the sin ; there is nothing more in the will of a natural man , then his sin : and therefore the scripture makes these to be all one , the will of man , and the will of the flesh : now when the will yeelds up to the wayes of sin , then sin may be said to be in the throne : but now in a godly man there is a universal , spiritual , and irreconcilable opposition unto sin ; though there be sin abiding in him , yet i say , there is a universal , spiritual , irreconcilable opposition unto his sin ; sin doth not reign in a soul : so long as there is an opposition in a kingdom to any man , certainly he cannot be said to reign : i say , if there be a universal opposition . now in the soul of a child of god there is an opposition to sin , a universal one , a spiritual one , and i may put a fourth , a powerful , universal , spiritual , irreconcilable opposition : i 'le open these . first , a powerful opposition : that is , he doth not onely wish that he could not sin , and wish that he might be otherwise , but he makes it to be the great work of his life above all things in the world , to set himself against his sin ; so as if god would speak from heaven and say unto him , poor creature ! what wouldest thou that i should do for thee ? this soul would answer to god , lord , thou that knowest all things , knowest this is the unfeigned desire of my soul above all things , o giveme but power against my sin , and especially against those special sins that my nature is most inclinable to . o! this is that that my heart is most against . many people extreamly deceive themselves in this , in thinking that they oppose their sins , because they have some wishes , and desires , they would be glad that things were better with them then they are : i , but dost thou look upon it as a matter of life and death , and thereupon thy soul doth more strongly work in its opposition against thy sin , then against any thing in the world besides ? many men and women have strong spirits in following their sins , but their spirits are not strong in the opposing of their sins : but he that is gracious , makes it to be his greatest and chiefest work . and then the second thing , it is a universal opposition ; and that in these two regards . first , all the faculties in the soul do rise up against sin : there is some kind of opposition in a wicked man against sin , that is , his conscience sometimes doth oppose the lusts that there is in his affections : it may be , a wicked man hath a convinc't conscience ; and his conscience will not let him to be at quiet ; but in his affections there is a liking of sin , onely his conscience will not let him be at quiet : — you will say , how shall a man discern this ? you may discern it thus ; if the opposition be meerly in your conscience and not in your heart and affections , then , though indeed you dare not for the present commit such a sin , yet you could wish with all your heart that you might have liberty to do it ; you could wish that there were not such a law to forbid it ; you could be glad that that law were more loose : and you would fain have such a thing not to be a sin ; and if you could commit it quietly without any danger , you would do it : now the opposition is not in your will , it is onely in your conscience : this is an opposition to sin that a carnal heart may have ; that is , he may have his conscience so flye in his face , as that he shall not dare for the present to commit his sin , no not in secret ; a man may come so far : you will say , indeed , many hypocrites may go thus far , as not to commit sin before others , but yet if it be in secret , then they will do it ; no , a natural conscience may be able to carry a man to this height , that is , not onely to abstain from sin because of others , but from the acts of sin in secret , that he dares not for his life ( though there be none but god and himself together ) give way to his sin , and yet no saving-grace all this while : — you will say , how can that be ? because though his conscience will not let him be quiet , yet he would be glad to have his sin if he might ; here 's no change of nature that 's the evidence , that there is no grace ; for if a man abstain from sin out of a principle of grace , it is from the change of his nature ; and certainly here 's no change of nature in this : so that it is not a universal opposition , it 's but onely in one part of his soul : but now the opposition of a gracious heart it is in the whole soul ; not onely my conscience is against my sin , but my will , and my asfections ; i have a principle in my will and affections , as well as in my conscience ; all the faculties of the soul do oppose the sin . and then secondly , it 's universal , that is , there 's the opposition of all sin : not onely of some particular sin , but of every sin ; what ever the sin be , yet the heart doth oppose it : so as it can appeal to god , lord , thou that knowest all things , knowest there is not one way of wickedness in me , there 's not one sin that my soul gives way to , but there is in my heart an opposition against every sin . and then i say , it 's a spiritual opposition ; by that i mean this , that it 's an opposition , not from arguments onely without that , because of the danger , or shame , or prejudice that will come by it ; but the opposition is from a contrary stream of grace that there is in the heart : there 's such a temptation to sin ; but a carnal heart may think if i commit it , then there may come this ill , and the other evil of it , and so i will not commit it : but a gracious heart doth not oppose onely from such arguments , but from a contrary stream of grace that there is in the soul ; now when the opposition to sin comes from a contrary stream of grace , then the opposition is not onely to keep sin from acting , but indeed it doth decreass the habits of sin : and this should be the care of a godly man or woman , not meerly to keep in , that is , to restrain sin , but let me oppose the habits of sin : let me find the habits of my sin to be weakned and mortified in me : let me follow my corruption to the very root of it , and there labour to get the very root of my corruption to be deaded : o here 's the work of a child of god! as now in the opposition of a stream of water , water that runs in such a stream , there may be two wayes to oppose it : either you may make a damm , and so damm it up : — or otherwise , if there could be gotten a contrary stream , and so by that to overpower it ; this would be another manner of opposition then meerly the damming of it up : if you damm up a stream , it rises up higher and higher , and seeks to get vent one way or other ; but if there were a contrary stream that would carry it smoothly away : — so 't is when the sins of wicked men are opposed , not onely when they are opposed by their friends , that these will not let them commit such a sin ; but when their very consciences oppose their sin , their sin swells up the more , and they seek all evasions how they can get to have liberty to the commission of their sin ; and if once they have but broken over the damm , they run with more violence ; as many young people , when they are under government , their sin is but damm'd up , and their sins are swelling , and their hearts would fain have vent for their sin , but they dare not : but then afterwards when they come to be for themselves , their sin breaks out so much the more : but a gracious heart hath a new nature which god hath put into the soul , which is contrary to the nature of sin : that 's the spiritual way of opposition of sin . and then it 's an irrecocinlable opposition ; that is , such a soul that hath any truth of grace , will never be reconcil'd with any one sin : it resolves with it self , what ever becomes of me , yea though i should perish eternally , yet i am resolved to fight against my sin eternally : yea , at such a time as a soul is afraid that god will cast it away for ever , yet at that time such a soul would be loath to sin against god — you shall have some men that have horrors of conscience , and they are afraid that god will ●ast them off ; why then upon that , then i ●ad as good leave of all , say they ; and if i must be damn'd , i had as good be damn'd for somewhat ; o this is a sign that grace hath not got ●nto thy heart : but there 's another now , that ●ath some principles of grace got into his soul , ●nd it may be such a one may have terrors of ●onscience too , and may be afraid that at 〈◊〉 it shall be cast away : but yet it concludes ●hus ; well , whatsoever becomes of me , let god do with me what he will , yet i will do ●hat i can to honour him : the name of god 〈◊〉 blessed for ever , what ever becomes of me : ●nd therefore that evil of mine that is in my ●eart , i am resolved to set my self against to ●●e uttermost for ever — now this is a ●●gn that there is grace , though much cor●uption doth very much prevail , you may see now as i go along , thus much , ●hat there may be spots in one , and spots in the ●ther ; but here 's a great deal of difference be●●een the sins of the one , and the sins of the ●●her . further , consider the grounds upon which ●icked men do ordinarily sin : godly men 〈◊〉 rarely be found to commit sin upon such ●ounds as wicked men do ! — there are ●any grounds upon which wicked men go , 〈◊〉 the commission of sin : — i shall but ●ame them , and yet in the naming of them , i do verily perswade my self i may speak to many of your hearts . as thus : commit a sin , why it 's but one , and i will not live in many sins : it 's but one sin that i would live in ; and in that i hope god may favour me : what , not in one ! — why , godly men will not do so ; where was there ever a godly man on the face of the earth that would allow himself in a sin because it was but one ? — secondly , saith a carnal heart , it 's but one , and it 's a little one : i will not commit such gross sins as others do , i will not swear , and openly profane the sabbath , and be drunk , and a whore-master : but sins in thought , and of a lesser nature , i hope they may be born withall ? and what need a man be so strict and precise ? i , but know , that a gracious heart would never reason after such a manner ; o no , such a one knows , that the least sin is a greater evil then the greatest affliction ; that there is more evil in the least sin , then there is in all the torments of hell besides : and a godly man that understands the wayes of god , doth know , that the least sin must have the blood of jesus christ to purge it out , that is more worth then ten thousand worlds ; and therefore he will no● allow himself in the least , because it is a little one . the third ground is this : why , the best of all have their sins as well as we : those that we read of in scripture , have they not fallen into foul sins : but i beseech you mark , though godly men have their infirmities , yet shew me any example that ever there was since the beginning of the world , any one godly man that did plead for his sin upon this account , because another godly man had committed it : o! he doth not commit sin upon such a ground as this is : he will not venture upon the practice of sin , because he sees others are guilty of it as well as himself ; oh no , if god hath dishonour by another , let me take heed how i add to this dishonour , saith a gracious heart . fourthly , another ground is , because their sin is not so bad as the sins of others ; mine is not the worst : come and rebuke them for a sin , why , god grant you never do any worse — indeed in matters of affliction we may reason from a less to a greater , and take up a less to prevent a greater ; but in matters of sin we should never make such comparisons ; there is a kind of infiniteness in sin , and the least sin is enough to be my eternal ruine : what 's that to me because others do worse ? i beseech you consider of it , as we name these things , for i do not stand to enlarge every one : for the truth is , there 's never a one of these but might be inlarged into a sermon , and might be a great use to take away these grounds of sin upon which ungodly men do commit their sin . fifthly , another is this : a wicked heart will venture upon sin , why , because he heart that god is merciful , and god's not so strict as many make him : this is a sign thy spot is not the spot of gods children : where do we ever find that a gracious heart would ever reason thus , there is mercy with the lord and therefore let me sin ? o no , the reasonings of a gracious heart are , there is mercies with thee , o lord , that then mayest be feared , and therefore thou shalt be feared : not , there are mercies with thee and therefore thou shalt be dishonoured ; if there be such kind of reasonings in thy heart , that thou venturest upon sin upon this ground , because god is merciful , know , that the lord speaks to thy soul this day , that thy spot is not the spot of gods children . sixthly , and farther , not onely because god is merciful , but god hath been already merciful ; indeed i hear that there is a great deal of danger in sin , but i have liv'd all this while , and nothing hath come of it ; o! for men to sin upon reasoning of gods patience ! because the lord hath been patient and suffered them all this while : o this is wicked boldness in thy heart , thou knowest not with whom it is thou hast to deal : thou hast escaped all this while , o but a sinner a hundred years old shall be accursed : thy spot is not the spot of gods child , that dar'st venture upon thy sin because thou hast escap'd so long a time as thou hast done . seventhly , and then yet farther ; there 's another ground that is worse then all these , that some will venture upon sin , why , because jesus christ hath died for sinners , because there is a purchase for the pardon of sin : oh this is a most desperate turning the grace of god into wantoness , to dare to venture upon the commission of thy sin because christ came to purchase the pardon of sin ! why , did not jesus christ come into the world to dissolve the works of the devil , and dost thou make jesus christ to be a means to strengthen the works of the devil : bold and presumptuous heart ! the lord rebuke thee , that dost account the blood of jesus christ not onely as a common thing , but as a polluted thing , as an unclean thing ; surely thy spot is not the spot of gods children . eighthly , another ground is this : a temptation comes to sin , and they will venture upon it : why ? they hope they shall repent afterwards ; and though i do sin , it is but repenting afterwards ; and if i do repent afterwards , then my sin shall be for given me , and not laid to my charge : but have you any thing in scripture , that any child of god committed sin upon such a ground as this is ? and if thou dost so , thy spot likewise is not the spot of gods children : o foolish and base heart , thou wilt do that now , that thou dost know thou mayest wish thou had'st never done : this is in finite folly ; and surely god doth not leave his children to such wickedness as this is , to venture upon sin upon such grounds as these are . ninethly , another ground may be this : they will venture upon it ; why ? because it may possibly stand with grace : you shall hear sometimes , many that make some kind of profession , to be reasoning after this manner : they will not indeed commit such things as they think cannot possibly stand with grace ; but if they think it may possibly stand with grace , they will make that to be the ground of their venturing upon it : o wretched and vile heart , that shalt thus reason to commit sin because it may possibly stand with grace ! suppose it should be so , that many a man that commits such a sin should go to heaven ; but is it possible that a man commiting sin upon such a ground , may go to heaven : there 's a great deal of difference between a thing done , and a thing done upon such a ground . tenthly , lastly , ( though many others might be named ) for a man to venture upon a sin , why , because he hath done much good : this likewise is not the spot of gods child , for one to sin upon such a ground : i have done some good , and therefore i may venture upon some sin : this is the wickedness of a mans heart , that if he hath ( as they use to say ) kept his church , he thinks he may have liberty in the week-day the more ; if he be devout upon the lords day , he may take liberty so much the more upon the week-day : o this is an argument of a base and carnal heart , that knows not the wayes of god : to take liberty upon sin at one time , because they have been devout , and done good at another time : that 's the next head , the different grounds . i shall name but one thing more : that a godly man in the commission of sin , he makes his falling into one sin , to be a means to help him against that sin , and against many others : if the lord shall let him fall into some one sin , i say , he will make that to be a means to cleanse many others ; but especially , to take heed against that sin : the bespotting of himself in some one spot , will be a means for the cleansing of many spots : though he dare not commit sin upon that ground , yet it falls out so in the effect : as sometimes , if there be a few small spots in a childs coat , you regard not them ; but if there be some great spot , it causes you to wash the whole coat : so it is with one that hath any grace , if the lord ( notwithstanding his watchfulness and care ) shall let him fall into some great spot , he makes this use , to be cleansing and washing of his soul , not onely from that spot , but from all other spots he knows in himself ; but especially , to set himself against that particular sin , he will take heed of ever falling into that again : ☞ and therefore give me an example in all the book of god , where any one man that was godly , committed the same sin twice : i say , after an act of repentance : it 's true peter denyed his master thrice , i , but that was as a continued thing , it was not after peters heart was smitten and humbled , after his conviction and repentance — and for my part , i know no example from genesis to the revelation , of any one child of god that fe●● twice into an outward act ; i do not say , the sins of thought , they may be repented of , an fallen into again , though the heart do labour and strive against them ; but for an outward a●● of sin that any child of god did ever fall into after god had shown him the evil , and h● had tepented of it : — and therefore the condition must needs be sad , when it is such as there can be no example in all the scriptur to parallel it : for i appeal to thee , thou the makest any profession of religion , and thou fallest into some act of sin ; either thy conscience doth accuse thee , and thou dost repent , or it doth not accuse thee , and thou dost not repent : if thy conscience doth not accuse thee , and thou dost not repent , that 's a sign thy heart is not troubled : — well , if thy heart be troubled , and thou hast repented , give me an example of any one child of god , that fell into such an act of sin again — yea , i shall shew you in divers examples in scripture , that evermore those children of god that have been overtaken with their sin , they have been more eminent in that grace that is most contrary to that sin , than in any other grace . peter he fell through cowardise , to betray his master : but yet when the scripture speaks of him afterwards , it notes him specially for his boldness , in john . . therefore the disciple whom jesu's loved , saith unto peter , it is the lord ; now when simon peter heard that it was the lord , he girt his fishers coat unto him , and did cast himself into the sea : oh the love of peter towards christ after he had denyed him ! he had denyed christ ; but now he was the host forward in his love to christ ; he would not stay till christ came to the ship , but ●●rows himself into the sea , that he might presently be with christ ; he had broke his love before , and now you see how eminent he is in love above the other disciples ! — and so in boldness ; in acts . . when the jews did mock at the apostles and disciples , the text saith , that peter standing up with the eleven , lift up his voice , and said unto them , ye men of judea : not any of the other would speak , but peter he appears the most forward ; i , it was because peter had denyed christ , and therefore he would be the most forward in manifesting love to christ — you cannot have comfort that your spot is the spot of gods children , except , if you have been overcome with a sin , yet afterwards you grow not up in that grace that is most eminently contrary to that sin . another example we have of nichodemus nichodemus he began to have some work o● grace upon him , but the scripture notes him for a very timerous man , and that was him special infirmity , that he was afraid , and so would come to christ by night : now afterwards when the scripture takes notice of this nichodemas , especially it observes him for his boldness , for that which was contrary to that sinful distemper of his heart before this you have in john . . and there came also nichodemas , which at the first came to jesus by night , and brought a mixture of myrrhe and alots , about one hundrd weight : then took they the body of jesus : he appeared now openly . the third is joseph of arimathea , v. . and after this , joseph of arimathea , being a disciple of jesus , but secretly for fear of the jews , besought pilate that he might take away the body of jesus : he was at the first step a disciple ; but dare not appear ; but afterwards he is noted for one of the most forward of all , and would go and own him before pilate himself , yea , and at that time when christ was in his lowest cond ti●r : that 's a sign indeed of grace , to own christ when he is in the lowest condition , when he was crucified and dead ; yet now to appear to own him , and that before princes ! o! the scripture takes special notice of those that had fallen into sin , that afterwards they grew more eminent in that grace that was contrary to that sin , than any other : as it is with a bone that is set , it is more strong then before ; and so it is usual with those that are godly , if they be once overcome with their sin , they afterwards grow more strong against that sin : and thus even acts come to decrease habits ; and that 's a paradox in philosophy , it 's true in divinity , that the acts of the saints sin , come not only to restrain them from falling into them again , but it is used by god to decreass the habits of their sin . now i beseech you carry home these things to your souls ; and o that the lord would cause you to lay your hand upon your hearts , and say , lord have mercy upon me ; we are indeed all sinners , but we see that god will find a difference between one sin and another ; and though all have their spots , yet , as for my part , i am afraid that my spot is not the spot of gods children . the fourth sermon . august the d , . i shall speak to one or two particulars more about this , ( and then we come to the last thing propounded in the opening of this point ▪ ) the behaviour of the heart of a child of god toward this sin . the sins of the saints they drive them to jesus christ : if there be any truth of grace , though weak , thy sins will drive thee to jesus christ , not drive thee from him , but drive thee to him : and make thee prise jesus christ as the immaculate lamb of god that is come into the world to take away thy sin : it will make thee set a high price upon christ , and cause thy heart to follow him with all thy might : wicked men when they sin , they turnaway from god and from christ ; and the things of christ are less savoury to them : but the saints when they sin , they are put upon the seeking after christ , and prising of him so much the more . lastly , their very sin makes them to long for heaven : o wretched man that i am ! saith paul , who shall deliver me from this body of death ? thanks be to god through jesus christ , &c. o! he flies to christ , and he desires to be present with christ : & so the saints they long for heaven upon this ground above all other grounds and reasons , namely , because they know they shall never be delivered from the body of sin and death that they carry about with them , till they come to heaven , and therefore they prise the state of heaven as a glorious state , because they shall never sin more against god : — i put it now , in the name of god , to your consciences this day ; you say you hope to go to heaven , what 's that for which you prise heaven most ? why , a gracious heart would say , o lord , though i endure some sorrows and afflictions here , yet thou knowest that the great burden of all , it is the burden of my sin ; and when i shall be taken out of this world , i know i shall never sin more , never sin more against thee . o that day ! when shall that day come that my soul shall never sin more against that god that i do love ? thou that knowest all things , knowest , that this is my desire after heaven upon this ground , above all other grounds whatsoever : are you able to say so as in the pesence of god ? this would be a good argument indeed , that though there be some spots , yet they may be the spots of gods children : and if it be so with thee , then attend to the next point , and that is — the different dealings of god with his children in regard of their sin , with his dealings with the wicked and ungodly in regard of their sins — as the behaviour of thy soul in respect of thy sin , is different from the wicked ; so the behaviour of god towards thee will be very different from that of his towards the wicked and ungodly : they may not think to escape , so as thou mayest escape . first , as in the first place : if a child of god sins , yet he hath a pardon laid up for his sin , yea a pardon laid up before the sin is committed ; i do not say , the pardon actually applyed , but laid up ; for to say the thing is actually pardoned before committed , it 's scarce english , much less divinity : for whatever it be in gods account , or what god will do , yet when we say the sinner is pardoned , it notes some work of god upon the creation actual in being : as when we say the world was created , it was not created from eternity , why , it 's a work of god upon the creation , therefore it has a time : and so , what 's a work of god in himself ? that is from eternity . but what 's a work of god upon the creature , that 's in time ; without any change in gods nature , any more-then the creating of the world did change his nature ; there are for givnesses with thee that thou mayest be feared ; they lie up with thee : there are pardons that lie up with god , there is an atonement made for the sins of gods children , for the sins that they have committed , and sins that they shall commit : i say , an atonement is made even for them , and a ransom is paid : jesus christ did tender up himself to the father for a ransom for all the sins of the elect , it 's laid up there : so saith the apostle john , . i write unto you , little children , that ye sin not , and if any man sin , ( that i shall take notice of by and by ) we have an advocate with the father , and he is the propitiation for our sins : so that when an ungodly man sins , there the sentence of death comes out against him ; but the lord saith concerning his children . let their souls be pardoned , for i have found a ransom : thou sayest , the best have their sin ; true , but one man hath a ransom , hath a price paid for his sin , and thou hast none , none for ought thou knowest : in that condition wherein thou art , thou canst not know that thou hast any : here 's the difference between gods dealing with his children & others , one sins , and the lord acknowledges a propitiation presently , a ransom , a price , a pardon that 's laid in ; but he acknowledges it not for thee . secondly , yea , in the second place , the children of god when they sin , their condition is far different from the sin of the wicked ; they have not only a price paid , and a pardon laid up ; but you will say , how in case they do not sue out their pardon ? i confess if they sue it not out , they have not the comfort of it : but yet the scripture tells us , they have an advocate with the fathe — if they through ignorance do not know their sin , how can they sue out their pardon ? yet they have an advocate with the father continually , and it 's the work of jesus christ at the right hand of the father , to be an advocate to plead for believers , with the father ; when ever they sin against the father , there stands christ their advocate pleading , he watches if there come in any accusations against them ; if the law , or the devil , or conscience shal send up an accusation , christ stands as an advocate to plead their cause : you know i suppose what an advocate in law doth mean ; he stands to plead the cause of his client ; & whatsoever comes in against him , he is made acquainted withall , that he may stand to plead : this is the case of the children of god ; notwithstanding their sin , they have an advocate with the father : in john . . my little children , these things write i unto you , that ye sin not ; ye ought not to sin , take heed of sinning ; but if ye do , you have an advoc te with he father , jesus christ the righteous : — these things that i am speaking , i confess may prove dangerous to wicked carnal hearts , that are ready to turn the grace of god into wantonness ; but by that they may know , what i say belongs not to them , that their spots are not the spots of gods children : those that shall hear of this , and be hardened , or emb●ldned in sin the more , there need no other argument to prove that their spots a●● n●ne ●f the spots of gods children , than that : and therefore that what i say doth not at all belong to such : but how ever , it doth belong to many of the children of god , and therefore they must have their portion , though such as it belongs not to will be ●eady to snatch at it : and that 's the second thing , in the different way of gods dealing with his children when they sin , and with the ungodly : thou sinnest as others do : thy sin for the act may be the same ; but when thou hast sinned , who stands before the father to plead thy cause ? what hath christ to do with thee ? or thee to do with him ? but rather thy conscience , and law , and devil stands pleading against thee , and none to answer for thee . but , thirdly , when a godly man sins , god deals with him not according to the law of justice , but according to the law of grace ; we are not under the law ( saith the apostle concerning believers ) but under grace ; when another sins , the law passes presently upon him ; but saith the apostle in rom. . . there is no condemnation to them that are in christ jesus . the law cannot pass upon them to condemn them : they are not to be dealt withall according to the law , but according to grace : now the ungodly when they sin , they are dealt withal according to the law , god will do them no wrong , but the law must pass upon them . yea , not onely so , but they are delivered from the law , and from all the curse of the law ; i , the lord hath promised that he will spare them as a man doth his onely son that serves him : in mal. . last . if thou be'st a child , this is thy portion ; and they shall be mine , saith the lord of hosts , in that day when i make up my jewels , and i will spare them as a man spareth his onely son that serves him : this is a text that hath a treasury of comfort in it to those that are gods children , that can by those former notes of the difference of sin , and their different behaviours towards their sin , approve themselves that they belong to god ; here 's the promise , that the lord will spare them as a father spareth his own son that serves him : a father will not cast cut his son from his house , and disinherit him for every offence that he doth commit ; neither will god deal so with his children , though they have spots , though they have infimities : and hence we find that god takes advantage against some for a little sin , and spares another though he be guilty of a greater sin : gods mercy is his own , he may deal with his mercy as he pleases ; he will do justly with all , but he will be merciful to whom he pleases ; and hence it is the scripture holds forth this , that some men the lord hath taken advantage against for some smaller sin , and other men the lord hath spa●'d when they have been guilty of some greater sin ; as that notable example of saul , comparing that with david : david was one of gods children , and had spots , i , foul ones ; saul he was none of gods child , and he had his spots , and some of them was not so foul in regard of the nature of them , as davids were , and yet see the different dealing of god with saul and david ; for saul , you shall find that god rejects him utterly , and what for ? in sam. . . you may see wherefore god would reject saul : and samuel said to saul , thou hast done foolishly , thou hast not kept the commandment of the lord thy god , which he commanded thee ; for now would the lord have established thy kingdom upon israel for ever ; but now thy kingdom shall not continue : — as if samuel should have said , well , this is the thing for which god will cut thee off , and cut off thy kingdom : — why , what was it ? if you examine the thing what it was , it was nothing but this , that there was an agreement between saul and samuel , that samuel should come to him at such a time : well , samuel did not come just at the time , or staid , as saul thought , somewhat too long : saul was brought into great straits , the philistines came upon him ( his enemies : ) now upon this , being in such great straits , saul had not sought to god for gods presence with him in the battel ; now thought saul , i have staid for samuel all this time , and he comes not , and rather then i will go out to battel without making supplication to god , and offering sacrifice , i will for this once venture upon it my self , for so he saith in the ver . it was a burnt ●ffering : it was to the lord , it was in the time of my straits , and i forc't my self to it too : i was not so ready and forward to do it , it was in an absolute necessity , as i thought ; and yet this is the sin for which saul must be cut off and rejected , and his kingdom not to continue — you will say now , what was this to the sin of david , of murder , and adulterry ? those were sins of another nature ; well , what if they were , yet david was a child , and saul was not , and therefore he will pardon one , and condemn the other ; and who can say to god , what dost thou ? and again , another sin of saul you shall find in sam. . god required of saul to go against amalek , & utterly to destroy him . well , saul did do according to gods command , and made a great slaughter , but he kept onely some of the cattel and the fat ones ; but he profest he kept them not for his own advantage . it was that he might offer for sacrifice to god : now samuel comes to him , though saul had thought he had done nothing but that which god was pleased withal , for he stands to justifie himself in the v. and saul said unto samuel , yea , i have obeyed the voice of the lord , and have gone the way which the lord sent me , and have brought agag the king of amalek , and have utterly destroyed the amalakites : i have done what god sent me about . now samuel he comes and convinces him , that he had not done what god had sent him to do ; why ? because he had spar'd some of the cattel — now saul excuses himself afterwards to samuel in v. . the people took of the spoyle , sheep and oxen , the chief of the things which should have been utterly destroyed , to sacrifice unto the lord thy god is gilgal : but mark what samuel saith in the v. hath the lord as great delight in burnt-offerings and sacrifices , as in obeying the voice of the lord ? behold , to obey is better then sacrifice ; and to hearken , then the fat of rams ; for rebellion is as the sin of witchcraft , and stubborness is as iniquity and idolatry ; because thou hast rejected the word of the lord , the lord hath also rejected thee from being king : — these scriptures might make any mans heart to tremble , and not to dare to venture upon sins that he thinks to be smaller sins ; one would think that upon the consideration of these scriptures , that no man ever living should be heard to plead this , and say , why , godly people commit as great sins as they do : why , david committed as great sins as i , and so others . but what if they did ? they may be pardoned for their greater , and thou mayest be damn'd eternally for thy less : god will deal as a father with his children , ●o spare those that are his : and that 's another particular in the different way of gods dealings with his people . fourthly , the children of god when they ●in , yet they have the robes of the righteousness of the son of god to cover them , even from god himself ; not to cover them so but god knows them ; for that 's either simplicity or blasphemy , one of the two , to say that god sees them not : but to cover , that is , that they shall be taken so far from the eye of god , that he shall never look upon them to charge them with them , but that they shall appear before him through the robes of the righteousness of christ as spotless , being justified through him . so in psal . . blessed is the man whose sin is forgiven , and whose iniquity is covered ; all their spots are covered and the lord looks upon them as amiable and lovely in his eye : but now thou hast nothine to cover thy spots , but thy excuses . see the different condition of a believer , and another man. one man sins against god , and what hath he to cover his sins ? excuses , deny al 's , or lies , and there 's all . i , but now the of ther he sins against god , and by faith applye the precious robe of the righteousness of jesus christ , and so covers himself before god which do you think is the better covering her 's the difference between a child of god and you . fifthly , and then fastly : gods children though they sin , yet still they are in covenat with god ; god hath taken them in to an 〈◊〉 ▪ verlasting covenant with himself , that shall 〈◊〉 ver be broken : though they do offend , 〈◊〉 god will not charge it upon them as the breach of that great covenant of grace that god hath made with them in his son , that 's an everlasting covenant ; god hath made a covenant to unire their hearts to fear his name , that he will never depart from them ; and that he will put his fear into their hearts , and they shall never depart from him , notwithstanding all their infirmities : this must be made good , this covenant that god hath made with them , must stand . now , o what a different condition is one in , from the other — now though there may be thoughts in wicked hearts to abuse these things , yet i name them to this end , that you may see the exceeding difference between the state of one , and the state of the other ; and that so by this you may be restless in your own spirits , till you come to know that you are in the state of these men that are so happy , that is , that you are of the number of gods children — i shall not need to stand to give further notes and evidences ; for the very opening of the point about the defferent behaviour of one in respect of their sin , from the other , will be enough to shew who are in this condition ; and who not , whom god will deal with all in this gracious manner in respect of their sin , and whom not : — however , men of the world will deal so much the more harshly with those that do offend ; if they can take any one that makes profession of religion tripping in any thing , they will be more severe against them , than against others , because of their profession . well , god doth not do so , if there be uprightness in the heart — no , you will say , it 's not because of that , but because of cloaking wickedness with their profession : well , if you be sure your hearts be right in that , that profession your souls do love , and therefore it is the great grief of your souls that any one that makes profession of religion should dishonour it by wicked courses ; then ( i say ) can you approve your hearts before god , that your hearts are griev'd and troubled , and not rejoyce at it , that you can sind any advantage against profession , as some do ? — then i confess , if the thing be vile and foul , and such a thing as you cannot in charity see that it may stand with truth of grace , to be a meer infirmity , but a wickedness : then you may follow it to the very foot and bottom ; and those that shall trouble the people of god with gross and vile sins , and think to colour them over with profession of religion , it 's just with god they should be troubled : but if we have time , we shall speak somewhat to that in the close of all ▪ we come now to the application of th● point , onely this caution about this thing . cau. take heed that you deceive not your hearts about this thing : if a man have two children , one is godly , and the other is proeen ; if they can have an advantage over one that is the more godly , they will be more bitter to him than the other ; and if they have two servants , one godly the other profane , why , the profane one shall fare better then the godly , if they can have but the least advantage against them : well , howsoever thou deal'st with children or servants when thou hast taken them in a fault , that the wicked find more favour from thee , yet god deals otherwise , his children shall find favour from him : onely let them take heed that they do not turn their hands to wickedness , or their hearts to folly , because of this . application . by way of application . in the first place , hence then by all that hath been said in the opening of this difference , we may see full ground for the answering of the foolish carnal plea's of the men of the world for their sin ; which was , i told you , the main reason i pitcht upon this subject : this it is hardens men in their sin , why , because all have their sins ; methinks by what hath been said , one would think that this plea should never be heard any more , among any that profess any knowledg in the scripture , that it should never come out of your mouths , that do but understand any thing of scripture : — what , wilt thou that art a wicked vile wretch , plead for thy wickedness , that the best have their sins ? thou that goest on in a constant way and course of ungodliness , wilt thou plead that all have their sins ? thou canst not be provok't , but thou swearest and flyest in the face of god ; thou that hast a heart not savouring any thing of god , nor never found any work of the holy ghost upon thy soul , dost thou say that all have their sins ? god will find out a difference of sin . rev. . . it 's said of christ , that his eyes were like a flame of fire : o! christ hath fiery eyes that will pierce through and through thee , wil see a great deal of difference between the sin of one , and the sin of the other : — i hou thinkest it enough to plead this , that the best have their faults , i beseech you let me reason it a little with you about this — the best , say you , have their faults ; so say i too ; but the worst have some good in them , materially good : why may not this be as good a reason as thine ? — there are some that are sav'd , and yet committed sin as well as i ; so say i , there are some in hell , and yet have done as much good perhaps as ever thou . why is not the reasoning of one side as good as the other ? — thou tellest me , that thou sinnest sometimes , and so did david and peter — i 'le tell thee of saul , i 'le tel thee of ahab , i 'le tell thee of herod ; thou thinkest that david and peter committed as great sins as thou-why , saul and ahab , and herod , and it may be judas hath done as much good as ever thou , and yet they in hell ; as saul that i spake before of , he sinn'd , yet it was not greater than thine ; yet he did many good things , i have obeyed the commandment of the lord — and ahab when the prophet reproved him , he went and humbled himself in sackcloth for his sin : when hast thou ever done so for thy sin ? — and herod heard john baptist gladly , and reformed many things : surely the argument wil hold as well , that such as are in hell have done as much good as i have , as some that are in heaven have committed as great sins as i have : o! it 's not enough for thee that others do sin ; they may be sav'd , and yet thou mayest eternally be destroyed : this will not be a plea to a mans conscience , if it be inlightened , when he comes upon his sick-bed , & death-bed : though now thou canst put off thy conscience with this , that every one hath their sin , but when thou comest upon thy sick-bed , and death-bed , if god inlighten thy conscience , o , it will not be answer enough for thee , when thou feest thou art going before the great god , to receive the sentence of thy eternal doom , then thou wilt have such miss-givings in thy conscience ; o! but what if it prove that my sins be of another nature different from the sins of the godly , if it prove so , i am undone , i am cut off for ever . wherefore , in the second place , what you have heard from this point , should teach you to be very careful in the examining of your sins , and in labouring to find out of what nature your sins are : as we read in the law , they were shut up when there was but a suspition that their disease was lepotous : they were to be shut up for seven dayes upon meer suspition : o that god would but give thee a heart , even to shut up thy self , that is , to be thinking in thy reured meditations , of what nature thy sin is : it is usual with those that are godly ; with the children of god , to be afraid ( upon any sin they commit ) that their sin is not the sin of gods children , you shall have them ready to say , lord , did ever any of gods children do thus ? is this such an evil as can belong to a child of god ? is it possible that one that hath so much ●●ears as i , so many mercies as i , such enlightnings as i , such workings of the spirit as i ; is it possible that there can be true grace , and yet that i should again fall into such and such a sin ? one that is a child of god ; is afraid of every sin , lest it be of that nature as cannot stand with the truth of grace — thou art ready to think that any thing may stand with the truth of grace , and with the state of grace ; but one that knows what sin is , will be afraid of every thing ; but most people are so confident , that they give satisfaction to themselves in any way of wickedness : we have all our infirmities and there 's an end ; as if there were no difference between one and another . o that god would cause this point to ring in thine ears , when thy conscience tells thee of thy sin , that there is a great deal of difference between tho one and the other ; and the truth is , till thou hast upon examination found this out , that thou canst with comfort , as in the presence of god , say , that though i have infirmities and sins , yet upon the examination of my heart , and upon those rules that have been given out in thy word , i see hope that my sin is no other but the spot of gods children ; and if it be so , then the third use is a use of consolation to all those that have many infirmities , and are burdened with them : thou hast spots upon thee , and dost thou find the behaviour of thy soul towards them , as heretofore thou hast heard ? be of good comfort in this , that there is no cause that thou should raze the foundation upon every failing that thou seest to be in thy self ; this is a wrong to jesus christ ; and to the covenant of grace , for one that hath approved himself to god upon examination , and hath found the work of grace , upon every failing to raze the very foundation , and think , surely all that i have done is nought , it 's all nothing , it 's all but hypocrisie : it 's fit indeed for thee upon thy sin , to examine , and to be humbled ; let thy sin be matter for thy humilation , but not matter for thy discouragement , not for the razing of the foundation ; to say , well , i shall at length one day perish by the hands of saul ; god will cast me off at length , such a wretched creature as i am ; take heed of that : those that are acquainted with the way of the gospel , they know how to be deeply humbled for their sin , and yet not to be discouraged by their sin . and further , as thou shouldest not raze the foundation , so thou shouldest not be afraid to come into gods presence . thou hast failed indeed , thou must come into gods presence , onely take heed of coming boldly , and impudently , as many there are that abuse the grace of god , and think because of christ , they may come with impudence ; no , the grace of christ doth not at all hinder humiliation , but furthers humiliation , makes it evangellical indeed ; and so thou being humbled for thy sin , thou mayest then come with an holy boldness into gods presence ; do not think to fly the presence of god , because thou hast sinned and offended ●im . as a loving father , it were a dishonour ●o him if upon every failing of his child , his ●hild should shake and tremble so , as not to ●are to come into the room where he were ; do ●ou think this were a commendation for a fa●her ? if you inquire what this child hath done , ●t may be he hath fail'd in some petty thing ; ●e hath perhaps tarried half a quarter of an ●our longer than his father would have him ●n such a business , or not managed such or such 〈◊〉 business to the full , as his father required of ●im ; and upon this he dar'd not come into his ●resence ; surely we would conclude that this man had not the bowels of a father in him : now if you would conclude so concerning men , then why wilt thou put this dishonour upon god himself , that hath the affections of 〈◊〉 father in him ? and if there be any compassion in fathers towards their children , yet it ●s not so much as one drop of that infinite ocean that is in god ; and therefore let not e●ery failing of thine make the afraid to come ●nto the presence of god , come to him yet as 〈◊〉 father , being humbled before him , and ap●lying the righteousness of his son. and then further , let the consideration of ●his be of comfort to thee ( when thou hast committed sin against god , if thou be'st such a oneas hath been spoken of ) in remembring the covenant that god hath made with thee , and bless god for the covenant that he hath made with thee in christ , and the difference that god hath made between thee and others in this thing ; magnifie his free grace in the govenant of grace , for from thence is it that thy spot shall not be a deadly spot ; and god will not deal with thee as with the wicked : certainly this is not from the nature of thy sin , for that may be as hainous as the sins of the other , but that that makes the difference is the free-grace of god in christ . o blessed be god for the covenant of grace that hath made the difference . i remember i have read of luther , he indeed saith when he was a monk , though he were conscientious then , yet then whensoever he committed any sin against god , his conscience did so flye in his face , that he thought he was rejected utterly of god , til god made him know that covenant of his grace in christ ; and then he thought he heard such a voice speaking to him , oh martin , do not despair , for thou shalt , as long as thou livest here in the flesh , sin against god ; onely do thou lustily oppose thy sin , and resist thy sin , and then know , that thou art not under the law , but under grace : it is from hence that there is this difference , therefore bless god that ever he reveal'd this covenant of grace to thy soul . and then likewise , let this comfort thee ; le● it be a means to set thy heart so much the more against sin , to take heed of sin : o take heed of abusing this grace of god : here will be the sign whether all this comfort belong to thee or no : if the more thou hearest it , the more thy heart doth lothe sin , and thou art the more afraid of sin because of this , thou dost the more labour to bleanse thy flesh and spirit from all the polutions of it . canst thou say thus as in the presence of god : lord , when i hear of these things , of that blessed grace of thine in the gospel , what a difference thou art pleased to make between one and the other ; why , lord , it breaks my heart , and it makes me more afraid of sin than any thing in the world : then thou mayest freely apply the comfort that is here , out of this scripture . and lastly , let me speak to those to whom this consolation doth belong , that thou hadst heed take heed to thy self , that thou preservest this thy consolation ; for without great care it will hardly be preserved — i mean by that , this : thou hadst need take heed that thou keepest thy conscience as clean as may be , that thou mayest have a clear discerning of the difference of gods dealing between one and the other . and therefore , take , heed first of any sins against light ; hath ever god given thee that comfort to thy soul , that though thou hast many failings , yet that god looks upon thee with another eye than upon the wicked ? i say take heed ever after of any sin against conscience : take heed of repeating that same sin again and again — take heed of lying in sin a long time : and take heed of being hardned in sin : for if ever thou shouldst fall to sin against light , against thy conscience , thou wilt hardly be able to discern any difference between thy sin and the sin of the wicked : and therefore look to thy self in this thing : oh let those that are godly , take heed that they bring not themselves , in regard of their own sense . in to as lamentable a condition as the wicked are , to have as much horrors of conscience in their own seeling , as thewicked and ungodly have o how great a pity is it that those between whom and the wicked , god hath made so great a difference , yet that through their negligence they shall bring themselves into as great a horror as the wicked and ungodly are in ! and lastly , that this may not be abused , let those that pretend unto god , and say they are his children , and they are in the covenant of grace , and speak much of fr●e-grace , and yet by their wicked scandalous lives do manifest that indeed they are not gods children ; let them know , that their spots are the worst spots of all , they are not onely the spots of wicked men , but even have the spots of devils upon them : if any spot be a loathsome , an accursed , an abominable spot , it is the spot of a man or woman that makes much profession of the gospel , and yet lives a scandalous , wicked , and ungodly life : — and especially , there are some whose spots are such as the heart of a man cannot but tremble at the very thoughts of them ; those that will put off their sin even to god himself : they take liberty to sin , and say they can do nothing without him : and so give way to wickedness , and think if god would give them more grace , then they should do better ; but till then they can not be better ; and so what blame there is , they lay it upon god himself : o what a spot is this , that thou wilt cast thy sin upon the infinite pure god! it 's very observable in this text : they have corrupted themselves , their spot is not the spot of gods children . oh do not think to cast it upon god ; as if moses should have said , do not you think to cast your sin upon god , for you have corrupted your selves , and your spot is not the spot of gods children . and then for others that take liberty in sin ; they think that all their sin is done away by the blood of jesus christ , and therefore they may take liberty ; and though they dare not say , that therefore they may , yet this is the language of their hearts and lives , many that in these latter dayes hath spoken much about the covenant of free grace , yet they have made the blood of christ that is appointed by god to cleanse us from our iniquities , they have made this blood an occasion of defiling their souls by their iniquity . o what an horrible spot is this , that thou shalt make the blood of christ to be the cause of it , as far as thou canst ! that must be an abominable defilement when thou contractest filthiness from the blood of christ , and from the grace of god in the gospel . o this is the most dreadful spot of all spots whatsoever ! the lord rebuke thy wicked and cursed heart that shalt contract wickedness from hearing the doctrine of free grace : is there not reason of speaking these things ? for do not you see some that speak more of free grace then ever they did , and yet more loose then ever they were before ? o these are spots in our feasts indeed , and in our converse and communion ; they are spots to a christian profession , such men and women as these are : for thy spots do not onely defile the own soul , but the name of god , and profession of jesus christ . thou dost what in the lyest , to defile the very blood of christ , and to defile the covenant of grace ; in the epistle of jude . they were afore of old ordained to this condemnation , saith the text : ungodly men , turning the grace of our god into lasciviousness ; there are two black brands of a reprobate : we have indeed no absolute notes and signs of a reprobate , but these are the two blackest . one is , god gives a man up to his hearts desire in wicked wayes — and the other , is to turn the grace of god into wantoness . how vile are those spots likewise , that men come now through the knowledg that they say they have of the covenant of grace , to have no kind of work of conscience upon them fortheir sin ? now their consciences do not at all trouble them for their sin , there 's no kind of sense at all upon them upon that account , and all because of grace ( as they say : ) well , that spot must needs be an irrecoverable spot , that there 's no sense at all of . — and if it come to that , now thou canst take liberty to sin freely , and hast no conscience at all of this thy sin , i say , thy spot is a most dreadful spot , and 't is to be fear'd an irrecoverable spot ; all the mercy of god that serves to help to ease others when they have committed their sins , doth but plead against thee , to aggravate thy sin — i 'le conclude all with that one text that we have in jer. . that shews the difference of the sins of those that are nearer to god in way of profession , is they be wicked and ungodly ; v. . . 〈◊〉 have seen folly , saith the prophet , in the prophets of samaria , they prophesied in baal , and caused my people israel to sin . in v. . i have seen also in the prophets of jerusalem , an horrible thing ▪ that that is but folly in the prophets of samaria , in the prophets of jerusalem , is an horrible thing : the more near we are to god in the way of our profession , the more horrible are our sins if we make religion to be a colour of our wickedness ; if we seek to cover our wickedness by profession of religion , that that is but folly in others , comes to be horrible in them ▪ consider what hath been said , and the lord give you understanding . finis . books to be sold by thomas parkhust , at the golden bible , on london-bridg . mr. sedgewick's bowels of mercy . fol. tho. taylor 's works , the st vol. fol. . an exposition of temptation on matthew . v. , to the end of the eleventh . . a commentary on titus . . davia's learning : a comment upon psalm . . . the parable of the sower , and of the seed , upon luke . and . divine characters , in two parts , ●istinguishing the hypocrite in his ●est dress , by sam. crook , b. d. a learned commentary or expo●●ion on the first chapter of the second epistle to the corinthians , by ●ichard sibbs d. d. fol. a commentary on the whole e●●stle of st. paul to the ephesians , by ●r . paul baine . fol. a practical exposition on the third chapter of the first epistle of st. paul to the corinthians , with the godly man's choice on psalm the th . ver . . , . by anthony burgess . fol. the dead saint speaking to saints and sinners living ; in several treatises . the first on samuel . . the second on canticles . . the third on john . . the fourth on isaiah . . the fifth on exodus . . by samuel bolton d. d. fol. coloquia mensalia , or dr. martin luthers divine discourses at his table with melancton , and several others : translated by henry bell. fol. the view of the holy scriptures , by hugh broughton . fol. the english gentleman , and the english gentlewoman , directing every gentleman and woman of selecter ranck and quality , how to demea● themselves , by r. brathwait , esq . fo●● christianographie , or a description of the multitude and sundry sorts o● christians in the world , not subject to the pope , by eph. pagitt . fol. these six treatises next following , are written by mr. george swinnock . . the christian man's calling ; or a treatise of making religion one's business , in religious duties , natural actions , his particular vocation , his family directions , and his own recreation ; to be read in families for their instruction and edification . the first part . . likewise a second part ; wherein christians are directed to perform their duties , as husbands and wives , parents and children , masters and servants , in the conditions of prosperity and adversity . . the third and last part of the christian man's calling ; wherein the christian is directed how to make religion his business ; in his dealings with all men , in the choice of his companions , in his carriage in good company , in bad company , in solitariness , or when he is alone , on a week-day from morning to night , in visiting the sick , on a dying-bed ; as also the means how a christian may do this , and some motives to it . . the door of salvation opened , by the key of regeneration . . heaven and hell epitomized : and the true christian characterized . . the fading of the flesh , and the flourishing of faith : or , one cast for eternity , with the only way to throw it well ; all these by george swinnock . m. a. large octavo's . a learned commentary on the fourth chapter of the second epistle of st. paul to the corinthians , to which is added , first , a conference between christ and mary . second , the spiritual man's aime . third , emanuel , or miracle of miracles , by richard sibbs . d. d. quarto . an exposition on the five first chapters of ezekiel , with useful observations thereupon , by william greenhill . quarto . the gospel-covenant , or the covenant of grace opened : preached in new-england , by peter bulkeley , quarto . gods holy mind touching matters moral ; which himself uttered in ten words , or ten commandements ; also an exposition on the lords prayer , by edward elton , b. d. quarto . a plain and familiar exposition of the ten commandements , by john dod. quarto . horologiographia oplica ; dialing universal and particular , speculative and practical ; together with the description of the court of arts , by a new method : by sylvanus morgan quarto . praxis medicinae , or the physicians practice , wherein are contained all inward diseases from the head to the foot , by walter bruell . regimen sanitatis salerni , or the school of salerns regiment of health , containing directions and instructions for the guide and government of mans life . quarto . . a wedding-ring fit for the finger ; together with the non-such professor ; by w. secker . christ and the covenant , the work and way of meditation ; delivered in ten sermons , l. octavo's . by wil. bridge , late of great yarmouth . heart-treasure : or a treatise tending to fill and furnish the head and heart of every christian , with a soul-inriching treasure of truths , graces , experiences and comforts , to help him in meditation , conference , religious performances , spiritual actions , enduring afflictions , and to fit him for all conditions , that he may live holily , dye happily , and go to heaven triumphantly , by o. h. with an epistle prefixed , by john chestter . large octavo's . books in small octavo . the burning of london in the year in . meditations , in . parts . . the sins procuring that judgment . . the natural causes of fire . . the most remarkable passage of that dreadful fire . . comfort and counsel to such a are sufferers by the said judgment by sam. rolle . a glimpse of eternity , by a. caley a practical discourse of prayer , wherein is handled the nature and duty of prayer , by tho. cobbet . of quenching the spirit , the evil of it in respect both of its causes and effects , discovered ; by theophilus polwheile . the greatest loss , upon matth. . . by james livesey . small octavo's . moses unvailed , by william guild . the protestants triumph , being an exact answer to all the sophistical arguments of papists , by charles drelincourt . a defence against the fear of death , by z. crofton . god's sovereignty displayed , by w. geering . a sober discourse concerning the interest of words in prayer . joh. am. comenii schola , ludus , scu encuclo paedia viva , i. e. januae linguarum praxis comica . the godly man's ark , or city of refuge in the day of his distress , in five sermons ; with mris. m●ores evidences for heaven ; by ed. calamy . the almost christian discovered ; or , the false professor tryed and cast , by m. mead. spiritual wisdom improved against temptation , by m. mead. a divine cordial . a word of comfort for the church of god. a plea for alms , in a sermon at the spirtle . the godly man's picture , drawn with a scripture-pencil . these four lastt , were written by tho. watson . the true bounds of christian freedom , or a discourse shewing the extents and restraints of christian liberty , wherein the truth is setled , many errors confuted ; out of john . ver . . a treatise of the sacrament , shewing a christians priviledg in approaching to god in ordinances , duty in his sacramental approaches , danger , if he do not sanctifie god in them ; both by sam. bolton . d. d. the lords day enlivened , or a treatise of the sabbath , by philip goodwin . the sinfulness of sin , and the fulness of christ , two sermons ; by w. bridge . a serious exhortation to a holy life , by tho. wadsworth . a relation of the fearful estate of f. spira . ovids metamorphosis translated grammatically , by j. brinsley . small poems of divers sorts , by sir astoncokain spiritual experiences of sundry believers , by vavasor powel . comfortable crumbs of refreshment , by prayers , meditations , consolations and ejaculations ; with a confession of faith , and sum of the bible . aurifodina linguae gallicae , or the golden mine of the french language opened , by ed. gostlin . gent. notes, typically marginal, from the original text notes for div a -e what the reign and dominion of sin is : the eternal and intrinsick reasons of good and evil a sermon preach'd at the commencement at cambridge, on sunday the d day of july, / by john edwards ... edwards, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the eternal and intrinsick reasons of good and evil a sermon preach'd at the commencement at cambridge, on sunday the d day of july, / by john edwards ... edwards, john, - . [ ], p. printed at the university press, for edmund jeffery ..., cambridge : . reproduction of original in cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual 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marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng good and evil -- sermons. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion d r. edwards's sermon at the commencement at cambridge . the eternal and intrinsick reasons of good and evil . a sermon preach'd at the commencement at cambridge , on sunday the d day of iuly , . by iohn edwards , d. d. cambridge , printed at the university press , for edmund ieffery , bookseller in cambridge , . imprimatur . gul. dawes , procan . jo. beaumont , s. theol. profes . regius . hump . gower , d. margaretae professor . jo. balderston , coll. emman . praefect . psalm cxix . cxlij . thy righteousness is an everlasting righteousness , and thy law is the truth . it is not to be doubted that the subject of this psalm is the moral law , or the precepts of just and righteous living , which are contain'd in the ten commandments , and which we find interspersed in moses's writings , especially in the book of deuteronomy . the royal prophet directing here his words to god , calls these his righteousness and his law , and he adds that this righteousness is everlasting , and that this law is the truth . the most easy and obvious meaning of the former clause of which words is this , that this divine law which he is speaking of , had its existence from everlasting , it was alwaies what it is now . which is of the same import of what he saith in the . v. of this psalm , thy word is true from the beginning , i. e. from everlasting , for these two are synonymous , as appears from prov. . . the rules and measures of what is just and right were determin'd and fix'd from eternity . and besides , they are of perpetual and eternal obligation , they are such laws as shall never be repeal'd : whence our psalmist saith in another place , all god's commandments are sure , they stand fast for ever and ever . ps. . , . for what is good or evil in its own nature , can at no time , or upon any account be alter'd . which brings me to the interpretation of the latter clause of the words , thy law is the truth , i. e. these rules of moral righteousness must needs be immutable and perpetual , because they are no imaginary and precarious things , nor do they depend upon humane institution and arbitrement ; but they are real and true in themselves , they are solid and substantial , there being an intrinsick goodness and excellency in them . on this account they have subsistence and reality , and therefore may properly and strictly be said to be , and to be true. which is a notion that a profound man among the gentiles had long since attain'd to ; for he tells us , that the law of nature or true morality is * the finding of being . this then is the proposition that i will entertain you with at present , that the reasons of good and evil are eternal and unchangeable ; that there are such things as right and wrong , without any positive law or constitution ; that these had the start of all human contracts and customs ; and , in short , that religion and virtue are ingrafted in our very nature , and are every waies suited to the frame of rational creatures . this i will evince . from the nature of god. . from what we find in the mind of man. . from the behaviour and actions of mankind . . from the universal consent of the world. . god's nature or mind is the eternal foundation of goodness and righteousness , and therefore these cannot but be real and eternal . it is certain that the essential bonity , which is in mens actions , is grounded on the chief good , that which plato frequently calls * goodness it self , and the idea and pattern of all goodness . for whence could goodness be fetch'd , but from this divine source ? it could neither be deriv'd from angels nor men , ( and we can't think of any rank of beings else whence there is a probability of its being deriv'd ) because they themselves are from god , and therefore it would be unreasonable to think , that that which is best in them was not from him. yea , from him alone it must necessarily be , in whose perfect nature the ideas and platforms of it were from eternal ages : for as the ideas of truth were eternally existent in god's understanding , so his will was pregnant and replenish'd with goodness and holiness . which is a notion that we cannot but form of the divine being , because he being most perfect , we can't possibly conceive of him without apprehensions of both these , viz. his understanding fraught with truth , and his will with goodness . now , from this eternal fountain the goodness and righteousness of men have their original , and consequently they can't but be real and true , and have an inward worth in them , because whatever partakes of the divine nature and perfection is really worthy and excellent . it is then the holy nature of the divine being that is the prime source , as well as rule of human sanctity and righteousness . it is this on which they depend , for it is the pattern of them . goodness in us is but a copy of that original , that essential and immutable goodness , which is in the supreme good. this is the true root of all rectitude , justice and righteousness . the eternal laws of just and good , which are in the divine mind , are the pillars on which the moral goodness of rational beings is founded . hence it is that the laws of good and evil , of just and unjust among men , are in their own nature firm and solid , and never to be abolish'd , for they are eternally good , and grounded on the unchangeableness of the supreme being . the reasons of them did exist from eternity in the divine nature , and they were ever conformable to the upright will of god , and for that reason cannot be otherwise . thus it appears , that moral righteousness being originally founded in the being and nature of god , must consequently be immutable . . the intrinsick and unchangeable nature of it is demonstrated , not only from our tracing it up to its first head , but from its being seated by god in the mind of man. for this is the very image and pourtraiture of god himself , and consequently , seeing truth and goodness are essential to the divine nature ( as was said before ) these excellencies are also inseparable from the soul of man. and therefore from the nature of human souls , as such , it were easy to prove that there were innate notions , not only of true and false , but of good and evil , imprinted on them at their first make . and tho' we have not the use of these original notions presently , or in our infancy and childhood ( as some urge ) yet it is ridiculous to infer thence , that they are not in the soul : for on the same ground it might be prov'd , that a man hath no rational soul for several years , because the faculties of it do not actually exert themselves . but we are sure that those mental impressions were in all men from the beginning , because they are the first emanations of their natural frame , as they are reasonable beings , and as their souls resemble the divinity . hence it follows , as a clear and incontestible truth , that , tho' by the early apostacy of the first man our human nature is deprav'd , our faculties are corrupted , and we have an inward proclivity to what is vicious , so that it is the work of the holy spirit to enable us to do any good that can be acceptable to god : yet there are remaining in us , as we are human creatures and rational agents , natural principles and sentiments of morality . and therefore we may observe , that one , who is an unquestionable asserter of the original depravity of mankind , is yet very positive in this , that * there is in the souls of men a sense of divinity and religion , and that even by a natural instinct ; and accordingly he spends a whole chapter to prove the existence of this inbred principle in the minds of all men. and truly , every man alive , that is attentive and unprejudiced , may feel this in him as soon as he is arrived to the use of reason , ( for he can't exspect it should actually display it self till then ) or whenever he hath occasion given him to exercise his thoughts concerning moral and divine things . to this the great apostle refers in rom. . , . when he tells us , that the gentiles who have not the law , ( i. e. the written law ) do by nature ( i. e. by vertue of these radical notions of moral goodness in their minds ) the things contain'd in the law , they are push'd on to it by this natural principle within them . hence it is that tho' they have not the law , yet they are a law unto themselves , because they have this inward law in their own minds , which instructs them what to do , as to the great duties of natural religion . therefore he adds , that they shew the work of the law written in their hearts , namely in these original characters by god's own hand . so that nothing could be said more plainly to establish these inward signatures and impresses of goodness on the soul. and they were engraven there for great and excellent purposes in the life of man : whence we may further evince , that there are indeed such inbred principles and notions . there being so many waies of delusion and error in the world , such a diversity of avocations from religion and goodness , and the worship of the divine being , and such charming temptations every where to a vitious life ; it was requisite there should be such inward directors as these in mens breasts . there being such impediments to truth and goodness as passion , prejudice , interest , pleasures , and these continually operating upon us ; it was necessary there should be something within us to remind us of what is true and what is good , something within us that opposes it self to all the foresaid obstacles and hindrances . there was a necessity that there should be a divine principle in our souls , which should be as it were a continual fund to our consciences , alwaies to supply and furnish them with virtuous dictates . amongst the most rude and barbarous people it is this that keeps up some kind of notion of honesty and goodness . yea , and among those that are civiliz'd , these would be in danger of being lost , if there were not this principle rooted in their minds . all that is just and right would have been banish'd out of the world , unless this prevalent inmate had acted its part , and kept us from being wholly bereft of them . we had long since been absorpt of atheism and profaness , if this had not powerfully secur'd us . were it not for this active spark , the fire of virtue would have been extinguish'd , and it would have been impossible to preserve it in the midst of that deluge of vice , which hath broken in upon us . god took care therefore , that there should be ingrafted in the heart of every man , learned or illiterate , these moral impressions which i am speaking of , which will not suffer mankind to be wholy alienated from a sense of what is good and virtuous . it may be attributed to this , that , notwithstanding the general depravation and corruption , there is yet a face of religion in the world. for it is an undoubted truth , that this buoys up goodness when it is sinking , this supports it when it is falling , this keeps it alive when it is even exspiring . so absolutely necessary was the implanting of these notions in mens minds from their very birth . and then ( which is the thing i have been proving ) these innate principles of good and evil thus implanted in us , are a certain and unquestionable eviction of the intrinsick excellency of moral religion , and of all virtuous and just actions , which are but transcripts and exemplifications of those original conceptions placed by god in the minds of men. . as the real and unchangeable nature of moral righteousness is proved from its conformity to the supreme and eternal good , and from the images of good , which our minds are furnish'd with from our birth , so it may be evidenc'd from the constant behaviour and practice of mankind afterwards . this i will make appear from these following particulars , . from mens excusing their sins . . from their desiring secrecy when they commit them . . from the regrets and remorses which they feel afterwards . . from the fear of punishment which haunts them . . from that dislike and hatred which even bad men themselves have of vice. first , the intrinsick excellency of vertue is manifested from mens excusing their sins and vitious practises , and devolving them upon others . this was in the world as soon as sin it self . adam would needs cast his transgression and guilt upon his relative , and she put it off to the serpent . this hath been the practice of sinners ever since : tho' they know themselves to be really criminal , yet they endeavour to throw off their faults , and they use all sorts of palliations and pretences to clear themselves ; and particularly they are wont to usurp the names and titles of virtue to conceal their evil deeds , ●ondly disguising these latter under a shew and resemblance of the former . but whilst they do so , they confess , that virtue is excellent and laudable , otherwise they would not emulate the likeness of it : and they acknowledge , that vice is in it self base and reproachful , and that the rational nature of man is averse to it , else they would not excuse it , and shift it off : nay , 't is certain they would own it , if it were good and praise worthy . but they have natural convictions of the contrary , which makes them strive to clear themselves of it : and these evasions are a palpable proof that vice is a thing opposite to the reasonable frame of their souls , and is of its own nature evil , and that there is a distinction between just and unjust , right and wrong , founded in the nature of things . again , this also appears from men's desiring of secrecy when they commit sins , and after they have committed them . for though one reason of their sculking and absconding is , because they would not be defeated in what they undertake , or be detected when it is performed ; yet this is another reason of their affecting of privacy , namely , because they are ashamed to act those vile things in the eyes of the world. vice is so ugly and deformed , that they would not have it seen : and when it is , they blush and are confounded at their own evil doings . which is signify'd to us in that expostulation rom. . . what profit had ye in those things whereof ye are now ashamed ? this blushing argues an inward turpitude in vitious actions : whereas virtue , which is good in it self , is daring , and carries confidence with it . if there were not a real blemish and stain in unjust and lewd practises , why should men be ashamed of them ? why should they be put out of countenance , and look like malefactors ? why should they fly to their coverts , and run into corners , and fear a discovery ? there was an early example of this in the first sinners , they retired , and hid themselves , gen. . . on which an antient and pious father of the christian church hath these remarkable words , * why did adam , after he had sinned , hide himself , seeing at that time there was no written law ? the reason was , because he had a natural inbred knowledge that he had done ill , he being self-instructed in the knowledge of virtue . and thence arose in him that inward bashfulness and dejection of soul after the commission of sin , and thence he fondly attempted to hide not only himself , but his crime from god. and it is observable that cain refus'd to discover his murdering of his brother ; when god demanded of him where he was , his surly reply was , he knew not , gen. . . which concealing of vice argues the intrinsick evil of it , for why else is it mask'd with privacy and retirement , and kept from the knowledge of others as much as it is possible , yea even of those sometimes that can't hurt us ? this is an argument that virtue is good and lovely , and that the contrary is vile and detestable , and that the mind of man naturally approves of moral goodness , and dislikes vice and immorality . further , the regrets and remorses of sinners for their acting contrary to the divine laws , are certain testimonies of this truth . why do they call themselves to an account , and arraign , and pass sentence upon themselves for what they have done ? why are they uneasy and dissatisfy'd , and find an unspeakable trouble in their minds ? is not this from natural conscience , and those inbred impressions , which are in the soul of every man ? yes , without doubt , these cause them to rebuke and chastise themselves , and that very severely , when they offend against these inward dictates . thence come those vexations and torments which willful transgressors feel in their breasts , yea tho' their faults be kept secret , and none knows them but themselves . notwithstanding this , they are troubled and disquieted , and as the satyrist well remarks of such men , tacitâ sudant praecordia culpâ * but especially the more open and profligate sinners have frequent experience of these inward inquietudes , sweatings and agonies , which render them a plague and torment to themselves . cain complain'd , that his iniquity ( for so the original word should be rendred ) was greater than he could bear , gen. . . that is , the guilt of his heinous sin became an insupportable burden to him . so iudas , from the horror of his guilt , sunk into despair . and who sees not that the usual effects of great and flagitious enormities are pain and torture of mind , deliquiums of soul and body , and the wasting and macerating of the flesh and spirits , by continual restlesness and disturbance ? the ground of it is obvious , for sin is a violent distorting of the natural and primitive temper of man , and therefore it cannot but create extreme anguish and perturbation . one reason why men are displeas'd with themselves after the commission of what is immoral , is because they find they have acted contrary to their native principle , because they have done something that is unsuitable to the rational nature which they are endued with . it appears hence that sin is naturally evil , and that it is an affront to our reasons and understandings to transgress the laws of morality . thus a man 's own mind establishes the equity and goodness of these laws , and convinces him that the foundations of moral righteousness are sure and stable . moreover , this may be made evident from the fear of punishment , which haunts and possesses the minds of evil men . thus cain , the first murderer , was afraid that every one that found him would slay him : he had a perpetual dread of the fatal recompence , which was the merit of his villany . and natural conscience tells all other sinners that they deserve punishment : they know the iudgment of god , that they who commit such things , are worthy of death , as the apostle speaks : and this knowledge unavoidably breeds fear and dread . some would needs persuade us that this passion is rais'd by politick heads , by wise rulers and governours , merely to aw their dastard subjects : but it is evident that this is a falsity , because princes and rulers themselves are liable to these impressions ; nay , we know they actually have been under the force and prevalency of such principles . belshazar the great babylonian monarch fell into fits of shaking and trembling , when the hand-writing on the wall put him in mind of his profaness and debauchery , and the just deserts of both . king herod after the murder of iohn baptist was restless in his mind , and had the terrible sight of that holy man continually represented to his fancy , and * he thought he was risen from the dead , and was come to torment him . tiberius the emperour was not able to conceal the terrors and affrightments of his conscience , after all his unnatural lusts and cruelties . nero after all his prodigious villanies could not dissemble his horrors , and his being haunted with spirits , and tormented with furies and flames . which plainly shews , that this dread of mind is no politick invention , no feigned passion and representation , no idle phantom or mormo ; but that it is a real thing , and flows from the natural dictates of the mind , and not these from fear , as some would suggest . why should men be affraid of the divine being , if they deserv'd not his displeasure ? and how can they deserve it , unless they have done something amiss , i. e. broken some law , which they were oblig'd to keep ? there must then be some obligation on man from nature to observe such and such laws : for i speak even of those who have thrown off all obligations but this . their being conscious to themselves that they have not acted as they ought , and that thereby they are become guilty , creates this timerousness and dread in them , and gives them an apprehension of the great day of doom . in the next place i argue from that dislike and hatred , which even bad men themselves have of some vices , and from that great esteem which they have of some virtues . pride is universally disrelish'd , and the very persons who cherish it in themselves , abhor it in others . nothing is more generally abominated than a proud and arrogant man ; and on the contrary , nothing is more valu'd , lov'd , and caress'd than one that is humble and meek . even those very persons , whose practice is a remonstrance against humility , have at the same time an inward liking of this virtue , yea and outwardly express their approbation of it . the avaritious and sordid niggard is scorn'd and laught at by every one : but the liberal and generous are applauded by all . clean and chast discourse meets with an universal acceptance : but obscenity and ribaldry , tho' dress'd in the garb of wit , are generally nauseous and offensive , and the organ of hearing is as 't were disoblig'd , and even hurt by them ; and oftentimes the hearer blushes , because the speaker doth not . a lyar is a title of the greatest reproach and infamy among men : a lying tongue is not only one of those things which * the lord hateth , but 't is as † odious to all men : whereas a plain and open speaking , without any dissimulation or reserve , is a very graceful and amiable thing , and nothing is more valu'd and commended in the world. again , oppression , violence , rapine , persecution , and especially if these proceed to bloodshed and slaughter , are hated of all persons , yea of those who practice these vices most of all . iulius caesar had ever in his mouth that of euripides , ‡ if right at all may be violated , it must be for the sake of a crown ; but in other matters let us be exactly just . the greatest invaders acknowledge justice to be good , and it is interest only that warps their judgment . the banditi and rapparees rob for mere gain , and even assassines and ruffians must be well paid to do their work ; which shews there is no temptation in the thing it self . a common thief had rather find than take away another man's goods ; and whilst he doth the latter , he disapproves of it . or say , that he approves of it in himself , yet he detesteth it in all others . so perfidiousness and treachery meet with a catholick abhorrence ; and those who reward these practises , yet hate the things themselves , and the actors of them are alwaies odious in the world , and sometimes signally punish'd by them who set them on work . but faithfulness , sincerity , honesty , frankness and true-heartedness are belov'd by all men. and it were easy to shew in other instances , that vicious and immoral actions are loathed even by sinners themselves , and that they who dare not practice wisdom and virtue , yet * praise and commend it , and are willing to see it thrive in the world . thus from the behaviour and deportment of men , even those who are of the worst sort , it is evident that virtue is praise-worthy in its own nature , and that there is an inward principle in all men , that makes them pay respect to goodness and honesty , and to disparage what is vicious and unlawful . in the last place , i will prove the laws of moral goodness to be intrinsick and natural from their being universally receiv'd . for that of tully is an unquestionable maxim , † when all people agree in a thing , we are to look upon it as the law of nature . now , it is evident that there is among all men an agreement , as to the main , about the notion of good and evil. just and right are every where , and among all persons the same , as fire burns here and in persia , ( to use the words of the famous ‡ stagyrite . ) we are told by valerius maximus , that the very barbarous scythians took care of their fathers tombs , and religiously preserv'd them ; whereupon he makes this seasonable remark , * nature , the first and the best of things , is the mistress of piety , so that we need not be taught and instructed in it . and again in the ●●ne place , solid virtue is born with us rather than made and fashion'd . and indeed it must needs be so , because the notices and impressions of good and evil on mens minds are universal : and it is impossible they should be otherwise , because they are natural , for nature universally spreads it self in every individual . hence is that common consent in all men concerning the grand points of morality : they are voted to be reasonable and just , by the whole assembly of mankind throughout the world. i know this is oppos'd by the learned mr † selden , and some others , especially of late , who hold that universal consent is no argument to prove the law of nature . or rather , they say , there is no such thing as universal consent , there being so many various opinions and practices in morality and religion . but i desire these following things may be consider'd , which will fully answer the suggestions of those who oppose this doctrine . first , i grant that god hath judicially given over some people to a reprobate sense , and that because they have given themselves over first to their lusts , and have willfully shut their eyes against the light . hence it is that they have in many things corrupted and distorted the law of nature , and then it is no wonder , that they have been permitted to fall into the most irrational practises , as that of idolatry , and the like . but i add next , that this corruption is not in the first and general principles of nature , but in some undue inferences and deductions thence . thus in the case of polytheism or idolatry , which is the adoring of false gods , and was ever a catholick crime among the common sort of heathens , there is the general dictate of natural religion kept up , viz. the worshipping of a deity , though they are so ignorant and corrupted as to conclude this and the other thing to be a god , tho' they are not . so there is no man or nation extant , who think it lawfull to hurt or injure any one : but there is some disagreement as to the particular inferences , which may arise from these premises ; and in some particular instances , that may be thought by some to be hurtful and injurious , which is not deemed so by others . and thus those usages among barbarous nations , which are so far different from ours , may be reconcil'd , as namely , their eating the dead , in stead of burying them ; and their dispatching their old sick parents out of the world , which they look upon as a courtesy done to them , and several the like practises . in which the first and general principles of morality are not violated , but only some false conclusions are drawn from them . notwithstanding which , the main and essential laws of good and evil are the same , and are own'd to be so . again , with particular relation to mr selden's objection ( which a late writer hath borrow'd from him , and makes great use of ) viz. that there is no natural and universal law of morality , because the gentiles are so vicious , and act so contrary to the light of reason ; i answer , that when i assert the law of nature to be universal , i mean , that it prevails among all men in the world that are of sound minds , and who carefully attend to the dictates of natural conscience , and who use their understandings , and make reflections , and exercise their faculties . but if there be some ( and too many there are ) who are stupid and sottish , and attend not to the inbred notions of their minds , ( whereby these notions are in a manner defaced , and almost extinguish'd ) i am not to answer for these . when i speak of universal consent , i understand it of those that think and consider , and are not wont to debauch and distemper their reasons , as those rude and savage gentiles do . wherefore we are not at all concern'd for the brasilians or caribes , no nor for the soldanians and hotentots , with the noise of whom our ears are mightily grated of late . the strange behaviour of these people is no real reproach to human nature , nor any impeachment of the general laws of morality , which all people agree in who rouze their inward principle , and give heed to it . and thence i gather that the precepts of virtue are immovable and unalterable , for they are fix'd and riveted into the very nature of mankind , or else there would not be an universal agreement about them . i might go on to farther proofs of the intrinsick nature of good and evil , from those absurd consequences , which would follow from the contrary . first , if there be no such thing , and if , notwitstanding what hath been alledged , virtue and vice are casual and contingent , then our faculties were given us to cheat and abuse us , and they are continually impos'd upon , and that about their proper objects : which is a doctrine that would destroy even a deity , and we could say nothing to prove there is such a being . or , allowing a god , it would be a reproach to his goodness and wisdom , to bestow such mental powers upon us as are constantly deceiv'd , and to implant such notions in the souls of all men as are false and erroneous , and which have nothing real and solid in them . secondly , this also would be a consequence from the premises , that we may live and act as we please : for if there be no fix'd laws and rules of goodness and righteousness , then nothing can be said to be lawful , and consequently nothing can be said to be unlawful : or what is lawful to day , may be unlawful to morrow . for if there be not any inward reason of the moral laws enjoin'd us by god , if they be not in themselves , and in their abstract nature good ; he may prescribe us other laws , and those contrary to these which we now have ; and so god may command us to hate him , and to hurt and mischief our neighbours . if these things are not intrinsically evil , so that they can never be good , they may in time become our duty . thirdly , this is another consequence , that our happiness would be precarious and uncertain : for the happiness of rational creatures depends on the goodness of their actions . and by this means we should be wholly unacquainted with the great end of our lives , which is the thing that is to steer us in this world , and to direct us in all we undertake . these are some of the egregious blunders and monstrous absurdities which attend the contrary opinion , and may serve to confirm us in this weighty point , that there is an intrinsick goodness in virtuous actions , and an intrinsick evil in vitious ones , and that the reasons of both are congenite to our rational nature , and flow from it , and are ever agreeable to it . thus i have establish'd the doctrine which i undertook to discourse of . and it was necessary to do it , because tho' the generality of mankind ( as was said before ) do unanimously averr , that goodness is not plac'd in the arbitrary opinions of men , but in nature it self ; yet there have been of old , and are at this day those who contradict and oppose it . the antient scepticks were infamous for this , who had learnt of their master pyrrho , that there is † no difference between good and evil by nature , but only by laws and custom laertius acquaints us , that it was the positive opinion of one of that sort of men , that a wise man will not stick to commit sacriledge , or adultery , or to steal , whenever he hath a fit opportunity ; for * none of these ( saith he ) have any turpitude in them in their own nature , if we can but lay aside the vulgar apprehension concerning them , which the rabble of fools and ignorant people have taken up . tully testifies concerning the epicureans , that they held honest and iust to be ‡ cassum quiddam , & inani vocis sono decoratum , a vain and frivolous thing , set forth and commended to the world by a mere empty sound of words . this also was the sentiment of some that pretended to be christians , as the gnosticks , and especially carpocrates , who was a great man with that party : he with much earnestness avow'd , that all * moral actions are indifferent , and that all the good or evil that is said to be in them , is founded not on truth , but fancy , as theodoret bears witness concerning him , and quotes irenaeus for it . but to come down lower , they have , it seems , a power in the church of rome to change the nature of vice and virtue . it is agreed on by the the chiefest writers of that communion , that the pope hath such a plenitude of power , that he can dispense with just and right , and any law of god , excepting only the articles of faith. so saith the glosse upon the canon law , and panormitan approves of it . bellarmine , their great champion , speaks home to the business , † if the pope ( saith he ) could erre so far as to command the practice of vice , and to forbid the practice of virtue , the church in that case is oblig'd , unless it would sin against conscience , to believe vice to be good , and virtue to be evil. judge now whether the reasons of good and evil be not taken away by the church of rome , when it can alter the property of virtue and vice , and when their people are bound in conscience to take one for the other . judge whether they do not ascribe more to their great pontif than can be attributed to god himself : for certainly it is so far from being in the power of any man to alter the natural and moral law , and to take away the obligation of it , that it is not within the verge of divine power it self . it is the decision of the famous grotius ( who is alwaies very wary when he speaks concerning what god can do , as indeed it doth become us : yet it is the peremptory decision i say , of that great man ) in his excellent book of the rights of peace and war , † god himself cannot change this law of natural goodness , he cannot make that which is intrinsically evil to be no evil . and the reason is , because then he would not be god , for his nature would be chang'd , which is a thing utterly impossible , and the very supposition of it is to be abhorred . the great gallick philosopher , who discourses so admirably concerning the moral virtues , was enclin'd to think , that they were not founded on immoveable reasons : for in some places of his epistles and in his answers , where he holds that goodness as well as truth eternally depended on the divine will and its free determination , he seems to mean that god could have determin'd them otherwise , if he had pleas'd : and so , that which is now good , might have been evil. but this mistaken notion of this learned man arose from his not considering and remembring , that the will of god is alwaies the same as to its real intrinsick nature , and therefore what it now is , it ever was , and can never be otherwise , and consequently goodness is unvariable , and that which is good now can't be evil at another time . which if that excellent person had bore in his mind , he would not have argu'd from god's will in that manner which he seems to do . but i am sorry to find that in our own nation likewise there are those who oppose the intrinsick nature of moral goodness , and render it dubious and arbitrary . among these ought to be mention'd in the first place that known person , in whose state of nature ( which he laies down as the foundation of his whole system ) nothing is virtuous or vitious , just or unjust ; for he holds that these arise only from compact and society . the magistrate is mr. hobbes's god , the prince is the maker of good and evil , and he can unmake them when he pleases . which is said well enough for such a philosopher as holds a man is nothing else but body or carkase . another † learned writer ( tho' a professed enemy to the former ) resolves all moral philosophy into geometrical and mechanick principles : which perhaps was design'd on purpose by that profound and sagacious person to convince some in an age of mathematicks . he is follow'd and vouch'd by another , * who undertakes to improve him , and to thrust this conceit on the world , that experimental observation is the standard of all goodness and morality : but i believe you will agree with me in this , that this is spoken rather like a virtuoso than a divine . there is another , who in his brief disquisition of the law of nature , hath refin'd upon both the former writers , and makes it his work to shew that the proof of natural laws or dictates of reason , can be drawn only from the use of our senses . he holds , that by the motion impress'd on the organs of our senses , god delineates the ideas or images of all moral actions on our minds . he thinks there is no notion of moral goodness or evil but what is communicated to us by these , and consequently it is not innate . tho' by the bye it is well worth our observing , that he freely grants , that ‡ beasts derive not all their knowledge from their senses , but are born with peculiar appetites and inclinations , and have natural instincts , or impressions stampt by god on their very natures . so unkind are these philosophick masters to their own species , as to grudge it the prerogative and excellency of a brute . they not only degrade mankind , but thrust them below the rank of irrational beings . but if you would know the particular way how moral sentiments are derived to us , they tell you , this is the method , and they admit of no other ; god makes external causes operate on our bodily organs , and by this operation and motion , in a certain and determinate manner , we attain to a notion of what is vitious or virtuous . it is by the influence of outward objects , and them only , that all principles of morality come to be known to us . but to disprove this , and at the same time to baffle the like doctrine of another late author , first , i ask , how can general notions of morality be produc'd by the external senses ? is there any cognation at all between abstract ideas of goodness and mere bodily objects ? can a man imagine that universal and complex apprehensions can be the off-spring of the particular matters of corporeal sense ? secondly , if this author and his friends be in the right , then those beings that are destitute of bodily sense can have no notion of good and evil. supposing angels to be incorporeal , morality is a thing not known to them ; nor is it known to separate souls , nor saints in heaven , nay not to god himself ; because these are exempted from bodily senses , and consequently they are not capable of understanding any moral propositions . thirdly , this opinion , that natural motion produces moral goodness , is such a confounding and jumbling together of physicks and ethicks , that none who have clear and distinct conceptions of things will admit of it . fourthly and lastly , this opinion makes all morality contingent and uncertain , for all natural and bodily motion ( on which he holds it depends ) is so : at one time or other it varies . external and corporeal causes are shifting and fickle : objects work on us differently , yea the operations of the same objects are not alwaies the same ; and therefore moral goodness , which is founded on these , is no fix'd thing , but is unsteady and floating : we know not where to have it , according to this author . these are the reasons why i cannot approve of this new method , which he hath taken to demonstrate the truth of morality , or rather to cashier and defeat it . which he chuses rather to do , than to acknowledge any inbred principle in the soul of man. i could have wish'd that mr. norris had not so contemptibly reflected on the inbred notions and characters of truth and goodness on mens minds , as to reproach them with the title of * mere iargon and unintelligible cant ; especially seeing one that hath larded some of his writings with so many unintelligible high-flown strains , and platonick gibberish , ( and even in the present matter which is before us talks of the presentialness of the ideal world to our souls , which is the divine essence , wherein we see and understand all things ) might have been more favourable in his censure . another late ingenious author will by no means hear of natural and congenite principles of morality , but roundly tells us in these express words , that † men come to the knowledge of moral principles and duties by tradition : their fathers taught them them , and their grandfathers their fathers , and so up to adam the common parent of all . and a little after he uses such language as this , moral duties are convey'd to all the world as spinning and weaving , and such like inventions . whereby he confounds the notions of natural and reveal'd religion , and yet it is observable that in those dialogues he first distinctly discourses of natural religion , and then of reveal'd . whence it is evident that he not only contradicts himself , but mightily gratifies the theist , whom he hath to deal with , and pretends to confute : but he not only baulks one of the greatest and strongest proofs we have of the truth of moral notions and offices , but he ridicules all morality , by setting it on no other bottom than what the trade of weavers and spinsters hath . thus we pull down that with our own hands which we pretend to build up ; and even whilst some among us are confuting of deism , they promote and advance it . there is another writer yet behind , who seems to shew himself as backward to own a natural principle of religion , as any of the forenam'd ones ; for he sticks not to say , that * there are no notions naturally imprinted on the mind ; for then , saith he , children and ideots would have them . but it is certain he might as strongly have argued , that there is no reason or prudence in mankind , because neither children nor ideots are observ'd to exercise these . the logick is every whit as good . and in another place , conformably to his denial of all practical principles in the mind of man , he speaks very doubtfully of virtue it self ; † the name or sound of virtue , saith he , is hard to be understood , it is liable to much uncertainty in its signification : and the thing it stands for is much contended about , and difficult to be known . and again , virtues and sins are words of uncertain signification , and among different men stand for different things . p. . at another time he confesses , that * he makes the law , whereby we judge of virtue and vice , to be nothing else but the consent of private men. and in the same place he is positive , that the measure of what is every where call'd and esteem'd virtue and vice , is approbation or dislike , praise or blame . and again , ‡ nothing else but that which hath the allowance of publick esteem is virtue . which words ( tho' he attempts to correct them in a later edition ) i am somewhat enclin'd to understand according to the plain and obvious meaning of them , and the rather , because it is probable , that as in other very considerable points , so here he symbolizes with the philosopher of malmsbury , in whose steps he affects to tread , and borrows some of his thoughts . for as he follows him in his opinion of the necessity of only one fundamental article of christian faith , and in his notion of thinking matter , and particularly in that of the likelyhood or possibility of the materiality of humane souls , and of their tendency ( on that principle ) to mortality , and in his contempt of some parts of the holy scripture , and in his avow'd disbelief of the resurrection of the same body , and in his ridiculing of the receiv'd explication of † the doctrine of the holy trinity , and in his general favouring of scepticism and infidelity , and in his denial of natural and inbred notions ; so likewise he seems to be an humble imitator of the foresaid philosopher , in his belief of the precarious and arbitrary nature of morality : tho' it is true in a flourish he pretends at another time , that morality as well as mathematicks may be demonstrated . surely that proposition aforemention'd , viz. nothing else but that which hath the allowance of publick esteem is virtue , may pass for the leviathan epitomiz'd . and here by the way i would observe this to you , that the persons who speak contemptibly of reveal'd religion or any part of it , are , if you look narrowly into them , and their writings , as deficient in their apprehensions and esteem of that which is natural and merely moral , which yet they so much pretend to cry up . whilst they strike at the principles of faith , and the fundamental articles and mysteries of christianity , they cut the sinews and take away the props of morality it self , and discard the true grounds and reasons of it . which shews that their design and project is against virtue in general , and that their aim is to put all out of order , to transpose and ranverse what ever hath any respect to religion , and to confound every thing belonging to it , and thereby to expose relgion it self , and to make sport for the atheistical and scoffing part of the world. the greater reason therefore is there that we should be settled in our minds concerning these things , and that we should confirm and establish our selves more and more in this necessary and important truth , ( which i have endeavour'd to make good ) that there are eternal and immutable reasons of good and evil , that there is in all immoral actions a repugnancy to a rule of right in our own breasts , as well as in the mind of our creator . this is the true account of moral righteousness , namely , that it is built on the nature of god , and of humane souls , and the universal behaviour of mankind . so that , to speak plainly , those that designedly set themselves against the doctrine of inbred principles of good and evil , detract from the divinity it self , and from the essential nature and guise of mankind . and we may assure our selves that such a perswasion is the most debauching principle in the world , and that those who wilfully and obstinately maintain it have a very ill design upon mankind . which was the only ground of my so free and plain dealing with them , for 't is in vain to palliate where we design to cure. it remains that in the last place i should shew the virtue and efficacy , the influence and usefulness of the premises : which might be done in several particulars , but i will offer only this one practical inference from the whole . let the doctrine discours'd of be a mighty incentive to all virtue and goodness . seeing these are consonant to our natural principles and dispositions , we have all the reason imaginable to comply with them . why should we contradict our own propensions , and be rebels to our selves ? as it is in natural motion , not crooked lines , but right and streight ones are aim'd at : so it is in morals , man's reasonable nature aims at that which is his direct and plain duty : and when he deviates from this right path , he acts against his true primitive temper and genius . let us consider then , that we ought to be virtuous , because our very nature obliges us to it . we are invited to be just and good by something that is within us , and by the intrinsick beauty of goodness it self . we should prize religion and a holy life , because they commend themselves to us by their own inherent and abstract worth . let us not be backward in the practice of virtue , seeing its own native excellency encourages us to it . those were curious and choise words of a † gentile writer , this is one great help and advantage , saith he , to virtue , to be made good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a congenite preparation : and such is the inbred principle , that i have been speaking of , whereby we are naturally enclin'd to live virtuously . for tho' ( as was said in the beginning of this discourse ) by the depravity deriv'd from our first progenitors , both our understandings and wills are miserably shatter'd ; yet these original impressions are not effaced , because they are of the very nature of man as he is a rational creature . therefore these cannot be wholly expung'd out of mens hearts , they are the indelible stamp of god on every soul. and the more conformable any man's life and actions are to them , the more clear and bright is his apprehension and judgment concerning the truth and reality , as well as the excellency of them . wherefore let us descend into our own breasts , and be acquainted with our selves : and by that means we shall come to find in our minds a stock of principles , which will very much endear religion to us : for as it will hugely please us to see a great part of our religion born in us and bred up with us , so it will be a powerful motive to us to exert those virtues which are so fitted to our natures , and , as i may say , were calculated for them . wherefore having this prevalent incitement , let us not be cold and indifferent in the practice of righteousness and holiness ; let us manfully break through all obstacles and impediments , and let us be vigorous and zealous in the waies of religion , even of that which god by an insite principle dictates to us : and the rather , because this is so considerable a step to and a part of that higher strain and improvement , which we are chiefly to be concern'd for , namely , the institution of the blessed iesus , our conformity to which is absolutely necessary in order to our salvation and happiness . to conclude , let us be stedfast and unmoveable in our duty , seeing the principles and reasons of it are such . and let it evidently appear in our lives , that the esteem and love we have for goodness and virtue are not passion , but reason ▪ not imagination , but solid judgment . the end . notes, typically marginal, from the original text notes for div a -e * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . socrat ▪ apud platonem . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de leg. & alibi . * quendam inesse humanae menti , & quidem naturali instinctu , divinitatis sensum , extra controversiam ponimus . calvin . instit . l. . c. . omnious inditum esse divinitus religionis semen experientia testatur . ibid. c. . * s. chrysost . hom. . ad pop. antioch . * iuv. sat. . * mat. . . * prov. . . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutarch . de educat . pueror . ‡ sueton. in iul. caes. * neque enim unquam in tantum convalescet nequitia , nunquam sic contra virtutes conjurabitur , ut non sapientiaenomen venerabile & sacrum maneat . sen. epist. . † consensio omnium gentium jus naturae putanda est . tusc. q. l. . ‡ ethic. l. . c. . * prima & optima rerum natura piet tis est magistra ▪ quae nullo vocis ministerio , nullo usu literarum indigens , prop●iis ac tacitis viribus charitatem parentum pectoribus liberorum infundit . lib. . c. . solida virtus nascitur magis quàm fingitur . † de jure nat. & gent. l. . c. , . † laert. in vit . pyrrh . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. laert. in aristip. ‡ tusc. q. lib. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theodoret . haeret . fab. l. . † si autem papa erraret praecipiendo vitia , vel prohibendo virtutes , teneretur ecclesia credere vitia esse bona , & virtutes malas , nisi vellet contra conscientiam peccare . de sum. pontif . l. . c. . † lib. . ● . † de legibus naturae disquisitio philosoph . * demonstration of the divine authority of the law of nature . and his account of platonick philosophy . ‡ chap. . § . * reflections on the essay of humane understanding . † conference with ● theist . d part p. , . * essay of humane understanding . book . chap. . † essay , b. . c. . p. . * essay , b. . c. . ‡ edition the first . † last letter to the bishop of worcester , pag. , , . † dio. cass. ●ist . rom. lib. . mentis humanæ metamorphosis, sive conversio, the history of the young converted gallant, or, directions to the readers of that divine poem written by benjamin keach, intituled warre with the devil here shewing the readers thereof how to read the same poem aright in these four respects, viz. i. in reference to the substance or history thereof, ii. in reference to the intent or mystery thereof, iii. in reference to the consequent doctrine thereof, iv. in reference to practical application thereof / compiled in a poem by j. mason, gent. ... mentis humanae metamorphosis mason, john, fl. - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing m estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) mentis humanæ metamorphosis, sive conversio, the history of the young converted gallant, or, directions to the readers of that divine poem written by benjamin keach, intituled warre with the devil here shewing the readers thereof how to read the same poem aright in these four respects, viz. i. in reference to the substance or history thereof, ii. in reference to the intent or mystery thereof, iii. in reference to the consequent doctrine thereof, iv. in reference to practical application thereof / compiled in a poem by j. mason, gent. ... mentis humanae metamorphosis mason, john, fl. - . [ ], , [ ] p. : ill. printed by f.l. for b. harris ..., london : . in verse. "licensed sept. , . roger l'estrange" later published as: war with the devil, the second part, which is not the second part of keach's poem but an interpretation of it. reproduction of original in bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng keach, benjamin, - . -- war with the devil. conversion -- poetry. good and evil -- poetry. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the portraiture or platforme of the humane mind in its twofold state , or nature . unconverted and converted . 〈…〉 mans understanding in its eclips , or natural darknes unconverted . . from darknes and ignorance of the saving truth . mans understanding out of th● eclips , or natural darknes converted . . unto light and knowledge of the saving truth the old w●●● the mount of natural hautinesse in the heart of man ; unconverted . from pride and greatnes luke . . de●ending the mount of spiritual holiness in the heart of man ; converted . . vnto grace and goodnes . hebrewes . . asending . the old affections man in his unconverted wrathful nature ; armed . from wrath and lust. the old adam : condemnation man in his converted innocent nature : naked and unarmed to peace and love : divine . the new adam salvation   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bee not conformed to this world : rom : . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but bee yee transformed by the renewing of your mind iohannis drapentier sculp●it . mentis humanae metamorphosis ; sive conversio . the history of the young converted gallant . or directions to the readers of that divine poem , written by benjamin keach ; intituled warre with the devil . here shewing the readers thereof , how to read the same poem aright , in these four respects ; viz. i. in reference to the substance , or history thereof . ii. in reference to the intent , or mystery thereof . iii. in reference to the consequent doctrine thereof . iv. in reference to practical application thereof . compiled in a poem by j. mason gent. of fordham in cambridge-shire . licensed sept. . . roger l'estrange . london , printed by f. l. for b. harris at the stationers arms in sweethings-rents by the royal exchange , . the moral argument of this book . concerning the new creature , or regenerate man ; under the six types foregoing . dark , ignorant creatures are we all by birth , of earth first form'd ; still lovers of the earth : fools were we born , and so continue still , fools in our passions , fools in our wit and will ; all natural fools ( as to the truth , ) or mad-men ; proud , poor and blind ; and all by nature bad-men . till man's * eclipsed soul from earth doth rise by a new birth , enlightning his blind eyes ; for when his pride sinks down , & wrathful will , and so his mind ascends the holy hill : when once the truth doth shine within his heart , wrath , pride and ignorance must all depart : for naked came we from our mothers womb , and naked must return to our last home : yea , naked we should live , as babes new-born , or , like the harmless sheep , clean wash'd & shorn , rob'd of his fleece , he envies not the wearer , nor opens he his mouth against the shearer . uncloath'd , unarm'd ; no weapon to defend him , no lordly powers to favour or befriend him . thus on the cross , christ jesus naked hung , a prezident of life to old and young ; to shew how man should alwayes naked stand , under christ's cross with open heart and hand ; ever resigned in his makers sight , and nothing claim as his peculiar right . for all man hath he ows to god alone , nothing but sin and death he calls his own ! o take it deep to heart , ye men of wit , of wealth , & worth , though neer so high you sit : for such by right each christian ought to be , of whatsoever title , he or she. the dedication to the whole universe , with the princes , and people thereof . to the wide world i dedicate this glass , to shew a wonder that must come to pass ; the world's new-birth , and gallantry refin'd , to a more solid and substantial kind . and because much in few i would express , i write my mind in plain an pithy verse . for lo , in my divining thoughts i see , the last fulfilling of that mystery , which sacred scriptures have concealed long vnder a vail , or dark prophetick song : the gentiles fulness with that wonderous news , the calling and conversion of the jews . a promis'd truth , which few or none believes , though for that day the whole creation grieves . but time will cut each mystick knot in sunder , that god may have the honour of the wonder : for then jew and gentile both , shall know there is a god can bring the haughty low. perhaps the sound may rouse some prince or peere , now to begin the worlds reforming year , to stop the stream of vice , and turn the tyde , of wrath and lust , debauchery and pride ; and , as the rising sun , with powerful light dispel the darkness of the worlds long night ; that all the world new-born may speak one tongue , or no man think or do his neighbour wrong : for such by right all mankind ought to be , and so make good this following history . art thou a master of israel , and knowest not these things ? — namely , thine own new-birth , and the worlds new-birth to come , john . . the young converted gallant . the first part ; or first direction general to the readers of the divine poem aforesaid , in reference to the substance , or personal history thereof . good readers see , who take that book in hand you read aright ; that is , to understand ; for else , i fear , that some misapprehension may judge that work at best , but man's invention , some pious fancy , not a real truth , concerning this un-named new-born youth . had but the author told this convert's name , all might have given credit to his fame ; but since his praise , and virtue is so much , without a name , he may be called none-such . for , in the compass of our hemisphere , no-such new-star , or comet doth appear ; there 's no such figure in the heav'nly plain , between orion's hilt , and charles — his wain : no such young saint , which by just steps doth clime the ladder of conversion in his prime ; descending and ascending by degrees , christ's cross betimes , with humble heart & knees . yet to cut off all doubt , i 'le here proceed , and take for granted what i there do read , and tell the progress of this converts way , in his low state ; and first refining day . for such , by right , each reader ought to be , and so make good this following historie . advertisement . sirs , in the reading of this convert's story , observe aright the several steps , or degrees of his conversion ; namily , six descending , and six ascending : the six descending shew the virtues and graces proper to repentance , and mortification , in forsaking and eschewing of evil : the other six ascending , shew the virtues and graces of obedience , and renovation in practising the good. i. the first mortifying grace , or vertue , or first step and degree of his conversion , descending , viz. humility of spirit . view here a * princely * youth ( the sts. delight ) from the wrong way converted to the right . conscience , and truth , as witnesses appear against his pride , and strike his soul with fear . his height and state , astonishment soon dashes , when he conceives himself but dust and ashes : and thus baptized in a new white dress , begins to shine in robes of lowliness . for like as drossie oare doth change to gold when pure refining fire dossolves the old ; so minds new chang'd , new manners soon do take , and hearts , by grace refin'd , their dross forsake ; namely that pride , which in the soul doth lie , that first born nature call'd * egoity . lo ! thus this gallant 's chang'd , & all his wildness , is now dissolv'd to meekness , and to mildness : all his unruly passions are made tame , and loose affections wrought to sober frame . his love , his wrath , & joy , grief , fear , & hope , all six move gentle in their bounded scope , as calmed seas when stormy blasts are stay'd , and swelling billows in the deep are lay'd . or as the humbled prodigal returning to his lost home , with blushing & with mourning , for he 's asham'd , and blushes to appear before the just , whom he did scorn and jeer . thus mortify'd , and chang'd , in deep remorse by free consent of will ; not form , or force : he 's strip'd of all , not by the hands of thieves , but by the power of truth , which he believes . for truth hath over-powered his belief , and makes him think , of sinners he is chief . and this his first step is , in degradation , leading the way to fuller resignation . the reason of this first way in conv●rsion . for though high honour god himself doth give to all his saints , who here obedient live , yet man must first descend from his own glory , and so come down unto the lowest story . he must come down from that exalted throne in his proud heart , and his own self disown , before he can ascend in perfect love , to contemplation of the life above . and e're to sion-hill he dares go on , he first comes down from lofty babylon ; that babylon great , where he was born an bred he leaves and loaths , as to her joyes quite dead : and so falls down a prostrate publican , that god may have the honour and not man. lo ! by this step this gallant first descends , before he climbs the hill to which he tends ; for such a one each gallant ought to be , and so makes good this converts history . ii. the second mortifying grace , or virtue ; or the second step and degree in his conversion , descending ; namely , impartiality in iudgment , concerning sin , and errour , vice and vanity , and every evil. thus , first brought low in spirit , meek & mild , fit to receive instruction as a child ; he in his youth a new christ cross doth learn , 'twixt good and ill , the difference to discerne ; to chuse the good , and to refuse the ill , the next hard cross unto a gallant 's will : for it is death unto a high-born spirit , to judge aright the sin he doth inherit . but now his conscience is awak'd from sleep , and made alive ; late risen from the deep ; and by that light of conscience , wond'rous clear , the pow'rs of darkness he doth see , and hear , vvith open eyes he sees how vain a king did rule his soul , and sense in every thing ; for 't is a saying , and a truth of old , all that doth glister is not perfect gold. yea , thus our father first lost paradise , a false-appearance did delude his eyes ; and since that day to this , a glistering show deludes us all ; we nothing rightly know , 'till conscience doth consume man's vain desire , like to a shining , and a burning fire . the process followeth . thus , this enlightned convert doth begin , to judge aright of vanity and sin ; to pass a righteous sentence on truth 's side , and not prevaricate with pomp , and pride : if conscience should mistake , yet truth cannot , ' though that o're-see , yet this will hit the blot . for now the beam is pull'd from his own eye , that he the mote in others may espye ; he sees that all is vain this world commends , for honour , pomp , or pleasure ; or like ends. he sees how vice puts on a brave disguise , to make it pass for good before mens eyes ; as jugglers do , or players on the stage , who with a cheat our wandering eyes engage . but , above all , he doth discern full well that dark abysse , which leadeth unto hell , call'd pride of gallantry ' , and of gentile ' state , in which he liv'd involved , deep of late ; he sees how vain those gentile gloryes are , which in false shape , him and the world insnare ! he sees , besides , the several faults and crimes , and sinful fashions of these sensual times : and how base flattery too doth cover all , 'till all at last to desperate hardness fall . o 't is a blessing to discerne each errour , vice , and false virtue , scruple , & vain terrour ! the election and decree . thus having made a true discovery of sin , and vice , and every vanity , he now proceeds unto election next , and to reject the ill that him perplex't . a throne of judgment now is set in heaven , ( in his own soul ) and a true sentence given , that all is vain , which men call gallantry , vanity of vanities , all is vanity : whether in sacred , or in civil things , in priests , or people ; in subjects or in kings . and thus condemning what he judgeth ill , proceeds to execution in his will ; which is the third degree of his descending , step after step , his life , and faith amending . the increase of his faith hereupon . for in his heart true faith hath taken place , panting still more and more for saving grace , of which he hath a taste , his soul delighting , and all his inward faculties inlightning . so by that grace divine is brought about to work with fear his own salvation out ; 'till by obedience to that light so pure , he make his calling and election sure ; and at all times and places bears his cross with constant mind , whatever proves his loss : none can deter him with vain words , or fears , or laugh him out of judgment with their jeers . and such a one each gallant ought to be , and so make good this converts history . the end of the second degree descending ; called , impartiality in iudgment , concerning good and evil. . the third mortifying grace , or virtue ; being the third step , or degree of conversion , descending : namely , execution of iudgment : or the performance of the will , in forsaking vanity , gallantry , and pride of gentility . thus , having well decree'd what he foresees , he hast's to execute his just decrees , and to perform what he resolv'd before , to set upon the work , and droll no more ; for many do resolve , but few obey ( like this true convert ) what they think , or say : so light , so loose , so empty and so drie are mans best thoughts in his vain gallantry : for all his resolutions are a jest , and he a gallant hypocrite at best ; like to a barren cloud that mounts on high , yet never yields a shower from the skie ; his life 's a dream , and in a dream he walks , he 's fast asleep , and in his sleep he talks : because his will the first birth doth suprize , and suffers not the second birth to rise ; which should give life and vigour to the will , to execute his thoughts against the ill. therefore i here will let my readers see , how these two births do differ or agree . the difference of the two births , old , and new. many degenerate gentile sparks there are , but to find one regenerate , is rare ; many high-born , ( and that 's no news to hear ) but one new-born , a wonder doth appear ; of such a one our news-books never told , nor yet the belgick's mercury of old : and therefore marvel not if i supply , the old defect with this new history . two kinds of birth the scripture well explains , esau the first , jacob the last obtains . these names , two natures do imply ; and so the last supplants the first , and brings it low . for a new nature , doth a new name take , and a new birth doth a new christian make ; 'till now , this gallant did usurp that name , but his new birth makes him to be the same . and far more noble is this second birth ; for this from heaven comes , but that from earth : yea , this is born of god , but that of man , this calls god , father ; that , nor will , nor can . this noble birth transcends each coat of arms. all natural extract , or the field alarms : and for this birth this youth , himself bereaves of his first birth , and its vain-glory leaves , with all its tinckling titles of degrees , to which men bow their heads , and bend their knees . this was the third hard cross to this poor soul , for all the powers of hell this work controul ; old satan's kingdom cannot stand one hour , in that poor heart , where pomp hath lost its power . nor can gentility in its pride agree with christianity in true sympathie : for these to princes are as opposite as light and darkness , or as black and white ; the jew and gentile don 't more different seem , than gentleman and christian in esteem . dam me to hell , the sinful gallants crie , hell is their portion ; sin their propertie ; to whom this convert stands a pattern here , of true repentance , and of holy fear , of true nobility in the highest kind , born of humility in the lowest mind . who to obtain a new-name , as new-born , leaves all vain trappings , which his name adorn , and here degrades himself of gentile pride , so to be made for christ his lowly bride . for such a one each gallant ought to be , and so make good this gallant 's history . the end of the third degree in conversion , descending ; and third mortifying virtue ; called execution of iudgment , and will. in forsakeng all vain gentility . the fourth mortifying grace , or virtue ; being the fourth step or degree in his conversion , descending , called , rationality , or true discretion . in bridling of the wit , and lordly tongue . thus now bereft of his gentility , for conscience sake in deep humility . and of that vain imagination late , which airie titles bred in his first ' state , such as the vulgar their commanders give , though ne're so vile , ' though ne're so vain they live ; he now doth wonder how he play'd the child ▪ with those fine rattles which his wits beguil'd . and next he strives with all the power he can , in all his words to prove a rational man : for speech is given unto all , but few attain in speech the moderation due . therefore himself he now doth recollect , and both his tongue , and his wild wit correct . he that can rule his wit , doth rule his tongue , else it will prove oft-times too large , too long : thus a new work he now doth undertake , as well for credit , as for conscience-sake : and so becomes a well composed soul , whose babbling wit , true reason doth controul . his words are few , he in deep silence dwells , and only to the wise his minde he tells ; lest he be made at any time or season , a scorn to fools , that understand no reason . reason's the jewel which his soul doth prize , as giving sight to his awak'ned eyes ; regenerate reason now becomes his guide , in all his words , & works , & thoughts beside ; a god-like image , and a light divine , when saving faith its grossness doth refine ; but 't is preposterous piety to make reason the ground of faith , and truth mistake . for god's the lord of reason , and of sense , of phancy , judgment , and intelligence ; yea , he is lord of language , and doth give reason to man in language pure to live ; and by that light to rule his vagrant tongue , least he exceed in talk , or speak what 's wrong : to guard his lips as with a flaming sword , for man must give account of every word , of every idle saying , jest or story , which he of vents for his own praise and glory . the tongue 's a bruitish member void of wit , and man must keep perpetual warr with it , and stand upon his watch to keep it in , lest it fly out , and fall to deadly sin : for all man's talk is either good or evil , so he an angel acts , or else a devil . therefore , observe in each particular , how reason leads this convert , through this war , where he finds several enemies at hand , they against him , he against them doth stand . the several particulars follow concerning vanity in discourse , and here forsaken , as the enemies to reason , faith and truth . . the first particular vanity in speech ; namely , lightness , iesting and laughing . forsaken by this convert . and now this noble princely * youth begins to take account of all his verbal sins , which seem'd before an ornament , and grace to his high-birth , his quality and place : but now this laughing spirit he corrects with solid looks , and his light humour checks ; for manly reason in his sober school permits no scholar there to act the fool , to vent his with , or laugh at his own jest , or to make sport in vain for all the rest : for nothing more corrupts the work of grace , than a loose jesting tongue , and laughing face . . the second particular forsaken in vaniloquie ; viz. complement . and next he leaves his nimble tongues activity in complemental , fine , and false civility ; false flāttering titles now he gives no more , nor lends the name of madam to a whore , nor sir unto a knave : all gentile oaths , and humble service , he both leaves and loaths . for all his care is to serve god aright , with lips unfeign'd , in all the peoples sight . . the third particular in vaniloqui forsaken ; viz. amorous discourse , songs , and uerses . and , to proceed , he now no more rehearses to his fine misse , his amorous books & verses ; into the fire he casts his playes , & burns them , for fume they are , and into fume he turns them . like unto like ; from wanton flames they came , and must again return into a flame . his aerie sonnets , and his wild romances , tales , fables , fictions , and a thousand chances of wandering knighthood , and brave chivalrie , are now all mute , and in deep silence lie . one penitent * psalm doth more his soul delight , than all the books of mirth , that wit can write ; saying , o lord , with grace my heart renew , and fill my lips with language chaste and true . . the fourth particular vanity in talk forsaken ; viz. telling of uulgar news . nor tells the news from any forreign part , for he finds news at home in his own heart : there 's civil warrs begun , and like to hold , for sence by reason scorns to be controul'd , because he long hath reign'd as elder-brother , and frets to be supplanted by the other . nature and custome would not yield to grace , nor to the spirit would the flesh give place . pride still would be supream , and carnal lust would reign and rule , and be accounted just. his wit , his will , & fancy , all cry treason , against the truth in his anointed reason . old satan too , if possible , would fain , the castle he hath lost , once more regain ; but in this converts heart , grace keeps the field , ' til all at last to truth and reason yield . and this good news he to his friends imparts , who feel & find these warrs in their own hearts . o that the gallants of this age ( as well as forreign news ) this home bred news could tell ! and fill our news books with these holy warrs , in stead of christians most unchristian jarrs . . the fifth particular vanity in talk , forsaken ; namely , religious debate . as for the sects , and churches , & their wayes ( his heart 's his church ! ) he none of them gainsays though they gainsay each other , & opose each others tenets , both in verse and prose . sect against sect , church against church ingage , swords against swords , tongues against tongues do rage : what some call truth som others hold for lies what one condemns , another justisies ; and 't is impossible to please them all , 'till they have more of honey , less of gall. some preach by books , some reason , some by spirit ; some preach free grace , & some free-will ; some merit ; some for the churches institution stand and some against them rise throughout the land : thus , pro and con , tossing the ball about , they fill the land with wrangling & with doubt : and wilst each party strives to get the ball , sometimes they give , and sometimes get a fall . ☞ reason's advice in this case . but peaceful reason , in his low contrition , bids him sit still , and mind his own condition , gentle to hear all sides with patient ear , but unto nooe , save christ's own voice , adhere ; for as in life he 's neither vain nor vicious , so he 's no wrangling make bate , or seditious : a fit companion for those souls alone , who with the whole creation sigh and groan . for such a one each gallant ought to be , and so make good this converts historie . the end of the fourth degree , descending ; called , rationality in speech , and bridling the gallant tongue . . the fifth mortifying grace or virtue ; being the fifth step or degre in his conversion , descending ; namely , abstemiousness , or continence , in meats , drinks , & cloaths , and all sensuality . thus when his reason into light was brought , and from its dark eclipse to clearness wrought having first learn'd himself thus to deny of gentile talk , and all vaniloquie , lo ! this young * heir , born to a large possession , leaves all to follow christ in strict profession , and in new-life , with dayly sin-denyal , bears his first cross in many a tempting tryal . for now his joyes run a contrary way , quite cross to what they ran in his first-day . his hawks and hounds he leaves ; for all his care is to find out the truth , not hunt the hare : his fleet-race horses all are quite out-run , for he hath now a larger rarce begun : his tables , cards and dice he flings away , for he hath now a harder game to play , whilst tears do trickle from his mournful eyes , with sad remembrance of his vanities ; for he play'd wrong before : and doth begin a second game , against each youthful sin. his costly dishes , and delicious fare , and gaudy dress , which he was wont to were , he claims no more , for pride , or ornament , but having food and raiment is content , and with a dish of herbs , or garden-sallet can dine or sup ; and satisfie his palate . his sword and belt , his periwigge and plumes , his whiting powders , and his strong perfumes , all sent and smell like adled eggs quite rotten , or like good chear , long vented and forgotten . to both th' exchanges he now bids farewell with all the modes and fashions there they sell ; all the attractive shooing hornes of vice he hates as vermin , and aegyptian lice . his moderation and gratitude . thus in his moderate food , and comly dress , he keeps the mean , and balks all vain excess ; what e're he wears , what e're he eats or drinks , of christ's last supper , or his cross he thinks ; and setting all his old excess a part , he keeps a daily eucharist in his heart : perpetual thanks do transubstantiate , and change his mind into a heav'nly state : for that is the right transubstantion , which most mistake in gross imagination ; who in their blinded superstition strange ( themselves unchanged ) think the bread should change . and this vain error , for four hundred years , hath fill'd the christian world with doubts & fears ; but this wise convert in his changed sight , free from that errour , ears and drinks aright : for he himself is changed , and his food , in his new-change , is by due thanks made good : and as a nazarite thus he doth endure both in his diet , and his habit , pure : for such a one each gallant ought to be , and so make good this converts histerie . th end of the fifth degree , descending ; called , abstemuousness or continency . touching sensuality . the sixth mortifying grace , or virtue ; being the sixth step or degree in his conversion , descending ; namely , solitude , or separation from all uain and uicious society . who e're hath learn'd to bridle in his tongue no more to vain acquaintance doth belong and so remains the last and greatest wonder , the heaviest cross , and hardest to come under , as if the soul from body were divided , and with the flesh no more the spirit sided . for now his old aquaintance , and sweet friends whom as his soul he lov'd he reprehends ; his consorts , kindred , and relations dear he baulks , he shunns , & seldome doth come neer , he keeps aloofe from all ; and doth not dare to eat or drink with those , who lye , or sweare . vain company he loathes ; pure grain from weeds he now discerns , no more with swine he feeds . yet if occasion chance to draw him in his care is then to keep himself from sin : and as a sheep feeding among the beasts , he 's all alone , though present at their feasts : for ' though among them , yet he is not of them and rather doth bewail , then scorn , or scoffe them . from sin and sinners both he turnes away , and their allurements scorns though ner'e so gay . for all his joy is fix't on higher-things , a fit companion for the best of kings ; for now the king of saints doth not disdain to sup with him , and in his heart to reign . yea after all he leaves the glorious court , with all his pomps , & pleasures , game & sport , and one day by his cross had rather ' bide , than in the court a thousand dayes beside . the painted madams , and the spotted faces , vvith amorous arms he now no more embraces , and to his tempting miss dares boldly say , i am not i , begone , away , away . that park he baulks where gallants sacrifice to venus and her nymphs their hearts and eyes : at the she-bulls he laughs , and turns his eyes from the beholding of those vanities : for he is turn'd another creature quite , nor sin , nor sinners can give him delight . the ignorant vulgar crew , both high and low , vvhether in silks , or homely vveed they go , he both declines , and will at no time dwell vvith such as can't their right from left hand tell . but yet those lowly-souls , who are content to leave their vulgar confidence and repent , those he bids wellcome to his house and table both rich and poor , the best that he is able . for such a one each gallant ought to be and so make good this converts history . the end of the six degrees descending with the six vertues and vices therein described as opposites . the uertues . . humility of spirit . . impartiality in judgment . . contempt of gallantry . . rationality in speech . . sobriety and continency . . solitude or separation . the uices . . haughtiness of spirit . . partiality in judgment . . pride of birth , and gentility . . vaniloquy and multiloquy . . sensuality and excess . . vain society . the six ascending degrees follow . the entrance . to the six degrees of conversion ascending and sayling through the waves of this world. thousands we see in their preposterous will boast of good works before they leave their ill. which is the cause of all hypocrisie to those who still in unconversion lye : but sure the vessel first they should refine , before they pour therein the good new wine ; as this wise convert here hath well begun , and so his first great cleansing work is done . who having learn'd the wrong way to descry where splitting rocks , and swallowing quick-sands lye. kept safe from shipwrack , and the syrens baits , by sayling wisely through the dangerous streights , he in his new-built ark , well pitch't and mann'd now shoots the gulf * into the new-found land , where there are pretious stones and gold that 's good , as in that place , where paradise once stood ; and so begins a second voyage here , and in the right good way his course to steer . for having first descended that high hill of pride and greatness in his wit and will , unto that holy hill he next proceeds of grace , and goodness in his words and deeds . which none attain but those new-born of god , first taught of him , and humbled by his rod , as this young saint , who to the world about him stands a rare pattern , ' though most fleer and flout him . yet such a one each gallant ought to be , and so make good this following history . advertisement . having finished the six degrees descending the hill of pride in the heart of man , through the six virtues of mortification and repentance in the work of sin-denyal ; now remain the six degrees ascending the hill of holyness , in the heart of man , through the six graces of obedience ond renovation in the work of self denyal , as concerning this young convert . . the first grace or degree of his conversion ascending , namely , his resignation , trust and dependance upon gods good-will and providence ( not relying on his wealth ) with industry , labour and diligence in his affairs and calling , which is husbandry . first , his n●w course of goodness * he begins , with leaving of the city , and her sins ; london he quits , and so himself doth solace with lawful joys in his own country-palace . from court to cart he turns in duty bound to manage his estate , with judgement sound ; wise to foresee , and warie to prevent each dangerous cross , least he too late repent . yet if afflictions happen or sad loss , as sent from god he gently bears his cross ; and now begins to exercise his hands in taking pains about his house and lands , to plant and set , to lop , to prune , and graft , with all the mysteries of the rurall craft : to overlook his cattle , great and small , his herds , and flocks , at pasture or at stall ; to see his lands well till'd , and closes fenc'd , his grounds in season all well drain'd and trench'd . and to avert the dregs of gentile sloth ( which to the soul 's a canker and a moth ) he sometimes puts his hand unto the plow , and sometimes to the forke or spade doth bow ; sometimes perhaps he takes the flayle in hand , and with strong nerves doth well the same command . for god to man this priviledge allows , to eat his bread with sweat of his own brows : and 't is an ordinance for ever blest six days to labour , and the seventh to rest . nor doth this convert gallant here ●eny his grand-sire noah's trade was husbandry ; and he like him doth plant and plow and sow with his own hands , nor scorns to reap and mow ; without disparagement to'his birth or name his honour , worship , credit , or his fame . for there 's no title ( do what heraulds can ) excell's the primitive name of husbandman . a title , great and good. knight , ' squire , and gent. are all but upstart terms of ornament , and to themselves no good at all can do with their brave swords , and belts , and feathers too ▪ it is the plow that keeps them all alive , whilest they for titles and preferment strive . and thus he spends his time in lawful pains , respecting more gods honour then his gains ; to him alone he looks , on him doth ' call , for now he finds god's blessin'gs all in all , gods favour and his blessing far surmount the high'st promotion in the world's account , therefore his gold is not his god , or treasure , but only doth depend on his good pleasure : and thus his lands and large revenues are all sanctifi'd and blest with pains and care , and such a one each gallant ought to be , and so make good this converts history . the end of this degree ascending in the first step , viz. good husbandry and industry . . the second degree in his conversion , ascending , consisting of sincerity , integrity , upright dealing ▪ and the like uirtues , the second step he takes up sion hill is upright dealing in his business still ; the same that good king david doth commend as a blest * rule of life tow'rds foe and friend : to this new work he sets , to dignifie his state and calling , with integrity . and as a lyon all the beasts doth awe , his brutish swains he orders by a law , that no poor neighbour , may sustain oppression by him or his in all his large possession . for he still makes a conscience of his ways , and what is due for hire , or work he pays , full just and true ; and harmless as the dove , he nothing owes to any one but love. all force and fraud he hates , all base extortion , ever content with his own lot and portion . and rather suffers wrong in any case , then do the least in his great pow'r and place ; but yet the willful trespasser he pays in his own coyn that he may mend his ways ▪ yea if that ought was by his sire ill got he doth restore all back and keep it not be 't house or land , field , fen or piece of ground , here ten , there ten , perhaps an hundred pound , what e're was wrong he makes all right and eve● and by such steps * ascendeth into heaven . lo ! such a one each gallant ought to be , and so make good this converts history . the end of the second degree ascending , viz. upright dealing , and sincerity in his place and calling . the third degree in his conversion , ascending ; consisting of liberality , hospitality , bounty , charity . and the like uertues proper to his calling . go and sell all thou hast , house , land , and store , saith christ unto the rich , * and give the poor , so come and follow me , and thou shalt have treasure in ** heaven , and thine own soul save . this rich young man believing what christ says , unto his word submits and it obeys . in love to him he visits oft the poor , and oft doth feed the hungry at his door , yea oft he cloaths the naked in compassion , for christs own sake , not for vain praise or fashion oft doth he aid the pious in distress , and feeds the woman in the wilderness ; nor is he wanting to the painful preacher , to every faithful flock and faithful teacher . he frees the wrong'd and pleads the poor mans cause , that is opprest by violence of laws . and to the prisners oft his bowels turn , who in their bonds without all mercy 〈◊〉 . all his delight is now in doing good unto the good with rayment and with food , with gold and silver and with his best store and only grieves that he can do no more . for he counts nothing now his own , but grace and only is a steward in his place : thus by his love to christ ( most firmly wrought ) to perfect self-denyal he is brought . lo ! such a one each gallant ought to be , and so make good this converts history . the end of the third degree ascending ; viz. liberality in his place and calling . the fourth degree of his conversion ascending , consisting of verity , essentiality , and reality in his words , belief , prayer , &c. in his calling . in his next step , he unto great and small now speaks the truth ( the hardest talk of all ) without excust , or mentall reservation , a double tongue , or slie equivocation ; for what to gallants is more hard or rare , then to speak truth , and neither lye nor swear . nor yet to laugh and scoff , to jest and jeer , to boast and brag , to dare and domineer ! a work which one of thousands cannot do , so hard it is to mankind to speak true ! in all mens trades or talk , we seldome find the man whose words hold current with his mind ▪ yet truth he speaks , the mark of his profession , seal'd in his inwards by a deep impression , his promise is his bond , his word full sure his yea , and nay , more firm then law endure ▪ and next a true belief ( to all intents ) he now doth yeild to gods commandements : a work full rare 't is to believe indeed the word of god , and to obey our creed . o where 's the man that doth believe aright . what he believes and followeth his own light ? two kinds of faith there are both known full well one saves , on damns : one heaven makes , one hell . this saving faith this convert hath obtain'd , the other he hath left and quite disclaim'd . besides both these , a wonder strange to tell he prays aright ; his words all ordered well . a true confession now he makes of sin , and so a true remission followeth in , his new devotion doth his old surpass , with real prayer , not with verbal mass , and thus this convert makes the truth his care , truth in his talk , in his belief and prayer . lo ! such a one each gallant ought to be , and so make good this converts history . the end of the fourth degree ascending , viz. uerity and reality in his words , belief and prayer in his calling . the fifth degree of his conversion , ascending ; consisting of equity , justice , impartiality , magnanimity , wisdom , and the like vertues in the administration of justice , call'd thereto . having well learn'd to rule himself aright , he 's fit to rule th' unruly by his light , by truth's just light i say , not might alone , for might ne're governs well when light is gone . thus arm'd with christian courage , truth and grace , he next accepts a ruling elders place ; resolv'd to serve his country with his sword , like joshua dreading no mans look or word . adorn'd with every virtue , power , and state . essential to a true-made magistrate ; to guide and judge , to counsel and direct , to curb the proud , and lowly to protect , for he keeps not his courts of law and leet , for fees and fines , but justice due and meet . his sword and belt are now no more his own , but consecrate to justice and her throne : his two-edg'd blade he wears no more in vain , for fancy , fashion , favour , feare or gain ; but as a needful instrument of power , vertue to serve when vice would her deflowre . for he that 's just himself may others guide , and wear the sword of justice by his side ; a joy to good , and to the bad a terrour , a friend to truth , a foe to vice and errour . the sword belongs unto the just and true to give to just and unjust both their due ; and for no other end should it be worn by any man , that to the truth is sworn . lo ! such a one each gallant ought to be , and so make good this converts history . the end of the fifth degree in conversion , viz. impartial iustice in his office , place , and calling . the sixth degree in his conversion , ascending ; consisting of sanctification , illumination , divine knowledge , right information and instruction , with the like graces , proper to an eminent converted person in his calling . rightly adorn'd with robes of sanctity he takes his highest and his last degree , which to the top of syon hill doth reach , where he the true and living word doth preach . for fill'd with light divine , free from all taint , he of a gallant ●urnes a preaching saint , not for base lucre , honour , or renown , a golden miter , or a triple crown , nor yet for high preferment tythes , or hire , but from an inward call , and free desire . he to his birth accounts it no disgrace , well to perform a teaching elder 's place ▪ to high and low he doth instruction give , exhorts , reproves , and shews them how to live , confuting all the atheists of the land , and all apostates who the truth withstand . yea in the faith his family he teaches , his house a temple is in which he preaches . nor doth he preach by notion or conceit ▪ from other hands , which often proves a cheat . he needs no book ; the book he preacheth by in his own soul doth ever open lye . for he that speaks the thing that he is not , is often hit , and often makes a blot ; but he that writes or speaks the thing he is , can neither write or speak that thing amiss : for he is taught of god , who well can teach both high and low his saving truth to preach . and now he wears a breast plate shining bright with twelve rich pretious stones , all full of light : the vrim and the thummim he doth wear , both his pure life and his pure doctrine are , for there is none too great or honourable , to preach a saviour born within a stable , to preach christ jesus in the open light there 's none forbidden , neither lord nor knight for he is lord of all , the lord of lords , who laughs to scorn their bul-rush glit'ring swords he wears a sword bright shining on his thigh , that soon cuts down all pride , be 't ne're so high . and this our convert galiant here well knows ☞ this saving truth too high and low he shews ; he tells how god by his own power and might , hath brought his soul from darkness into light ; and shews by what degrees that light is wrought within the heart , and to perfection brought . and let none murmur , at his heav'nly unction , a gift divine above each earthly function ; for he fears not the persecuting rage of rome's conforming , and confining cage , nor yet her bloody power , which ever acts by fire , and sword , imprisonment , and wrack but on he goes the truth still to dispence , ' though all the fiends of hell should take offenc● because his faith on that firm rock is grounded , in his new-birth , which cannot be confounded . lo ! such by right each christian ought to be , of whatsoever title , or degree . the end of the twelve graces or degrees in true and real conversion . the six first descending , and pointing to repentance : the six last ascending , and pointing to obedience in the faith dying to sin , and living to righteousness . objection to this story . sure this rare phaenix all would gladly see , this bird of paradise , what ere he be ; of whatsoever family or race . of whatsoever quality or place . but some will say , he is not to be found within the clymate of our english ground , for what young papist or young protestant can subscribe himself this new-born gentleman ? our natural groves and forrests cannot yield this bird of wonder , nor yet fen or field parrats and peacocks in our land are many , but such a phaenix in our coasts scarce any who thus to death in his own ashes burn'd , to a new creature is reviv'd and turn'd . the answer to the objection . but well ! who ere in mind is thus transform'd , and with these graces in his life adorn'd ; he by these steps attains the holy hill , on which the dewes of heaven do distill , which heav'nly dewes the vertues are ( here taught . ) by which his soul to peace and rest is brought . for the receiving of the rest begun is earnest given for the rest to come ; and a perpetual sabbath now he keeps , whil'st in his saviours bosome safe he sleeps : his yoak is easie and his cross made sweet for now the cross and crown each other greet , and he sits down a conquerour in peace , the field is won , and all his labours cease : the world , the flesh , and sin , all thus eschew'd , lo , hell and death are vanquish't and subdu'd ! death is no death to him , when his life ends , it to eternal life forthwith extends . and so concluding , here i 'le fix my staff , and end this story with his epitaph . the true converts epitaph . after a sharp and weary fight with sin , and sinners both , in hope the crown to win , lo ! here i rest in this soft bed of dust , waiting the resurrection of the just. twice was i born , and so two births have seen , twice did i dye , two deaths to me have been ; i phaenix-like have my first rising known , and so on wings of love am upwards flown ; my heav'nly part ascended is on high , whil'st here in hope my earthly part doth lye , till it shall rise again in glory blest , ( with all the saints ) in their eternal rest . ye gallants all , who view my history , so live , and dye , as you may rest with me . the conclusion to this first part. and thus some readers may perhaps make bold , ●o argue and object as i have told , ●ouching the story of this new-born youth , which most will doubt , and few receive for truth . and yet perchance there may be such a one here and there found like some rare pretious stone ; yea partly i believe and partly know , ●ome few there be who truth will not forego : ●uch as in prim'tive times , old records say ●rom gallants turn'd to martyrs in their day . though the same cause of suffering is not now , ●s then , when saints to idols would not bow , we for opinions suffer oft head-strong , ●nd seldome suffer right , but often wrong : he 's the true martyr and the sufferer too , who dyes to sin as all true converts do . the transition . and so i pass from substance to intent , and plainly shew what by this youth is meant both in his natural and converted state , observe it well whilest i the truth relate , that you may be enabled to apply both states unto your selves impartially . for though at first all can't reform with speed , yet all may be inform'd by what they read : and they that would true reformation win , with information they must first begin . light before life was made 'i th first creation , and so is still in mans regeneration . the end of the first part of the book . and of the first direction general to the readers of the foresaid divine poem , written by b. k , in order to the substance of the personal history thereof . the second part of this book ; and second direction . to the reader of the foresaid divine poem , touching the young converted gallant . in reference to the intent , moral , and mystery thereof . the entrance thereto . thus have you heard the story plainly told , touching the person of this convert bold , ( though here not nam'd : ) but now lets inward look , into the mystery of that sacred book , what that deep allegory here implyes , and what that mystick story signifies . two kinds of men , this youth here represents , in his two natures , and his two intents : worldly the one , and heavenly the other , which never can agree with one another , one good , one bad ; from which two properties two general flocks or partyes do arise . readers observe them well , and you shall see with which of these your lives and faiths agree ; and by the marks distinct i will you shew , the one tribe from the other you shall know : for it is worth your knowing , that thereby you may both them and your own selves descry . the first of these is of this worlds vain ways , the other her hypocrisie gainsays ; and in reality doth still delight , that his good life may shine in open sight . now with the first of these we will begin and trace the world in each peculiar sin : and having done with her we will proceed to a more holy and more heav'nly breed . . the first mystery of iniquity opened , viz. the worlds whoredome , and sorcery . see john . , . ☞ who ere shall view our authors work once more , shall hear it tell that this vain worlds a whore ! a whore in grain in purple and in scarlet , oft stript and whipt and branded for a varlet , a tempting bawd , and an enticing punck , who with her wine makes all the nations drunk . and besides that , a most notorious witch , ☞ with her inchantments charming , poor and rich , all more or less are still bewitched by her , and all admire this whore , this witch , this lyar. circe she 's nam'd of old , for to all shapes she could transform them all , hogs , dogs , or apes . this is that gorgon witch whom perseus slew , for all to stones she turn'd that her did view . nay , besides this a goddess of great fame ☞ she was and is , diana call'd by name ; a temple large she hath o'relaid with gold , where thousand thousands worship , young and old . the grave divine , the lawyer , and physitian , the poet , player , painter , and musitian : the tradesman rich , and scholar in his gown , the lord , the lady , and the country clown ; all do fall down and worship at her shrine , if once they tast the sweetness of her wine , pleasant unto the mouth , but yet alas ! a serpent lyes i' th' bottome of the glass . line upon line , book after book men write , yet still this whore doth reign the fools delight , christ and his twelve apostles all condemn her , all did renounce , abhor her , and contemn her , yet the proud fools ( her mintons ) all adore her , all doe her service , and fall down before her : and still exalt her power and dignity above gods laws , and god himself on high . and solomon tells ; how the young * fool she mocks with her fair tongue , and brings him to the stocks . where he becomes her captive bound in chains of fettering lusts ; thus ore his heart she reigns : till through his liver she conveighs a dart , that strikes him dead . and wounds him to the heart ; then he 's her own , and she hath made him sure , he is her servant ; she his quean , and whore. this whorish woman , solomon means the world , with her perfumes and amorous tresses curl'd , one hair whereof , when she is pleas'd to do it , can draw a world of conquered lovers to it . and by this youth he means the humane mind , in its first , foolish , unconverted kind ; like to a wanton youth , or wild young fool , or as a treuant running from the school , or like a vagrant rogue , that scorns all law , and whom no rod , nor reason well can awe . though in a mortar you this fool should bray , he still will be the same what ere you say , for he doth hate to be reform'd and taught , or unto wisdome by instruction brought . and such we all in our first nature are ▪ ☜ whom this vain world doth with her sweets insnare . for all through lust and pride , do subject stand , to her strong charms , and live at her command : all are this fool , if not by grace control'd , the learned , and unlearned , young and old ; both turk , and jew , and christians unconvert , who the true faith and cross of christ desert . thus in the first place you perceive what 's meant by this brave youth , and what 's the first intent , according to his first and natural state , of which you all at first participate . the second intent , and second mystery of iniquity opened . touching the worlds two chief temptations , or , fruits of the wild nature . now this grand whore two lovely daughters hath , like to her self , voyd of all truth and faith , and with their natures their two names agree , that all may know their natural pedigree : for sensuality the first is call'd , gentility the other is install'd . these are thy imps o antichrist thou man of sin unjustly call'd a christian. these are thy gods , false christendome , and thou both these do'st worship , and to these do'st bow , thy two great idols , like those calves of old , whico israel did adore , both made of gold ; and from beersheba now as far as dan , both are set up by each false christian man. the one doth savour more of fleshly lust , the other more of divelish pride unjust , yet both of wrath and earthy avarice , haters of virtue , lovers both of vice. and so as 't were in two plain looking-glasses , i 'le shew you these two madams or brave lasses . the first i first must strip , and shew you how to her command you all doe bend and bow ; a goodly idol which you all adore , as all your sires , and grandsires did before . observe it well with open ear and heart , lest for your sin through ignorance you smart . the third mystery opened . wherein sensuality is described . the hired whore ten thousands may eschew , but this rich * whore not one of thousand do , i mean not such a whore as doth live by 't , but the allurement of the worlds delight . her golden apples , and forbidden fruit with humane natures all so well do suit , that all are drawn by her alluring eye , with cords of lust to every vanity : view all degrees of men , all trades and see , from high'st to lowest , how few souls are free . unto themselves many seem chast and good , whil'st in a civil sense 't is understood ; but if they look into themselves more nigh , they soon will find a deeper mystery ; a mystery profound that will declare how vile , how vain , and whorish too they are . lightness of mind begetteth lustful mirth , the first wild fruit of the dark natural birth ; from lightness of the mind you next proceed to bold presumption , in each word and deed ; and that begets a custome to be evil , till you become fine actors of the devil ; last follows hardness , thinking all is well , whilst whores you live and dye , and drop to hell. but if you think i falsely charge you here , conscience and i will make it yet more clear . a further demonstration hereof . how can men boast of their civility , as if from vice and whoredom they were free ? alas ! in every thing the whore appears , what e're man feels , or tasts , smells , sees or hears . for with her baits your senses she beguiles , and like the * serpent takes you by her wiles ; and as the tinder with one spark of fire , so are you set a flaming in desire : in every thing your sensual appetite ▪ doth take you napping in your vain delight . in all you eat , or drink , weare , buy , or sell , if you have not a care this , whore will dwell : the bed , the board , the belly and the back , will have their whore if temperance you lack . for all your faith , your hope , and all your joys . are swallow'd up in the deep gulf of toyes . the sword and belt , the perewig and muff , silk , velvet , sattin , and imbroidered stuff , wine , and strong drink , tobacco and high fare , sweet powders , and perfumes to scent the hayr : the coach and chariot , and the horse for race , the hawk and hownd , the forrest and the chase ; pearls , plates and jewels , with a thousand more , are every one become a common whore. yea i might tell how meanest creatures too may soon turn idols , and your souls undo , the plow , and cart , the ass and labouring jade , the cow , and sheep may be an idol made ; life , wife , and children , husband house and land , all do stand subject to this whore's command . from the first age she set her snares and ginns to draw the senses into deadly sins . beauty 's a snare she sets before the eye , as a fair bait to all unchastity . and so is gold , and all brave ornaments which gaudie mammon to that sence presents : smells for the scent , and musick for the eare , and for the tast delicious fare and cheer ; and for the feeling she those snares doth fit as have drawn millions to the lowest pit . and thus the seaven deadly sins come in , where ere this whore doth set her snare or gin : for like as tempting dalilah did intrap strong sampson , sleeping careless in her lap , whilst she his hair did shave where his strength lay , and to his enemies did her love betray , who in brass fetters did strong * sampson bind , put out his eyes , and forced him to grind , ev'n such are all who to this world consent , all are betray'd , who take therein content ; this story to them all may well belong , both high and low , the valiant , wise , and strong . for all they have , or know , or wish , or see , or love and like their dalilah may be . and whilst i write these things , i see what i am of my self , ' though to these things i dye , i see sometimes i should the good reject , did not meer grace the better part elect . so quickly man is caught within the snare , if he keep not his eyes awake with care . an apology for the creatures , good in their kind , and blest of the creatour . yet all the creatures in themselves are good , if rightly us'd for cloathing , and for food : and this the poets all and sages old ( amongst the heathen ) wisely taught and told , with little man lives best ; nature doth give blessings to all , if men knew how to live . and without doubt a mortifyed soul , that rightly drinks of the communion bowle , though he should deck himself in cloath of gold , or richest robes with jewels manifold , would be as poor as adam cloath'd in skins , whil'st he remembers all his former sins : rich cloaths , rich fare he safely can enjoy ( if cause require ) yet not his soul annoy : but where 's the man now lives , that can do this . and not be tempted by a worldly bliss . but what 's the tempter ? surely mans own will , ●nd lustful temper , choosing what is ill . * the creatures are no whores ; nor do i mean that they are fowle , but in themselves full clean god hath ordain'd them all for mans best use , they of themselves cause not their fowl abuse but man in lust doth offer violence to all the creatures through his whoring sense yea all the creatures groan , and all complain of that hard bondage , which they still sustain . the fruit forbidden did not play the whore , but man transgres'd in midst of all his store ; of all the trees most freely he might eat and onely one excepted for his meat . that was no meat for him , and to this day that law doth hold and man must it obey . the creatures are no whores , nor act a sin , but the fowl lust of man conceiv'd therein ; the sinful hankering appetite doth long to have its will fullfill'd , be 't right or wrong . and thus much of this first sense charming strum●pet , i next must sound the second ladies trumpet , and , because few or none do write thereof ▪ i 'le tell the truth , though all the world shoul● laugh . the second temptation general followeth the fourth intent , and fourth mystery of iniquity . touching the second daughter of mammon ; or , second temptation general . though whores , and whoredomes , both of various kind , and various shape , throughout the world we find , yet the most glorious and brave whore of all , ●s that which most gentility do call . as like unto her sister every way as like may be , but that she goes more gay . and some suppose them twins , both of a birth , so both one mother have , and both from ea●th . from earth this harlot came , yet mounts on high , and lifts her head up to the starrie sky ; but lifted up , anon she falls down right like to a star-faln gelly in the night , a false appearance and deceivtng vapour , an ignis fatuus , and a short-liv'd taper , a madness and a folly void of reason , or like dead salt , when it hath lost it's season . the first did only catch the outward sense , but this flyes higher in a brave pretence ; a * hellish spirit risen from the earth , to fill the world with its infectious breath . for it is not of god , nor of that spirit , by which our lord did mans redemption merit . an high conceit , and vain imagination , without an ens , or substance , ground or station . in all the forms of life there 's no such feature no such created thing , such kind of creature : and let the great'st or best logician with all his art define it if he can . give me the genus , or the species to it , or an essential difference to know it . for 't is no real thing ; no shape or sound nor such a name in all the scripture found : there 's no such being , such an uncooth stature , in all the works of god or forms of nature . vertue 't is not ; nor that which we call grace , nor is it beauty in mans soul or face , many poor souls more vertuous far do live , more beautious shine , then some who arms do give . a monster strange , compos'd of several shapes of birds and beasts , of lyons , woolves , and apes ; from pride of life it had its first beginning , and ever since hath multiply'd by sinning , by fraud , and force , ambition , lust and pride , with bloudy wars and thousand sins beside . a guilded outside , and an empty bubble , yet full of splendid fears and cares and trouble ; the meanest jewel in a golden crown , and soon eclips'd , when god for sin doth frown . what pen can write the several fornications of this red whore , and her abominations ! for she can seem an angel pure in sight , and yet can rob and steal , and kill and fight . thousands there are ( i pitty to relate ) by her quite lost ; both body , soul , and state : a dangerous rock , where their fair vessels split , and few there be who are aware of it . yet sad examples many we may see of shame and want in their posterity . in every office , function , trade and art , if you keep not a watch , she 'l win your heart , for in the heart , as in a * temple gay , she loves to sit , and rule and bear the sway . and there 's no heart that 's free in church , or chancel , till god , and grace , this inbred pride do cancel : till time doth come that she must be reveal'd , who in the heart so closely lay conceal'd : so natural is this kind of pride to all , so deeply rooted and original : and this original sin as close doth stick unto the flesh , as horse-leech , or as tick sucking mans bloud ; so he in bloud delights , of bloud he brags for birth , and bloud he fights : for 't is a general taint in each degree , from which by birth no man or woman's free . examples hereof . the poorest rogue that goes from door to door , bears in his breast this gallant gentile whore : oft have i seen a beggar rent and torn , tell a brove tale , how highly he was born ; sure were it possible , he would lay down his rags for robes , his old cap for a crown ; might pride prevail , there then would be no odds 'twixt high and low , all would be lords and gods : yea , every peasant strives , the best he can , to be intit'led ' squire , or gentleman . the academick and mechanick stout in this agree in all things else fall out , with hair full long , and bonnet vayl'd full low both would seem gentlemen and be called so . the gown , the cloak , the tunick and the vest , the cassock , and buff coat , with all the rest , all in their pride can complement and lye , the two brave badges of gentility . for poynts and tenets ; whilst with false pretence most strive for glory and preeminence . and so at last all such gentile religion becomes that scarlet whore cal'd babylon , a whore in state , that now reigns uncontroll'd , a mystick monster long ago foretold . the blest apostle wondered at the sight , whilst he beheld her in a vision bright , riding in scarlet on a scarlet beast , and deck't with jewels on her back and breast , poysoning all nations with her golden cup , ' though in his days she was not yet come up . but lo ! i see her with an open eye , as one full grown in her great majesty ; and am amazed whilst i do behold the truth of that was prophecy'd of old ; gentility at last she now is named , not for her vertues , but her vices famed , drunk with the bloud of saints , and their sweet goare , yet never fill'd , she 's still a thirst for more . and now i 'le tell you how she first began , and so upstart a formal christian , an outside virgin and an inside whore , who turn'd the real christian out of door . the fifth mystery of iniquity opened , concerning the original of gentility among christians . the ancient gentiles first this game began , so our gentility from the gentiles came : the heathens first the coat of arms contriv'd ; and so from them to christians was deriv'd : by christians made far worse , and much augmented , for easie 't is to add to toys invented : rome caught it up , so we became romes daughter , and in her steps we follow now close after . nay we have got before her , and out-run her , and in her pride have here and there out done her , thus are the most bewitch't with this old trifle , whilst the true christian cause they stab and stifle . if thus we search the cause whence she begun ▪ and why a whoring after her we run : the primitive church she did at first defile , and with brave shews their senses all beguile , she from the reign of constantine the great , first brought up arms in her imperial seat ( which christ and his apostles never knew , nor yet the primitive saints , all just and true ) and so hath fill'd the world with arms ere since church against church , and prince against each prince . 't was she first taught the pride of chivalry , as emblemes of her magnanimity . and thus that cross which primitive christians knew , was turn'd to crosses argent , red and blew : with bends , pales , bars , and cheverons in their shields , and rich emblazures in their painted fields : which might be good for mere distinction sake , did not vain pride these arms her idols make . and thus proud rome became a tyrant first , thirsting for bloud in wars , and jars accurst : and so continues till her time doth come that she for this must hear her final doom ; except by miracle she should repent , and so with tears her destiny prevent : but she 's too wise , too gallant , and too high , and scorns to own her old impiety . and so i 'le shew you still , if you will mind , what vain examples she hath left behind . further examples of vanity , proceeding , from romes pride and gentility . i grieve , i grieve to write the vanity of romes apostate christianity , how she from her simplicity first fell , and so began with pomp and pride to swell . 't was rome that first presum'd to take upon her high , mighty names and titles of vain honour , which christ forbad , and his apostles all , in special the last , and principal : come out of babylon saith the text ; that is , leave your gentility , and the worlds brave bliss ; for she 's condemned to the fiery lake , as all those are who of her joys partake , sons of this whore they are both more and less , who turn the grace of god to wantonness . 't was rome first taught the protestants to fight , prancing on horse back in their armour bright , first against her , and then against each other , ' though fair pretence sometime the cause may smother , 't was rome first fill'd all christendom with toyes , and so from men they turned were to boys ; she set them all to school to cringe and bow , so they became fine fools they knew not how . rome is the dam of vanity and vice , of sports and plays of masking , cards and dice , and rome it was which first gave toleration , to drink and drab as lawful recreation , from her we learn'd to swear , lye and protest , to laugh and quaff , and make of sin a jest : all which is popery sirs ; and so all they are papists sure , who follow that vain way . vi. the sixth mystery of iniquity opened . concerning moral popery . 't is not the mass that doth a papist make , but modes and garbs ; which we from papists take : where e're you view a gallant , he or she , the same 's a papist as to gallantry ; or a debauched person , he or she , the same 's a papist in debauchery : the fashion doth no difference allow between a papist and a protestant now . why do we fear that popory may come in ? we papists are already all in sin ; the papists have their frollicks , so have we , and thus in every folly we agree : so like we are in pride to one another , as if we had one father and one mother . yet if we mark , the lutheran reformation , consists in life and perfect conversation . we to the papists should example give in a pure life , aad teach them how to live ; but rome's the miss , to whom our lives are thrall , both high and low in life are papists all , except the wise , which shall anon be told , and in a whiter catalogue inroll'd . the seventh mystery of iniquity opened : shewing that rome is catholick and universal in point of sin. but why talk we of rome , as if there were but only one ? alas ! rome's every where ! have you not heard the common proverb tell ye , there dwells a pope in every mans own belly ? ten thousand romes there are , and popes good store , and in their hearts all keep the scarlet whore. for now religion 's turn'd into a play , the mass and mask keep equal holy-day ; and every sin is turn'd into a jest , thus all are catholick sinners at the best . therefore let both expect when god shall strike , alike to fare ; since both thus sin alike . the authors apology . but what i speak of rome or any place , i speak it not in malice to disgrace . nor place , nor person great do i offend , the principle alone i here intend , an epidemick plague , a general taint my harmless pensil thus in love doth paint . o let no noble souls be here offended ! these moral lines are for their good intended ; and o that rome and we were both as one in life and faith pleasing to god alone , and ever strive each other to excell in grace and peace where e're we live or dwell ! i unto rome do bear that free respect that 's due to her , and every church or sect , and keep the peace , what in me lyes , with all , provided that by none i stand in thrall . and let them all give thanks to god and me , ( his servant bold ) for this discovery . thus from the left hand turning to the right from the black house , i 'le lead you to the white : and having shewn you both , ( not to deceive you ) unto your own election i will leave you . thus much of the unconverted parties principle and property , in reference to the gallant youth in his natural state. the converted state and party followeth . the exception , or excepted party under a true conversion . shewing what is meant by this youth in his converted state , namely , the church elect out of the world , though in the world. as also the * mind of men in its new birth , and in its new essential property , or principle of divine light and grace . thus having pass'd through babylon the great , we now are come to syons holy seat : where the true church of christ doth firm abide , the church select , that 's call'd his faithful bride , whom he hath chose , and mark't out for his own , with his two seals of truth and love well known . and by those marks as sacred scriptures tell you well may know them all where ere they dwell , not who they be , but what they be i show , how many or how few no man doth know , and having told the mystery of sin , the mystery of grace i here begin . the first mystery of grace and godlyness opened . namely , purity of life . the first mark. though i , in general terms have spoken much of the worlds way , i mean not all are such : all are not caught with snares of lust and pride , some few there are who have themselves deny'd . there are some thousands never bow'd to baal and a few names in sardis , righteous all , those virgins chast and pure ; those few i mean , who like true nazarites keep their garments clean , such as are said to walk with christ in * white , and are accounted worthy in his sight . who from the world do keep themselves unspotted , and now no more are with her wine besotted ; and whom no romish gentry can defile , nor whom the baits of mammon can beguile , nor yet the gloryes of the scarlet whore , this church elect is not her paramour : having their senses exercis'd to know what 's good , what 's ill , and what they should forego . who keep the faith and true belief in god , ever depending on his staff and rod ; for they are taught of him , and dayly learn 'twixt right and wrong the difference to discern . the second mystery of grace opened , being the second mark of the church or mind elect ; called , lowliness of spirit , a gallant 's one who never knew the smart of a converted , new created heart . nor ever felt the pangs and sharp affliction of the souls inward work , and true conviction : nor ever found what a desertion meant , what 's right contrition , what , t is to repent , his tongue 's his own , without controle he talks , his sword 's his own , without a check he walks . but with these virgin saints it fares not so , all walk in life and spirit wonderous low , for oft they pass the sharp and fiery tryal , and so remain in humble self-denyal : yea they are mourners all , in meek behaviour , longing for him they rightly call their saviour , o 't is a comely and a glorious sight , to see saints walk lowly in the light , a signal mark ( like to the red cross sayle ) of the true church , when all the rest do fail . the third mystery of grace opened , or , the third mark of the church elect ; namely , soundness in conversion . let now some gallant tell me if he can , when from a beast he turned to a man : or when from darkness he was brought to light , or when with sin and satan he did fight , when he from babel travelled to sion , when to a lamb he turned from a lyon , when he began to be a christian first , or for christs bloud did find himself a thirst , when first from greatness he to goodness changed , though he long time in his wild course had ranged . and so transformed in his inward mind , became thereby a creature new in kind . for this the holy new-born church can do , throughout the world here and beyond seas too : they can declare their several alterations from ill to good , and several operations of gods good spirit working by its grace their total change , they know both time and place . and in their hearts an altar do erect of thanks , remembrance and sincere respect , on which they offer dayly sacrifice , as abel did , accepted in gods eyes . this is a mystery of grace i tell , which all that have found grace , do know full well . the fourth mystery of grace , or fourth mark of the church elect ; namely , true wisdom , or the knowledge of the saving truth . the world is full of knowledge in its kind , and yet remains dark , ignorant and blind ; but sure one beam of true and heavenly light more clears the soul then all that wits can write : a mark infallible of this church elect , keeping it safe from errour and defect . for the false light dares all gods laws withstand , and all the ten commandements command : but the true light doth keep obedient still to all his laws and to his written will : false light can turn the truth into a lye , but the true light doth all its shifts descry such is this church elect , where all agree in saving truth , and truth doth make them free . blest are those souls in whom the truth resides , and as a living principle abides : a pure informing and reforming spirit ; working by faith and mercy , not by merit , for truth 's no notion , but a substance bright , a heavenly , real and essential light , a firm eternal and immortal being , which gives to all that have it , life and seeing . o with what freedom will the earth be blest ! when truth shall spread its wings from east to west : when wars and jars , laws and religions all , on bended knees before the truth shall fall : when no false leaders reign in any sect , or church or state , to bind , blind , or infect . for sure the badge of the true church is truth by whom is meant this new-converted youth , the fifth mistery of grace opened , being the fifth mark of the church elect ; namely , love divine , or oneness of spirit . a farther secret readers here i tell , they all are one though far remote they dwell : all one in faith , in life , and spirit pure , and doctrine sound , infallible and sure ; an homogeneous body of one breed , descended from one father , and one seed , and as a thousand needles ( far asunder ) point to the north in their magnetick wonder , all with the loadstone toucht , and set betwixt the heavenly poles , i' th' compass rightly sixt , all to the north-star look with one aspect , and there do meet all in a line direct east , west , north , south , in every coast or land. all by instinct fixt to the north poynt stand . such is this church , of which i here do write , whose hearts all pant after the heav'nly light ; magnetick love unto the truth doth draw them , into one center ; where no force can awe them : for where the * carkass is , the eagles gather , not to themselves but to the carkass rather . the new birth is this load star , which doth draw thousands of hearts by its magnetick law : and all that so do congregate are one , all built together on the corner stone . for without love knowledge is but a sound , like babbling ecchoes from an hollow ground ; 't is perfect love that makes conversion clear , the sealed mark of these true converts here . with whom there are no schisms , or divisions , no scofflng of each other , or derisions ; and thus united in a spiritual peace , they persevere in love , which cannot cease . but yet i nominate no church or sect , person or people for a by-respect ; yet such undoubted in this world there are , dispersed here and there , though few and rare . some in the farthest indies , some neer hand , some in each city , some in every land : all known to god , and to their saviour dear , in whom they live united far and near . blessed are all who in this church do dwell , and so make good the wonder which i tell . the sixth mystery of grace opened ; being the sixth mark of the church elect , viz. * reality of mind and spirit . but yet what i have said of piety , of grace , of vertue , or society , there still remains one mark to perfect all , which some of late * reality do call : an ens divine , a substance from on high , a serious and a solid entity . a strength of mind persisting in the good , and making that its true essential food ; truth in the inward parts , without pretence , or a false shew in its obedience , from which no church in all the world is free , but the true church in its edentitie . the worlds religion is a frolick queen , which loves of all both to be heard and seen : but this alone serves god in real wise . in spirit and in truth without disguise . and where this essence , this elixar's sound , lo ! there 's a church with high perfection crown'd . but if you think there 's no such church yet come , nor like to be before the day of doom , yet wonder not , for every faithful man , makes good this church , that 's truly christian. for as they are but one in general , so one just man doth represent them all . the conclusion hereof . though many signals more i might relate of this pure church , pure mind and heav'nly state , yet having done with the two several kinds of men and manners in their several minds , i leave you to your choice which you will follow , the sound young convert , or apostate hollow . the end of the second part , and second direction general . the third part of this book ; and third direction . to the reader of the book aforesaid : concerning the consequence , or doctrine , following the history and mistery thereof . thus have you seen the mistery , drift and end , which that vai'ld history closely did intend : and now the consequence thereof we 'l view , and try what doctrine may from thence ensue . the first consequence or doctrine , viz. concerning the wills rejection of evill . whoever would be sav'd , or hopes to see the face of christ to all eternity , on this foundation he must first begin , that conscience gives no latitude to sin , neither to good nor bad , to church nor state ; to high nor low , to prince nor potentate . nor pope nor priest can give indulgence to it , nor lord nor law can tolerate man to doe it : for conscience is a lord above all lords , a law above all self-made laws or swords , a judge impartial , who cannot dispence with any sin of pride or negligence . man must renounce each sin in general , in thought , in word , and deed , be 't ne'r so small : his will must be a virgin , not consent , or yeild to sin , nor take therein content ; be 't ne're so noble , gallant , sweet and brave , he must not be to his dear sin a slave , not to live freely in it , nor yet by it , for wealth or want , but for christ's sake deny it . * that man lives well , who e're doth chuse to dye rather then sin that he might live thereby . the several kinds of sin to be rejected . all sensuality man must reject , and never more on this worlds toys reflect , in meats and drinks , brave cloaths or fashions fine , or the temptations of the golden mine , or the large offers of her gallantry , with which the most commit adultery , for all who christ do chuse , must freely part from their gentility , both in life and heart ; since 't is an idol that can never stand with christianity in a perfect band : because it is not real pure and sound , nor in the role of christian graces found . for in christs kingdom there 's no lord nor knight , but all are saints , and children of the light : no titles there of honour , or degrees , but all in self-denyal bend their knees : there 's no respect of persons high or low , all are accepted , who their sins forgo . other sins rejected . therefore a just and conscientious man doth evermore his mind and actions scan , least he should lodge some sin of high ambition in his vain heart ; or else some superstition , setting the creatures in his thoughts too high , for that 's false worship , and idolatry . nor doth he wink at his impediments , or in the least excuse his false intents , nor lay the fault upon his natural frame , thereby to salve his conscience , and his fame : and by that weak pretence to justifie his sin and self , in his hypocrisie ; he doth connive at no such weak defect , but at all times , all vain excuse reject . o let no convert palliate his sin , a thousand ill effects are lodg'd therein . for then each grace he stifles in the bud , and so he dayly feeds on strangled bloud ; all his good motions unto death do bleed , whilst he with vain excuse his sin doth feed , or is content in ignorance to lye , as a fair plea for his infirmity : the gospel doth allow no such evasion ; nor the sound conscience such prevarication . christ and the world no man can serve at once , one of these two he must and will renounce . therefore take heed which of these two ye chuse , and which of these you do in heart refuse ; for this be sure , that on your own election depends your own salvation or rejection . the second consequence or doctrine , viz. concerning the wills election of the good or better part . whatever god hath made is wondrous good , and in each thing the * godheads understood , so man must have a care by scripture light , how to serve god in every creature right ; in every thing of nature and of art , with mary he must chuse the better part . for most we see , like martha in the text , with many things are cumbered and perplext , with many cares for belly and for back , with many lusts 'bout what they have or lack ; with many doubts , opinions points and books , but wise is he that unto one thing looks ; and only one doth chuse , which free from pain , doth to mans soul the sure salvation gain , call'd the new-birth , which who so seeks shall find , though ne're so young , so old , so poor and blind . the wonders of the new birth . where ere this birth appears , all things give way , the sun and moon , and stars do it obey ; the sun grows dark , the moon is turn'd to blood , mans wit 's confounded and his will withstood . a when it appears the nations all do woe it , and kings and queens do bring their glory to it : the sword and book , the sheep-hook and the plow , the crown and scepter to the new birth bow , and all the pow'rs of hell , of sin and grave , where it doth rise , no force or power have . all forms and types to a substantial state it doth transform , and transubstantiate ; yea it makes all things new ; for a new earth , and a new heavens rise by this new birth ; where it gets up , darkness is turn'd to light , nature to grace ; and wrong is turn'd to right ; mountains remove , and islands from their place , at the bright presence of this heavenly grace . the blind do see , the lame upright do walk , the deaf do hear , the dumb divinely talk ; sins are forgiven , and devils are cast out , the dead arise , and spread the news about : the conscience is appeas'd , the heart well will'd . christ is reveal'd , and scriptures are fullfil'd ; and all christs works so full of admiration , do all revive at the new-births creation . for it from heaven comes , cal'd christ in us , which who so choose , are blest for ever , thus ; they rise from death , and reign with him as kings , over themselves , and all soul tempting things . this is the first and leading resurrection , grounded aright on the new wills election ; and this election being pure and just , again shall raise the body from its dust . the third consequence or doctrine , viz. concerning the universal evangelical call , to real conversion , and to the new-birth . the one thing needful . hark how a crying voice aloud doth sound from east to west , and to the farthest bound ! each sinner , hypocrite , and backsliders all to this one thing the trumpet loud doth call ; which passing quick , like lightning through the earth , invites all nations to this heavenly birth . all churches , sects , and each religion too , to this are call'd both christian , turk , and jew ; all trades and callings too , in each degree , both high and low ; both sexes , he and she : for now a day of grace to all is shown , if any make excuse the fault 's their own , for it is dayly offered to be sold , to all will buy it * freely without gold. to this , and none but this the trumpet sounds ' and tells that without this all prove false grounds . all forms and figures , customs , laws and rites oft acted are by worst of hypocrites : but this one thing , this birth none can attain , save they who first a free election gain : because they hearken in their inward choice , to ** truths safe call , not the deceivers voice . the fourth consequence , shewing the material cause of salvation and damnation ; in accepting or rejecting the heavenly call. thus , who are damn'd are damn'd ; who sav'd are sav'd according as they have themselves behav'd in this short life , for better or for worse , so they receive the blessing or the curse : go now ye cursed , come ye blessed all , this is the final word to great and small : for so the sentence will at last be given to every soul concerning hell , and heaven : hell unto all who chose the way to hell ; heaven to all who chuse in heaven to dwell ; whose conversation is in heaven fixt , though here a while with earthly passions mi●t , yet are their best affections set above , and still their faith doth work by constont love . thus every man doth to himself create a heav'n or hell , by his own love or hate ; he that in love doth turn to every good , makes that his joy , his nourishment and food ; but he that hates the good and turns to evil , makes his own hell , and so becomes a devil . what though some man should give old rome the lurch , and turn by chance to some reformed church , what though he turn from sect to sect amain , and so at last return to rome again ; yet if he turns not after all to grace , in vain he turns to this , or t'other place . lo here , lo there ; some this , some that man follows , some stand for paul , some peter , some apollos , but he that seeks a heaven in his heart , observes no place , or person for his part . christ's kingdom cometh not by observation of men , or place , but by a new creation , the fifth consequence . concerning presumptuous hope , and erroneous faith. not justified by god. thy kidgdome come , our gallants use to pray with verbal lips , but few know what they say ; for in their thoughts they look upon it so , as on an earthly kingdom here below ; and so their pater noster , they run o're , like an old erra pater kept in store . as to their creed , they do believe salvation to be some boon , like to a free donation ; for they all hope the glorifi'd state to see , as kings make doctors of divinity ; or as by favour masters of the arts , without all art or learning on their parts ; or as by gift a knight is made or lord , who never in the field drew bow or sword , alas , dark souls ! gods grace is no such thing , no such belief can unto glory bring , grace comes not so what ere the world believes , as kings make nobles , or do pardon thieves . but who so turns to grace , finds lasting rest ; who never turns , he never can be blest : therefore let none presume on false assurance , or a wrong hope , which hath no lasting durance , he doth not work aright , i' th new-births wonder , time and despair will crack his hope in sunder . the hypocrites hope presuming on christ's merit without repentance sound , cannot inherit christ's promis'd kingdom , where the blessing lies nothing but grace can unto glory rise . * christ no man justifies for faith alone , but faith and works before his righteous throne , only that saving faith which works by love , doth justifie ; for christ doth it approve . some yet restraining , some refraining grace , and some in faith attain a higher place , but who believes aright , doth not make hast , we see untimely births to nothing wast , so run the race of hope as to attain , left whilst you run you run a race in vain . for this be sure , ' though grievous 't is to tell , presumptuous hope draws millions into hell. the sixth consequence , or doctrine ▪ concerning diffidence or despair in christs mercy . changed into resignation of the will. again let none despair when he is try'd , christ is to none , that turn to christ , deni'd : the smallest grain of faith , in time of need , prevails with him , and never fails to speed ; by whom the peace is made for ever sure 'twixt god and man , which can and will indure , through a resigned will to his good pleasure , taking what he will give , and wait his leasure ; christs will with mans united in mans heart , make that firm tye , which time can never part , grace , and free-will set both their seals thereto , which all the powers of hell cannot undoe . but the seir'd heart , ( whether men chide or praise it ) no counsell can to grace or free-will raise it , ●ecause it can no true repentance find , ●or faith , nor conscience , nor least change of mind thus some attain that everlasting bliss , which others by neglect for ever miss . ●he saints above in several mansions raigne , ●nd several regions sure in hell remain ; ●nd thus according as our works shall be , ●ach man receives his measure and degree . ●is measure and degree in joy or pain , ●nd so shall rise in glory or in shame . ●he end of the third part of this book , and of the third direction to the reader . the fourth part of this book ; and fourth direction . to the reader of the book aforesaid : concerning the application thereof , in general and in special . ☞ the first application general : directed to all real converts , and real readers hereof , as lovers of the truth , and as legitimate and true christians . i love that reader who shall view this book with serious thought ; and to himself doth look : who learns to read his inward soul thereby , and the whole matter to himself apply . ●or 't is not made for vain applause or praise ▪ or the vain glory of the poets bayes , but for a light to every one that reads , to guide him right in all his words and deeds . ●nd though some few should give it commendation ●nd thereto set their seal of approbation , yet he 's the reader , whom my soul most loveth , whom this small book commendeth and approveth . to praise the truth is but lip-labour vain , except the truth doth him approve again . him do i love , whom these lines justifie , ●nd so makes good this converts history . and blest is he that rightly can apply this story to himself without a lye ; ●ea happy is that convert , who can say , my friends 't is i ; i am this youth , this day ; this day i find , and tell what i have found , that my conversion's built upon sure ground : ●is no fiction , which was told to you , ●y me this day the story is made true ; ●ecause i hear , and fear , and do obey , ●nd murder not my conscience any way . and besides this , i clearly feel and find , christ's kingdom ruling in my heart and mind ; ●nd thereby know , i am his promis'd wife ●nd that my name stands in the book of life , with all those faithful converts now at rest 〈◊〉 abrahams bosome and their saviours breast . the second application general , directed to apostate degenerate christendome . and all false hypocritical christians . leave christian , leave thy old hypocrisie , and learn to own thy close adultery , which thou do'st act , ( as i before have told ) in the wrong use of creatures manifold : leave , leave thy church , and good books read no more , till thou for shame leav'st playing of the whore. though to thy self thou may'st seem chast and just , the holy law will manifest thy lust : for all gods laws and each commandement were writ by his own hand , and so were sent into the world to teach man how to serve , and worship him , without a close reserve , in spirit and in truth man must obey them without excuse , and in no wise betray them . watch therefore thy false heart thine eye and ear , and keep within the bounds of holy fear ; have a suspition and just jealousie . o're thy best deeds thy zeal and piety ; ●rove thy conversion out , that it be right , ●east thou be found within the ballance light , when law and death before christ's throne shall cite thee , ●nd with a cat'logue of thy sins indite thee : ●nd tell thee how thy conscience thou hast slain , ●nd crucifi'd the lord of life again . thy light thou hast extinguisht oft in theft , ●o many murders , and adulteries left , which thou count'st good and lawful for thy part ●ecause gods law 's not written in thy heart . but now be wise and just ; why wilt thou dye , ●●ke to a fool in thy hypocrisie ? learn to escape o man , that secret snare of the great whore , by which most ruin'd are . to the female sex in general , gentry and others . an honest wife , in some respects may be her husbands whore , when both in sin a●gree . yea , she that ne're knew man , may be a whore to her own self , and to a thousand more . when woman of mans rib at first was made , she was ordain'd for his meet help and aid ; but she became his murderer in part , a deadly wound she gave him to the heart ; for she soon * turn'd unfaithful and unjust , and so upstart his whore in pride and lust. his wife became his ** whore and tempted him to whoredom first by acting unknown sin : for till that time sin was as yet unknown , though now with men & women common grown thus in the sin the woman was the first , and man the next ; so both became accurst ; ●et when to god their whoredom they confess'd ●●eir curse was taken off ; their marriage blest . and to this day most women act the woman , eve first did , by tempting to undoe man , 〈◊〉 so to boot undo themselves for ever , ●hen death at last shall soul and body fever , ●●less they first turn converts in their lives , ●nd so become true virgins and true wives . for lo , this story doth concern you all ●f that fair sex , and sounds a general call ●oth to the married and unmarried lass , 〈◊〉 view themselves in this unspotted glass ; ●hat e're is said of this young gallant here ●●tends to every female far and neer . for lust , and pride is their inheritance , 〈◊〉 they run on within the devil's dance ; ●●om head to foot they put his livery on , ●all vain fashions by the vain begun , 〈◊〉 meats , and drinks , in cloaths , and dresses brave , ●hich many damn , but never any save . and thus they play the whore with ev'ry creature 〈◊〉 several fashion , and of several feature ; ●he very church is now become a stage ●f all she-gallantry this wanton age , ●he poor do act the rich , the rich each evil , 〈◊〉 eve , when first she hearkned to the devil , and so her maydenhead she lost , though young , unto the devil , by a (a) serpents tongue . and thus the serpent in you seems to dwell , of him you savour , and of him do smell ; your wanton nimble tongues so full of tattle , within your lips incessantly do rattle , tale upon tale , and story upon story , boasting and telling of your own fine glory . thus on you go in pride , in lust , in lying , o that you went as fast in self-denying ! that in this worst , last age , you all might be the first examples of virginity . and blest are those she saints amongst you all , who now will hearken to the (b) scriptures call ; so to become these converts here we see , and recollect their lost virginity , which thus is swallow'd up in sin , and vice , as a lost pearl , deep drowned under ice . ye (c) matrons , and young maidens take to heart what here i tell you , e're you feel the smart , of your vain lives , when once the dreadful rod shall (d) strike you all , by a just hand from god. for the virginity , which here i mean , is conscience pure , that salves and makes all clean , ●nd can restore you to a (e) virgin mind , virgins in soul and body , new refin'd : not foolish virgins , but (f) wise virgins all , whom christ will own , and his true bride-maids call . for such bride maids you females ought to be , and so make good this converts history . ☞ the third application , directed to the martial gallants of the time in special . to become real fighters in this war. ye sworded gallants , who in wars delight , weak mortal creatures only strong to fight : who in your pride , and your vain valour swell , ●s if there were no heaven nor no hell ; ●hink not that you were born to fight and kill , ●ut humbly to obey your makers will. cease , cease from wrath , and lay your weapons down , and now begin on sin and self to frown , laugh at the gilded bullrush by your side , much like the wooden horse that children ride . be wise in time , and whil'st time serves , relent , a time may come when you cannot repent , now put new armour on , new weapons take , to war with devils , for your saviours sake : your baptism make good i' th bloudy field of christ's red cross , under his peaceful shield : d' of then your sword and belt and martial mode , there is more beauty in a snake or toad . ye gallants know your lord and master all , for he your valour will to judgment call e're it be long ; hark , hark your passing bell ( the trumpet ) rings , and your last funeral knell : for dye you must ; your swords will do no good , when inquisition shall be made for blood : o turn true christians , all , on christ's word fix , for 't is hard kicking , sirs , against the pricks . the fourth application . to the wilder sort of gentry , and commonalty in general . what joy hath truth unto those souls to write , who hate to be reform'd , and scorn the right ! tell them of grace , or truth , or christ , or god ? who laugh at vertue and contemn the rod ? who justifie their pride and vain excess in all their dainty fare , and gaudy dress ; but ' though nor plagues , nor pox ( both great and small ) yet if dame conscience prick the gallants heart , he 's soon crest faln , and humbled with the smart . then let the heralds come with all their train , and try if they can cure him of his pain : his scutchion then will give no ease or rest , his glory 's flown , and he 's faln dead i' th nest : he 's faln , he 's faln , his gallantry is gone , and he is left in pain and shame alone , and now by sad experience he may cry , all 's loss , all 's dross ; all pride is vanity ! and thus perhaps brought low upon his knee , he may make good this converts history , ☞ the fifth application . to the gallant wits of the time , poets and players , as instruments of uanity , without truth or reality . be silent now ye law reats of the time , and learn henceforth a new refined rhime ; change your old strains , and lay your lawrels down , your pride of wit , and all the wits renown . that is no place to worship in or pray , was ever soul converted at a play ? there is no room for penance or confession . no offering there for sin , or for transgression : all 's but imposture , which your wits devise , to cheat the gallant with your amorous lyes . * poets and players rightly to descry , the one doth make , the other act a lye . ☞ nay the whole world our ancient sages say , in every trade and function , act a play : there 's nothing real which this world affords , all 's but a shew , and full of empty words . but lo , this herauld in his new : born youth , holds to you all a looking-glass of truth , and bringeth conscience too upon the stage , to teach reality to this mimick age , which shining clear , with its impartial beams , doth dazle all the lustre of your scenes ; you all must yield to those convincing lays , and blush for shame at your conceited bayes . the sixth application . to scholars in general . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and you the famous scholars of the time , learned composers both in prose and rime , deep students all , men of admired parts , through the large circle of the seven arts ; make conscience your best guide , what e're you write what e're you read , or study , or indite . make not an idol of your book or wit , self-admiration soon will poyson it ; be not with wit , with wine , or women drunk , many fair vessels in those gulfs have sunk . but in the midst of all your volumes look into your * selves , and read the inward book : and that you may the better find the truth , scorn not to read this new-converted youth . where you may learn to take degrees in grace , to which all learning should of right give place . and so invested in a new degree , you may make good this converts history . application to the plebian party , and all inferiour ranks , concerning vulgar pride and gallantry . and now in love , i le write a line or two , unto the vulgar , or plebian crew ; and to the laughing , quaffing multitude , compos'd of several humours proud and rude . for they have all their share in pride you know , equal with those who in their silks do go , both from one root do spring , and from one tree , the gentry stock ; and vulgar pedigree : and both make up one body in the main , like an huge army marching o're a plain : the front whereof i shew'd , with either side , and now at last bring up the rear of pride . therefore to them in order after all , to stir them up , i here must sound a call. the call to the rear of pride . think not ye vulgar party here and there , that you are safe and unconcerned here ; nor that this gallants hist'ry doth belong at all to you of the inferiour throng ; mistake it not it reacheth to you all of the mechanick tribes in general , in every trade and calling , rich and poor , none are excepted from this general score . for all of them ( though in a course degree ) can act the gallants part as brave as he , they all can brag , and boast , and tell a story , of their own worth , or wit , for their own glory , yea they can swear , as the mad gallants do ; and in their fury can out-sweare them too : their words and looks with madness oft do swell , as frantick furies broken loose from hell . nay to their power they will be in fashion , what ere comes up , within our modish nation : and they can complement in their rude way , with hat , and hand , and foot , as well as they ; your humble servant sir , they all can cry , though oft their conscience tells them , that 's a lye , and thus there is no vanity or pride , that is not acted by the vulgar side , yea , view all pride in country , court or town , there 's none like that , that 's acted by the clown . there 's no hectorian gallant can compare , in pride with him , nor yet so boldly swear . perhaps some will not swear , yet at the least , if they 'l not swear , they 'l lye and cheat at best : for lying now is grown the tongue in fashion , the mother language through the vulgar nation : the very children act the parents part , for they can lye and swear as taught by art . the retreat to the rear of pride . ye desperate rebels who dare god defie , and offer violence to his majesty , who dare blaspheme and rend his sacred name , with your proud tongues , voyd of all fear , or shame , who by your maker swear in your loose sports , ●n your full cups and all your vain resorts , who make of sin a jest , and jest no sin , and scarce can speak without a lye therein , know of a certain not a word doth fall , from your loose lips without account for all : all stand recorded in that dreadful book of dire revenge , wherein you scorn to look : the dreadful book of conscience in the soul , which all the powers on earth cannot controul : and when that opens , where will you appear ? ●n vain 't is then to swear , or ly , or jeer . your tongues poor fools , will all be stopt , and still'd . and your wide mouths with flames of hell be fil'd . o prize my words , and take them deep to heart , ere for your sins you feel the hellish smart , for conscience is a judge can tame you all , when he your pride shall unto judgment call . you are this gallant , sirs , i here intend among the rest ; o that you now could mend your sinful lives like him , and so become , repenting souls , before the final doom . as thousands in this nation have of late , chang'd from their natural , to a new-born state , who once were wild , and vain , nnd rude , like you , but now are your examples just and true ; sober and wise , from quarrels free , and strife , in carriage low , in language chast , and life : and though you scorn and scoff them in disgrace , they still remain true converts to your face , and so as new-born creatures in behaviour , they plainly show that they have found a saviour ; for such by right the vulgar ought to be and so make good this converts history . the authors good wishes . with several applications to several sorts of persons and people ; homebred and foreign . and now my applications i will end , with my best wishes unto foe and friend . i wish to all , that mercy grace and stay , which i oft found in my afflicted day , when in desertions humbled by the rod , i sought and found a saviour and a god , i wish that all may find the same delight , in every path of vertue , just and right ; i wish that peace to all , which i now find towards every church in my inlightned mind . i wish , that truth ( in which i have my part ) did shine as clear in every christians heart ; that all might see what bondage they are in ; to self and satan vanity and sin : and so convinced by a new wrought light , might shine true converts all in * open sight . o that one convert might at least be made , to prove the truth of all that i have said ; and if'mongst thousands one soul thus repents , i shall rejoyce o're him with all the saints . a good wish to all , not yet entred into this spiritual warfare . and to those who are entered . , rank no souldiers of christ. three ranks of christians in the world i find , the first a coward is in his false kind : to all therefore , that never yet durst enter , i wish a good beginning , and to venter life , soul , and body in this holy war , till they both conquered and conquerours are . , rank new soldiers of christ. but unto those who have this war begun , i wish a progress till the race be won : and that they may so run as to obtain , so fight , as they the victory may gain : for they shall meet fresh on-sets every day , satan will not at first forgoe his prey . . rank of christians , old soldiers of christ. lastly , to those who have gain'd more perfection i wish increase ; and so by truths direction , to number out the remnant of their days , in contemplation of their saviours praise : by whom they are made conquerours , and rest under his banner , here and ever blest . for he hath set their feet upon a rock , above each enemies reach , or satans stroke : no racks nor prisons , nor a thousand harms can pull these soldiers from their saviours arms ; for these be none of those , who live as * hogs , and dye at last in shame and pain as dogs but these be they and only they we see , that thus make good this converts history . the authors good wishes . applied to foreign parts , and churches ; grecian , romane , and reformed beyond seas . unto the grecian church , which now doth lye in bondage to the turkish monarchy , i wish a good deliverance in due time , when they are made more knowing of that crime , which caus'd that heavy judgment to come down with fire and sword upon that stately crown . their pomp and pride , their gallantry in wars , their church dissentions , and intestine jars , their frolick lives , their luxury , and excess , and sins in gross , which no pen can express , these , these did cause their dire calamity , a vengeance just for their iniquity , and still in bondage sad are like to live , till they repent , and god their crime forgive . yea , till they turn true christians , such as were when paul first planted primitive churches there . for such by right you grecians ought to be , and so make good our converts history . good wishes to the roman church . unto the roman church as now it stands supported by the pope and emperours hands , by france and spain , and house of austria , i scarce know what to wish , much less to pray : unless i wish confusion to her pride , and a conclusion to her lust beside , if i should wish her eye-salve 't is in vain , for she 's supreme and counsel doth disdain ; if i should wish conversion unto rome , i fear i am prevented by her doom : only i wish repentance to those kings , which she still broods under her eagles wings , who in false zeal , obedient to her laws , have shed much bloud in her apostate cause . o that they could be wise , and now recall . their slavish scepters from their antient thrall . but of her kings , and her , i 'le say no more , because i know the judge stands at the door , who soon will shew them all what 't is to fight , and persecute their brethren in despight . good wishes to the reformed churches . but you reformed churches , here and there , swede , dane , and dutch , with all the rest elsewhere , i wish i had no cause here to declare , from your first love how you declined are , and with a panting heart , i deeply wish some were not neuters , neither flesh nor fish , lest when e're long the judge in clouds shall come , you all be found apostates like old rome . therefore i wish that as you have begun to mend religion , and a new-course run . so would to god you might your lives refine , and unto papists as pure patterns shine : for all reformed churches such should be , and so make good this converts history . application , and good wishes to the modern sects of great britain . concerning religious pride and gallantry . and now a fault of yours to you i 'le tell , religious sects , because i wish you well : my words shall not be many , rude , or rough , a word in love is to the wise enough . the fault in general . of twenty several sects well known by name , i n'ere found two in judgment yet the same , nor yet in love , in kindness , and affection , in sweet discourse , in counsel and direction ; but all as cross and different in their minds to one another , as contrary winds : so shy they look , and so with scornful eye upon each other glance ; yet none know why ; and for my part as oft as i have seen them , i never yet could state the case between them : for in the midst of such a different throng , 't is hard to know , who 's in the right or wrong . long have i been amongst them a spectator ; in all their ways a faithful observator ; and this i find that prejudice and pride , wanting true love hath poisoned every side . a deadly weed that doth the sects besot , like th the night shade in the prophets pot : a scab it is infecting every fold , and breeds ill bloud with humours hot and cold ; this is that spot which doth your light deface , and all your sober carriage too disgrace ; like to the goat that fills the milking payl , and strikes all down again with heel or tayl. advice in this case . o let no prejudice prevent the good of mutual love ; which is the saints sweet food , nor charge ye one another in despight , with any errour , till you have full sight of that you charge ; then friendly write unto them , and gently try unto the truth to woe them ; and so 'twixt right and wrong the truth discern and gladly teach , and gladly also learn. but for this end make scriptures still your guide above all humane wit , or light beside . prize love , ye sects , above all self-fram'd sight , least you be found within the ballance light ; though you the tongues of angels could surpass , and yet want love , all is but sounding brass . 't is holy love that crowns all with perfection , the surest mark of free grace and election . by this shall all men know ( as christ doth tell ) that you are his , if you in love excell . that love divine , the very bond of peace , which ceasing not , makes all things else to cease ; all quarrels end , and all disputes must fall , when love , without dispute o're comes them all , for unto love must all religions yield , and all mens high opinions quit the field . therefore on this young gallant fix your eyes , whose pride in your own way you equallize ; for robes and silks do not a gallant make ; but the high thoughts , man of himself doth take , come down a step or two , and you will see you need humility as well as he : mark well my counsel , sirs , to what it tends , not light but love can make you perfect friends : yet light is good when guided well by love and heavenly grace descending from above . and what i say to you i say to rome , and every church throughout large christendom : that all should be baptized as you see , in the pure fount of peace and amity ; least , at the last they wither quite away , like churches old of greece , and asia . therefore i wish that all who now be foes . might in the bond of love united close . for such by right all christians ought to be , and so make good this converts history . application . to the iews . enough to christians , now i 'le change my stile , and to the scattered tribes draw near a while . ye (a) forlorn jews ; since unto sion hill you have a longing and a deep good will ; that you the better may attain your end , mark by what steps you thither must ascend : for scriptures yield a (b) promise and a call , that when you turn to christ , your vayl shall fall . you are not cal'd to a veyl'd form or letter , but unto (c) substance , and a light far better : not to an outward temple made with hands , framed of stones , and built upon the sands ; for (d) christ is come ; to him your service yield , and on that corner stone your temple build , for your old temple is consum'd and gone , and not a stone is left upon a stone . nor are you call'd to sacrifices old , fetch'd from the wandring herd or from the fold , a (e) contrite heart is the true sacrifice required of all jews with weeping eyes . o mourn (f) a part in tears and sorrow due , turn to your lord , and he will turn to you : for till you kiss his pierced feet and hands , there 's no returning to your ancient lands . and then shall wandering (g) judah once more shine , as new-born christians in their holy shrine , the turk , the tartar , will turn christian jews , and india too converted at the news : (h) peace then will be on earth , both far and nigh good will to men , glory to god on high . amen . the address . wherein the author appeals to the iudgment of the conscientious , self-judging readers , who have iudged the whore within them . judicious friends , who by an inbred light can judge of truth beyond the vulgar sight , to you i here appeal , for i am sure , there 's none but you , can real truth endure . and since to you an equall judgment 's given to weigh each word within the balance even , to your impartial eye i recommend these few directions for the truth 's sake pen'd . not , that you need direction from my hand , but that by you the victory may stand against all those , who the true light controle , though shining nere so bright in our north-pole . for truth hath many foes and friends but few , yet such it finds , and such dear friends are you ; to you i here submit in equity , you shall be judges 'twixt this whore and me , against whose pride i yet have more to say , when god and time permit a judgment day ; then will the stout and lofty ( like this youth ) stand all as mutes before the throne of truth . learning and valour , honour and high blood , when that day comes will do the whore no good . yours , veriloquus . dum relego , scripsisse juvat ; quia plurima cerno digna legi populo , principe digna legi . the postscript : intelligent readers , either convertible , or converted ; for your sakes i begun this small book of conversion , under the title of a young converted gallant ; as a new and rare subject ; and now as you see , and read , i have ●lso finished the whole matter throughout the four ●arts thereof ; hoping that you have perused it ●ith a right mind , in a right understanding , for ●se it will signifie little , and edifie less : but remain dark letter to you all : for without a right un●erstanding of the truth there can be no true and ●●ght real conversion in any one : and here are many positive fundamental truths couched , and many doubts and controversies briefly resolved ; and if you diligently , and with serious eye do observe them , they will be very helpful to you all , and so likewise very acceptable without offence , but if any be offended they will turn to his damage . the careless , scornful , slight reader will profit nothing by this book ; who reads here a little and there a little like some news book , and so flings it aside ; in him the fire is quite gone out , and all his fuel is turn'd to ashes , there is no spark of conversion left in him ; in vain it is to add the breath of the bellows , where there is not a spark of fire left to begin withal . but whereever there is a spark of goodness left or lyes hid in any heart , verily it will receive life and light from this truth , and will revive , and grow up into a holy flame , and desire after the truth more and more : i say this writing will certainly have an influence , and a good effect upon every one that reads it night and morning , with serious meditation . therefore let none be offended at the truth here written , either high or low , gentry or commonalty , learn'd or unlearn'd , roman catholick or protestant , the sound reacheth you all , and you hear it , that pride and lust may have a fall ; and many high and low will repent thereof , and become the converts there described ; but many will not , till destruction overwhelm them in their sensuality ▪ sin and ignorance ; as it is written , many in the last times * shall be purified , whitened and tryed , but the wicked shall do wickedly , and none of the wicked shall understand , but the wise shall understand . therefore so read , as you may understand what you read distinctly ; even to a conversion visible to all , that all who see your new carriage , new life , new looks , new habit and conversation , may reod a right conversion in you , and glorifie god through your example . and be not ashamed of jesus christ and his cross , into which you say you were baptized , and vowed to fight under his banner , against the vanities and pomps of this world ; be not found lyars before him , but make your vow and promise good , in laying down the pride of your gentility , and the lust of your sensuality , the two temptations here set before you in this book , for a warning to you all in this last age . ** and for this end observe yet more punctually what i have set down in the page hereof , for your better intelligence concerning the three ranks of christians in reference to the title of our authors book , on which i here write , call'd , war with the devil ; craving his acceptance and yours of these my labours seconding his ; though he and you are altogether unknown to me , and i to him and you . the three ranks of christians , as to christs cross. . the first rank i call cowards or runagadoes in christianity , and are as yet no soldiers of christ , under his cross and banner . . the second are the beginners or new soldiers of christ , who have begun to fight under his banner ; listed soldiers . . the third are called the old souldiers of christ : veterani , old standers in the army , that have fought the good fight under the cross of christ , nigh or even to the end . and in these three looking-glasses every man and woman may easily discern in which of the ranks they are found . ☞ . by the first therefore understand loose christendome in general , the formal and verbal professours of christianity of christ , and his dayly cross ; living still in their sensuality , and pride of gallantry , unconverted , turning the back in the battle against the world , the flesh , and the depil , meer hypocrites as yet , that are ashamed to own the cross of christ in self denyall , least they should want a livelyhood , or be laugh'd at for their conversion . these are call'd christians secundum dici , not secundum esse . ☞ by the second understand that church of christ , and those christians , who are as it were come out of babylon , travellers toward jerusalem , and their heavenly rest ; but are not yet fully come thither : notwithstanding they have given up their names to christ their captain , and are sworn , listed and inrolled soldiers , converted to the real profession of the truth , and pure life as it is in the leader jesus , the saviour , guide , and governour of them , by his word and spirit in the renewing of their faith and conscience ; and these are christians secundum esse . ☞ by the third rank understand that small church of christ , few and rare , and hard to be seen ; who not only are come out of babylon ( in this world ) but have travelled quite through from babylon to jerusalem , even to mount sion , the place of * rest , and peace in their faith and conscience ; and this is the persevering party , even to the end in this holy war , or spiritual war-fare ; having put on the whole armour of god , and not put it off till they be conquerours over themselves , and all their spiritual enemies : these ** follow the lamb whereever he goeth , cloathed in white ; the world knows them not , for they are not of this world , though in it : for their conversation is in heaven , and their love in heavenly things ; and thus * they rest from their sins ; from avarice , pride , lust , ambition , extortion , oppression , drunkenness , wantonness , and every iniquity ; and at their death they rest also from their labours , troubles , * persecutions , and afflictions . and these i have typed forth by a similitude of the magnetick needle in the marriners compass , ever pointing to the north star , where it resteth , and no place else through a secret instinct in the inward hidden attractive love point . the portraicture of the marriners compass by sea and land in the points thereof : wherein the needle first touched with the mag●es or loadstone , never resteth till it come to the north-point , and there standeth fixed . and here are only figured instead of many thousands , pointing all to the same place , though thousands of miles asunder , and so make a full communion . behold in these figures a lively type or similitude of the true church or communion of saints throughout the world at this day ; whose hearts all pant and point one way ; and so are already in heaven , where their conversation is , looking to the true north star there , jesus christ : their hearts all touched with one and the same spirit , though far distant in place from each other , yet there they fix and rest as one full body ; all of one mind and one kind . an explanation of this similitude . intentive , and unanimous readers , let us ( for the truth sake ) contemplate yet a little further this comparison , and see into the heighth , depth , length , and breadth thereof ; for it is worth the knowing , that by the natural mystery we may learn the supernatural , and try our selves thereby . for verily there is not a greater secret in nature or art , then this of the compass , if we rightly consider all the properties thereof . and , therefore having given you the pourtraicture thereof , i will also here in the next place give you the description of it , and so proceed to application for instruction sake in the work of conversion . the pilots compass is a round box of wood , hollow and plain : in the verge of it are set down the points of the winds : and in the middle or center stands a sharp pins point , whereon the needle by a hollow dent becomes voluble , and turneth round thereon , tumbling and shaking 'till it leaves them all , and fixeth in the north point only , toward the polar star. and over it is a plate of glass or chrystal , to preserve it from all violent motion by the wind , and to keep it from the air , dust , or any foulness , least it lose its magnetick vertue : and so is placed in the ship near the helme , as a directour to the pilot , how to steer his course aright from place to place till he come to his rest or wished harbour . but there yet remain two greater wonders ; namely , the load-stone , or magnet , and also the load star or north-point . the loadstone is the efficient cause of the needles conversion ; and the load-star is as the final cause of its conversion : for there it ends and terminateth in rest : and from both these the needle receiveth the power of conversion , else it could have none . and it must first receive vertue from the load-stone before it can turn to the load star , as i have said before : and then having been touched thereby , and joyned thereto , and as it were gendring together , it attracts to it self a secret love or inclination to the north-poynt , with eager desire . but why or how , this can be in nature , no wit of man could ever yet find out : for it is digitus dei , the finger of god , a wonder in nature for a lesson to mankind . now in the next place observe the unparallel'd properties of these three ; the stone , the needle , and star : for these three act as one in this work . . the load stone draws , and attracts the needles point , figured as you see like a lilly , and as it were kisseth and embraceth it , and anointeth , or baptizeth it with a secret invisible vertue ; and this is the first change . . then the needle rejoyceth in the vertue thereof , as made convertible thereby to its place of rest , and this the second change . . lastly , the star or morth point standeth fixed and cnmoveable to receive the aspect and reflexion of the needle towards it in mutual conjunction , and this the third and last change in this great mystery of nature . further observe , one load stone ( though there be many ) can inspire , and new inform a million of needles , and no stone else can do it ; marble , coral , agate , diamond , ruby , saphyre , or pearle , nor all the stones in aarons breast-plate , nor in the royal crown , nor yet the rare elixar or philosophers stone , can give it the vertue of conversion to the heavenly north-star . neither can a needle made of any mettal but firm steel receive this vertuous tincture of love , gold , silver , copper , or lead are not capable of this hidden vertue , with all their worldly glory , and splendour : they cannot receive a kiss of love from the magnet ; for they have not a magnetick principle in them ; nor any heavenly inclination , nor are they capable of this communion and unity , as to point all to one place in the heavens ; earth is their center , and there they end in the grave of corruption . but these love-touched-brethren stand ever in communion , though far asunder ; the place and object of rest , make them one in nature and in society ; inseperable companions in love and vertue , though differing in locality , remote from each other . the spiritual application . a little application will serve to the intelligent reader . the mystery is written in capital letters , he that runs may read at first sight . behold all of you ( young and old , men and women ) the wonderful power of god in the creation , in this , and in all his works of wonder : and so let all fall down and worship him , adore , admire , and be converted unto him , who hath made heaven and earth : o draw neer unto him ( as the needle to the magnet ) and he will draw neer to you : magnifie him and glorifie his name , that his vertue , his power , his love , fear , and faith may touch your hearts and anoint them with his secret spirit of grace in conversion ; that you may become all elect vessels of honour in his sight ; and so be renewed in soul and body , mind and spirit , ever looking up to heaven , and panting after your saviour , who is gone before to prepare a rest for the blessed , that look towards him , above all the profits , or pleasures , or glories of this world . for he is in heaven looking down upon you , and after you , as waiting for you ; and i when i ascended saith he , will draw up all men after me : namely , all that are capable to be drawn unto him in real conversion from this world , and the things thereof : every sinner , swearer , drunkard , thief , whore and adulterer , extortioner , and vain glorious , or covetous soul , he waits for to come unto him , to rest in him from sin , to take up his dayly cross , and follow him ; for of such little children is the kingdom of heaven ; and all that be his already thus do ; he knows them , and they him : for they have already received many a kind kiss from him ; they are joyned as the needle and magnet , mutually together , and receive vertue of his vertue daily , and cannot be drawn from him . their hearts are with him , though their bodies are here below ; and thus they all make one assembly of saints on earth , fixed on him in heaven . for by this needle of pure firm steel , understand the heart of man ; his soul and mind : mens humana , the humane understanding , mind , & spirit , sanctified , and made heavenly and divine . * the lovers of gold , and silver , and brass , and pretious stones , jewels , and glories of this world , titles of honour , and gentility , pleasures of sensuality , attain not this conversion ; those points must all be left , when the word of god , and his spirit , touch the true mettled heart , as prepared for the bosome of jesus christ , the true north-star , in whom is their rest and peace , through a pure lile , faith , and conscience ; and in no other , but him . readers ; take it into deep consideration , for it is truth here told you : hereby you may see , and know your selves , and your sins ; your salvation , or your damnation . — much more might here be said , but i bid you all farewel , and wish you may live well , and so dye well ; which you cannot do , except you first bid the world farewel , and dye to that , whilst here you live . the whole compass of this earth through all its round circle of points must be left for heaven-sake , in all its longitudes , and latitudes , and degrees thereof : all must be left for one pearl , one only treasure , for which the merchant , or mariner , sold all he had , to purchase it : and where the treasure is , there will the heart be , whether in heaven , or in earth : but on earth the needle ( the heart , or mind of man ) hath no rest , it is a pilgrim there , and travelleth to its resting-place above all earthly joys , state and delight ; which resting-place is invisible : it is a misterie above nature ; the natural minded , unconverted man can have no propensity , or inclination to it : the heavenly converted soul seeks , and finds it , and is fixed in it ; as the needle to the north-point , its proper place of rest. for , after all , fixation crowns the work : the needle would be a cast away , were it not both toucht , and fixt : for otherwise it could give no direction , no true instruction ; nor be of any use & service for its maker or its master : but being fixed after long trembling and quaking , and seeking rest , it secretly and silently rejoyceth with an allelujah to its creator : rejoycing that it is fixt to-towards him ; as all true saints do , and ever did . therefore said david , that sweet singer of israel , in the midst of all his troubles , and tryals ; my heart is fixed , o god my heart is fixed , i will sing , and give praise . awake my harp , &c. psal. . . and again , psal. . . i will sing of thy power , i will sing a loud of thy mercy , early in the morning ; unto thee , o my strength will i sing : for god is my defence , saith he , and the god of my mercy . in him my heart is fixed , he is the god of my salvation and deliverance , the god that giveth me life , strength , health , food and raiment ; the god who hath anointed me with the spirit of grace , and with the inward light of his countenance ; who hath pardoned my sin , and redeemed my feet from death : who hath given me a new heart , to love his commandments , and his law is sweet to my lips as the honey and the honey-comb , more delightsome than my dayly-food ; yea , than all the glories of my kingly-crown ●n him my heart resteth , to him will i sing and give praise . but the needle ( the heart or mind of man ) cannot come to this place of rest , and perfection , till it first be baptized & annointed ( like the heart of david ) by the holy ghost . the heart must become a child in its humility , taken up into christs arms and blest . for the word of god ; namely , the prophets and apostles , bring the heart as a new-born infant unto christ , inwardly in spirit , that like the needle touched with the load-stone , it may be made partaker of this heavenly-nature , and so be made like unto him , conformed to his image ( lost in the first adam , ) & then it is inabled to stand fixed , and at rest , in the midst of all this worlds tryals and temptations , as converted unto him , who is the rest and resting-place to all that be his. therefore great need is there to all mankind of this conversion ; of this outward and inward unction , this divine metamorphosis or change of the mind , this new-birth , for without it none can make war with the devil , the world , and the flesh ; none can become old souldiers of christ : or conquerours over sin , hell and death , without it ; for this is the one thing necessary to everlasting joy , rest , and perfection here , and for evermore . for it is the saints jewel , their white-stone , by which all are purified , sanctified , and justified to all eternity : yea this is the sure infallible mark of the true church on earth , the lilley-hearted church , the lillies of the vallies , the lillies and roses in solomon's garden , here typed forth by this lively similitude of the little needle . loe readers , if all this be true , if the case thus stands , before the throne of jesus christ , where is then all pride , envy , dispute , wars , jars and contention about religions ? all religions , and opinions , institutions , signs , services and sacrament must be subordinate , and stoop to this one things necessary ; this place of rest and fixation ; which is an humble clean heart directed to god and goodness , in jesus christ alone . and then farewell sensuality and gentility , riches and honour for this one treasure , this essential principal of rest and everlasting happiness . and thus much for the similitude , omitting all curiosity of discourse concerning magnetick bodies in general , as likewise the variation of the needle , on this , and that side the aequator ; with all other abstrusities in this matter ; and only wish after all , that my writing here might beeome magnetick to my beloved readers , and might attract some at the least to true love of the saints jewel here described , and so become members of the universal lillie church , with their lillie-pointed hearts , touched with the load-stone of divine love and grace . and thus much of-this book , written occasionly from the sight of that divine poem aforementioned , in the beginning ; written by the hand of one , altogether unknown unto me , hoping it will prove acceptable to him , and to the lovers and believers of the truth , as it is in christ jesus , the fountain of all truth ; remaining to them all a servant to my power in the service of the said truth . john mason . the full period . an advertisement . whereas his majesty hath been gratiously pleased by his letters pattent , to grant and confirm to richard hains , the sole cleansing , the seed called trefoil , nonsuch , or hop clover , from its husk , and course grass ( he being the first that made the discovery ) with prohibition to all others to cleanse the same ; which seed , thus cleansed , is very profitable to many places of this kingdom , especially for dry lands , as chalkey , rocky , and hilly grounds , &c. which are naturally barren , and will produce little , or no pasture . these are to certifie all gentlemen , farmers , and others willing to improve such barren grounds so as with the expence of six shillings , to make land , which without it is dear of half a crown an acre by the year , to be worth , , or , shillings per acre : and for their farther information . they may have a printed account of the nature , use , and advantage of the said seed , cleansed as aforesaid . at mr. russels coffee-house in bartholomew-close , near west-smith field . the said seed , so cleansed , is to be sold by mr. thomas mottershed at the cross keys in lumbard-street ; and mr. william lucas at the naked boy in the strand , and not else-where in london . the way for sowing it , is with oats , and barley ; and the first weeks of january , february , march , and april , the said richard hains himself will be in london , and may be spoken with at the said mr. russels coffee-house every day in the forenoon , ready to give any persons farther directions , and satisfaction . courteous reader , be pleased to take notice , that these books following are printed for , and sold by benjamin harris , at his shop , at the sign of the stationers arms in sweethings-rents , at the east - end of the royal exchange in corn-hill . . war with the devil , or the young mans conflict with the powers of darkness , in a dialogue , discovering the corruption and vanity of youth , the horrible nature of sin , and the deplorable condition of fallen man , also a definition , power , rule , and conscience , and the nature of true conversion ; to which is added , an appendix , and taining a dialogue between an old appostate , a young convert , by b. k. the third impression . . darkness vanquished , or truth in its primitive purity ; being a treatise of laying on of hands , in answer to mr. henry danvers , by b. k. . the grand imposter discovered , or the quakers doctrine weighed in the ballance , and found wanting , in a dialogue between a young convert , and a quaker , by the same author , b. k. . love to the life , or some meditations of loving , and washing in the blood of christ ; together with a tast of gospel promises , as the churches stock , or believers patrimony , by richard mayhew , minister of the gospel . the parable of the kingdom of heaven expounded , or an exposition upon the first verses of the th . chapter of matthew , by hanisor knollis minister of the gospel , in octavo . . the accomplished ladies delight , in preserving , physick , beautifying , and cookery . . containing the art of preserving , and candying , fruits and flowers ; and the making of all sorts of conserves , syrups , and jellies . . the physical cabinet , or excellent receipts in physick and chyrurgery ; together with some rare beautifying waters to adorn , and add loveliness to the face , and body ; and also new and excellent secrets , and experiment in the art of angling . . the compleat cooks guide , or directions for dressing all sorts of flesh , fowl , and fish , both in the english , and french mode , with all sauces , and sallets ; and the making pyes , pasties , tarts , and , custards , with the forms and shapes of them , in octavo . . baptism discovered , plainly , and faithfully , according to the word of god ; wherein is set forth the glorious pattern of our blessed saviour jesus christ the pattern of all believers in his subjection to baptism ; together with the example of thousands who were baptized after they believed . by john norcot , a servant of jesus christ , and of his church . - mentis humanae , metamorphosis sive conversio , the history of the young converted gallant , or directions to the readers of that divine poem , entituled war with the devil . by john mason of fordham in cambridge-shire . . anima astrologiae , or a guide to astrologers ; being the considerations of guido bonatus , and the choicest aphorismes of cardan . segments englished ; a piece long expected , and highly useful to all artists in giving judgements ; and recommended as such : by william lilly , student in astrology . any person in the countrey desirous to know the natural fate of themselves or children , as far as the same depends on second causes , sending the time of their their birth or substance of there desires , to henry care student in physick and astrology , at the sign of the duke of monmouth in fetter-lane , near fleet-street , may have their nativities calculated or questions resolved according to art , and judgments thereupon , thereupon , as to the general accidents of riches , honour , marriage , diseases , troubles , &c. to befall them in their whole lives paying ( by the carrier or any friend here ) s. for a nativity , s. for a question , upon the receipt of an answer which they shall receive with great integrity and satisfaction . notes, typically marginal, from the original text notes for div a -e * viz. mens humana : the humane mind , or the humanity . notes for div a -e * viz. mens humana : mans understanding . * viz. mens humana : mans understanding . * or sublimity selfehood . * mens humana ▪ * psalm . * meus humana . * the humane mind or understanding converted . * psal. . ver . . * psal. . ver . . * mat. . . ** ver. . notes for div a -e * prov. . . and prov. . . &c. * the whore within you and without you . * gen. . * judges . . * vivitur exiguo melius , &c. * spiritus mundi . * thes. . , , . * mens illuminata . * revel . . , . * matth. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * real appearance . notes for div a -e * job . . * esaiah . . john , . ** john . . * rom. . . james . . notes for div a -e * murder , theft , whoredom , and all manner of sin was committed in this first act of their diversion . ** gen. . . their conversion , cen. , . . (a) gen. . , . (b) psalm . , . (c) read tim. . , . (d) see esay . , , . (e) rev. . . (f) mat. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totus mundus agit histrioniam . * nosce teipsum . * psalm . . (a) without place of rest . (b) cor. . , , , . (c) jesus of nazareth . (d) the t●ue messiah king of the jews . (e) see psalm . . (f) zech. . , , , . (g) esay . , , . hos. . , . (h) luke . notes for div a -e * dan. . . ** see page . ] * see heb· . , . ** tim. . . * the rest from sin . * rev. . . the rest from their trouble . notes for div a -e * luke . , . an history of angells being a theologicall treatise of our communion and warre with them : handled on the th chapter of the ephesians, the , , , , , , , verses / by henry lawrence ... of our communion and warre with angels lawrence, henry, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an history of angells being a theologicall treatise of our communion and warre with them : handled on the th chapter of the ephesians, the , , , , , , , verses / by henry lawrence ... of our communion and warre with angels lawrence, henry, - . milton, john, - . [ ], , [ ] p. printed by m.s. and are to be sold by william nealand ..., london : . title page vignette. the author was assisted in this work by john milton. appeared as: of our communion and warre with angels. . errata on p. 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such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng angels. good and evil. devil. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion an history of angells , being a theologicall treatise of our communion and warre with them . handled on the th chapter of the ephesians , the , , , , , , , . verses . by henry lawrence , a member of this present parliament . london ; printed by m. s. and are to be sold by william nealand in duck lane , . to my most deare and most honour'd mother , the lady lawrence . most honour'd mother , dvring this busy time , in the which our country ( subjected to those calamities , of which by faith we see the catastrophe glorious ) hath beene the stage of so much action , and the field of so many battailles , my lot was cast to be from home , and in this retirement , if i injoyed not the happinesse of his wish , to have otium cum dignitate , leisure with dignity , ( for i pretend but to an excuse ) yet it was without any just cause of reproach , for the warre found me abroad , not sent me thither , and i have beene onely wary without a just and warrantable reason , to ingage my selfe in that condition , from which a providence seem'd to rescue mee . but of all the peeces of our life , wee are accountable for those of our greatest leisure , whereas publike and visible imployment gives its owne account . it was said of cato , that hee conflicted vvith manners , as scipio did vvith enemyes ; the conflict with manners , as it is a kind of warre , from which no condition will free us , so leisure and retirement is commonly the opportunity of it ; for such enemyes will find us soonest in that condition , as on the other side , wee have an advantage by it , to seeke out , and improove all the strengthes , and aides , that are requisite for our owne defence , and the incommodating of our enemyes . in this warre therefore , to which my leisure more eminently expos'd me , and to which also it more fitted & determin'd me , i was diversly acted , according to the severall methods , and occasions of warre , by the great generall of all his people iesus christ , sometimes conflicting with the knowne , otherwhiles persuing the discoveryes of the unknowne corruptions of my owne heart , and others . i found assuredly , that a mans foes vvere them of his ovvne houshold , and that to be delivered from the ill men our selves , vvas to be avovved as a rich and high mercy . but as most warres , that have their rise and beginnings at home , and from within , are not determin'd , and concluded within that circle , but to greaten and assure their party , and prevailing , seeke the assistance of forreigne aides , or find ( at least ) their homebred differences and divisions made use of by neighbouring powers , who while they pretend to helpe their friends , serve themselves , or some third state , to which their proper interests ingages and determines them : so did i conceave , that in this spirituall warre , there were not wanting aides and assistances from without , that were of mighty influence in the businesse of our fighting , and who by stratagems , and methods , as well as by fine force , contributed exceedingly , not onely to the last issue of the warre , but to the successe almost of every battaille . and these , though they were of wonderfull moment , yet me thought were generally little considered , but men terminated their thoughts within the compasse of themselves , or if they went farther , lookt presently , and immediately upon god , ( as in every thing it is an easy and vulgar step from the last effect to the highest cause ) whereas those hoasts of angells , which on either side more immediatly managed and improoved this warre , as they are spirituall and invisible beings , so they passe with us , unseene , and undiscerned , in a great proportion ; and we , who are the subjects of this warre , and whose interests are especially concern'd in it , by not knowing or considering , can neither improve our most active , and most powerfull friends , or enemyes , to our advantage . i was guided therefore by such thoughts as these to the ensuing meditations : and as we usually are more sensible of our enemyes then our friends , so the first designe i had , was to discover what influence the evill angells have upon us , and our actions , what parts they act , & how they communicate themselves to us , and affect us for ill . but as commonly things have not the same place in the execution , which they have in the designe , so i found it necessary in the method of this discourse , to consider first of the angells in their pure naturalls , and then , ( as of the most eminent patterne of angelicall power and influence ) of the good angells , and after that , ( with the due difference of the abate of power and strength which sinne had caus'd ) of the influence , and effects , which the evill angells have upon mankind , which every one experienceth , though few , enough know it or consider it . and because in a subject of this nature , nothing is more easy , then to wander even to the loosing of our selves in the speculative part , i endevoured to remedy that inconvenience throughout , by certaine practicall corollaryes , which might reduce the notionall part of the discourse to the use and end intended , and might let us see how much our interest is concern'd in the right knowing and improoving these mighty spirits . and lastly , because the scripture i first pitcht my thoughts upon in order to these things , furnisht me with proper armes for this holy warre , i judg'd it would be a good accesse to this discourse ( of which also it might constitute a third part ) to shew those armes , and to give what light i could to the right wearing and using of them . for other thinges i , pretend neither to such a method , or language , or what ever else of that kinde , as is wont to begett a reputation with many readers ; for besides the vanity of such affectations in a subject especially so serious , these thoughts were form'd for a more private use , then their present condition leads them to ; nay such thinges as were but necessary , as a division of this discourse into chapters ( of which it was easily capable ) a more correct printing , and some other perfectings of a like consideration , have by reason of the busines of my owne occasion , and a mistake somewhere , beene wanting ; this i pretend to , to magnifie god in those mighty hoasts of spirituall substances , which he manageth wonderfully and differently , for the good of his children ; to gratifie and serve the good angels , who ( if i may judge of others by my self ) have been too little considered , in order to them , or our selves ; and to professe , and ( as much as in me lyes ) to assist , to an irreconcileable , and everlasting warre , with the greatest and most inveterate enemies of god and man , the divell and his angells : and last of all ( which i mention'd in the beginning ) to give one instance , that i have not beene idle in these busy times , nor without the thoughts , and designes of warre , in an age , when warre is become almost the profession of all men . why i inscribe these papers to you , my dearest mother , will neede no larger account then this ; nature and your ovvne goodnesse , have form'd you ablest , to pardon me in any thing , vvherein i shall neede it ; and of all i have knovvne of either sexe , i have mett vvith fevv more diligently inquisitive , or pertinently reasoning of things of a raised and abstracted nature , ( especially vvhich might have influence into the good of another life ) then your self . to which i adde , that i professe to have infinite ingagements , to avovv my self before all the vvorld most honoured mother your most obedient sonne & most humble servant henry lawrence . a treatise of our communion and warre with angells . ephes. . . . . . . . . . put on the vvhole armour of god , that ye may be able to stand against the vviles of the divell ; for vvee vvrestle not against flesh and blood , but against principalities , against povvers , against the rulers of the darknes of this vvorld , against spirituall vvickednesse in high places , &c. the great externall cause of all our evills is the divell , who hath such a kinde of relation to our sins , as the holy spirit hath to our graces , saving that hee findes a foundation within us to build upon , matter out of which hee extracts his formes , whereas the holy spirit doth that worke as well as the other , and is put to the paine of foundation worke as well as building . i call him the externall cause in opposition to the working of our owne corruptions , which are our owne properly , and most of all within us . in other respects hee may be sayd to be the internall cause also , for hee mingles himselfe with our most intimate corruptions , and the seate of his warfare is the inward man. now because hee hath a greater influence into us then perhaps wee consider of , and the knowledge of our enemy is of great concernement to the warre wee must have with him , i desire a litle to inquire into this mighty enemy of god and man , that wee may knowe him , and dread him , so farre as to fit us for conflict , and that wee may knowe him and discover him , for hee is a perfect iugler , hee raignes not much when his tricks are discovered , and that wee may knowe him and resist him , if hee shall embolden himselfe to stand his ground as often hee doth . the apostle from the beginning of the chap. had taught them how they should live in generall , first among themselves , then with relation to those that are without , ver . . then hee condiscends to particuler duties of husbands and wives , parents and children , masters and servants , and last of all before hee concludes , returnes to that which hee had mentioned in the . chap. ver . . where hee beggs of god as the most desireable thing in the world , that they might be strengthened according to the riches of his grace in the inner man : heere hee turnes his prayer into an exhortation , wherein hee provokes them to be strong in the lord , and in the power of his might , ver . . that is to say , though you have all faith and all knowledge , and worke well , yet you must persevere , yee must goe on , and you must doe it with strength : it is a great matter to come into the lists , but it is great to runne also , and to fight when you are there , for you shall meete with those that shall oppose you and conflict with you , therefore be strong in the lord , and in the power of his might , that is with the lord by his spirit , which is his mighty agent shall worke in your hearts ; be not strong in your owne strength , in your owne purposes , in the freedome of your owne wills , so was peter , who got nothing by it , but in the lord , his spirit can strengthen , can raise , can confirme you . ver. . put you on the whole armour of god ; god is able to preserve you , but hee will doe it by your fighting , and your armour must be sutable to the hand that wields it , which is the spirit of god in you , and the enemy it conflicts with , which is the divell : againe , it must be the whole armour , if you want any one piece , that place will be exposed to danger , also , all , for offence , and defence , that you may save your self by destroying your enemy , that yee may bee able to stand against the wiles of the divell , that is , that yee may hold your ground though you should receive wounds , and thrusts yet that you may not give way , as ver . . that yee may withstand in the evill day ; the day of temptation is an evill day , a day of trouble , a day of tryall , and often in respect of the event , evill , therefore deliver us from evill : and having done all to stand , that is , if you doe all in this fight god commaunds you , and omit nothing , by the vertue of god , you will stand , but there is no dallying with such an enemy , your standing must be a fruit and result of doing all . the wiles of the divell ; the word is methods , that is , the divell like a cunning fencer hath his faints , knowes how to take his advantages , and like a great commaunder hath his stratagemes , by which hee doth as much as by fine force , and these are well laid , there is a method in them to make the worke the surer , one thing depends upon another , and all contribute to make the result firme . for wee wrastle , that is , de conflictu , est sermo , non de ludo , we speake of conflicts , not of play , or sport ; not against flesh and blood , that is , that which wee have onely in our eye is flesh and blood , wicked men that wounds us and persecute us , where note , that god calls all wicked men , all the enemies of his church , but flesh and blood ; now they are the most perishable things when god will blowe upon them , for all flesh is grasse ; though the enemies be never so great and mighty , they are but as grasse and stubble . or secondly flesh and blood , by which may be understood your carnall lusts , the concupiscence of the flesh , and the boyling and ebullition of the blood to anger , and all passions , it is not so much , or it is not especially against these you wrestle , but rather against him that acts them , and makes use of them to your ruine and dis-advantage , which is the divell , and this hee may perhaps speake against the opinion of the heathen , who understood not the operation of the divell , but thought all our conflicts was against internall passions . but against principalities , hee seemes to describe the divels heere which are our enemies , first from the principality of their nature , by which the eminency and raisednes of their nature in respect of this visible world is set forth , that as the state of princes differ eminently from other men , so the nature of divells , as princes , excells the nature of men and of all visible things . against powers ; hee calls them powers simply without any addition to shewe the eminency of their power , aswell as of their natures , that as they have a nature , farre above flesh and blood , fitted for great things , so they have a power sutable and fitted to act this nature , as may be seene by their effects , both upon us and upon the world , though wee are not so to judge of their power as the manichees , who feigned two supreame powers a good and a bad ; which conflicted perpetually each with other , for their power falls as farre below gods , as it is above us , and infinitely more . against the rulers of the darknesse of this world : heere the divels are described from the universall dominion they have in this world ; they are called the rulers of the darknesse of this world , to shewe what the divell is conversant about , all his worke is to bring in darknes , and to shewe principally the seate of his empire : hee is not the ruler of the world , that is gods territory , but of the darknes of this world , the children of darknes ; though hee ceaseth not to interpose , and excercise rule , even over the children of light , and within the saints , so farre as darknes possesseth them . it is also called the darknesse of this world , to shewe the terme of his empire ; it is but in this life , in another himselfe shal be subject to darknes , and eternall torments . against spirituall wickednesse in high places : beza translates it spirituall malices , the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirituallnes of evill and wickednesse , carnall wickednesses are inferiour to spirituall wickednesses , which occupieth the highest part of the soule , which possesses the understanding more , and are not laid out in carnall passions , and concupiscences , so as the divell hath a most excelling malice . hee layes out himselfe in the excercise of , and provoking us to the most spirituall wickednesses , though hee is in the other also , and labours to make even carnall sins as much spirituall as is possible , by causing them to be acted against light , and against love and engagements . in high places ; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : beza translates it , in sublimi , on high , that is , in high places ; your enemy hath the advantage ground , hee is on high , hee hath gained the hill , hee is in the aire , how mighty an advantage this is in a combate you knowe , but it signifies in heavenly , as in the margent of your bookes , which may have relation aswell to things as places , and then it shewes the things about which his malicious studyes are conversant , that is to take all heavenly things from us , and to deprive us of what ever is heavenly . and now what say you to your antagonist , heere is a dreadfull enemy formed already , you have heard fables of giants , heere is a gyant indeed , great in subtilty , excellent in nature , mighty in power , large in dominion , above all , eminent in ill and malice ; wee are apt to feare onely , what wee see , but invisible things are the best and worst , they are the greatest , as our originall sin which wee see not but by its effects ; and this great invisible prince that casts so many darts at us , the blowes of which wee feele , but consider not the hand that gives them , whence comes all our mischeife : i would set out this enemy a litle in his owne coulours , that wee may knowe him , and knowe how to deale with him , wee shall surely finde him as blacke as wee can paint him , the ignorance of our evills may cover them , but not relieve them ; let us knowe him , and wee shall knowe how to deale with him , there is strength and might in iesus christ , god hath but raised him up as pharoah to make his power knowne upon him , wee have weapons can reach him , and an arme strong enough , but wee must arme our selves , but wee must use it , wee shall overcome , but wee must fight . put on therefore a firme courage , for before all be done your enemy will appeare extreamely blacke , and dreadfull , and yet to comfort you , greater is hee that is in you , then hee that is in the world . now for a more perfect knowledge of this great enemy , wee will launch a litle into that comon place , of the nature of angells , yet keeping neere the scripture and not departing from our assured rule , the word of god , nor intending so large a compasse of discourse as the thing will beare , though the knowledge of it is of very great use in many respects , but so farre forth as it may afford a full light , to the discourse wee have undertaken . and first , how excellent soever their nature is , that they are creatures , there is no question , though aristotle will needs have them eternall substances , a thing altogether derogatory to god , who onely is eternall , and therefore as the first cause , must needs be the former and maker of all other things : it is true that moses doth not particularly describe their creation , accommodating himselfe to the rudenesse , and ignorance of that time , in which hee writ , and therefore particularizes onely in visible things . but that they were created wee have cleare scripture for it , coloss. . . for by him were all things created , whether in heaven or earth , visible or invisible , whether they be thrones or dominions , or principalities , or powers , all things were created by him and for him : wee shall not insist heere upon the particuler titles , but you see heere creation of things in heaven , aswell as in earth , and invisible , aswell as visible , so psal. . . let them praise the name of the lord , for hee commanded and they were created . what was created ? all that hee had named before , the heavens and the angells . hee begins with the first and most eminent peeces of creation : if you aske when they were created ? certainely not before the created matter of the visible world , for moses saith , in the beginning god created the heavens and the earth ; if they had bene therefore created before , there should have bene a beginning of time , and working before that ; besides it s said god wrought all his workes in sixe dayes , and rested the seaventh . if you aske what day they were created ? in all likelyhood , the first day with the supreame heaven , in respect of the similitude of their nature ; they give also another reason job . . . when the morning starres sang together , and all the sons of god shouted for joye , because they seeme there to applaud god in the workes of his creation : vizt , when the highest heavens and first matter was created , out of which other things was formed . . these excellent creatures are true substances , and doe really exist , contrary to the opinion of the saduces , that denied angells and spirits , that is , that thought by the name of angells was meant nothing but good or ill inspirations , or motions , or els the wonders and apparitions which were wrought by god ; but nothing is more absurd then this for . first they were created , therefore they were substances and not accidents in another subject . . they are endowed with understanding and will , by virtue of which they were capable of sinning , and departing from the truth , of obeying , or standing out against god. . from their office they appeare before god , they serve god , wee are commaunded to make them our patternes , they come to us , admonish us of gods will , they teach , protect and comfort us . . from their apparitions and services , they appeared often to the fathers , they wrastled with iacob , eate with abraham , carry the elect into abrahams bosome , they gather the dead at the day of judgement , and wee shal be like the angells ; also christ was said not to take upon him the nature of angells , and paul chargeth timothy before christ and the elect angells , and christ is said to have a name given him above the angells : lastly to give a ground out of philosophy , aristotle saith that to the perfection of the world it is necessary that there should be three sorts of substances , invisible , visible , and partly invisible and partly visible , as if hee had hit ( as indeed hee did ) on gods creation : the second are the heavens and elements , and compositions out of them , the last are men , which have an invisible soule , and a visible body , and hold the middle , the first therefore must be the angells : if you aske as an appendix to this , whether the angells have bodies , or are altogether incorporall , it is a question controverted betweene the philosophers , the schoolmen , and the fathers ; the platoniste would have them have bodies , to which many of the fathers adhere ; aristotle and the schoolmen would have them altogether incorporall , the reasons on both sides are not unworthy considering , if one would amuse themselves in that , out of which the scripture gives no issue , i will not trouble you with it , onely this , its safe to say , that they are not essences so simple as they are altogether uncapable of composition , it is onely proper to god to have his being and essence or substance the same ; angells are mutable , they consist of an act which they are , and of a power into which they may be reduced , it is one thing in them to be simply , and another thing to be indued with understanding and will , to be and to be good , to be and to be wise , god onely is i am , uncapable of any change , as of any composition ; to say god were an angell , were a derogation , as to say hee were a body , unlesse you should meane by a body , a substance , as tertullian did , and so called god a body , that is , a substance : but if they have any such composition , as may be called a body , it is certainely of the greatest finenesse and subtilty a spirituall body , and therefore not like to be of that grossenes that either the aire is , or those heavens that are framed out of the chaos , but neerer the substance of the highest heavens , which seeme to have bene made at the same time : to conclude , it will be safe to say that in comparison of god they are bodies , in comparison of us they are pure and mighty spirits . from this that hath bene said in generall , of the nature of angells , consider by way of corrollary . first in that these blessed substances are creatures brought with you by god , out of the same wombe of nothing , and raised from that lowenesse to the height and dignity they possesse , how great then is that god that can make and forme such beings from nothing . wee praise workemen that with all accommodations of instruments and matter can produce something worth the looking on , but nothing and something are all alike to god ; also hee can make of one lumpe a vessell of honour , as easly as of dishonour , if the workman be to be esteemed by the worke ; consider these mighty pieces , and who made them , breake into an admiration and blessing of god , as david did psal. . . blesse the lord , o my soule , o lord my god thou art very great , cloathed with honour and majesty , why hee was able to forme and create those mighty things and among them the angells , ver . . who maketh his angells spirits , his ministers a flame of fire , where ( by the way ) hee gives you their nature and office , for their nature they are spirits raised and excellent , for that office , they are ministers . . but secondly if god created them , then feare them not hee hath a hand over them still , hee that bounds the sea , will bound the divells , they are reserved in chaines , as well to their effects , as to their punishments , they cannot breake loose nor get beyond their tedder : on the other side there are good ones amongst them , which shal be ordered to your advantage by this maker and creator of them , who mindes us as well as them , and mindes them for us , of which wee have a good pledge in iesus christ , who tooke not on him the nature of angells , but tooke on him the seed of abraham , our nature and surely all creatures shall subserve to that composition of which god is a part . . if god created the angells , feare no lowenesse , god can raise you high enough in a minute , can you imagine almost greater termes of distance , then from nothing to an angell , wee suffer many graduall changes in our bodies and soules , but god can raise us in a moment , if hee please , to the highest pitches of grace , or comfort , and prosperity . . how great is that love to piece up with much care , and paines such vessells as wee are , who could in a moment cast new ones of a better forme , and fill his house with angells ; but hee loves our tribe , and hath condiscended to us , and done more for us then for the angells . . you see reason to consider of the angells not as inspirations , motions , fansyes , or phantasmes , but as of reall substances , and existences , mightie spirits , that in the frame of the world and order of nature come neerest god , and possesse the next place to him , for so they are , and as such are the immediate instruments of god , which have ever had much to doe with the sonnes of men , though sometimes in apparitions more sutable to our nature , sometimes in a more spirituall converse , more agreeable to their owne nature , but ever they have bene beingh that have had and still have , a great part to play , and therefore as the good angells are of more use then wee consider , so the evill ( which is to our purpose especially ) are most powerfull and malignant substances , farre above the capacity of flesh and blood , carrying themselves rather as princes and powers , and dominions , and being acted with the greatest malice , are alwaies watching , alwaies tempting , alwaies observing , ever ( if wee looke not to it ) ruining and destroying us , warring with weapons sutable to our complexions and lusts , betraying simple soules with their methods and wiles , so as without a great power of god , wee shall not be able to escape them : the not considering of this enemy gives him a mighty advantage , wee hope in some measure to unmaske him . wee have considered two things already concerning the nature of angells in generall , first that they are creatures , secondly that they are substances and have made use of both : wee shall now consider their mutability , or immutability . and first wee say that as it is peculier to god onely to be without beginning , so it belongs to god onely to be without change , or shadowe of change , and that the angells as creatures are reduceable to nothing , by the same hand that made them , so as though there be no passive principle in them , by which they may be called corruptible , or mortall , yet in respect of an active power of god , upon which their being and life depends , they may be called corruptible , and mortall , because as it is in the power of the creator that things are , so it is in the power of the creator that they may not bee , yea so much they are in gods hands , though the best pieces of nature , that if hee doe but withdrawe his hand , they all moulder to nothing , there neede no great activity be put forth , a meere ceasing to uphold them is sufficent to destroy them ; but yet when yee speake of changeable or corruptible , it must be understood of the next and intrinsicall cause , and not of the remote and outward cause , as men are not called the children of the sunne , though sol & homo generat hominem , but of their parents , so as the angells may properly be called incorruptible and immortall , because they are so by nature ; i speake not now of the changeablenesse of their wills , but of their nature and substance , the reasons are . first because the angells are not produced out of the power of any matter as corporall substances , and the soules of beasts , but are produced onely by the word of god , and therefore as they have no internall principle of being , so have they none of dissolution , for there is the same reason of being , and not being . secondly angelicall natures as the soules also of men , are not compounded of matter & forme , but are simple formes and substances , subsisting by themselves ; now all corruption , mortality , and death is by the separation of the forme from the matter , as when the soule is separated from the body , which is corruption , or death , or when the accidentall forme is separated from the subject , as white from the wall , or health from the man , now what ever wants matter is incorruptible , because there is no composition , and so no separation ; but the scripture concludes this best in assimulating the state of immortality in which wee shall be to the angells ; this is the third consideration wee make of the nature of angells , that they are immutable . fourthly wee will consider of the apparitions of angells , of which wee heare so frequent mention in the scriptures , and the consideration whereof will proove so proper to our purpose . one manner of their appearings hath bene in dreames , another in visions , the third in assumption of bodies , and that either of bodies formed of nothing , or of pre-existant matter them formed , or possessing and acting naturall bodies already made . some have thought , there hath bene no assumption of bodies , but onely an appearance to the fancy and imagination ; but that must needs be otherwise , for what ever is a substance which is not a body , nor hath a body naturally united , and yet is sometime seene with a bodily sight or vision must needs take up a body , and further this was not an imaginary and phantasticall apparition , because such an imagination is not seene by the sences without , but by the fancy within . . an imaginative sight being onely within in the imagination consequently appeares to him onely , which so sees it , but that which is seene by the eyes , because it exists without and not within the minde , may be seene also of all others such apparitions , were of the angells that appeared to abraham , to lott , and to the men of sodome , who were seene by them , and indifferently by all . but if you object to what end was this assumption of bodies , since the power of the angells exceeds all bodily might ( and this will not be unusefull to consider since it makes way to shew to what end they appeare and what they have done , and can doe for us and upon us , both the good and bad . ) the angells assumed bodies for the manifesting themselves , not for the doing of their worke ; but that they might familiarly speake with men , without their terrour and dread . aquinas gives other reasons , that they might manifest the intelligible society and converse which men expect with them in another life ; and in the old testament that it was a certaine figurative declaration , that the word of god should take humane flesh , for all apparitions in the old testament were in order to that apparition of the sonne of god in the flesh : if you aske mee what kinde of bodies they tooke , and whether they were true men or no , in taking humane shapes ? answ. first though they appeared in a humane shape , they were not true men , as christ was a true man , because hee was personally and hypostatically united ; but bodies were not united to the angells , as to their forme , as the bodie is to the soule which is its forme , nor was the humane nature body and soule , united to the person of any angell , but they tooke bodies to them as garments which they tooke up , and laid downe upon occasion . if you aske of what those bodies consisted ? it is like ordinarily of some of the elements , as of the ayre . and if you object that the ayre is improper to take figure or coulour , because it is so thin and transparent ? the answer is , that although the ayre remaining in its rarity doth not reteyne figure or coulour , yet when it is condenced and thickened , it will doe both as appeares in the clouds . another way of appearing was in possessing some naturall body , so the divell entred into the serpent , and an angell spake in balams asse ; so you read often of men possessed with evill angells , the men spake not , but the divell in them , the like may be said often of the good . now if any shall aske what becomes of those bodies ? the answer is , if they be created of nothing , they are reduced into nothing , by the power of god ; but if they be formed of pre-existent matter , the worke being done for which they were taken up , they are resolved againe into their elements , or principles , but if the bodies were naturall , reall and existent before , they were left so againe , by the departing of the angells , so was balams asse and many bodies possest by the divells cast out by christ. another consideration is whether the angells having assumed those bodies , did put forth acts of life , whether they spake and sung , or eate and drunke , as they seemed to doe ; this is handled with much controversie , but it is certaine they did what they seemed to doe , as appeares by the plaine direct story of moses concerning the angells , that appeared to abraham , and others , and this is assur'd that what ever the angells appeared to have , or doe , that they had , & did , for they never deceived your sences , their coulour , their shape , their eating , their drinking , their speaking was what it seemed to be , for the sences are not deceived about their objects , if the distance be proportionable , and they no way distempered , for if the sences are ordinarily capable of being deceived , then you may question any thing , subjected to sence , as whether the snow be whit , &c. now all this they did , not by vertue of an internall forme , but an angelicall power , quickening and mooving the body they acted ; and it is observable , that when the angells would hide their natures , that they might converse more familiarly with men , they would eate , and drinke , and speake ; but when they would be acknowledged for angells , then they denied to eate meate , as iudges . in the story of gedion , and of sampson , iudges . if you aske what became of the meate they eate , for their assumed bodies needed no nourishment ? i would aske you what became of their bodies , their meate aswell as their bodies was reduced into nothing , or the pre-existent elements , of which they consisted , as that which christ eate after his resurrection . there is one question more in this subject , with which i will end , and that is ; why the angells make not their operations now , as formerly they have done ? the heathen who were ignorant of the wayes of god , ascribe this to the sins of men , that god being now displeased with them , hath no more minde to converse with them ; but the reason is quite otherwise , because as god would be worshipped in spirit and truth , so hee would have us walke in the spirit , and converse more with the spirit then formerly , and christ being now in the flesh , and in heaven , hee would have us live , by the faith of him , and a greater measure of the spirit being now given , hee would have us converse with the spirit , and these spirits , in a more invisible way : as also the church being now confirmed by god , needs not those visible , and sensible confirmations , as formerly , which is the reason also of the ceasing of miracles , they were appropriated to the laying of fondations , both of the law and the gospell , we walke now in the vertue of these apparitions , which were of old and in the power of these miracles , and besides wee have faith enableing us to converse with the angells in a way more spirituall : so much for the apparition of angells . first from the immutability of the angells , you see the reason of their indurance , nothing can destroy them , but god immediately , and god will not , the same reason is for the soules of men , for they as the angells are not produced out of matter , are not compounded of matter and forme , but are pure substances , created and infused by god immediately , and so not subject to corruption : and for glorified bodies , when they shall have put on a celestiall forme , this corruptible shall have put on incorruption , this passive principle by which they are corruptible shal be destroyed , they will then be in the same condition of the angells , uncapable of fadeing or alteration . from the apparition of angells , see the care that god hath had of his church in all times , hee hath not left himself without witnesse to the world , in that hee gave them raine and fruitfull seasons , nor to his people , for hee hath given them the apparitions of angells and invisible substances . secondly , learne the dignity of saints that have had the angells to be their ministers , and so farre as to humble and debase themselves to take up shapes , that were not their owne , heb. . . are they not all ministring spirits , &c. thirdly , consider the meanenesse of mans nature in respect of the angelicall , wee cannot beare apparitions scarce in our owne shape , but out of it in any higher wee are confounded . fourthly , see the blessednesse of our conditions , wee shall be as the angells , as little depending on elements and outward things , the more wee can frame our selves to this independency of living now , the more raised wee are , it is good to have our happines in few things , and to be easily able to quit the rest . fiftly , admire not bodily beauty , you see an angell which is a creature , but one degree above us can frame beautifull shapes , which shall be acted and moved and within a while comes to nothing , and this beauty of our bodies , this elementary beauty , this mixture of whit and red , is almost as perishing , a little blast of sicknes , a little undue commotion of the humours renders it also nothing . sixtly , see the great love of the son of god in his apparition , who though above angells , as being their creatour , coll. . . though hee were god blessed for ever , yet did not abhorre our nature , but as hee tooke our nature and not that of the angells , so hee tooke it up indeed , not in shewe , as the angells who troubled not themselves , with the heavinesse , indisposition , and vildenesse of our bodies , but christ so tooke our nature , as he subjected himselfe to all our naturall infirmities , and to have as wee , a vilde body . seaventhly , by the frequency of the former apparitions of the angells , you may know they are not idle now , although wee living by faith have not such a visible converse with them as formerly , but as miracles are ceased , so are their appearings seased , but not their workings though their converse be not so sencible , yet it is as reall : but of that in another place . so as the fifth thing will be to consider about the administrations of angells to us , and the deputations they have from god concerning us . and first , wee must know that the doctrine of the angell gardians hath bene exceeding antient , not onely amongst the christians , but the heathens also , who drew much of their knowledge from the scripture , and they thought that every man had his angell , which was his genius , hence are those phrases , invitâ minervâ , & contra genui facere , that when their angell or genius inspired them one way , they would do acts notwithstanding contrary to such inspirations , and to their genius . secondly , some , not onely philosophers , but christians have thought that every man good and bad , was under the guidance of a good angell , which to the reprobate was an aggravation of their sinnes , but it is cleare that the tutelage of the good angells , belongs onely to the elect for so it is , heb. . . are they not all ministring spirits , sent forth to minister to them who shall be heires of salvation ? exclusively , that is , to them and no others . els hee would not have made it a priviledge , and prerogative to the saints , but given it in common rather amongst men . so psal. . . hee shall give his angells charge over thee , but to whome ? ver . . those which make the lord their refuge , so that it is cleare , for them and for no others . and it doth not hinder , that this was spoken immediately to christ , for so are all the promises which concerne the elect , they are made , and made good first to christ , and from him as a head they discend to his members . a third consideration will be , whether every elect person hath a particular angell deputed for him , or whether all indifferently serve all : not to trouble you with the dispute , some incline rather to the negative , because they thinke it is a derogation to the goodnes of god to his people , who gives them the heavenly host amongst them and to them all , for their use and protection , but neither doth this satisfy mee , nor their answere to the places alleadged , for the former opinion , but before wee proceed further i affirme : that it is probable that every elect hath his proper and peculiar angell deputed as his keeper and companion , yet so as extraordinarily many may be sent to his ayde , for proofe of this math. . . take heed that you despise not one of these little ones , for in heaven their angells doe alwayes behold the face of my father which is in heaven . wherein seemes to beheld out plainely the particular guardian-ship of angells , for hee saith , their angells , that is , their particular angells , els hee might have said the angells , which are not onely their angells , but the angells of all the elect with them , so as hee seemes to have meant their particular angells which were deputed to them as tutors and keepers , which because it was a thing so honorable to them , they ought not to be dispised ; the antients were of this opinion ; and therefore ierome sayes upon this place ; it is a great dignity of soules that every one from his nativity hath an angell delegated for his keeper . also acts . . when the company with one accord affirmed that it was peters angell , that knocked , as a thing notorious amongst them that men had their particular angell guardians ; and from this opinion amongst the iewes arose that received and common opinion among the heathen , that every one had his angell or genius : now no man affirmes or need affirme that upon occasion there are not more then one deputed to the service of an elect man ( which may satisfie them of the other opinion ) for many angells carried lazarus into abrahams bosome , and the angell of god rejoyce over one sinner that repents : besides more angells then one brought lott out of sodome . as for the answere out of that place of peter , that it might be one of his angells , that lookes like an evasion , nor seemes it any derogation , but an honour to the saints to have their particular angells , so as wee doe not limit them to one , in all cases ; about this there are some other questions mooved ; as when this angell guardian begins his charge , whether when the child is borne , or baptized , or afterwards . there is no reason why the beginning should depend upon baptisme or any ordinance ; for the other if one would argue it there might be more question , i should rather thinke that the angells begins the execution of his charge , assoone as the soule is infused , for though the child be a part of the mother , yet it hath a distinct being of his owne , and is a person consisting of soule and body : againe some consider whether the angell keepers doe ever leave men or no with whose guardianship they are be trusted ? certainely never totally , for as our adversary the divell goes about seeking whom hee may destroy , so our angells intend their worke , of preserving and keeping with all diligence ; but as god leaves us that affliction or sin may follow : so may the angells of god also , which are his messengers and ministers , they may withdrawe for a time of affliction and the like , and returne againe for our advantage : for the keeping of the angells is nothing els , but a certaine execution of divine providence concerning us ; now god never leaves us , therefore not the angells , but they are often with us as phisitians are with those who have filthy ulcers , they stop their noses , & administer the medicine , so doe they , our vanity & sins extreamely offend them , as it doth god , yet their obedience to god and love to us , keepes them steddily to us , though in our ill waies , wee are no waies pleasant to them , but they shall alwayes beare us in their armes , as psal. . that no evill befall us . the next question as an appendix of this is , whether provinces , or communities have their angell guardians or no : it is very probable they have , as men their particular guardians , and yet the concurrence and assistance of more as they need , that place of the . of daniel is famous where mention is made of the prince of the kingdome of persia , and of the prince of grecia , and of michael their prince ver . . . and ver . . the prince of the kingdome of persia withstood him , but michael their prince came to helpe him : upon this place so cleare ierome , and all expositours agree , that there are angells deputed to the care and protection of provinces & countries , some other places are brought , but this cleare one shall suffice ; the same reason also might be given for churches which are communities very deare unto god ; the fathers were of that minde , and many bring those places of the revelation to the angell of particular churches , as of ephesus , &c. which they understood of the angell guardian ; i will not dispute that , but that place of . cor. . . might mee thinkes as probably be urged , where the women were to have power over their heads , because of the angells , in which place certainly the angells , not the ministers , are meant . and me thinkes it is pro ratio or an argument rather from the lesser to the greater , god doth take care for oxen , saith paul , then much more for ministers ; so doth god give such honour to provinces , then much more to churches , which are communities much dearer to him , but i shall not enlarge this now particularly . wee will now speake of the reasons , why god useth this ministry of angells towards us . if you aske in generall why god useth the ministry of angells ? it is for his owne glory , hee hath creatures about him fit for his service , dan. . . there is a brave court , thousand , thousands minister unto him , and ten thousand times , ten thousand stand before him . but if you aske , why god useth this ministration and guardianship of angells , towards us ? hee doth it first to preserve that eutaxy that good order , which hee hath put into things , as thicker bodies , and more inferiour are managed by more subtile and powerfull ; so the bodies of the beasts by a spirit of life , and irrationall spirits by rationall , as men governe beasts , so by the same reason of proportion , the angells which are invisible spirits , and are all spirits , have an influence upon men , which are partly spirits and partly bodies . thus the fathers , all visible things are moderatedly invisible , which what can it be els under god , say they , but the angells and spirits of just men , because things must be governed by that which is higher and purer then it self ; so that as god in respect of the earth and fruits of it , places the heavens next him , i will heare the heavens ; so in this sub-ordination , angells comes next to have an influence upon rationall creatures . secondly , god doth it for our very great comfort and consolation , what a happines is it that a haire of our heads cannot fall to the ground without gods notice , that they are all numbred , that god knowes and mindes all our wayes ; but now when god shall raise up such powers for us , when wee see the chariots and horses , this addes to our courage and assurance as it did to iacobs , god hath said hee will never leave us , nor forsake us : but when wee see corne and wine , when wee see him compassing us about with meanes sutable to our necessities , this confirmes us , as being a helpe proportionable to our neede , wee see our good and our desires , not onely in the remote cause , but in the next and immediate . god hath formed the angells , for the effecting many great workes about us and upon us , though wee little consider it ; now when wee see mighty creatures , fitted for those services , wee ought to have strong consolation , but the angells are framed ministering spirits , heb. . . god indeed doth all things , yet hee speakes by men , and teacheth also by his spirit , & there is a forme above men , angells , which hee useth also , they beare us in their armes , and pitch their tents about us , and doe much for us . thirdly god useth the angells for their good and honour , whom hee vonchsafeth to use as fellow-workemen with himselfe and his son ; this was pauls honour that hee wrought together with god ; now the angells which are deare to god are used in great imployments , as god is wont to serve himself of those hee loves to some imployment or other . fourthly that there may a love and acquaintance grow betweene us and the angells , with whom wee must live for ever , and whom wee must be like : now love growes by mutuall offices , as is seene in the love of mothers to their children , which increase by fostering and tending on them . it s good to be a saint , that yee may have the tutelage of angells , this honour have all the saints , and none but they . the wicked have no angells to looke to them , to take care of them particularly , though they may fall perhaps under some generall charge and care , as they doe also of god , that they may be preserved to their condition . god takes care of them so farre , and so may the angells , but they are properly guardians and ministering spirits to the saints , they are particularly ministering spirits to the heirs of salvation . it s good to be a church for the same reason , there being to churches a superadded deputation to that of saints , for to churches also angells seeme to be destined , to which purpose that place mentioned before is not inconsiderable , cor. . . because of the angells , on which place peter martyr sayes , wee ought to thinke that they have a care of our churches aswell as of the iewes , for sayes hee , it is said dan. . that michael the prince stood for the children of israel , and that this place is meant of the angells and not of the ministers , you have also the authority of calvin , who observes the word angell is never appropriated to ministers , without some addition , as to the angell of ephesus , &c. besides there would have bene more reason to have said , that the women should have had power of their heads in respect of their husbandes , or the whole congregation , then the ministers onely , and to improove this further , let this consideration worke upon you , least the angells be provoked to withdraw , as i told you they would , this is common to churches and christians both , for as the holy angells rejoyce at the conversion of a sinner , and in our right order , so they are offended and chastice according to their commission given them from god , when wee doe otherwise . thirdly that since the happines of these blessed angells lies in working as it doth , for it was given as one reason of their charge , that they might worke with him , so ours also , and though the services wee are imployed in may seeme much belowe us , yet if they be gods , and in reference to that order hee sets in the world and much more , if they be in order to the saints and their good and advancement , then be not ashamed of the services which angells performe , and be not weary of working which is the best improvement of the holy angells . fourthly let us so walke both as christians and members of churches , that the angells may discharge themselves of their worke with joy and not with griefe , for that will be unprofitable for us . thus you see in generall their charge you are fairly weited on , you have particular angell guardians , and in case of need you may have whole legions . next wee will come to consider of their power over our bodies and mindes , where it will be requisite to consider first of the knowledge they have of things , after of the excercise of their power , and then proceed to the evill workings of the evill angells , which is that principally intended . wee have already made this corrolary , that wee should so walke as the angells might discharge themselves with joy at the last day ; but that which seemes to be the proper use of the foregoeing point , is , that wee should leade heere angelicall lives , if the angells guard us and accompany us , wee should savour of their converse : men are knowne by their company , they are not idle attendants , such as great men have for a parade and a shew , nor is their speciall influence upon our outward man , as wee shall shew hereafter , mee thinkes wee should not keepe such company in vaine , but should savour of a spirituall abstracted communion , that as they tooke bodies to themselves in their apparitions , not for any pleasure they had in them , but for our need ; so wee should use outward and bodily things for the needs of the bodies , and should please our spirits and the good angells with whom wee converse , and who are about us , by gaining ground , as much of the flesh and corruption as is possible , and bring the body as neere as may bee into a spirituall frame by possessing it in sanctification and honour , and by making it serviceable to our minde , using it , and not being used and commaunded by it ; this will gratify the good angells which the scripture expects at our hands , . cor. . . but this onely by way of addition to what was said before . that wee have next to speake of , is the power of the angells , then , how it is excercised and put forth towards us . and because a great peece of their abilitie lies in their knowledge , wee will consider that : that they are indued with an excellent knowledge , as being the highest of all intellectuall creatures , is without all question , and will appeare in considering what their knowledge is . and first austen and the school-men , which follow him , give unto the angells a knowledge which they call cognitio matutina & vespertina , a morning and evening knowledge , or a day or a night knowledge . they call that the morning knowledge , which respects the things in its cause , and that the evening knowledge which respects the things in its effects , the one is a cleare knowledge , the other obscure . so as the morning or cleare knowledge is , that by which the angells see all things in the warde , that is in the sunne by whom they were created ; the evening or darke knowledge , is that by which they see the same things in themselves or in their owne natures . as the knowledge of a line or circle , by a mathematicus description , is a right knowledge in the beauty and proportion of it , but the knowledge of it as made in the dust , is to know it with many imperfections . but the knowledge of the angells may be distinguish't either into a naturall knowledge , of which in a great measure the good and ill were partakers , for so it is said , that some stood in the truth , and others fell from the truth , joh. . . hee was a murtherer from the beginning , and abode not in the truth . therefore there was a truth and knowledge which some adhered to and some not . the second is by revelation , so to the angell in daniel was revealed the mistery of the weekes , so the angell revealed to iohn the things hee knew not before , and of such things are they the messengers to the sonnes of men . a third is by experience , so they see the manifold wisedome of god in the church , and this is of great use to the good , and evill angells , for the same way men have to grow wise they have also . a fourth is a supernaturall knowledge , with which the elect angells were indued , not in the creation , for then it would have bene a naturall knowledge , but afterwards : and this answers a great objection , why some angells stood and some fell , when as they all sawe god ; and , i have formerly in another discourse affirmed , that when wee shall see god face to face , it will be impossible to sinne , or to turne away from that vision . the truth is , the reprobate angells never saw god , as the elect did , for the will of the good angells would never have bene firmer , if their understanding had not bene other wise enlightened , for it is the light of the understanding that hath the great influence upon the will , as wee see , so wee effect and moove . now of the elect angells it is said , that they alwayes behold the face of the father , which of the reprobate is not said ; now yee know what it is to see god face to face , that is , to see him evidently , clearely , as hee is to be seene , without a straitened and modificated vision , which is the great happines of men : you see now what kinde of knowledge the angells have , the last of which , namely supernaturall , was peculiar to the elect angells , and stood them in such steade as it kept them from falling away , when others fell to their owne perdition . if you aske mee how , or in what manner the angells know ? wee must consider , how wee our selves know , wee know a thing as wee see it , for the eye of the body hath a kinde of resemblance to the eye of the minde , now to seeing there is required first a power of seeing in the eye . secondly a light through which wee see , if the eye be blinde , or there be a hurt or wound in it , that there be not a facultie of seeing , you see not though you have light , and there must be light aswell as an eye , or you see not neither . thirdly the species or image of the thing you see , this altogether makes vision ; so in the understanding there is in like manner the power of the understanding , by which wee are made able to judge , then a light by which the minde is enlightened to perceive its object , and then the species or image of the thing , out of the understanding , by which the thing is made present to the understanding . the two first are common to us with the angells , to wit , the power of knowing , and the light by which wee know , they know more , but the way is the same . the question is onely of the last whether they understand as wee , by species or images received from things or otherwise ; it is certaine they know not all things by their owne essence , as god doth , for god containes all things in himselfe , and is himselfe the likenes and copie of all other things , and therefore knowing himselfe as hee doth most perfectly , hee knowes every thing , els of which hee is the copie : something 's they know by their owne essence , as the eye sees the light by it self , not by any image of it ; so the angells know themselves , by their owne essence , but of things without them , they know them by species , and representations not which they take of from the things , but such as are put into them , by god ; wee take of the image of god first by our outward sences , as the eye takes of the image , of what ever it sees , then by our fancy , and lastly wee forme a kinde of intelligible species sutable and proportionable to the things wee would know : but the angells , which have not either outward or inward sences , have not this way of knowing things , and therefore know them by species put into them by god. one thing more is considerable , that is , whether the angells know by reasoning and dividing and compounding as wee know , by drawing consequences , from principles already acknowledged . it is certaine they apprehend things quickly , as appeares by the comparison of a learned and wise man , with one who is not ; give a wise man any ground or principle , hee will make out of that many conclusions : so in matters of numbring and account ; an accountant will tell you that in a quarter of an hower , that another would be a day about . and though they doe know things by the effects , and by reasoning , yet it is with that quicknesse and certainty , that our greatest understanding is darknesse to it . another question is whether the angells know particular things , and what ever is done heere ? first , it is granted that they know one another so as there is no angell in heaven , which is not knowne by his fellow ; without which they would not enjoy one another , and so not be lesse happy : even as wee shall know the enumerable company of angells , and the spirits of just men , nor is there any divell in the ayre , or seas , or under the earth , which the good angells know not , for how could they els resist them , on our behalfe . secondly , it must needs be granted that the good angells know not onely the severall kindes and species of things , the humane nature , and all the kindes of creatures in heaven , and earth , and sea , with their properties and natures perfectly and exactly , ( for men in a great part know these things , how much more powers so much superiour ) but also they know particular things , that as god knowes all things by one image and likenes , which is his essence , ( which is the efficient , finall and exemplary cause of all things , ) so the angells by those many universall species , which are put into them by god , know not onely universall , but singular and particular things , for as any thing is more raised , and excellent , so it hath its strength and power more united , and is more efficatious , and therefore with their understanding onely by the universall species of things put into them by god , they know those things , which men take in , by their many sences , outward and inward , to wit , particular and singular things . but now whether the angells know all the particular actions , what ever is done , said , or suffered , is more questionable ; of those committed to their charge there is no question , but to affirme so of all , and all at once , were to intrench to much upon gods priviledge , to whom and to no other all things are open , and naked , there is to much of infinity in that . as for our thoughts , affections , and desires , they know them either by revelation , or externall signes . for god is onely the searcher of the hearts , thou onely knowest the hearts of the children of men . but they are extreamely ingenious in guessing , if phisitians , by the pulse and temper can tell your affections and passions , as that you are in love or take care , if a wise man , or an acquaintance can do any thing this way , they much more . first observe that in this vast compasse of the angells knowledge , and the severall kindes of it , it was supernaturall knowledge that stood them in the greatest stead , the other perished with them , it was the beholding of the face of god , that filled them and possest them , that tied them fast to god , that wrought effectually upon their wills , the other angells that had all the other sorts of knowledge in the largest compasse of it , carried it to hell with them , and the same difference of naturall and supernaturall light , is seene amongst us every day ; why doe the poore receive the gospell and christ , in whom are hid all the treasures of wisedome and knowledge , when the wise and knowing men cast it far from them ; it s certain this is the greatest wisedome in the world to take christ , to make sure of another life , this is wisdome , and every other thing in comparison , is folly ; but whence hath this poore man wisdome and others not ; but because they see nothing of god after a supernaturall way , they see god in a proportion , as the divells saw god before the fall ; there wants life , there wants fire , there wants a touch in what ever they see , that would improove all , that would render all the rest efficatious : the same sermon that speakes to the reason onely of one man , speakes to the heart and conscience of another : it is a goodly picture to others , but it wants life , they looke upon it with pleasure , but they will never fall in love with it ; they will never espouse it , or as wee told you , they see the circle in the dust , but the beauty and proportion , which is the tempting thing , that they see not ; pray therefore for supernaturall light , that will improove all the rest , and all the rest without it , will but helpe to render you inexcusable , and so leave you . secondly , see the ground of the firmenesse of your condition in the next life , you shall be as the good angells , you shall see the face of god , and then you are sure , your eyes nor hearts can never turne away from that vision . thirdly , yee shall know what they know , and as they know it , whence you see what raisedned of your conditions will bee . fourthly , see how exceedingly you are exposed to the knowledge of the angells . now having considered of the knowledge of the good angells , in which a great part of their ability lies , wee come to speake of their power , and first upon corporall things . it is certain they can doe any thing which nature can doe , either mediately or immediately ; for example , they can moove the heavens , they cannot make them stand still , for that is against nature , they can kill men , but they cannot raise them from the dead . miracles they cannot worke unlesse as gods instruments , as in the mooving of the water in the poole of bethesda , and gathering together of the dead at the day of judgement . god onely doth wonderfull things : now a miracle is not that which is against the order of some particular nature , for then the flinging of a stone upwards were a miracle , but that is a miracle which is against the order of nature in generall , as if a stone of it self should moove upward , without any force or draweing . so as the dividing of the red-sea was a miracle , and attributed to god onely , but the killing of the first-borne was none , and therefore attributed to an angell ; so the standing still of the sun was ascribed to god : but the victory they got ioshua . . to the angell . againe , they doe some things immediately , as the killing of the whole army of senacherib , and bringing peter and the apostles out of prison . so they can moove all corporall things almost in an instant ; they can stirre tempests ; moove waters and windes , but other things they cannot doe immediately , as generation , &c. nor can they do any thing as god , properly in an instant , and at their becke , as god and christ , but either by locall motion or naturall medimus , though with an inconceiveable dexterity , and quicknes . lastly all this power is subjected to the will of god , for so yee have it , blesse the lord all yee angells which are mighty in strength , which do his will , psal. . so thy will be done in earth as it is in heaven , that is , as it is done by the angells ; so god sent his angell and delivered peter , acts . . so saith christ , could i not have asked my father , and hee would give mee legions of angells ? for their power over us , over our bodies , it is the same which they have over other things bodily . as for our outward sences they have great power over them , and that either by forming new objects , so in the . kings . . the lord caused a sound of many horses to be heard , by the army of the king of assiria , which put them to flight . so the angells tooke fiery bodies , . kings . . the mountaines were full of horses and chariots of fire . againe , they can make such a commotion of the humours , within our bodies , that many things may appeare without which are not ; they can also shut up the sences , as to the men of sodome , gen. . who were strucke with blindenesse . as for the internall sences , to wit , the fancy and imagination , they have also a great power over them , as appeares by their appearing in dreames and visions ; for in sleepe , our externall sences are so bound up , as wee discerne nothing by them ; now wee being awake can by an act of our owne wills stirre up the memory of things and provoke our fancies , to the apprehension of things past . an angell therefore can doe this much more , for what an inferiour power can doe , that a superiour can much more doe . doe wee not see impressions in our fancy of things wee thought wee had altogether forgotten , which certainely is done by the angells good and bad , which can make compositions of what they finde there , they cannot put in new ones , but worke upon what matter they finde . as for their power over our understandings , and wills this to mee is evident , that the great workes they have to doe upon us , is upon the inward man , and that being ministering spirits , their ministration is spirituall , and as the divells , who though they doe some things to our bodies , doe ever infect our spirits ; so the good angells much rather apply themselves in their ministrations to our spirits , but to shew how they can operate upon our understandings and wills , wee will first lay this downe . that god can onely , effectually enlighten the understanding , and determine the will , hee can bend and turne , and forme it , which way hee pleaseth ; but the angells can speake also , to those pure spirituall parts , & their speaking carries a power with it , though god onely determine : first as one man teacheth another , so the angell spake to the blessed virgin , by apparition , by voyce ; sometimes by voyce without apparition , sometimes by writing , so to balteshazer by writing upon the wall , but they can invisibly also enlighten us , as appeares plainely in dreames , for so they spake to ioseph in a dreame , math. . and to many others ; now there is the same way and the same reason , of speaking to us waking and sleeping : to understand this , ( and heerein the ministration of angells to our spirits will appeare ) wee must conceive first , that the phantasmes of things , received by the outward sences , are kept , and preserved by the inward sences , or its organ , and instrument , as the species of sounds , of shapes , or what ever els : secondly that these phantasmes so kept , may be so mooved , by some extrinsecall thing , as they may move the fancy , and provoke it to represent and conceive more things and divers , which neither appeare , nor are at that time perceived , by any sence , this appeares evidently ; wee can sit in the darke , where wee heare and see nothing , and multiply a fancy in infinitum , by an act of our owne will : also without our will , this often appeares , as in dreames . now this inlarging , alteration and composition , must be by some motion of the subject in which these fancies are , as also by a certaine motion of our humours , and spirits . the fancy or imagination is stirred up to the making of various apprehensions and representations of things , this wee finde in dreames which follow often the temperature of the body , as appeares to every man , that hath in the least observed himselfe ; also in sicknesses , which altering the bodie and the humours , and so troubling the fancy , begets strange fancies , and makes dreadfull , and fearefull representations to us , sometimes extreamely foolish , as that which falls out as it were by chance , and by an undue jumbling of things together ; now this know , as wee saide before , that what ever an inferiour power can doe , that a superiour can much more doe , such fancies as befalls us ( as it were ) by chance , as in dreames or sicknes , by casuall , inordinate , or naturall motion of the humours , that the angells especially the good can most orderly and most efficaciously move , because they doe what they doe from will and counsell , and know exactly how the spirits and humours must be mooved , that the phantasmes may be conveniently applied to some conceptions or apprehensions , most accommodate and fitted for the knowledge , of what truth they would suggest . againe an angell can remoove the impediments of apprehension , as it lies in any commotion or perturbation of the spirits , or the humours , an angell can helpe it , and the impediment shall cease , or if the organ be to much intended , an angell can in a great measure accommodate and believe it . now of how great moment this is , to the enlightening of our understandings , and mooving our wills , all men know , that have minded , that the understanding receives things by the mediation , first of the externall sences , then of the fancy , of which the memory is the treasurer , so as all comes in to us this way , so that to mee heere is the difference , betweene the converse of men and angells , men can speake to our understandings by the mediation of our externall sences , angells which are spirits goe a neer way to worke , and speake to the internall , first of all , making such compositions there , as the understanding presently takes of , and reades what is written ; as on the other side , the understanding imprints much upon the fancy what it conceives , there is such a neere relation betweene the body and the minde . besides this way of writing in our fancies , almost what they will , and so speaking to us , by which they represent objects to our understandings , and our wills which often take and moove us ( as the objects of truth , or the appearance , hath a great power upon the understanding , and the object of good upon the will ) besides this , they can moove those sensitive passions which are in us ; anger concupiscence , which often moove us to chuse , to command , to will , and like sophisters deceive us with the coulour of good , as wee finde by experience , and see in peter and david , and all the saints . first consider how great a knowledge the angells have of us , how great an advantage upon us , there is such a linke betweene the body , and the minde , that to be well acquainted with a mans outward actions , to have a perfect experience of a mans discourse and actions , is almost to know him all ; but how many inward motions are there , which never come to the view , how much boyling of the blood , to lust , to revenge , that never appeares in the face , that the angells know by beholding the interiour sences , much more apparently then wee see it in the face ; besides if it come to guessing what was the meaning of such a looke , such a motion , such a blush , such a palenesse , there wisedome heere helpes them exceedingly , so as they are rarely deceived , besides that as our thoughts are more in the fountaine then our actions , so the impression upon our fancie is greater then upon our face , which our feare or wisedome often keepes in . thus much for their knowledge and light of us , which you see how great it is : then for their power upon us , almost what can they not doe upon our bodies , upon our sences outward and inward , upon our mindes , for by the meanes i have told you , what is it that they cannot communicate to you at their pleasure , speaking to the inward sences , and causing the understanding to reade of , what they there compound , and no time is free sleeping and waking , they can come to you , when the sences are bound up , as in dreames , they need not fetch the compasse of our eares , and eyes , that wee are faine to doe , therefore our communion is exceeding great with the angells , both good and bad ; for ( beleeve it ) they having such a price in their hands , will not loose it on either side , the divells malice will not suffer them , nor the good angells love and duty , will not suffer them to be wanting to their abilities , hee maketh his angells spirits , his ministers a flame of fire , this say some is with relation to their workeing toward us , both in lightening and heating ; this is therefore first by considering the advantages they have upon us , to consider how great and intimate our converse is with them ; secondly to consider this notwithstanding , that wee give not that which is gods due to the angells , though they be the beginning of his creation , for first god onely knowes the heart , even our thoughts afarre of , the angells onely as i have told you . secondly for working upon us , as all they doe is under god , and in fulfilling his will , which is the law and rule they moove by , so they cannot put in new species of things into the fancy , and such as the sences had never any knowledge of , though they can make many compositions and deductions , almost to the saying of what they will , yet their ability stretches not to the putting in of what was never there before , as to make , a man borne blinde , dreame of coulours and their difference , therefore , thirdly , take heed of receiving ill impressions by your eares or your eyes , or any way , if an ill man tell you an ill story once , the divell will tell you it a thousand times , it is a great happines to this purpose not to know ill : and on the other side , keepe your selves in such a holy frame , as may provoke the good angells to converse with you , wee love to speake where wee are like to finde intertainement , and so doe they and receive good images and impressions of things , that they may have matter to worke upon , for as i told you they cannot make a blinde man dreame of coulours . lastly for your soules sake keepe your body in a good frame , that the humours of the body be not armed against you , to lust , and anger , and revenge , but may be fitted for spirituall converse . fourthly feare and please god , who gives bounds to the most raging elements , water , and fire , and to the most mighty spirits the angells , for they are his messengers , they doe his will ; if you receive any good motions or inspirations , by the angells , any thing of comfort , it is god that doth it , hee commaunds that creature aswell as any other to give downe its milke , therefore let him have the praise , and if now you will offer a sacrifice for this , offer it to the lord , for so saith the angell himself , iudges . . revel . . . worship god ( saith the angell to iohn : ) see thou do it not . the angell had revealed great things to iohn , and hee would have worshipped him , but saith the angell , see thou doe it not . also . rev. . worship him saith the angell that made the heaven and the earth , and the sea and the fountaines of waters . but fifthly , love the angells and gratify them , for they love you and are mightily advantagious to you , they love us much without all question , for their wills are as gods will , and hee loves us and they know it , as being deputed by him to minister to us : and as they themselves love god above all , so they love us as themselves , which is the next commaund , for wee are their neighbours , they are very neere us , and wee shal be much neerer heareafter when wee shal be with them , and be as they are . lastly , wee may see their love by its effects . first by these workes for our good , they worke in us and upon us , and then those effects of love , they rejoyce to looke into the good things prepared for us . . pet. . . which things the angells desire to looke into , and as the holy spirit is grieved when wee sin , so are the angells also , as appeares by their contrary affection of rejoycing at our good , and conversion , for then the angells of heaven rejoyce . and therefore the psalmist provokes the angells to praise god , for his mercies to himselfe and to us , and by the same reason that wee hate the divell , and resist him , wee should love and gratifie the good angells : they hate god , they hate and tempt us , the others doe purely and truly the contrary , let us know these spirits , and grow into a greater league and familiarity with them , let them not have lesse of our love , because they are spirituall and invisible , for that inables them to doe us more service , and so is god , whom wee love most of all . in this tract of angells , that which most immediately and particularly reatcheth my intent , is to shew the power they have over us , especially over our spirits , and the way they have to communicate themselves according to their power , especially to our spirits , which wee have done already , though other things as a foundation , and in order to this were necessary to be knowne , and particularly that about the guardian-ship of angells : from that formerly delivered wee deduced severall corrolaries both from the knowledge of the angells , and from their power of communicating it , to all which wee shall onely adde this further . that they have not this knowledge and power in vaine , but according to their talent betrusted with them , they lay themselves out for our advantage , as concerning the outward man , so especially and above all , in relation to our spirits and inward man , tacitely and in a spirituall way communicating themselves to our spirits , suggesting good things , and provoking us to our duties in holines and obedience . this i proove , first from their power , what they can doe they doe , but they can communicate themselves to our spirits , and our inward man ; they can in a very great measure know our mindes and necessities , they can by the mediation of our fancies , and inward sences speake to us , almost what ever they will , therefore they doe it : the reason is cleare , for els they should not serve god with all their might . but wee told you before their obedience is the patterne of ours , therefore their love also , and wee proved also that they did love us exceedingly , because god loves us , and as being their neighbours , therefore wanting neither power to enable them to their duty , nor love to actuate that power , and ability , they are no way wanting to such a communion , without which as i have shewed they should neither make good their love to god , in serving him , with their strength , nor their love to us in doeing us that good they are able to doe . secondly you may remember i told you , that they did formerly take up their shapes , not for their owne needs , but for ours , nor for ours to facilitate any thing they were to effect upon us ( for they could have communicated themselves , as much to us without bodies as with ) but for other reasons , as for the same , that miracles were of use in the infancy of the church , and new establishment of religion , therefore what they have done , they doe , for their ministery ceaseth not though the way of their administration be changed : now to instance , they have in a more open and visible way excercised themselves in communicating to us spirituall things , the law it selfe the rule of all our holines , and obedience , was given by the disposition and ministration of angells , acts . . gal. . . consider those places a little , if any thing was administred by god immediately , one would thinke the law was , yet heere it is plainely said , ordained by angells , that is , the ministery of angells was in it , perhaps the voice that spake it was theirs , and so some thinke , for so heb. . . if the word spoken by angells , was stedfast , that is , the law , as for the mediatour there mentioned , some understand it of christ , others of moses , but it is cleare that the law was promulged by god , by the ministration of angells , and that though god be said to speake those words , it is elohim , that is , the word used respecting his office as judge and supreame , and therefore the angell that before founded the trumpet , now sounded articulately the words , and whereas the phrase is god , spake , these words , that is , but according to the stile of viceroyes , who write in their masters name , charles king. and often in scripture the word or action of the principall agent , is ascribed to the minister timothie is said to save himself , and those that heard him . . tim. . . and the saintes to judge the world , who are but ministers and approovers , for christ is the great judge . but god is so neere us , as hee should doe it himself , . cor. . . know ye not that yee are the temple of god , and that the spirit of god dwells in you ? . cor. . . know ye not that your bodie is the temple of the holy ghost which is in you , &c. these things are to be understood spiritually , ( that is ) wee are dedicated to god , as the temple of god , and god is in us and among us by his spirit , there is no mention made of a personall union ; so christ math. . . where two or three are gathered together in my name , there i am in the midst of them ; yet notwithstanding hee is so neere us , hee doth not cease to teach us by the channells of ordinances . ( where by the way they administer no suggestion , but what is agreable to the word of god , which was given by them , for they will not contradict the rule , that themselves administred , and if any other be suggested , it is from the other kinde of angells : ) to proceede the angell revealed to mary the incarnation of christ according to the word luke . and others in the same chapter preacht the nativity of the saviour of the world , so acts . they instruct the apostles about the returne of christ to judgement , according to the word , also that god is onely to be worshipped , rev. . . and therefore michaël contended with the divell about the body of moses , that it might not be found and worshipped : not to be long , an angell comforted hagar , and admonished her of her duty , gen. . so the angell of the lord comforted paul , and all that was in the ship with him , acts . so an angell strengthened and encouraged eliah to his worke . . kings . . in a word what ever by way of instruction , of admonition , of incouragement , they have done in a way more visible in the infancy of the church , that they doe not cease to doe now , because their ministery remaines , though the way of their administration , for reasons formerly mentioned , be altered . a third reason perswading you to this may be that which the divells doe on their part , they administer to our spirits most of all , their apparitions being almost as seldome now a dayes as of the good angells , they goe about like roaring lyons , seeking whom they may devour . their nets are alwayes spread , they tende their snares alwayes , not so much for our bodies as our spirits , as appeares by all manner of spirituall temptations , carnall lusts are as much spiritualized by them as may be ; therefore the good angells do the like , for their power is greater , and their love higher then the others malice . fourthly from their commission , heb. . . is prooved their administration especially to the inner man , they are ministring spirits , and what kinde of administration that seemes to be , is excellently set forth psal. . . . hee shall give his angells charge over thee to keepe thee in all thy wayes , they shall beare thee up in their hands , least thou dash thy foote against a stone . in this place the angells are compared , first to nurses , or mothers , that have a charge over weake and infirme children , to keepe them and to guard them . to carry them in their hands is a metaphor , and signifies a perfect execution of their custody , to have a speciall care of them , and therefore is rather exprest so , then carrying them on their shoulders , that which one carries on their hand they are sure to keepe ; and the spaniards have a proverb when they would signify eminent favour , and friendship , they carry him upon the palmes of their hands , that is , they exceedingly love him , and diligently keepe him . least at any time , thou shouldst dash thy foote against a stone : hee persists in the metaphor ; children often stumble and fall , unlesse they be ledd and carried in hands , and armes ; by stones , are meant all difficulties , objections , perills , both to the outward and inward man , as christ is said to take care of haires and sparrowes , that is , of every thing even to a haire . now wee know what this charge is saving that zanchy addes also , the metaphor of schoolmasters , and sayes that wee are poore rusticke people , strangers , but being adopted into the houshold of god , hee gives his most noble ministers , the angells charge , first of our nursing , and then of our education , when wee are weaned to instruct us , to admonish , to institute , to correct us , to comfort us , to defend us , to preserve us from all evill , & to provoke us to all good ; and these angells seeing that wee are so deare to god , that for our sakes hee spared not his owne sonne , takes this charge with all their hearts upon them , and omit nothing of their duty from our birth to the end of our life . and the same zanchy sayes , that there be three speciall heads of the angells working about us , the first is to preserve us , so far as god sees it profitable for us , from all the snares and force of the divell , that they should be a watch about us , they should observe all our actions and carriages , both private and publique , taking care that no evill befall us . secondly not onely this but especially that they should take care of our soules teaching us good things , declaring the will of god to us , revealing the misteryes of salvation , when hee pleaseth , taking care wee may be instructed in the law of god , which formerly they did in visions & dreames , as you have heard , now tacitely they admonish our mindes , and provoke us to good duties , to obedience , &c. thirdly that in afflictions they comfort us , strengthen us , raise us , &c. bodin tells a story in his first booke of the history of sorcerers of one who about the time of reformation of religion , desired much of god the guidance and assistance of an angell , and from the yeare of his age , hee had sensible manifestations of a spirit that assisted him , and followed him till his death ; if in company hee chanced to speake any unwary words , hee was sure to be advertized , and reproved for it in a dreame in the night ; if hee read a booke that was not good , the angell would strike upon the booke to cause him to leave it : also the angell would usually wake him early and provoke him to prayer , and holy duties , hee was also ever forewarn'd of such accidents , as were to befall him , either for good or ill . amongst others hee tells this particular story , that being to goe a journey by water , hee was in extreame danger of his life , as hee knew afterwards , for some enemies of his , were resolved in the way to kill him , but the night before hee had a dreame that his father had bought him two horses , one red , another white , which caused him in the morning to send his servant , to hire him a couple of horses , which prooved to be of the same coulour red and whit , as hee had seene the vision in his draeame , although hee had spoken no words to his servant concerning the coulour ; many other things hee mentions , very strang and considerable , but i shall inlarge this story no further nor adde any more , for the illustrating of this point . so that you see this made good , that the angells are of a mighty use to us , especially in a spirituall way , and to our inward man , that their administrations is not changed , but the way of it onely . but what doe wee leave now to christ and the spirit , if you give to the angells the worke of teaching and hinting spirituall things ? i answere , what will you leave to the angells , if you take this imployment from them , you will say bodily administrations , and what will you take away that from christ , whose care reacheth to our bodies aswell as to our spirits , and to a haire of our heads . therefore you have no such division of worke to make as to give to the angells a care of the bodie to preserve from dangers , and to christ the charge of the inner man , if it be no prejudice to christ that the angells take care of our bodies , which is also his care , what prejudice will it be that the angells should also have a care of our spirits , unlesse you thinke it be a worke to high for them , and such as they cannot reach , but the contrary to that hath bene showne already , and wee finde by woefull experience , that the divells , whose power is lower then theirs , reach our spirits in their dayly temptations . but secondly i leave to christ and the spirit the all in all , that is , the inspiration , the efficacy , and the blessing , for the angells are but ministring spirits not fountaines , or heads of water , but cisternes and channells , it is christ and the spirit that imploy the angells , they give the blessing , and make effectuall what they doe : but you will aske what needs this administration , for christ can doe this worke without them ? i aske aswell what needs ministers , preaching , sacraments , but because these are gods wayes of administration , his ordinances of which wee can give no account , hee useth this chaine , and sub-ordination of which one linke toucheth another , t' is gods good pleasure to communicate himself to us , by meanes , and ordinances , of which the angells are a great part , being a great ordinance of god to us , as effectuall but more inward , and the reasons why god useth the angells towards us , i have largely given you . now if one should be so curious to consider what is by the immediate inspiration of god , to wit , what is done by god immediately , & what may the mediation of angells and other ordinances ; were a search more vice then safe , as it would be also to distinguish what the divell produceth upon us , by the mediation of our corruptions , or without them , though this latter may be more easily perhaps guessed at then the other , but there is no great use of it , and therefore wee will not amuse our selves , in giving an account of it ; but this remaines a sure truth , that they are of mighty use to us , and that the things communicated to our inward man , is ordinarily the administration of angells . then fight manfully the lords battailes , you see not onely the fountain of your strength , and the finisher of your faith , god and christ , but all the intervening mediums , the saints , the ordinances , and another great ordinance in this kinde , we have not so much considered , the good angells , the chariots and horses should relieve us , as they did elisha , and consider this in relation to your religious walking , and to your inward man , though you should want other ordinances , yet yee have the angells , an ordinance to walke up and downe with you ; in other things wee judge it a great matter to see the meanes , to have besides the promise the staffe of bread , and to other ordinances also they are an addition , and improvement , consider it also under this motion , that you may not be amased by beholding the divell and our owne lusts , you have not onely god , and christ , the authour and finisher of your faith , but you have this meanes also , a spirituall substance proportionable to the other , and to contend wih him in standing on their side . secondly walke reverently in respect of the angells even in your bedchambers , the presence of the angells should hinder us from doeing that which it were a shame and dishonour , to be found doeing by men , and should restraine us even to our thoughts and fancies , which they have a great ability to discerne and finde out . thirdly use meanes notwithstanding this ayde , the angells will helpe you in all your wayes , christ would put them to no more , and when you have used other meanes , then is their helpe most seasonable ; so they came and ministred to christ after his conflict , after hee had resisted the divell , that is , then they comforted him , and applied spirituall consolations , and if to christ , then much more to us , their administration will be but in and with the use of meanes . so as wee see the consideration of those blessed spirits , is of a practicall influence , and is not onely for speculation , for what can be more availeable to us then to know all the channells and conduits through with god conveyes himself to us : therefore every ordinance is so pretious , because it is a veyne or artery to convey blood , or spirits from god , therefore wee should love them and reverence them , therefore wee converse with them , and study to know them , and finde them out , even the least peeces & circumstances of them , because they convey some thing of god , they are the pearles for which wee sell all wee have , to buy the field where they are to be found , they are our mines , our elixurs , and our philosophers stone , turning all they touch into gold ; therefore let us value the knowledge of them as things necessary for us , and which have a great influence upon our holy walking . and secondly let us apply our selves to them , as to the ordinances , and ministers of god , using them reverently , sucking good from them , considering how wee may receive , what ever they administer , and because these are rationall , and living instruments , let us converse with them , as such , knowing how to speake with them , knowing how to gaine them , and winne upon them , which is by living their lives , that is , according to reason and the spirit , answering them in their motions , conversing with them after a spirituall way , assenting to what they say , making up holy conclusions with them and replyes , which they will finde wayes to understand , aswell as the divell , as wee shall heare afterward . and using things of sence as they did for ones , rather then their particular and personall satisfaction . thirdly let us heere see , how all the whole creation is serviceable to man , and reduceable to his good ; the beasts and plants feede and cloth him ; the sun and starres contribute to his being , food , and preservation , they gouverne the yeare for the fruit , which hee gathers , and they have influence upon the humours , and constitution of his body , the highest heavens is a house prepared for him , to rest him in for ever , after a short labour ; one would have thought that if any peece of the creation should have escaped this ministery , it would have bene the mighty and blessed angells , fitted and destin'd for the ministery of the almighty god , but behold them as farre engaged as any of the rest : what is man that thou art mindefull of him , or the son of man that thou visitest him ? that is , with all thy mercyes and blessings ; now then this man that is thus waited on , by the whole creation and by these mighty angells , must either put himself into the throne of god , and thinke that hee it is , to whom all these things doe homage , as to their naturall and soveraigne lord , as to their utmost and highest end , and this by nature wee would faine doe : or els hee must looke upon himself as a well paid servant , as a well fitted instrument for some excellent and well raised worke , and that what ever comings in hee hath , hee must consider them in order to his layings out and his receipts to his disbursments ; hee must consider the tract of obedience and the way of working to which all this chaine , and charge of benefite drive him , and must know that hee is the great accountant of the world , both for talents the meanes of working , and for wages the reward of working , and should be fitted from every administration about him to an answerable ministery in himself , with which hee is charged , both in a way of love and debt ; and for instance when hee knowes in this particular , that the angells continually administer good things to him , instru●ting , teaching , admonishing him , inspiring him with good , comforting , strengthening him against the divell , and his lusts , hee is taught not onely to receive willingly that which is so freely and advantageously administred , and to love that god be bove all , and then those spirits , that are at this paines , but hee is taught also to be good , to be holy , to be strong , to let them have their efficacy upon him , to be obedient , to make right pathes and steppes . the sun and the starres produce their effects upon the earth , why should not the blessed angells and the blessed spirits have their effects upon thy heart ? lastly since every ability and strength is for service , why should not wee aspire after angelicall worke , wee have angell guardians , why should not wee be guardians of one another , they teach us , why should not wee instruct the ignorant , that are below us either in knowledge or grace ; they comfort and strengthen us , why should not wee doe the like ; the way to have angells reward , to see the face of god , is to doe the worke of angells , those inspired by the spirit , are capable of angells worke , aswell as of their wages . so you will improove this piece of creation to your use aswell as all the rest . wee come now to the second part of this treaty that of the divell , and the evill angells , where in wee shall handle some things very briefly , and especially insist upon those things , which are in relation to their dealings with us . and wee will consider them not as they were , for so their nature is common to them with the good angells , but as they are . if you aske , how they came into this woefull condition ! certainely by sin , for they were not so formed by god ; that they might sin , there is reason enough , in this that they were creatures , for what is it to sin , but to depart from that rectitude , which every thing ought to have , to passe your bounds to decline and erre from the scope appointed you , for gods prerogative alone is to be immutable . that they did sin , the scripture is cleere , for they left their first estate , iude . and they aboade not in the truth . and . pet. . . god spared not the angells that sinned , but cast them into hell . if you aske what sin this was that brought those blessed creatures into the depth of misery ? the scripture is not so cleare in that , some thinke it was pride , and rebellion against god , others thinke envy at man , the most probable guesse mee thinkes is , that it was their opposition to the great mistery of godlinesse in the gospell of christ , who being to be made man , and the head of all the creation , that all standing , all restauration was to be by god man , in which the angelicall nature was left out , this being in a great measure revealed as it is called rev. . . the everlasting gospell , decreed from eternity , though manifested but by degrees ; those high spirits could not beare such a subjection , so christ saith , they abode not in the truth , ioh. . . especially of the gospell , which is the greatest truth in respect of which christ calls himselfe the truth , and is called the wisedome of god , so saith hee , i came into this world , that i might beare witnesse of the truth ; that is , this truth , which christ sealed with his blood , now sayes hee , hee abode not in this truth , but was a lyar ; now what is that lye that sathan sets up in the world , which hee alwayes speakes , which hee studies to persuade others to , it is this to debase the gospell , and the saving of the world by god man , and therefore its worth observing that the summe of al heresies , are either against the divinity of christ , or the humanity of christ , or his office , to wit , that hee can contribute all things necessary to salvation , that his merits , his works alone , are enough : and in this respect christ accused the iewes , you are the sonnes of your father the divell , which stood not in the truth , no more will you , sayes hee , but you lye as hee did : now what was their lye , the very same , that christ was not the sonne of god , the saviour of the world , and so the truth in which they would not rest , was the truth of the gospell , which their father the divell abode not in , and this is that truth which ever since hath beene the ground of the conflict betweene the good and evill angells , and betweene the divells , and the saints of god. see and tremble at the quicke worke that god made , . peter . . god spared not the angells that sinned , but cast them into hell ; hee might have dealt so with us , the wages of sin is death ; how come wee then to live , how comes it that wee are on this side hell , whither sin would presently have hurryed us , thanke god and christ for it . secondly , honour , love and beleeve the gospell , that is , the truth , the great truth , let up god and christ greatly in it , beleeve strongly , trust not to your righteousnes : let not your sinnes stand in your way , this cost the divells eternall condemnation ; this is the truth they stood not in , this is the thing they most of all oppose . therefore worke what you will , so you beleeve not , they care not , unbeliefe is virtually all ill , therefore fight especially against that . thirdly , feare sins against great and strong light , the divells abode not in the truth , that truth they forsooke was exceeding great , it was truth with a witnesse , exceeding evident , and apparent , therefore it carried them into the lowest sinke of sin , which is a deadly hatred of god , and all goodnes , and all his creatures , which ariseth much from the light they fell from , like to this fall of theirs , is the sin against the holy ghost . having seene their sin , wee come to their punishment , which in many respects is necessary for us to know in order to this subject as wee shall see . the place of their punishment , seemes to admit of a double consideration , either that of their ultimate punishment , after the day of judgment , or that for the present . this distinction is gathered out of severall places , especially that of iude ; that everlasting fire , which christ speakes of math. . . the common residence of the damned and divells , seemes rather to be prepared for them , then possessed already by the divell and his angells : the same may be understood of that utter darknes where shal be weeping & wayling and gnashing of teeth , math. . . this seemes to be the most abject , vildest and remote of all the rest ; there is the same reason of opposites , the saints shall shine as the sun in the glory of their father ; and as the favour of god is called the light of his countenance , and the saints are said to be in light , so the wicked and divells to be cast into utter darknesse . againe as the holy angells and saints are in the highst heavens , with god and christ , so the divell and reprobates , shal be in the most remote place from all these furthest from god and all good , and light , and comfort . between you and us there is a great gulfe , luk. . . this place may be either neere the center of the earth , or in the depths of the great waters , that is , most remote from the highst heavens , and this appeares by that place luk. . . where the di●ells besought christ , that hee would not command them to goe into the depths , as apprehending that eternall judgement to which they were destin'd , and having it ever in their eye to astonish them , and dread them , therefore they were affraid of christ , and besought him not to torment them before their time ; but for the present according to that in peter , . pet. . . the angells that sinned are cast downe into hell , as wee translate it , not intending by that the place of their ultimate punishment , for hee saies , they are reserved in chaines till the judgement of the last day , as malefactours that indure a good piece of their punishment , by the hardnes of their prisons ; but the place of their present abode is either in the aire , waters , or under the earth , as eph. . . they are called the prince of the power of the aire , and in that place of math. they besought christ they might possesse the swine : and they carried them into the waters , the place of their abode : some also live on the earth and under the earth , from whence they make their dreadfull apparitions , as hee that came up in the likenesse of samuel . next wee come to consider that place of iude . i will not comment upon it , because i bring it but as a proofe : the apostle saith heere , the angells are reserved in everlasting chaines under darknes , untill the judgement of the great day : by these chaines divines understand , ( besides their guilt which bindes them over to punishment , ) the divine power bridling and determining the angelicall strength , either intelectuall , or operative , so as they are not masters of their abilityes , but are bound up and restrained , they have not liberty of acting , which the good angells have , though god permit them to do much , and they are called everlasting chaines , because though by them they shal be reserved to judgement , yet these chaines shall shackle and binde them for ever ; by these words under darknes , is meant as before , the absence of the light of gods countenance , and also in darke obscure places . this distinction of a double condition of the evill angells till judgement , and after judgement , is necessary to be knowne , ( in respect of the subject in hand ) because if they were in their tearme already , and utmost place , they would have nothing to doe with men , in regard of tempting , not with men of this world , because they would be secluded hence , nor with the damned , because they in respect of their condition , are already obstinated in ill , nor in all reason do they punish them in hell , for wee finde no peculier ministery , which the divell hath over them in hell , but they goe thither to be tormented with the divell and his angells , rather then by them , as wee finde nothing of the ministery of the good angells in heaven to us ; therefore the knowledge of this is necessary to us , that wee may know they are heere with us , not in their place and tearme , and that the minister about us , and are very active concerning us , which in utter darknes and everlasting fire they will have little leasure to doe . let us consider this a little , that the whole universe of rationall creatures are under chaines and bonds in order to an eternall state , this will have an influence into our practice : of the angells wee have spoke already , you see how and where they are bound : men also are in the same condition , some are under the bonds of election , others under the bonds of reprobation , reserved both of them , by the chaines of gods decree , to eternall glory or wrath , which is to follow ; this in the decree hath been for ever , but since the fall the bonds have seazed upon men , an attatcht them assoone as they have had a being , so as they have lyen under the arrest clogged with shackles , and chaines , which of themselves they could never put of : they have had a wound in their wills , and a blindenesse in their understandings , the spirit of bondage , through conscience of sin , and feare of wrath to come , have fallen upon all men , who have not gone sleeping to hell . now then see the use of christ , luk. . . hee was sent to heale the broken hearted , to preach deliverance to the captives , recovering of sight to the blinde , and to set at liberty them that are bruised . heere is one that can knocke of your shackles , can breake those bonds ; indeed hee layes another yoake upon you , another chaine , by it you are reserved also , but it is to everlasting joyes , it is to a crowne that fades not away , and it is a yoake , but it is a light one , not which shackles and fetters , but advanceth your motion , and is a comely ornament to your necke , they are the bonds of a friend , it is such an imprisonment as excludes bondage , as gives liberty : let those therefore that are invironed with those chaines , that are honoured with this yoake , glory in their bonds and walke as freemen , these are markes of their libertie , and badges to distinguish them from slaves ; let them walke livelily and cheerefully , not as men bound up by a spirit of bondage , and reserved under darknesse , but as men set at liberty and in a joyfull light , with singing in their mouths , and laughter in their faces , and joy in their hearts , that they may be knowne by their lookes to be the sonnes of the most high , and heires of a free kingdome , and let your actions and steps speake libertie , every one freedome from sin , from lusts , from corruptions , that there may be a glory in every motion , and an impression of sealing to eternall life . secondly for those that are yet under those ill yoakes , let them consider to get loose , or they will finde a worse state behinde , they will finde themselves , but reserved to judgement , though one would thinke , the yoake they beare , the yoake of lusts bad enough , to be servants of sin , and corruption , of lust and pride , yet they are reserved to worse : change your bonds therefore , rest not till you finde your selves bound by other cords , bonds reserving you to everlasting joy and happines . wee have considered the divells already , under two heads , one of their sin , another of their punishment ; that of their sin wee have dispatch't with the corollaries drawne from it . in respect of their punishment wee considered them under a double consideration , either that present , or that which remaines them heareafter , and founde it usefull for our purpose . wee will consider now of their spirituall punishment : first for their will , they are so obstinated in ill and in hatred against god , and christ , that they cannot will to repent , and be saved ; they are that wicked one by way of eminency : what death is to us , that the fall was to the angells put them into a pertinatious , and constant state of ill , but the reason of this was the judgement of god upon their sin , which was against the holy ghost , because willingly , and knowingly they opposed the truth and gospell of god , therefore sayes iohn , hee that committeth sin is of the divell , for the divell sinneth from the beginning , . ioh. . . not hee hath sinned , but doth sin , that is pernitiously , and constantly , as a fruit of that great first sin . for their knowledge that it is exceeding great in it selfe , is without all question , they being of the same substance with the other angells , indued with a most excellent knowledge of things , and a most tenacious memory . it appeares also , secondly from their experience of things from the creation of the world to this time . thirdly from their office , which is to delude and deceive the reprobates , and to try the saintes which require great ability of knowledge . fourthly from this that they are the great masters of all the impostures that have bene in the world , of all sorcerers , witches , and southsayers , who for title call the divell their master ; yet notwithstanding , their sin , hath given their knowledge a mighty wound . for first their naturall knowledge is maymed exceedingly , there is darknes mixed with it , they lost what man lost and more ; adam could call things by their names according to their natures , but who can do it now , and proportionably to their more eminent nature and sin , was the greatnes and eminency of their losse . secondly in their knowledge of things divine , and revealed , in many things they fall short , they beleeve enough to make them tremble , but many the best and most things were lost to them , what they see , they see but by halfe lights , and therefore though the divells understood more of christ then men not enlightened by god , and they could tell that paul and his companions were the servants of the most high god , also iesus they knew , and paul they knew , acts . . they have whereof to beleeve and tremble , iam. . . they raise from the effects some darke and obscure knowledge : yet in things of this kinde the divells beleeve not very many things , which they should have beleeved , if they had stood , and therefore are called darknesse , and the power of darknesse , because they are exceeding darke in themselves , in respect of the good angells , and of what they might have beene . but now then thirdly to see things , as the good angells and holy people doe , ( to wit ) the beauty of holinesse , the evill of sin , the lovelinesse of god in christ , the glory of god , as father to his elect , such sights as might gaine and winne them to god , they are perfectly blinde in , and understand nothing of , ( and as i have told you before , they never saw god as the elect angells did , they never beheld the face of god ; ) so nor now can they see him , as the elect , both angells and men doe , but heere lies the greatest darknesse , which they can never overcome . their spirituall punishment will appeare also , by those names , and titles , attributed to them in the scripture , they are called perverse spirits , and uncleane spirits , from their quality and office , they are the authours of uncleane thoughts , and actions , they are called , the evill one , the enemy , viz. to god and man , the father of the wicked , iohn . . also the divell , the calumniator , the tempter , one whose worke lyes in deluding and depraving man. also the god of this world , hee would be worshipped as god , as hee hath also a power over men , . cor. . . so hee would have worship from them , as they have also formally , and explicitely from such as personally give themselves over to their service . they are stiled also the governours of this world , or rulers , . eph. . which governe wicked men , in and to their lusts ; also roaring lyons , . pet. . . from their fiercenesse and malice : a murderer , authour of our death and all murthers : also beliall , . cor. . . what agreement hath christ with beliall ? this signifies irregular , without yoake and discipline , such hee is himself , will submit to no law , but what the power of god layes necessarily upon him , and such hee renders his . the use that i shall make of all this to our selves , is , that wee dread the spirituall punishments of sin : sin drawes along a dreadfull chaine after it , the little sweet that was in your mouth , that your rolled under your tongue , which you judged so good , the tast of that is presently gone , but there is a long bitter followes , the pleasure is but skin deepe , reacheth but to your sence , but the effects of it are felt upon your conscience and minde , your most noble parts ; the pleasure gives you the enjoyment of a minute , such a one as it is , but the paine is of your life , perhaps of all eternity ; but how miserable is it to drawe on a trayne of spirituall punishments , that is , that sin shall be punished with sinne , the truth is , every first sin , carries punishment with it , for it is a punishment to sin in the first act , though wee consider it not , as all holy acts carry reward with them , even in their mouth ; but heere is not all , this sin shall make you sin againe , pharoah was punished by frogs , by haile , by many things , but the hardenings of his heart , as it was the greatest punishment , so it was virtually all the rest : that place rom. . . is dreadfull , because they delighted not to reteyne god in their knowlegde , god gave them over to a reprobate minde , and then they were filled with all unrighteousnes : if wee will not delight in god , god wil give us up to delight in the basest things in the world ; thou little thinkest , that thy proud or uncleane thought , shal be waited on with such a trayne , not onely of punishment , but sin . and this is true to all in it's proportion , to the saints , for sin doth not naturally dispose for further degrees of sinning of the same kinde , for so every act strengthens the habit , but the spirit of god being grieved withdrawes , and when yee are in the darke , the spirit of darknesse is bold with you , and you want light to repell him , and god can when hee pleaseth in consideration of a sin past , let either a sin fall upon your spirit , or an affliction or sicknes upon your body . but oh feare such punishments , they are not onely of the worst kinde , but they are multiplying of evill infinitely , if god prevent not . beware therefore of sin , least you sin , and least you be given over to a spirit of sinning , which is the greatest and worst of punishments , thinke that you know not what sins are in the wombe of this sin , which you are now about ; if to grieve the spirit , to please the divell , to offend god , be dreadfull to you , feare sin above all , not onely for that present act , but for those other sins which may be contained in the wombe of that , and may in time be most cursed births of it . and as austin said of hell , lord saith hee , burne heere , cut heere , punish heere ; that is , in this life : so of sin , o wish rather the animadversion , to fall upon your bodies and estates , your outward man heere cut lord , spare my soule , my inner man , let sinne rather cause death then sin , which is the worst dying . in the next place wee come to shew , what is the principall ministery of the evill angells , for god knowes how to improove every creature , and not onely the power , but the evill of the evill angells , and hee made nothing in vaine , the wicked are for the day of wrath , muchlesse such mighty instruments and engines , as those spirits are , which though they have received a wound and lye under chaines , yet are of mighty ability when god gives them leave to act it . that they are at liberty for a ministery i told you before , when i spake of their punishment , for they are not in termino , they are not yet in the great deepe nor under the sentence of their punishment , they are not in the place prepared for the divell and his angells , but they are in the ayre and the world , where also they are princes , they have the advantage of the place , and powers is also theirs ; now for their ministery which still will come neerer our purpose , the principall and proper ministery of the evill angells is to tempt , and induce men to sinne , they improove all the power and opportunity they have , chiefly to this , this is manifest by scripture , assoone as the world began , hee began this worke with our parents in innocency , in the shape of a serpent , gen. . . therefore christ calls him a murtherer from the beginning , ioh. . . for assoone as the world was , hee gave the greatest blow , that ever was given mankind , hee murthered our first parents , and in them all our posterity , and this was done in a way of tempting and alluring , so paul . cor. . . i feare least as the serpent seduced eve ; shewing that that temptation was the beginning , the first of that kinde that was in the world , the first prancke hee playd , the first execution of his ministery , and as it were the coppy of the rest , therefore also math. . . hee is called the tempter , as being the title of his office , other names hee hath which shew his power , and ability , his nature and his malice , but none declare his ministery so properly as this ; therefore . thess. . . least by some meanes , the tempter have tempted you , and very frequently our temptations are said to be from the divell , so ioh. . . the divell put into the heart of iudas to betray christ , iudas had the corruption in his heart before , which was fit matter to worke on , but it was a fruit of the divells ministery , to suggest that temptation and put it into his heart , so christ told peter , that sathan had desired to winnow him ; wee should have said hee was affraid to die , and being surpriz'd secured himself by a lye , and so should have imputed it to little more then the act of a timerous spirit , but christ said , the divell was in it , and . pet. . . it is said , hee goes about like a roaring lyon , seeking whom hee may devour , that is , by his temptations , and allurements , otherwise hee doth not rampe upon our bodyes , and rev. . . it is said , that the great dragon was cast out , that old serpent , called the divell and sathan , who deceiveth the whole world ; this is his worke , hee sayes , they were cast out , and his angells were cast out with him , which are his under-ministers in deceiving the world , as christ math. . . calls them the divell and his angells . ( of the order of the angells wee speake not now , but that there is a subordination in their state and imployment appeares evidently : ) but heere you see the ministery of the divell , in the most eminent branch of it , which is to tempt , to draw men into snares , and to leade them to misery : if you aske whence hee had his power , for all ministery implyes a power from whence it is derived ? i answer from god , for there is no power but of god , rom. . . which is generally true of angelicall power , aswell as humane , thou couldst have no power at all except it were given thee from above , saith christ to pilate : therefore this power , this considerable ministery to us , is from god , it must needs be so , because els you would set up another chiefe , another supreame , from whence they must derive it , and so another god , every kingdome is under a greater kingdome , and what ever power there be , it falls under a greater , till you come to that which is the greatest and highest , therefore the same reasons that make the divells creatures , make them also subject , and if they be subject , then the power and the mannaging of it is from god. now wee come to consider some reasons , why god gives this ministery to the divells , why it is invested in them by god. first that the excellency and power of his grace might appeare , and be illustrated , and what can doe it more then to see the effect and efficacy of it in weake man , which yet through god is begirt with might , and made able to grapple with this mighty adversary ; so paul when hee grappled with sathan , and doubted of his strength , and therefore would faine have bene quit of such an adversary , and sought god earnestly in the matter , had this answer , be content , my grace is sufficient for thee , my strength is made perfect in weaknesse , . cor. . . which when paul understood , hee gloried in his infirmities and distresses , that the power of christ might rest upon him . they say of some fields that they are good for nothing , but to be the field of a battell ; paul had rather have his soule be the field of that battell , where christ should overcome , then be in the greatest rest , or beare any other fruit . but if you object that the inefficatiousnesse of grace is aswell discovered by this , because even the saints are sometimes overcome ? first by that the divell is no gainer , that little ground hee gets , tends but to his greater confusion , when hee is not able to make it good , but is beat from his strong holds , and forced to quit the field after a victory : as the amalekites that robbed david at ziglag , got nothing , for david recovered his spoyle , and besides that , the other heards that they drove before these other cattle , and which hee called davids spoyle , . sam. . . a man may be a victor in the battell and not in the warre . the saints at last spoyle the divell , unthrone him , degrede him , as fruits of their revenge upon him . secondly for god , his grace is magnified in some sort by our falls , that is , it is shewen that it is grace , that it is freely given , and therefore when his assistance withdrawes , ( as it runs not alwayes in an equall tenour ) wee fall before every touch , not onely of the divell , but of the meanest of his instruments . thirdly it is gods way , and it illustrates exceedingly his goodnes , and bounty , rather to bring greater goods out of evill , then to permit no evill at all , els no evill would befall his neither sinne , nor affliction ; so as gods glory is still illustrated , either by enabling us to stand , or at least to gaine afterward , to the confusion of sathan , and his owne greater glory in the issue , so as the reason on gods part stands good . but there is secondly a reason also of this ministery in respect of men , first for wicked men , and reprobates , god will have them hardened , hee will have them deceived , there is a worke to be done upon them that they may be surely damned ; if you aske the reason of this , i will aske what art thou ô man that disputest against god ; and if god will give men up to beleeve lyes and send them strong delusions , as in . thess. . . who is so fit to be the messenger as the father of lyes , who will doe it most hartily , and most efficaciously ; and therefore . kings . . one of those spirits , presented himself for that worke : i will be a lying spirit ( sayes hee ) in the mouth of all his prophets . so when god will have men filled with all unrighteousnes , fornication , wickednes , as rom. . . who is so fit to blowe those bellowes , as the uncleane spirit , and since god ordinarily converseth with men , not immediately but by mediums and instruments , by men and angells , by ministers , and ordinances , who is so fit for this base imployment , as the worst of creatures , the divell . but secondly there is great reason also for it , in regard of the saints , of the glory and crowne which they shall gaine by victory , a man is not crowned except hee strive lawfully , . tim. . . now how shall hee strive if hee have not an adversary , and if for a crowne , hee must have a great adversary in some sort proportionable to the prize ; every saint is a souldier , as in the same chapter of tim. ver . . god hath put us into the lists , he hath armed us , and given us mighty aydes , wee have a glorious king and captaine iesus christ , fellow souldiers , the whole host of angells and saints , and for prize a crowne of righteousnes , a crowne of glory , therefore wee have a mighty enemy , whose worke and ministry , is to oppose , assayle , and tempt , one fitted at all points for a combate , that knowes all the wiles in warre , and is mighty in strength , and the end is that great victories might have great glory through iesus christ ; but besides this , there are other reasons , as that this great enemy , this adversary might drive us to god , and cause us to sticke close to him ; god would have us alwayes heere with him in a spirituall converse , as heareafter wee shall be in a personall ; nothing will make us keepe our strength , as the assurance of a mighty enemye if you depart from god but a little , you are sure to be overcome . now god that loves our company , hath formed this meanes , to drive us to him , and there to keepe us on such tearmes as wee may not dare to depart from him . and thirdly that wee might be kept in an humble watching , praying , that is in a holy frame ; what afflictions doe , that should temptations doe also , because they are of an higher nature , and more considerable to us . first , that if there be such a ministery as tempting to sin and departing from god , let the saintes blesse god for their ministery which is so much otherwise , that is , both the ministery they are for , which is to serve god , to doe good , to drawe men to god , to incite to holinesse ( which is angells worke , ) and also the ministery they are under , for they are not under this evill ministery , as they are under god , and the good angells , the wicked are so , they are in some sort subjected to it , for their good and advantage , but the ministery they properly fall under as their owne , is of another kinde , as wee have formerly shewne . secondly , then wonder not that evill men are so wicked , there is a ministery upon them for that purpose , an evill spirit from the lord is upon them , and god hath forsaken them ; be not scandalized at the evill of any that is not under the ministery of god , and the holy angells , for they are prest and ridden by another spirit , and they cannot but goe when they are so driven . thirdly , take heed yee be no occasion or temptation to sin , it is the divells worke , doe not that vilde worke , it belongs to the divell and his angells ; you may commit this sin amongst others , to be an occasion of others sins , though not of purpose , but through want of care and watchfulnes , but take heed of this , though it be but by accident . fourthly when yee see men rise to a height in wickednes , doe not thinke they shall presently be destroyed , and sent to their place , they are cast perhaps under sure bonds , for destruction , but as the divells , they are at liberty for service and ministry . god will use them as hee doth the divells , for base and filthy worke , before hee will cast them into the great deeps . fifthly labour for holinesse and wisedome , that yee may be fit for a ministry ; the evill angells are indued with great strength , because they have a mighty worke to doe , you have a ministry also , to serve god and man , to doe great workes , but where is your ability , labour also for holinesse , that you may be mighty to worke . sixthly , if so good an account may be given of the divells and their ministery , which is the worst thing in the world , doubt not but god will justify well enough all his actions to the world one daye . seaventhly , dread not your adversary , hee shall prove your crowne . eightly , since there is such a ministery to tempt and deceive , keepe close to your strength , depart not from your coulours , the divell is to hard for you , if hee take you alone , ye cannot fight with him in single combate , if you take your selves from gods ordinances and wayes , you will be as an excommunicate person which is delivered up to sathan , so you may deliver up your selves . ninthly , be secure on gods side , this is but a ministery , hee will have the victory , and the glory , hee overcomes for the present often the infirme and weake will of man , but the power and grace of god never : consider that his power is from god , and his ministery is for him , in those that perish hee is the mighty minister of god , for their destruction ; the skirmishes hee obtaines of the saintes , hee shall have little cause to boast of at last , when hee shall see those saints , filling the seats of the wicked , and falne angells , so as for gods manifestative glory hee shall serve to advance it , aswell as all the other peece of the creation , for his essenciall it is above his reach , or that of any creature . you have seene the ministery of the evill angells , it will not be amisse in pursuite of it , to consider , how farre they mingle themselves with temptations , and whether they be the cause and authour of all , or of all sinne . it seemes temptations goes before sin , as the cause before the effect , iam. . . . every one when hee is tempted is drawne away of his owne lusts , and lust when it hath conceived bringeth forth sinne . therefore : first to state aright the case of sinne , and then consider how farre hee tempts . how ever immediately or properly the divell may concurre in the point of temptation , yet hee ever concurres remotely , in respect of the sin committed , for betweene the temptation of the divell , and sin , there ever mediates or goes betweene , cogitation or thought , in which the temptation properly and formally lyes , so as hee may be an effectuall cause of temptation but not of sin , for hee may necessitate a man to feele a temptation , but not to consent to it . the divell may represent such an object to us , but hee cannot constraine us to be taken with it , to close with it : the divell when hee temps us , hee doth not binde us , or altogether hinder the use of reason , for though hee may have an ability naturally to do it , it is not ordinarily permitted him , or if it be permitted him , then properly and formally , hee doth not tempt to sinne , but inflicts by gods permission , some evill of punishment upon us , by which our power of sinning , for the present is taken away , which cannot be without an ability of reasoning or working freely : to which wee may adde , that as the divell cannot worke in our wills , the consent of sin , as being the next totall and efficient cause , ( for that were to destroy the liberty , and life of the will , which is to be free and to moove freely , ) as hee cannot do this wholy , so neither as a partiall or halfe cause to operating immediately with our will , bending and mooving of it , for even this is a branch of gods prerogative , and exceeds the spheare of all created capacity ; the will is independent upon all created power , both in its operation and in its being , and is out of the naturall power of all the angells , onely god the first cause of all things , can concurre with the free acts of the will , and neverthelesse preserve its liberty , hee can bend it , and frame it , and reatch it , as free and as immateriall as it is . then first thy perdition is of thy self , oh israell , it is thy cursed will that strikes the stroake for sinne , which all the divells in hell could not doe ; men will be impure , they will be covetous , they chuse to doe evill , that is it which strikes the stroake , lay no more upon the divell then is his due , hee cannot force your will , and it is will wherein your sinne lyes , the lesse voluntary any thing is , the lesse sin , nay hee cannot cooperate immediately with your will , hee cannot bend nor moove it to assent to the understanding , the will and the deed is not from him : let every sin then humble us for the will that is in it , and know that the strength of sin lyes in the will , as that is gained , as that assents , more or lesse . secondly , blesse god that hath preserved you this liberty , and hath left to himself onely , that power over you make good your liberty against the divell , and call in god to your aide , beseech him that can , to bend and moove you , and since hee hath not subjected you necessarily , do not you subject your selves voluntarily . glory over the divell in this behalfe , and make good your ground , which all the power and art hee hath , can never gaine , unlesse you will. for the second point , whether the divell can concurre to the temptation of all sin , some have thought , that there would have bene no sin , without the temptation of the divell , and that there can be none ; but to make the divell so necessarie to all temptations , as that they cannot be without him , i see no reason for though there were no temptation , from without , originall corruption were sufficient to raise temptations to provoke to ill , every one is tempted when hee is drawne aside of his owne concupiscence or lust , and intised , iam. . . so math. . . out of the heart proceede evill thoughts , adulteries , that is , it is a bubling spring , a fountaine for the worst streames : also , considering how ready wee are to kindle and to receive fire from every sparke , without the divell or any rationall tempter , sencible objects may betray us , the lusts of the flesh the lusts of the eye , and the pride of life , something of this nature is that which drownes worldly men in perdition , and destruction , and creats that conflict betweene the flesh and the spirit in the saints , gal. . . the flesh lusteth against the spirit , and the spirit lusteth against the flesh , so that wee cannot doe the things that wee would ; by reason of this opposite streame , of this contrary power , wee are interrupted in our working ; and besides , sencible objects which worke upon corruptions within us , which are apt to receive flame and burne , there are the ill counsells of wicked men , and wee may adde over and above , that without the foment of originall lust and without an extrinsecall tempter , man might have sinned even in the state of pure nature , why not aswell as the angells , which had no tempter , nor divell to fall upon them , which were in their pure naturalls . and they which received so easily a temptation from without , as our first parents , might perhaps have sinned without it ; therefore without all question , if wee speake of the possible of what may be , men may sin without the temptation of the divell : but now de facto , the divell usually , hath a part in all temptations , hee findes matter in us , and hee workes upon it , therefore there are not many temptations , in which the divell is alone , without us , and i should thinke there are fewer , in which wee are without the divell . and therefore the fathers were used to say , when you thinke or doe any evill thing , it is without all question , that yee have a malignant angell exhorting you to it ; also when you speak idlely or doe any evill thing , it is the divells counsell , but doe wee not finde the scripture frequent in this ? the divell put it into the heart of iudas to betray christ , ioh. . . so acts . . why hath sathan put it into thy heart to lye . so ioh. . . christ blames them for being enemies to the truth , and for being lyars , but hee wonders not at it , for hee tells them the divell is powerfull with them , and there is a confirmed relation betweene him and them , yee are of your father the divell , and the lusts of your father you will doe , which may be said of other sinnes , aswell as of lying ; so christ said to peter , get thee behinde mee sathan : hee knew sathan was in that carnall peece of policy , and so paul speaking to married people , bids them not be long asunder , but come together againe least sathan tempt them for their incontinency . what ? was there not flesh and blood in them , and corrupt affections enough , to make them incontinent ? yes . but they wrestle not onely against flesh and blood , as in the text , but against principalities and powers , against the divell in all his strength and power , even in these things , wherein flesh and blood , assaile us also . so sathan provoked david to number the people , . chron. . . which wee would have thought to have proceeded from nothing more , then from the pride of life , and to have bene a branch of it , yet the scripture layes it to the charge of sathan ; now besides these scripture expressions this mingling and joyning in all temptations , may be supposed easily , in reason , by them which shall cōsider the innumerable numbers of the divells , which are ministring spirits for that purpose , ( as i told you before , ) when yee shall also consider the infinite hatred they beare to god and man , which invites them with all diligence , and endeavour to fulfill this ministery , so as they have no intermission , no vacant time from this worke , the divells emissaries , ( wicked men ) how busye are they ? they can not sleepe except they cause some to sin , they turne every stone , and leave no meanes unattempted , but the divell himself needs no sleepe , nor rest , hee is not clog'd with a body , to weary him , hee hath no other imployment to distract him , no food or rayment to provide , to interrupt him , so as hee may minde his proper worke , and indulge to his proper lusts , which is to dishonour god , by abusing man , and therefore hee is ever at leasure either to offer temptations , and begin them which hee doth very often , or when any bubling is of our owne corruptions , or occasion off'red from without , hee is at hand and at leasure , hee hath heart and hand ready to joyne , to sharpen the temptation , and to give it those points it wants , to make it most taking ; so as though possibly man may sin , without the immediate temptation of the divell , as hath bene shewed , yet it is not improbable , that the divell , out of the abundance of his malice , & solicitousnes to hurt , doth concurre actually , ordinarily , to all temptations , and so to all the sins of men , and makes good the words of peter , who sayes , that our adversary the divell goes about like a roaring lyon , seeking whom hee may devour : all this is that ye may know which are the divells parts , and which ours , and how far hee can goe , and when hee stoppes , which is a proper part of this discours . but if you aske and inquire now of the method , and whether usually have the start in raising and beginning those temptations , our owne corruptions or the divell ? there is nothing certaine , or assured in this , but there is ordinarily a variation , with evah it was apparant the divell began , with christ , it was necessary hee should begin , and end , for there was nothing in him , to fasten temptations upon ; with iudas also it is cleare hee began , the divell put it into his heart , and very ordinarily , according as hee is wise and diligent hee begins with us , not onely in those temptations which men say to be properly from the divell , namely in things suddaine , independent , and unnaturall , ( which yet for ought i know , may often have their birth in originall corruption ) but also hee begins in our most ordinary and naturall lustings , and that either mediately , by presenting the objects of lust , or passion , or by stirring and mooving the humours of the body , that the body may be more fittly disposed , to be mooved by the object , or els immediately , joyneing some internall persuations , and reasonings to the motion of the object , which may more easily leade and facilitate us , to the consenting to such a lust or inordinary . it may also be on the other side , that corruption mooving freely , and of it self , the divell may adjoyne himself , as hee will neglect no probable occasion , to promote his worke , and it is possible that some motions , may escape him without his concurrence . for though hee be wise and watchfull , yet neither doth hee foresee all future things , nor perhaps doth hee consider all present things , instantly , and assoone as ever they are in act , especially such as give the least impression upon the fancy or some of the fences , which may be supposed rather of more transcient acts , of thought , of suddaine and passing things , then of any thing of greater moment which lyes longer in thy minde , and are premeditated , it is most probable the divell is never wanting to them . thus you see how hee stirres in sin , and how hee mingles himself with temptations , which is according to scripture , and the sence and experience of our owne heart . from that therefore which hath bene said in the first part of the second point ( viz. ) that our owne corruptions can furnish us with temptations , though there were no divell ; let us be sencible of the miserable condition wee are in , and cry out of the body of death , wee carry about us as paul did , and learne to keepe the avenues against all lusts , which may finde away to us by our sences , by the example of others and by ill company aswell as the divell ; watch our hearts , out of the heart proceed evill thoughts , &c. the divell could hurt us no more then hee did christ , if hee had no more matter in us , subdue corruptions , mortifie lusts , and the divell wants so much footing , the fire is ours alwayes though the flame be his , quench the fire ▪ take away the subject matter , and then yee defeate and vexe him , as hee doth you with his wiles . but then secondly see the need of watching , yee fight not against flesh and blood , yee have a nature that you cannot stand before without a speciall assistance , that yeeldes without a blow , or with an easy touch , and wee have a divell able to adde strength to the bluntest weapon , to stir up corruption , where they are , most mortified , who is sufficient for these things for this combate . fly to christ to the lyon of the tribe of iudah , to resist for you this roaring lyon. thirdly in our watching thinke much of the divell , have him evermore in our eye , and by knowing his nature , wiles , and methods , and his ministery what hee doth in the world , hee instructed for him , as for an enemy , set him up as a but to shoote against ; but in our confessions , charge onely our selves , acts . . peter said to annanias , why hath sathan filled thy heart , hee chargeth him , reasons it out with him , not with the divell , it was an evasion in evah to excuse herself by the temptation of the divell , and in adam by evah , therefore the charge of sin is ours , not the divells . wee have last insisted upon these two heads , what influence the divell had upon sin , and then secondly , what influence hee had upon temptations , and how hee usually concurred in tempting , whether no temptations were without him , and how hee either begins , or joynes with us in them for the severall manner or wayes of conveying his temptations to us , either by presenting sencible objects , or by speaking to us , from without as the divell did to evah , and doth to many in apparitions , or by applying himself to our fancies , by an inward commotion of our humours , and stirring of the phantasmes , these with the like it will not be needfull to repeate againe , but referre you to what i delivered , concerning the good angells in the former part of this discource . but before wee finish this head of their ministery , there is one thing more which would be touch't : how those ministeries are distributed , and whether there be divells appropriated to such vices or to such persons : some have thought that some rankes or kindes of divells , have bene to tempt , to pride , others to lust , others to covetousnes , &c , as being called in some places a lying spirit , in other a seducing spirit , in others a spirit of fornication , &c. but it seemes not necessary that these spirits should be ever divers , but that the same may doe severall things , in divers times , and may from the effects on the world gaine those names ; nor is there any such distinction in the good angells , but the angell keepers , as you have heard before , promote to all good , oppose all evill ; so the same divell tempted christ to many severall things , to distrust in god , and to worship him ; so iobs divell had power , not onely over his cattle , and children , but his body also ; and besides , all the evill angells , have knowledge , power , and will enough , to tempt to all vices , and as much , as in them is , they will loose no opportunity , to vent their malice and hurt us , therefore others distinguish their ministery according to the object of it , persons , and states , and societies , and therefore quote those places of dan. . . . where mention is made of the kings of persia and greecia , which opposed michael their prince , and understand also that place so , of . cor. . . there was given unto mee the messenger of sathan to buffet mee , and that curse , psal. . . let sathan stand at his right hand ; and the liberty the divell obtained upon iob , which are still supposed to be certaine peculiar divells , set out by sathan their prince for that particular ministry , to such a person or state , though they must beg leave of god for the execution ; this is not improbable , for sathan hath ever bene the ape of god , and there is no doubt of his will for this method , ( which hee sees so advantagious for the saints in the other ministery , of which wee have spoken , ) if his power faile him not ; now if hee have instruments enough and god permit it , there is no doubt of his power , and where god permits him to tempt , hee will sure permit him to use the best methods , and of the other , ( to wit , ) that hee wants not instruments , there is as litle doubt ; the host of heaven was great , and there were angells enough that fell , to conflict with all men , sathan could spare a legion for one man , to doe a great worke . consider the difference betweene the saints , and the wicked , in the point of temptation , i shewed you before that the saints , and onely they , have good angells for their guardians , heb. . . the divell doth not faile to allot them evill angells also ; but what becomes of the wicked ? an evill spirit is upon them , and god is not with them ; this shewes first the excellent condition of the saints , and the difference betweene them and the reprobates ; the saints ly bound under the decree of god , under the ministery of angells ; the wicked are exposed as a prey to the divell already . but secondly let this difference in our state cause a difference in our working , and resisting , it should be a shame for the saints to fall , and faile as doe the wicked , alas they have not those aides , those sights and visions , those contrary whisperings ; where is the good angells that should conflict with the other , they want the contrary principle , they want the externall helpes , they have some darke sights of god , some whisperings of conscience , though in great sins a louder speaking , but they want the spirit , the good angells a new nature , therefore in these respects , the sins of holy men , are capable of greater aggravations then the wickeds are , and god is more displeased with them , they are not left to the wide world , they have custodes , and testes morum , those which are witnesses of their manners and keepers , also , god is at the charge of giving them , tutors , and governours , great and holy guards , they must breake many cords , many bonds , before they can reatch a sin ; let this consideration strengthen us , and begirt us to holines , and incite us to pitty , and helpe wicked men , which that wee may doe the more , and may more fully fall under our governours , and tutors given us by god , and may see reason why wee should not sin as do others : let us consider a little out of the scripture how exceedingly the wicked fall under the divell beyond what the saints doe , by the decree and permission of god , eph. . . in them hee workes ( sayes hee ) that is efficatiously , hee workes his will in all the pieces of disobedience . also . cor. . . . our gospell is hid to them that are lost , whose mindes the god of this world hath blinded . so . tim. . . they are said to be taken captive by him at his will ; hee hath them in a string , hee can drive them to any madnesse , or folly to oppose the truth , as in the preceding verse , though it be clearer then the day , or any other thing . therefore els where sathan is called the god of this world , and the wicked , the children of the divell , who fall under his lawes , easily and naturally as children doe , now none of these things is spoken of the saints . why ? because they are under another god , another tutor , other guardians , hee hath neither that power nor those meanes of deriving it , if sathan stand at our right hand , our good angell stands there also ; if the divell use all his arts , god hath his methods also ; therefore let it be no matter of our glory , that wee are not as the wicked are , but of our shame , that wee come neere them in any measure , and of our glorying and prayse to god , who hath put us in the other predicament , where though you have the divell who assaults us with all violence , yet hee prevailes not , because you have god and the good angells to oppose him . in the next place under this head of the divells ministery for temptation , wee may consider which way hee layes himself out towards mankinde ( that is ) toward the saints , and others , for though his power be limitted towards some more then others the temptations in respect of the subject matter of them , the things to which hee tempts are the very same . hee will venture upon the saints , even the greatest things , though perhaps in some difference of method , that wee may see by his temptations to christ , and the reason is , because hee is not ever assured , who is a saint , and who is not , they may be of his owne ; and because a little ground gained of them , is a great victory , and because if as sometimes hee doth hee can bring them very low , hee makes trophyes , and glories in their blood and shame very much . to handle this at large were to make a treaty of temptations , ( which i at all intend not in this subject ) for as i told you , there is scarce any temptation , with which the divell mingles not , but to point at some heads onely which the scripture mentions , or experience . and first , as greatest haters of god , and his glory the divells oppose with all their might the worship of the great god , and in order to this , they would hinder the knowledge of him , they would ecclipse the light , with the greatest and thickest darknesse , how much they are in this , appeares in that bold tempting of christ , when the divell durst venture upon a motion of worshipping him , in plaine tearmes , and offered all for it : this all auntient and moderne stories witnesse , the first thing the divell makes out for amongst his , is an alienation from god , and a shaped and formed worship to himself , for which purpose hee hath his assemblings , where hee appeares personally , as appeares by the confession of many hundreds : and therefore antichrist his eldest sonne , whose coming is after the working of sathan , . thess. . . ( that is , who workes even as sathan workes hee doth the like ) ver . . hee opposeth and exalteth himself above god , so that hee as god , sitteth in the temple of god , shewing himself that hee is god : so as now to be of his party , is to be of sathans party , to obey him , is to obey the divell ; let them consider this who are bold to vary in doctrine or worship , from the word of god , they fall under a mighty temptation of the divell , it is his most naturall temptation , they strike at the root of all obedience , that strike at the rule , which is the head of worship , this is to draw men cleerly and immediately from god , let us advance the glory of god ; and the worship of god , so yee shall be fighters against sathan , as the others are fighters against god , thinke the promoting of the knowledge of god ; and the worship of god , to be the greatest service you can do to god , and the greatest head you can make against the divell . secondly as i told you formerly , they are the greatest enemies of christ and the gospell , which was in all likelihood the occasions of their fall , hee shall bruise thy heele , was prophesied of him of old , that is , hee can goe no higher , but what ever hee can , hee shall doe . before christ came hee opposed the beleeving of the messiah , laboured in his instrument to destroy the whole nation of the iewes , by antiochus ; when hee was borne would have destroyed him by herod , math. . fell fiercely upon him in the wildernesse , tooke him at an advantage , carries himself , so in every respect that christ calls him the enemy : the enemy came and sowed tares , math. . . and as at other times more grossely , so amongst the saints more refinedly , hee opposeth gospell-worship , gospell-preaching , would mingle some things of worke and merit , with the free doctrine of justification , some thing of doubt , and slavish feare , with the free glorying in our portion , with joy unspeakeable and glorious , some thing of pompe or slavery with the free , and simple governement , and administration of the worship , and discipline of christ , so as pure and naked gospell is little knowne , or preached by the ministers and professours of it . therefore what the divell abaseth , let us exalt , let us desire to know nothing but iesus christ and him crucified ; let christ in the kingdome of christ be all in all ; let us beleeve , though wee be nothing , let us rejoyce , though wee be worse then nothing in our selves , that is , to make good the gospell , that is , to resist the divell , let worship be administred according to the rule , though it want pompe and applause , and let the power of the gospell appeare in changing our natures , in healing our lusts , grace came by christ ; let the notion of gratefulnesse worke in us , as effectually as that of merit , let the love of god in christ be strong as death , let his dyeing love constraine us to live to him , who dyed for us , this is to magnifye the gospell , which the divell would depresse ; if you beleeve strongly , if you rejoyce strongly , if you worke strongly , from gospell principles and notions , then ye destroy the divell , then you oppose christs enemy ; i beseech you , let us doe it under this head : doe i not hate them that hate thee , ( saith david ; ) christ hath many enemies , which should be all hatefull to us , but hee hath none like the divell ( as i have shewed you ) therefore hee came to destroy him : the fairest ground of contention that you will ever have with the divell will be this , that hee is the mortall or rather the immortall enemy of iesus christ , if you oppose him under this notion , you will draw christ neerest you for assistance , and fight a battell in the strength of love , and whilst you have your head , you will secure the body and every member , this is to put another notion in to the conflict , not onely to secure our selves from lusts , but to save christ , therefore live according to pure gospell , because the divell opposeth it , wee have thought that to be assured or to rejoyce with joy unspeakeable and glorious , were onely to doe good to our selves , that is the least in it , to a minde well-formed , the returnes are christs , the glory is christs , and the divell ( feeles every blowe ) who is christs enemy , and the enemy , god hath set you up , with whom you ought to make good a warre and to contend for ever , as wee shall see heareafter . thirdly , next to christ , and the naturall and genuine doctrine of the gospell , the divell excerciseth this ministery especially against the churches of christ , and the ministers and teachers of them , ( who are the guides , and lights , ) and members also , either by persecution or dissention ; how hath the churches bene harrowed not onely of old by the assirians , caldeans , &c. but in the primitive times , by the romaines , in all their persecutions , and the turkes ; now this the scripture calls the divells casting men into prison , rev. . . all persecutions , burnings , imprisonment , the divells have done it , kings and princes hath but lent their hands ; that which the divell did to ioshua , zach. . . stood at his right hand to resist him , that the divell doth generally to all those that would serve god in the ministry of the gospell : so paul : wee would have come unto you , ( saith hee ) but sathan hindred , this their acts and epistles shew how hee would have destroyed their ministry ; then hee corrupts teachers , sathan himself is transformed into an angell of light , . cor. . . . . by whose meanes men give heed to the doctrine of divells , . tim. . . hee falls upon the membres also , pursues them like a roaring lyon , . pet. . . accusing them before god day and night , rev. . . first drawes them into sin the cause of gods hatred , and then labours to fasten upon them the effects ; this hee doth amongst men over whom hee raignes drawes them into murthers & witcheryes , and then discovers them , but his usuall care in the church is , to divide and scatter , that hee may raigne alone , by difference of judgements , distracting affections : god is love , and love is the onely cement of communion ; the divell therefore , which is the enemy , with all his might breaks those walls , loosens this cement , that there may not one stonely upon another till all be destroyed . let us therefore treade the contrary paths , learne the rule from the obliquity , aswell as the obliquity from the rule ; it is warrant enough for us to resist what sathan promotes . in pursuite of that great peece of the divells ministery which lyes in temptation , having shewed formerly what influence hee had upon sin , and what influence upon , and concurrence with temptations , wee came in the last place to shew , how those ministeryes were distributed according to vices , or persons , which when wee had made use of , wee came to discover to you some of the divells marches , in his most ordinary and high wayes , that is , the great and generall snares hee leads men into such as sease upon most men eminently , and to their assured ruine , and with which the saints are so clogged as they are rendred unweildy , lesse expedite , and fit for service , they drive slowly , and oftentimes fall scandalously , though they rise againe : wee will pursue two or three of those points more , and so conclude this head , in which i purpose not to be large . another effectuall head of temptation , by which the divell labours to drowne men in perdition , is the lusts of the flesh . peter admonisheth to abstaine from fleshly lusts , because they warre against the soule ; the divell knowes it well , and therefore fights against that parte , by those weapons , our bodies are the lords , and therefore wee should serve him in body as in spirit ; but fleshly lusts though they seems to be especially in the body , yet in truth they moove circularly , from the soule to the soule , out of the heart comes fornications , &c. and when they have past the body and come to the heart againe , the soule is rendred monstrously adulterous and uncleane , so that as the soule is pander to the body , so on the other side the body is vexed and harrowed , beyond its naturall desires , beyond what it would have to satisfy an uncleane and filthy minde , which appeares plainely in this , that the debordments and excesses of no beasts , are so great as those of mankind , in bodily things , because neither the reason of bodily pleasures , or any other consideration , calls for so much excesse , as the satisfaction of a soule , made uncleane , and unpure doth , and therefore where such lusts raigne , and are in their excesses , a thousand bodies would not be sufficient for the drudgery that a lustfull minde would put them to , such lusts have no meane , but not to be , such mindes besides other incōveniences labour extreamely under this unhappinesse , that they conflict continually with impossibilities , because their desires run still higher , and their lusts have enlarged them to a spheare , and capacity that no bodie nor bodily thing can reach or fill ; how contrary this is to god and his holy spirit , besides other things , two things shew , one is that hee pretends to be our spouse , and hath married us to himself in holines and righteousnes , sutable to which bond , and excellent alliance , there is a series of spirituall lustings ; proportionable to the soule , the subject of them , and to god the object of them , which should leade both body and soule captive to an holy and intimate converse with so great and excellent a husband , whose comelynesse should alwayes be in our eye , and whose beauties should ever inflame our hearts , to whom wee should be holy , that is , separate , both in body and spirit , . cor. . . whose loves draw out our affections strongly , but orderly , whose converse fills our minde and enlargeth it altogether , which is health to our navell , and marrow to our bones , quite contrary to the effects of other lustings , which give men occasion to mourne at last , when their flesh and their body are consumed , prov. . . now for this excellent spirit to be out-bid , by so base and harlotry love , that can make no satisfying returnes to have a spirit stollen from him , and layde under chaines , for these lustings are deepe pits , out of which onely an almighty spirit can rescue , to be cast of , as not faire or not worthy , cannot but be deepe in gods heart . — manet altâ repostum judicium paridis spraetaeque injuria forma . in a word to espouse the divell his enemy by the mediation of filthy and base lustings , it is no wonder that men are abhorred of the lord , when they thus fall , prov. . . another thing that shewes how hatefull these lustings are to god , is that these fleshly lusts , in that branch properly called uncleannes , are made the greatest punishment of the greatest sinnes , rom. . from ver . . to . if you aske mee how i intitle the divell to this , besides what was said in the beginning of this head , ( that the divell who shoots at the soule , knowes those lusts ruine it , and therefore useth this great engine against it , ) first how can you make a more proper match then betweene the uncleane spirit , and those lusts , which are properly stiled by god himself uncleaunesse in the abstract , as being of all others most eminently uncleane and impure ; besides looke upon men the divell acts and possesseth most fully and immediately , their god is their belly , they fulfill the desires of the flesh and of the minde , which is ingaged as deepe as the body is in these lustings , and evill affections , . eph. . . and not to prosecute this further , it is extreamely observable that where the divell keeps open court , reignes personally , and absolutely , as hee doth amongst infinite numbers in this world , though wee are not acquainted with such assemblings , therein all beastly shapes and manners , hee doth subject them to the actuall commission , of what ever wee call uncleannes , although oftentimes greatly contrary to their wills and desires , that suffer such things from him , but the bond of their obedience is strickt , and they can refuse nothing , who have subjected their necks to that yoake , this , innumerable and joint confessions of witches and sorcerers , accord upon , of which i could give you account enough upon as good record as story can give us of any thing , although , which also wee may consider , the divells are altogether uncapable of any pleasure , from such fleshly acts , who as being spirits , have neither flesh nor bones nor blood , they do it onely to debase mankinde , and by the most sensuall lusts which fight against the soule , to keepe them at the greatest distance , from spirituall , and heavenly employments , by which onely the humaine nature is perfected and improoved . to conclude this besides what hath bene said already , the scripture saith expresly , that not onely in generall amongst mankinde , but even in the church , and therefore considerable to us all ; it is sathan which tempts men for their incontinency , . cor. . . and it is from him that the younger women waxe wanton against christ , and turne after sathan , . tim. . . . so as there is cause enough to entitle sathan to this high way of perdition , to these lusts of the flesh that fight against the soule , and therefore cause enough for us to watch , him and our selves in this high way of perdition , in which every step wee take is a departing from christ our spouse , to follow sathan , for the scripture calls it a turning after sathan ; men are apt to thinke that it is but a turning after their loves , a turning after pleasures , but besides which you leave which is christ your husband , you follow indeed sathan in that disguise which should keepe us at the greatest distance , in every degree or steppe that way . a fifth beaten path of the divell is pride , the pride of life you may know that to be the divells way , from which god calls you of so earnestly and so effectually : first by his denouncements against the proud and pride , pride goeth before destruction , prov. . . as the herbenger or usher that makes way , a man acted and filled with pride , is upon the very brincke of the precipice of ruine , hee is dropping into destruction , god delights to debase every one that is proud , hee doth but stay , till they are proud enough , that they may be more capable of ruine , and destruction , that they may fall deeper . therefore when pride cometh , then cometh shame , prov. . . and they come both together , pride onely hath the upperhaud ; will you see how god sets himself against this evill , iob . . by his understanding hee smiteth through the proud : hee divideth the sea with his power , as it is said before , but imployes his wisedome and understanding to smite through proud men , that is , to do it most assuredly , to doe it most seasonably for their ruine ; so prov. ▪ . every one that is proud in heart is an abomination to the lord. nothing proud men , looke after more then to be had in esteeme , and in honour , to be admired , and to be to others the objects of their envies , and the measure of their wishes , the rule and modell of their actions , but saith hee , hee is an abomination to the lord , that men are which they are to god , and that they shal be within a while , to all the world , that is , they shal be a loathing and an abhorring , and therefore the things which they would establist shal be scattered , & the houses they would build shal be pulled downe , for so sayes mary ; hee hath scattered the proud in the imagination of their hearts , luk. . . that is , there is a concentration of thoughts , castles that men build for themselves , the imaginations , the thoughts of mens hearts drive to some height , to some high marke , or but , sutable to the fountaine from whence they flow , a proud heart , and when they have wrought them up to a due height and proportion , and looke for the product or result of all , then god comes as with a whirlewinde , and scatters them , and shewes how ill compacted every building is , how loosely it is layde , which is formed without him , so for the other place which i hinted , the lord will destroy the house of the proud , as it is prov. . . that is , not onely their workes in designe as before , but their workes in issue and effect ; god may permit some designes to come to issue , they may build houses and get possessions , but they shal be destroyed , it is a thing of no assurance like a building on the sand , either their foundations shall faile them , or from heaven the lord shall thunder upon them , as hanna sayes in her song , . sam. . . which is a proper way of destroying , and pulling downe proud men , and things , which lift up their head to heaven , but saith hee in the same vers . hee will establish the border of the widdow , that is , a widdow which being desolate and afflicted trusts in god ; as it is elsewhere , widdowes who of all other lye exposed enough to injury , that have no great projects of their owne , no limits , or borders , but of gods making , and little power to defend themselves and theirs from assaults and ruine , god will establish them , sayes hee , the lord will be their keeper , and then they need not feare , there is no fence so good , as what is of gods making , hee hath bounded the sea by an invisible bound , his word , but no bounds are like it , so if hee make a hedge about any , about his house and his wayes , nothing shal be able to touch him , and this leades mee to the other part , that blessed part , which of all other graces is the foundation , the corner stone to happines , and blessednes , and that is humility , when god would bring his sonne into the world , he brought him in the most himble posture ; his condition , his spirit , and his worke , were all of a lowe and humble edition , and whereas it may be said , that this was for our sakes and part of his sufferings for sin , not so onely , but especially and particularly , that , as of all other things , so of this grace also hee might be to us the great instance and patterne , and therefore himself sayes , learne of mee for i am meeke and lowly of heart , and yee shall finde rest , that which all the world seekes after but none finde , but such as are in that condition ; so phil. . . . let this minde be in you , which was also in christ iesus , who being in the forme of god , thought it not robbery to be equall with god , but made himself of no reputation , and tooke upon him the forme of a servant . that is , whither ever his worke or condition leade him , into what ever abasement , into what ever lownesse , thither his minde easily carried him , therefore saith hee , let this minde be in you ; it may be you shall not be lead into such extremities , into such lownes , ( for hee dranke deepe , yet the saints are laid low often , ) how ever let the minde be in you , have a ready minde , a minde prepared , there is nothing fits so for all kinds of worke and communion for doing and suffering , as such a minde , for want of which , either wee are not lead into opportunities of glorifying god , or wee loose them , and soyle them , and make nothing of them : besides this ( then which wee cannot frame a greater argument , ) how is this frame commended to us by god , who best knowes what is best for us , and what best pleaseth him ; hee tells you that hee giveth grace to the humble , iam. . . that hee will dwell with the humble even as in heaven , isa. . . where hee will display his beames for comfort and joy , that hee may revive their spirit and make them live , the truth is , men are seldome empty enough for gods filling , nor humble enough for his revivings , which is the reason why wee have no more of this heavenly influence , but are faine to spin our joyes out of our owne bowells , as the spider doth her webbe , and with contracted and bowed shoulders , to beare our burthens , which a little influence from god would make exceeding light , hee tells you all the ill hee sends , is but to humble you , and hee is forced to do it , that hee may doe you good , deut. . . hee tells you that if you will be pleased with any of his workes , with newes from heaven , you must be humble . the humble shall see this and be glad , psal. . . that is , what god workes in the earth , if you be not humble , you shall not live , to see it , or have eyes to see it , and the humble shall heare thereof and be glad , psal. . . great things are done and no notice taken of them , because men are not humble . the way to take in the comforts and the joyes from the workes god doth , or the saints doe in the world , is to be humble , for proud men minde themselves to much , to consider god or others , not to multiply more places , would you be great in any respect , prov. . . before honour is humility , and prov. . . by humility and the feare of the lord , is riches and honour , and life : if god have destin'd you for these things , that is the gate you must enter at , would you be great in the kingdome of heaven , take it in what capacity you will , math. . . whosover shall humble himself as a little childe , the same is greatest in the kingdome of heaven ; but you will say how comes the divell into this charge , first as hee comes into all sinnes especially such as are great and crying , what ever drawes much from god , or what ever god drawes from much , that is , of the divell , but so is pride , as you have heard . another way by which wee shall intitle the divell to this march of pride , is contention , prov. . . onely by pride cometh contention , the meaning is , by pride alone , that is , pride alone is sufficient of it self without any other reason , to cause the greatest contentions ; for instance , men are not apt to fall into quarrells and contentions , unlesse distempered by drinke , or that they have their passions stirred up by injury , or are distempered , or provoked , some way or other , but pride alone makes men quarrelsome , and contentious to the utmost , and therefore psal. . . the wicked in his pride doth persecute the poore ; the poore middles not with him , hurts him not , but hee is proud , that is enough , and having advantage over him , being on the higher ground , hee pursuis it . so what mighty reproaches and revilings moab , and the children of ammon layd upon the people of god , by which meanes they contended with them , appeares zeph. . . now this , god gives meerly to their pride , and therefore when in the . verse , hee threatens the cruellest desolations to them , he ads ver . . this shall they have for their pride , their pride was enough to intitle them to all , that injury , and to all that punishment . it was pride that caused contention amongst the apostles , their disputations and their strife , who should be the greatest , marc. . . that pride was the disease , appeares because humility was the remedy , ver . . . also math. . . . . where christ tells them that except they be humble as little children , they shall neither be first nor second , they shall not goe to heaven at all , ver . . except yee become as litle children , yee shall not enter into the kingdome of heaven ; and if there be any preeminency , pride obstructs the way to it ; it is humility that opens the doore , ver . . whoso ever shall humble himself , as a little childe , the same is the greatest in the kingdome of god ; it is not hee that puts for place shall have it , but hee that stayes till hee be called : but it were well , if our contentions ended with others , if that were the bounds of them , doe wee not contend with our selves , our conditions , and with god every day ; let a mans condition be never so good , never so incompassed with mercies , pride alone raiseth a contention , picks a quarrell , that is , that alone is sufficient to do it , if there were nothing els . why are wee not contented , why are wee not well , when wee have enough , or to much , do you know what makes the contention , it is pride , yee have food and rayment , yee have not the least part of mercies , yee have not the greatest part of afflictions ; what is the matter why doe yee contend , why doe you walke heavily and dejectedly , it is pride , pride onely , or pride alone can do it , can set you as fiercely upon your condition and upon god , as upon your brother , or your neighbour , yea when there is no cause at all ; it s a glasse that extenuates goods , and multiplyes ills , and which is more then any glasse can do , findes them where they are not at all , this as i told you of lust is a most boundlesse thing , and will send you to impossibilities for satisfaction ; for let no man thinke , it lyes in the power of his condition to make him happy , pride will outrunne it faster then it can possibly flow in upon him , and which is more , pride multiplyes with the flowing in , as fire increaseth by fewell ; consider therefore when you contend with your condition , when you are not satisfied with your estate , it might possibly have bene greater or larger , or fairer , or in a word otherwise , nay when you doe not walke cheerfully and thankfully and contentedly in what you have , ( for that failing is of the same roote , and spring ) then you contend with god , you murmure against god , and this a love from pride , properly and onely from pride , for the judge of all the world cannot but doe justly ; god cannot hurt you , cannot injure , or provoke you , as another may , all your contentions with your conditions and so with god , are onely from pride ; now i beseech you who is the great authour and fomenter of contention , but the divell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the calumniatour , one that breeds ill blood , that doth calumniate and accuse night and day ; hee doth not onely accuse us to god , but god to us , hee accused god to evah , hee told her they should be as gods , knowing good and evill , this temptation tooke , now hee intimated that god made that restraint out of envy , because hee would have none so great and so happy as himself , and therefore there was not so much love in giving you liberty to eate of the other trees , as there was envy and ill will in restrayning you from this , for god knoweth , &c. and hee accused iob to god , doth iob serve god for nought ? a great part of his traynes are spent , in sowing dissentions , in making breaches , in multiplying wrath where it is conceived , in boyling it up to revenge , and then effecting it , and therefore there is nothing , hee traines up his more in , then in contentions , and wayes of revenging themselves , to the utmost , the power of effecting which is ordinarily the reward , his sworne vassalls get for the slaving , and alienation of their soules and bodies ; to conclude , hee is the true king over all the children of pride , iob . . to whom it may be said as to pilate concerning christ , behold your king : for pride was properly the divells sin , . tim. . . it is called the condemnation of the divell , that is , that for which the divell is condemned ; not a novice , least being lifted up with pride , hee fall into the condemnation of the divell . this therefore was his sin , and this he multiplyed and derived presently hee fastened it upon adam , to wish to be as god , knowing good and evill , and although some other sinnes in respect of the constitution , and temper , may beare the title of the master sin , that doth not hinder , but that in a true sence it may be saide that pride is the master sin in all , it is the utmost roote in originall sin , that which lieth deepest in the ground , and can must hardly be reached ; what are afflictions generally for , but to hide pride from man , nay , temptations are let out upon us , and sometimes corruptions , that wee may not be lifted up , so it was to paul , what ever his temptations were , the end of all was that hee might not be proud and lifted up with his revelations ; this therefore is the proper sin of the divell , and hath so great a root in us , of his laying in , at first , and of his fostering ever since , wee should watch him especially in , as that which hath all the evills in it , wee have formerly named , and is of all other things most opposite , and contrary to our peace and comfort . another martch of the divells eminent in it self , and most dangerous and ensnaring to others , is that wee call worldlines , wee know the divel is called the god of this world , and , they that will be rich , that is , they that set their hearts upon it , that propose this to themselves , they will be rich , they will abound , they will , that is , what ever it cost them , though they breake never so many hedges for it , though they tread never so many unjust or weary steps , they fall into temptation and a snare : the divell hath them in his snares , and leades them whither hee will , whither hee hath a minde to leade them , . tim. . . other sins have their aggravations , but this is the most earthly of all other , and in some respects , the most unworthy a man ; and therefore the seate of this lust is ordinarily the basest spirits , there it hath its rise , and growth , and in order to effects , it is the root of all evill , that is , aswell as other vices , it is extreamely fertill of ill , whether you consider the evill of sin , or the evill of punishment for sin , this love of riches , what will it not constraine men to , they will breake all the commandements in a round for the satisfying of those lusts , what frauds , deceits , perjuryes , cruelties , murthers , hatreds have bene exercised for the nourishing of this lust , nay what other sins of lust and uncleannesse , of the lowest and basest kinde ? people often subject their bodies and soules to the satisfying of this affection ; and for the evill of punishment , the apostle saith heere , that they pierce themselves thorough with many sorrowes , that is , they have a carefull and sorrowfull life of it , ( contrary to that good solomon speakes of , of rejoycing in their portion , and enjoying it with thanksgiving ) they are full of cares , and their injoying time comes never , for they grow poore by their riches , they extenuate that in their affection , which to their sence they abound in , when they have more then their chests or their barnes can hold , their hearts tell them this is nothing : besides they expose themselves to the greatest labours , to the greatest wearinesse that is imaginable , they toyle by day , and they cannot rest by night , the feare of loosing pierceth as much as the paine of getting , and there is no end of their travaile ; but there be other sorrowes also , terrors of conscience , and flashings of hell , which ordinarily accompany those lustings , and are the reward and salary of their actions , besides the great evill which i have not named , that they erre from the faith , for having changed their god , and set up covetousnes , which is idolatry , it s no wonder if they fall from the faith , and if not in profession , in deede , become apostates ; i have wondred why this should be said of covetousnes , rather then of any other vice , that is idolatrous , nor a covetous person , which is an idolater , eph. . . it is certain ambition , and pride and self love is idolatrous also , it is true that covetous persons worship the same things that idolaters doe , silver and gold , the idole of the gentile are silver and gold , the worke of mens hands ; materially they worship the same , therefore saith christ , yee cannot serve god and mammon , math . . ye cannot put your trust in the lord and in riches , the lord and riches cannot be your strong tower together , perhaps it may be this , that though in respect of our devotion and addresses other things may be our god , that is , wee may serve them , worke to them , labour to please them , so the apostle sayes , their belly is their god , yet in respect of trust and confidence ( which is much of the worship god hath from us ) riches especially carry it away there , for the world hath got an opinion ( though a very false one ) that riches can doe all things , therefore they vale and bow to it , and trust in it , besides because this is generally received , and men are called wise , when they doe well to themselves ; therefore the apostle brands this especially with that , which is a truth also of other lustings , that in a more intense and earnest pursuite of them , idolatry is committed ; now in this the divell as in other things juggles with us extreamely , one of the baites and snares , with which hee holds those personally and professedly subjected to him , is some money they shall get , some hidden treasure , these poore captives hee abuseth infinitely , and after severall yeares expectations of some great riches , and many diggings and minings , wherein by breaking some method , or other they faile a thousand times , they meet at last with winde in steed of gold , with that which lookes like it , but prooves leaves or dust when they use it . remigius reports that of all the moneys , that the witches that fell under his examination , acknowledge to have received from the divell , there were but three stivers prooved currant , the rest were leaves , or sand , when it came to use ; hee doth the same in effect with all earthly men , either hee deludes their hopes , they get not what they expected , hee makes them labour for that hee knowes they shall not obtaine , or deceives them in their enjoyments , they make nothing of what they possesse , and it is all one , not to have and not to enjoye , in truth , that is out of his power : the comfort of things , the good of things hee cannot give if hee would , and hee would not if hee could , the divell incourageth us to cracke the nut , but god takes away the kirnell , gives it to them that are good , before him ; comfort and enjoyment and delight are the portion of his people , a mans life stands not in the abundance of the things that hee possesseth , that is , the good and happinesse of life , and therefore , a litle that a righteous man hath , is better then the revenues of many wicked , eccles. . . god giveth to a man good in his sight , wisedome and knowledge and joye , that is , wisedome to pursue right things , and to goe right wayes to attaine the end hee desires , knowledge how to improove them , and joy , that is , the good and comfort of things , and life ; but to the sinner hee giveth travell , hee giveth to gather and to heape up that hee may give it to him that is good before him ; they dig the mines , they plough the ground , but the saints enjoy , they reape and gather . therefore particularly to this , let the rich man rejoyce in that hee is made low , and the brother of low degree , that hee is exalted ; that is , shew them god , and heaven , convert them , and they are eaven presently , both are alike neere god , and so comfort and happinesse , that which the world pretends to , but cannot give ; godlinesse with contentment is great gaine , that is , which gives contentment , there is the gaine you looke after , there is the happinesse that wealth promiseth , but it is god that gives it ; now a rich and a poore brother are neere god alike , if the rich at least be made low , if hee have learned not to trust in uncertaine riches , if his pride that riches causeth be abated , and the poore brother be exalted , that is , that hee sees not such a difference in respect of solid comfort , and happinesse , hee sees himself in as good a posture as rich men . indeed that men are , that they are to god , and their true vallue is according to the proportion of their neernesse to him , not to what they are to riches , to princes , or to the great things of this world . so yee see these six heads wherein the divells great temptation lyes , from whence wee have deducted some corollaries , wee proceed to one or two more drawne in generall from that which hath bene said . and first yee see hence the drudgery of the divell , gods worke and the divells , carries wages in their mouth in those pathes wee have runne over , there is nothing but deceit and falshood , a man is cozened , his nature is debased , and to judge a right , the reward of sinning is not onely in another life , and in this life by afflictions , but the very sinning is misery enough , to be defiled and made filthy by lust , to be puft up and swollen by pride , to be made earthly and base by worldly mindednesse , to follow the divell in all , how miserable how vilde is it , how debasing to mans nature ? let the children of the divell , the peoples , the disciples of the divell glory in their portion , wee know it is their shame , they boast in their liberty , they have no tyes or bonds , but wee know that to whom men obey , of the same they are brought in bondage ; now they obey the divell , for they doe his workes , they fulfill his lusts ; on the other side , let not us faile to glory in our condition , and to improove it , how sweet is our portion , the traines the wayes of god are pleasant , all his wayes are pleasant , and all his pathes prosperity , to have naturall desires , which exceed not their bound and liberty to satisfy them , without the fire , the scald , the itch of lusts , to have a spirit so great by meeknes , and humility , as it is above those ills , it seemes most to fall under , to be be-lowe envye , for the world sees not your riches , nor your greatnes , and above misery and shame , to have a spirit so meekned as it cannot breake , againe to be above your condition what ever it is , and to use it , to possesse your estate , and not to be possest by it , to looke on money as a servant of the lowest forme , to pitty them that idolyze it , and to improove more your litle by enjoyment , then they doe their riches by looking on it and idolizing of it . againe to goe further into the consideration of what wee said before , and see how you outstrippe them for another life , in knowing and loving that which they ignorantly persecute , in having your assurance in god , whereas they have none at all , nor in any thing ; i could be large heere in the comparison of our service and our way , which should be the object of our joy and rejoycing , when ever wee thinke of it , and thinke of it wee should often , for that purpose : for since god hath made the miserable condition of the wicked , a foyle to the love of his elect , wee should do so also , and run over by way of comparison , the heads and grounds of our comfort , but i shall rather in the second place intreat you to improove these things , if you know these things , happy are yee if yee doe them ; if you know the differences of your conditions , if you know the wayes of sathan , from your owne , and where they part , happy are you , if you tread those wayes and those paths , and for those broade high wayes , those common roades , these beaten pathes of hell , which wee have described , our wisedome and our glory will be to keepe a loofe of , to keepe farre from them , it will be lesse shame for us to be shamed by other things , to be caught by other traines , then the common snares : although it be true that in the pursuite of those things , sathan useth his greatest wiles , and his finest peeces of subtilty , however let us keepe a loofe of , let us carry a watchfull eye to those great and common snares , the divell may alter his method , but his but , and end , is the same , hee findes these things sutable to corrupt nature , and hee improoves all that is within us , to worke vilde and base impressions those wayes , therefore let us watch him , where hee watcheth us , and let us not thinke that because wee have escaped the pollution of the world , that therefore wee shall escape him , hee spinnes his web the finer for you : which is the reason why i have spent sometime in these particulars of his most usuall martches , that yee might see the way in some of its foulnesse , together with the guide , that yee might see the hooke under the bayte , and be undeceived in things so greatly concerning you . now therefore having your adversary so fully and largely described to you , in his nature , in his power , in his ministry , as hath bene shewed at large in this tract of angells , ( for some peece of the divells power , you must fetch from what hath bene said of the good angells , that wee might not be obliged to repeate things twise ) it remaines that wee should fight , that is , that wee should addresse our selves to the combate , for there is in this adversary what ever might prepare you , and stirre you up to a most formed and exact warre . for first hee is as hath bene shewed a most inveterate and sworne enemy , hee ceaseth not to accuse day and night , hee knowes all our good , lyes in maintaining good tearmes with god ; therefore his care is to beget ill blood between us , hee inticeth us to offend him , and when hee hath done , hee aggravates this offence to the utmost capacitie of it , hee goes about like a roaring lyon , hee goes about ; therefore hee is not idle , hee workes continually , and it is like a roaring lyon , hee hath not onely a lyonish nature in him apt to devour , and to fall upon the prey , but hee is ever roaring , that disposition is alwayes wound up to the height , and intended in him , other enemies not so , so that heere is the worst disposition that can be imagined ever acted and mannaged , with the greatest intensenesse . but then secondly if his evill nature had not much power joyned to it , hee were lesse considerable , lesse formidable , though wee say there is none so weake , but hee hath power to doe hurt ; but i beseech you consider , his power is fitted to his nature , if hee meane ill , hee is able to doe also much ill , there is no part or faculty of your soule or body , that hee cannot reach , and that at all times , in all conditions , in all postures , alone , or in company , idle , or imployed , sleeping , or waking , when you are fit for nothing els , you are fit to receive his impressions ; nor is hee an enemy of the weaker sort , and so lesse considerable , an arme of flesh , against poore fleshly creatures is great , but hee is a spirit ; our originall sin , our fleshly corruptions wee finde evill enough , enemies bad enough , even to the making us cry out with paul of the body of death . but we wrestle not against flesh & blood ; this text tells you you have another kinde of combatant , for the description of whose power to finde fit names , the highest comparisons will faile us , principalityes , powers , rulers , spirituall wickednesses above : they are not called princes , but principalityes , not potentes , but potestates , not mighty , but powers , lord not of a part , but of the whole world , of the darknesse of the world , all the wicked of the world , which are darknesse are of their side , fight under them against us , and all the darknes in our owne harts is with them also , all those fumes and foggs of lusts , all those mists of ignorance , and unbeliefe are part of his armie ; againe , instead of wicked spirits they are called spirituall wickednesses , and that above , both in high things and in high places , they are above us , they hang over our heads continually : you know what a disadvantage it is to have your enemy get the hill , the upperground , this they have naturally and alwayes . againe there are enough of them , they can immediately beleaguer a man , cōpassing him round , possesse every part of him : seaven divells can enter at once into one man , or if need be a whole legion ; doe wee beleeve these things , and are wee not stirred , are wee not affraid , if we apprehend the approach of an enemy , and the towne wherein wee are be in danger , what wringing of hands is there , what praying , what provision , and yet perhaps hee may be diverted , hee may accord ; but there is no truce in this warre , a perpetuall combate , that time you are not upon your watch you will be taken , for your enemy knowes it , if an enemy in warre knew certainely when the watch were neglected , hee would take that time , now hee knowes when you neglect your watch , when your faith and affections sleepe , which of other enemies cannot be said . but then thirdly , if the contentions were for things of litle moment , the matter were lesse , but if there be any thing great in heaven , or earth , that is the prize of this warre , whether it be the happinesse of your life , the peace of your conscience , the eternall condition of your soule , and body , or which is more , the glory of god , for all these are strucke at continually . captaines when they make orations to their souldiers , they tell them they fight for their country , for their possessions , for their wives and children , for their liberties , but what is all this to our warre ? to our prize ? wee fight for peace of conscience which passeth all understanding , we fight for eternall life , wee fight for god and christ , whose glory in us lyes at the stake every day , and suffers , or is relieved by our fighting : i beseech you are not these things worth contending for ? will not so goodly a prize put spirits into you ? some have done wonders while their lovers have lookt upon them , others while they have fought for their loves ; what doe you fight , for nothing ? yes , it is a love you fight for too , & one that fought for you even to death , you doe but requite him , hee is before hand with you ; and doth not your love looke upon you also ? yes . if you can see him , i assure you hee sees you , and there is not a watch you make , there is not a stroake you strike , but it pleaseth him , and it refresheth him , as on the other side there is not a negligence , or a faile , but it wounds him , and afflicts him ; what say you will all this that hath bene said put courage into you , and make you fight , it is brought for that purpose , i beseech you let it put on strong resolutions to please the lord , to resist this cursed enemy , this damned enemy , for so hee is , he carries his condemnation about him ; and yet this enemy which is left so mighty , and powerfull , for our tryall , for our reward , if wee fight manfully , if wee fight the battailes of the lord , ( if wee be wise , if wee will ) all tend to the glory of our victory , to the honour of our god ; onely let us resist the divell , being strong in the faith , to which purpose i will endeavour to search a little into , and to speake something of this heavenly armour which god hath given us for that purpose . wherefore take unto you the whole armour of god , that yee may be able to withstand in the evill day , and having done all to stand , eph. . . in this . ver . wee are bid to take unto us the whole armour of god , as in the . verse wee are bid to put it on , with the reason added , that wee may be able to withstand in the evill day , and having done all to stand . from the first words observe this , that no weapons will serve to fight with the divell but gods , nothing will make you shot-free , but the armour of god , for so sayes the apostle , the weapons of our warfare are not carnall , but mighty through god , . cor. . . so as heere you see the reason , because carnall weapons are weake ones , to be carnall and to be weake are convertible termes , as to be spirituall , and to be mighty , are also ; now you have to doe with a mighty enemy , as you have seene already , therefore you must have mighty weapons , you must have a wedge fit for the knot ; david had never overcome goliah , if hee had not come with spirituall weapons , . sam. . . thou comest to mee with a sword , with a speare and with a shield , but i am come to thee in the name of the lord of hosts , the god of the armies of israell , whom thou hast defyed : it was not the sling nor the stone that did the feate , but it was this mighty lord of hostes , in whose name hee came ; to goe armed therefore against the divell in the strength of your owne resolutions , or your temper , or constitution , or your habits , and education , is to fight against goliah with a stone and a sling , without the name of god ; nay your experiences , your contrary reasonings , they may have influence into your sin , but they will never into the victory , unlesse this stone and sling , these underweapons be mannaged by the name of god. for your resolutions this cunning tempter knowes that there is nothing so naturall , so proper to a man as man , as changeablenesse , as on the contrary , it is the high and incommunicable charracter of god to be without variation , or shaddow of changing , all the matter is but to finde a plausible reason for the saving of his credit . for our temper and constitution , hee hath lusts peculiar for every temper . besides hee can easily perswade lusts to give place to one another for a time , as pride to uncleannesse , &c. and his power is much upon the body , and the humours and constitutions of it , to stirre and worke upon those humours , that by the helpe and mediation of the fancy shall worke to his end , and gaine the will and understanding : as for your education and habits , experience showes that many things that looke like morall virtues , are nothing but the ignorance of ill , or the law of a constraint : besides hee hath his methods , and by a few degrees will leade you to that , and by steppes that would have utterly deferred you , had it bene represented to you , all at once , and for your reasonings , and experiences you will finde that to be the proper weapon , hee is elder then adam , hee is wiser then salomon , set holinesse aside , hee hath beene trayned up to sophistry and deceit , and therefore verse the . the armour of god is applyed to the wiles of the divell , so as you have no reliefe , but what was davids , psal. . . all nations compassed mee about , but in the name of the lord will i destroy them , they compassed mee about , yea they compassed mee about , there was a perfect paristhesis of ill , and enemies a perfect beleaguering , so ver . . they compassed mee about like bees ; you shall see how bees in swarming time , will compasse a bush , so will divells and their effects multitudes of divelish thoughts , and temptations ; a man shall not see his way out , they are behinde him and before him , and as in the words following , they are kindled as the fire of thornes , so the greeke and chaldea reade it , they fall quickly into a great blaze , or the word is also quencht ( as hebrew words signify often contraries , ) they kindle quickly and like thornes , but they quench also as soone , for in the name of the lord will i destroy them , this is all your reliefe to deale with your enemies , as david did , your faith is your victory , whereby you overcome the world , . iohn . . that is , in christ , it is the power of his might that makes us strong ; christ hath a might , a mighty abilitie , hee is endowed with power from above , which being put forth in us , gives us a power to be strong , and to stand our ground , as ver . . for in those words the habit seemes to be distinguish't from the energy and operation , when a man is acted by the divell , either by an immediate possession , or some eminent strong way of lusting , that hee is strong in the divell and in the power of his might , that is , you shall finde a power full operation of the might of the divell upon him , so as did wee not see a humane shape , wee should thinke it were the divell indeed , so greatly is his might acted upon men , with power ; now after this manner should wee be strong in the lord , by the influence of his spirit , by the strength of his armour , other strengths will proove but weaknesse , so much for that point . secondly it is not without its observation that it is called heere and before the whole armour of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is no man pretends so little to religion , but hee will doe a little , hee will pretend to some graces , hee will make some sallyes , as if hee would fight , but the difficulty , and the wisedome , and the strength lyes in the universality , there is a chaine in graces , you loose all if you loose one , as iames saith , hee that breakes one command is guilty of all ; and god that gives you armes not to clog you , but to defend you , hath given you nothing to much , it is not the beauty , but the use of an armed man which hee considers : that place which is open , to be sure the divell will strike in ; for hee knowes the bare places , and one open place will serve to kill you aswell as an hundred , therefore god hath made a defence for all , therefore the scripture calls for a growing up in all grace , or in all things , eph. . . . pet. . . therefore peter calls for an addition of one grace to another till you be compleate . adde ( saith hee ) to your faith vertue , &c. for if these things be in you , and abound , that is , if you have all those parts , and that in a way of height and eminency , if they be not scanty and narrow , then you will abound also , that is , you will neither be barren , nor unfruitfull : i beseech you consider this , it is the universality , it is the whole armour of god , that will alone serve our turnes , and which alone wee sticke at ; all difficulty lyes in exactnesse , in bringing things to their end , and their perfection , every one is a beginner and a pretender to learning , to knowledge , to arts , to religion it self , but the exactnes , the universality is the portion but of a few , let us doe otherwise . how good is god , who hath given us a whole armour , let us not shew our selves at once enemyes to our selves , and unthankfull to him , unlesse wee feare neither god nor the divell , on the other side let this comfort us , that there is a whole armour , there is a whole divell , that nature is improoved to the utmost capacity of a rationall nature for ill , for hurt , if there were not a whole armour , wee were undone . thirdly , wee are commanded to take unto us this whole armour of god , and ver . . to put it on , god makes it , god gives it , hee makes it efficacious , but there are our parts also , wee must take it to us , and put it on , there is a sluggishnesse in mens natures , if god would doe all , and men might sleepe the whilest , perhaps they would lye still , and let him trusse on their armour , but this is not the law wee live by , this is not the tearmes wee stand in with god , what wee cannot doe , god will doe for us , but what wee can doe , that wee must doe ; hee doth not worke with us , as wee worke with a hatchet , or a dead instrument , but as the soule workes with the body , that is , in it , and by it , so as the body doth its part , and feeles the labour , the soule at first gives life to our body , so doth god to our soules , when they are dead in sins and trespasses hee quickens them ; also the soule gives guidance to the body and direction , and assistance , so doth god , hee never failes us , hee is still by us , at our right hands , but wee have our parts , our reason , and understandings , our will and our affections , they come into play every day , and if god can do nothing by them , hee will do nothing without them ; this , when men beleeve so much in other things , as they will scarce trust god with any thing , they will see a reason , and a meanes sufficient to produce every event , they will be at every end of every businesse , why doe they devolue all upon him in religion , without stirring at all ? because they minde it lesse , which is the meanes to make god minde it not at all ; therefore i beseech you , let us do our parts , fetch assistance from god , and worke under him , receive influence and spirit from him , and use them , intend mightily what wee doe , for it is to god , and for him ; those that worke under any agent , though never so mighty , do so , and this know , that the more mighty any supreane agent is , the more it intends , imployes , and fills the instrument , as hee that serves a wise man , though hee do nothing but by the direction and appoyntment of his master , yet hee shall finde his understanding intended and imployed , for a wise directer doth more intend , and fill the subordinate instruments , and agents not contra . now hee comes to the end and use of the armour , that they might be able to stand in the evill day , and having done all to stand , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to resist , to stand against ; you see heere is a reall combate , as your enemies are great which you have heard of before , so is the combate , it will cost you resisting , and fighting , and there is a day appointed for it , an evill day , that is , a day of battaile , our whole life is so many evill dayes , therefore sayes the apostle , redeeme your time because the dayes are evill , eph. . . that is , troublesome and full of temptations , if you would make any thing of your lives , of the opportunities you meet with all , of the occasions that fall out , you must redeeme them , a little time and opportunity is worth much , it will be lost to you if you redeeme it not ; so all our dayes are evill , as iacob said , but some more especially may be called by way of eminency the evill day . all the dayes of iob were in a manner evill , because none were without some molestation , and trouble , i had no rest ( sayes hee ) neither was i in quiet yet trouble came , iob . . but the great evill day was , when sathan was let out upon him ; the great evill day to the disciples was when christ was crucifyed , and they were winnowed by sathan ; so there are more especiall times and parts of our life , when god will try us by letting out sathan upon us , but those times and seasons know no man , no more then the day of judgement , and therefore wee must be ever ready for them , upon our feet , and with our armour about us ; standing is a warlike posture , a posture of watch , a posture of fight , it is not a standing still , but it is a fighting , a resisting , yee have not resisted unto blood striving against sin ; god expects that wee should fight a good fight , that wee should quit our selves like men , and wee had need doe so , unlesse wee would be undone , and foyled , and therefore hee addes and having done all to stand , that is , doe what you can , you will but stand , it will be little enough to doe the worke , the enemies are so mighty and great , the warre is so sharpe : god hath an purpose for many holy ends so ordered it , that you shall have worke enough of it ; some carry it thus , omnibus confectis stare , that is , all the afore said fell , and cruell enemies being overcome , having done all , having defeated them all , vanguished them all , you may stand as conquerour ; what a glorious thing will this bee , that as christ your captaine , shall stand last upon the earth , so you shall stand with him , glorying and tryumphing to see your enemies dead before you , when as others that were fainte and delicate , that would not stand and fight and arme : as they were heere led captives by sathan , at his pleasure , so shall be led into tryumph by him at last : thinke of this that by doing your duty , by standing your ground , by arming , and fighting in the power of christ , in the armour of god , this mighty hoast shall lye dead before you , and those which you have seene to day , in this evill day yee shall see them againe no more for ever , you have therefore two things to incourage you : first , the necessity of your fight . secondly , the glory and pleasure of the victory ; necessity will make cowards fight : and therefore commanders provide dilligently , that their enemies may have a backe-doore to runne away , because necessity , and dispaire will produce wonders : i beseech you doe but see , and heere is an absolute necessitie , unlesse you take all this armour , stand , and withstand yee will not stand at last , this is little enough , you must doe all this that having done all , you may stand , but then having done all , you shall stand , that is , stand as conquerour , stand as christ stands , with your enemies slaine about you : you shall have the pleasure of revenge , which heere you may take in by faith , and of victory , the shouting of a conquerour ; cowards have but the pleasure of idlenesse , and the shame and misery of slavery , they have their good times heere , what is their good times ? to sleepe , to be idle , to be abused , and deceived , thy labours are better then his pleasures , then his enjoyments ; what then is thy good times ? thou art comforted , and hee is tormented , thy captaine tells thee thou hast done well , well done good and faithfull servant ; thy conscience tells thee thou hast fought a good fight , but praise is not enough in thy captaines mouth , enter thou ( sayes hee ) into the joy of thy lord , hee shewes thee a crowne of righteousnes , which hee hath kept by him all the while , and which thou mayest thinke on every day , till thou hast it , but then hee gives it thee , hee puts it on : where is now your ambition , where is your spirit , and your courage , thinke not on meane things , but on crownes , and victories , and glories , and if you enter the list , if you fight , do it to purpose , labour so to withstand , that at last you may stand ; so runne ( saith the apostle ) that yee may obstaine , . cor. . . every one is a pretender , and a runner , but few carry the prize , they finde hot worke , they grow weary , and quit the list , thou therefore ( sayes paul to timothy ) indure hardnes as a good souldier , of iesus christ , . tim. . . that is , though thy armes presse thee , and thy worke pinch thee , yet indure , it is worth the while , that thou mayest shew thy self a good souldier of christ , and mayest please him that hath chosen thee , thou must not please thy self in his worke , for hee pleased not himself in thine . christ pleased not himself , this is written , god tooke notice of it , the time will come when hee will please thee , and then it followes ver . . if any man fight , hee is not crowned , except hee strive lawfully or duely , that is , it is not enough to enter the list , and fight , but there is the law of combate , and the law of fight , if you do not fight as yee ought according to the law of combate , the law of armes , if you give over to soone , and stay not till the victory be gotten , till your enemy be profligated , and abased , hee had as good have done nothing , this hee amplifies ver . . by the similitude of a labourer , the husband man that laboureth first , must be partaker of the fruit , for so first hath reference to labouring , not to fruit , fruit and crownes , reaping and glory are the effects of labour , and due fighting ; thinke not to goe to heaven with your armes acrosse , or your head upon your elbow , or with good beginnings , and faint offers , t' is lawfull fighting , t' is hard labour , leades you to glory , and ver . . sayes hee : consider what i say , what were the matters so hard , or the similitudes so deepe ? no , but the meaning is , turne it in your minde , often thinke of it , almost continually , do not thinke to goe to heaven with ease , you can never thinke to much that you must fight hard , and contend lawfully , and labour mightily , and indure all things , as soldiers that would please their captaine , before ever yee shall be crowned and reape , and then hee concludes with , the lord give thee understanding in all things , which shewes how hard it is , for us to apprehend these things aright , so as to have them worke upon us , and to be affected with them to purpose , so as not to have sleight thoughts of them , though they be things not hard to be understood . to conclude , all good things are of god , though wee be taught , hee must open our understandings , as when wee are commanded , hee must worke in us to doe , and especially in the things whereof wee speake . it will not be improper heere by way of incouragement , to consider as what power and might sathan hath , so what bonds and restraints also ? first , all the divells can doe nothing without aformed commission from god , this the example of iob makes most cleare , the divell ruin'd his estate , by the sabeans , but not till god had given him power , hee infected his body with miserable diseases , but hee was faine to aske new leave for it , so . kings . an evill spirit offered his service to deceive ahab , so an evill spirit from the lord came upon saul , but both by commission : so the sorcerers of egypt , they acknowledged the hand of god , when themselves were stopped , it was no more impossible for them to make lice then other things , but god let them goe on a while , that his power might appeare the greater in giving the stoppe ; so zach. . the lord rebuke thee ô sathan , god can doe it though no other can , so christ sayes , the prince of this world is cast out , ioh. . . the prince of this world is judged , ioh. . . hee is not onely under god , but under christ god-man , hee is subjected to our friend and husband , and that in little things . they could doe nothing on swine without leave , luk. . . much lesse can the divell touch us in any thing , without a commission ; besides , what wee have told you of their chaines which peter and iude mentions , shewes the power god hath over them ; and generally wee have this assurance , that a haire from our head shall not perish without the will of our father . so as our greatest enemy is subject to our best friend , and mannaged to our advantage , which should incourage us to fight and secure us of the issue , for the god of peace will tread sathan under our feet , at last , rom. . . the divell and wee are in earnest , but god , as those two captaines lets the young men play before him , and can stoppe them when hee will , hee is in no paine in respect of the combate or issue , but hee hath the pleasure to see weake saints overcome gyants , by hanging on him by the string of faith . god is on our side , and the divell is so subject to him , as there is no greater subjection , let hope then aswell as necessity incourage us to fight , wee have both those arguments in their height ; god will mannage his graces in us , to our advantage , but let us doe our parts . wee come now to the particular peeces of armour , whereof the first is , the girdle of truth , having your loynes girt about with truth , in the loynes is strength , as is sayd of behemoth , his strength is in his loynes , iob . . in them also is the power of generation , for so god sayes to iacob , kings shall come out of thy loynes , gen. . . this metaphor therefore applied to the minde devotes strength , steddinesse and constancy ; on the contrary men that are delicate , effeminate , and unstable , the latine calls them , clumbs without loynes , now that which fits this part , in some thing that begirts it , that the part wherein strength lyes may feele strength from without , and that is properly a girdle , therefore peter sayes , gird up the loynes of your minde , . pet. . . and christ bids us , let your loynes be girded , luk. . . this whether men travell , or whether they fight , or both together , which is our condition , is necessary : for when they travailed , they used to gird themselves , and the belt or girdle , hath bene alwayes a peece of soldiers armour when they fought : you see now a reason why the loynes should be girt to this warre : wee need not goe farre for a girdle , the holy ghost tells us , it is truth , if you aske mee what is truth , i answere in a word , right sights and judgements of things , and sincerity , this is that which girds up the loynes of your minde , and therefore christ addes , let your loynes be girded , and your lights burning , as before luk. . certainely cleare and right sights of things with sincerity , are the most begirting things in the world , this you may know , especially by considering what is the cause of loosenes , and laxenesse , and unsteddines in our course , and yow will finde it , because men are either insincere and unfaithfull , or misapprehensive , and darke ; a double minded man is unstable in all his wayes , because there is a mixture in the principles of his motion , hee hath two objects in his eye , two ends in his heart , and is carried up and downe diversly , according to the predominant humour , and quality , so as yee never know where to finde him , nor can ever hold him , because hee is yours but in part , for an end , such a one was saul and iehu , and so are all hypocrites , the contrarye to which was nathaniel , who had this honour from christs mouth , that hee was a true israelite in whom was no guile , ioh. . . that is , hee was a man round simple , candid , and plaine , which came to christ honestly , not for ends , for lounes , or to intrappe him , as others did : christ himself disdaines not this commendation of whom it was said , . pet. . . that there was no guile found in his mouth , and david sayes , hee is a blessed man in whose spirit there is no guile , psal. . . that is , who is sincere in every thing , having his ends what they should be , and his actions and expressions sutable , that you may reade his heart in his professions and actions ; such a disposition carries you right on , makes you steddy in your motion , without turning to the right hand or to the left , girds you up , and strengthens your minde to motions , to fightings , makes you intend what you doe strongly , because you doe but one thing , that which put martha , into such a distemper was , because shee was troubled about many things , you see then , now how sincerity begirts , & how in sincerity & double mindednesse loosens your loynes , & nerves , but doth not misjudging and darknes doe the same , loosen your loynes , making you unsteddy , and weake , contrary to this begirting ? you will finde it doth : men are what they see , and what they judge , and no other , and though some men doe not fill up their light , yet none goe beyond it , a man wants courage that wants light , and hee that walkes in darknesse knowes not whither hee goes , and that is contrary to this begirting , and hee must needs make many false paces , for hee knowes not whither hee goes , if a man walke in the night hee stumbleth , because there is no light in him , ioh. . . in him - hee hath the instrument of seeing , the eye , but there is no light shining upon that eye , though a man should be sincere , if hee want right lights and sights of things hee will be rendered the weaker and more unsteddy , hee will stumble often , with a good intention about him , nothing gives more courage then knowledge , nothing intimidates more then ignorance ; againe , comfort and joy renders strong and steddy , now light is the embleme of joy , and therefore when the angell came to poore peter , fettred in chaines , as hee was , a light shined in the prison , acts . . so sayes david , the lord is my light and my salvation , whom shall i feare , ps. . . and when in a low condition hee expected comfort from god , thou wilt save the afflicted people , sayes hee , but wilt bring downe high lookes ; for thou wilt light my candle ( sayes hee ) the lord will en lighten my darknesse , psal. . . . now comfort begirts , & comfort you see comes in by light : againe . glory , the apprehension of it , the notion of it , begirts , & renders strong exceedingly , christ , for the glory set before him , &c. did wonders , but light and glory runne together , and the notion of glory comes in by light , isa. . . . arise , shine , for thy light is come , and the glory of the lord is risen upon thee , so it is called , the light of the glorious gospell , . cor. . . there would have bene no glory seene if there had bene no light , and there is a glory also in light , acts . . paul said , hee could not see , for the glory of the light , therefore light is glorious , now this dazelled his bodily eyes , but our spirits see better and more strongly for glorious lights , which gives assurance , and courage , and so strength also ; in a word , our whole armour is called the armour of light , rom. . . so great a thing is light to armour and to strength , according to the more or lesse , of which men are weake or strong to any course to which they pretend , but above all to religion : now for the divell against whom wee arme , doth not hee play in the darke almost altogether , when hee would deceive our sence , hee casts sand in our eyes , mists before us , to deceive and blinde us , and then wee judge of things not as they are , but according to the medium wee see through : so for our comfort how doth hee enervate us , and loosen our loynes , by leading us into darke thoughts of god , and of our condition , how doth hee unsteddy our steps , and intimidate us , by putting scruples in our wayes , and hiding from us those truths , wherein our strength would consist ; if hee can make us insincere , hee hath enough , wee shall then seeke darknes , and chuse it rather then light , of such christ sayes , that they loved darknes rather then light , because their deeds were evill , ioh. . . but be sincere , the right eyeing , the right seeing , the right apprehension of things is that truth which begirts us , and together with sincerity renders us strong and mighty to fight with him , to contest with his wiles , with his lyes , with his impostures , for his dealings with us is nothing els : but be wee but sincere , that is , honest to your selves and to god , and discover him , and hee is gone ; this therefore is a neate cleane peece of armour , fitted for the part , and for the enemy wee contest with all . if you aske what you shall doe for it , i would advise you by way of corrolary to two things , first , converse much with the father of lights , in his light wee shall see light , psal. . . be neere god that hee may shine upon you continually , hee hath no false lights as impostures have to shew their wares by , what ever light hee affords you , is right , and gives you the thing as it is ; hee hath no false glasses , that greaten , or lessen the proportion of things , but such as render them as they are . converse much with the word the booke of lights , all it sayes is true without a reason , though it be all reason , converse with the saints the subjects of lights , they have light that will shine before you , all these lights convey truth to you , the right notion of things ; and that is it which begirts you , renders you strong and steddy , fit to deale with the divell , the father of all impostures and deceits , also think , ruminate much of things according to what true notion you have ever had of them ; in some times and parts of our lives wee have right notions of things , with such sight as carry their owne evidence with them , represent them often to your selves , this will make your light shine to you , your light may be under a bushell in your owne heart , and truth without this , may be to seeke when you should use it , when you should judge and walke by it , you may have many right principles in you , but raked under ashes , but wisedome is to have them at hand and for use , that when the divell comes with his wiles and his mists , shining and blazing , truth may scatter them and melt them , and cause them to waste away assoone as they dare to appeare for example . if hee shall shew the pompe and glittering of titles and honour , and would lead you out of your way , by that foolish shine ; a right judgement of things hath for him , that the outsides of things are for children , that the masks and vizards , either of good or ill are not much considerable , that honour is in truth , that which is lasting , which hath its rise in worth , and is given by god , and wise men , that such honour properly should rather follow , then lead good actions , that the praise of men and the praise of god are seldome consistent , that it is a signe of diffidence of god , to be too anxious to receive honour from men , that there is no reason that should moove you , which the divell can neither give , nor continue to you : i give you but a tast , if hee tempt you to gratify the flesh by lust or idlenesse , by a soft and delicate life , by indulgeing to bodily things , truth will girde your loynes , and make you stand steddy heere in also , by telling him that it is wisedome to till the better part , that nothing stands in so proper an antipathy to the spirit as the flesh , that paul beat downe his body and brought it into subjection , that the body is to be considered onely as an instrument and not to be idolized and indulged to , for it selfe , that belly & meat shall both be destroyed ere long , but the soule dies not , that idlenes is death before your time , with this difference , that it is considerable in your punishment , which death properly is not , for no man is punished for dying ; that iesus christ was a perpetuall motion , that good men have used to finde little rest but in their consciences , and their graves , till they come to heaven , that your condition heere is to be a souldier , to indure hardnes , and fight , for which truth armes you , not to live delicately and take your ease , this might be enlarged in many other particulars , and in these more fully , i onely give an instance , that you may know what i would , and may learne to begirt your selves with right notions , against the wiles of the divell . for the other part , namely sincerity , for the heightening and improoving of that , i shall put upon you but this burthen , love much ; sincerity is immixednesse , and rightnesse of ends , a spirit goeing right forward , drawne right forth , without guile or ends ; love will concentrate all in god , make all lines meet in him , self love makes men insincere to god and others , because it drawes away from the pretensions which are to god , it sucks away the sappe and the juice that should goe into the body of the tree , it is like a cut that draynes the channell , which should runne with full source into the sea ; but love gives all and wishes for more , in no respect so much as to give that also , so as it gathers up the soule and girds up the loynes for god , as bring what subtilties and wiles you will , it measures , all you say by gods interest , so as offer as before , honours , or pleasures , or lusts , it will aske you ; what is this to god , how doth it suite with his ends , how doth it comply with his glory , how is it squared to his liking and good pleasure , since you live if hee be pleased , you are happy if hee be glorifyed , love hath made you so much his , that nothing can be good to you but what is to him , love hath given all in grosse , and therefore can reteyne nothing in retayle , that therefore to mixe your actions or your ends , is to divide you from god , who is your love , and under a coulour of bettering your condition to rob god , and undoe your self together , for love is wise , and will tell you also , that it is good loosing your self in god , and that when by studying for god , you forget your selves , you are then most of all remembred ; i shall adde no more , so much for this first peece , onely remember to act these notions , and sincerity in the vertue and power of him , who is the reall and essentiall truth iesus christ. you have already heard of that peece , which gives the great and generall impresse , that which strengthens the part of strength , that which renders fit and prepared for every good thing , and which is of exceeding great influence into this battaile , the girdle of truth , that is such sights , and such a disposition of spirit as begirts and strengthens to what wee should doe . wee come now to arme the breast which lyes as much exposed , and is as considerable as any part ; for the breast containes the noble and vitall parts , the heart , the lungs , the liver , and for this there is a plate , a breast-plate , and that is righteousnesse , this christ our captaine put on before us , is. . . hee put on righteousnes as a breast-plate , and wee , according to the duty of a souldier that takes his example from the captaine , for so say your brave commanders ( whether in order to fighting or armeing ) what you see mee doe , doe yee likewise , and according to the charracter and impression which wee receive from his fulnesse , wee take on righteousnes also as a breast-plate ; if you aske mee what this peece is , for it must be something spirituall , by which you deale with the divell , i answere that it is holynesse , and innocency of life ; the first peece was sincerity or integrety ( as it lay in the will ) respecting the end and ayme of all our actions , which having a continuall and direct influence upon the end begirts exceedingly ; this is the walke of a christian in order to that end , that righteous and holy frame of spirit by which hee walkes and mooves , justly and holily in all his actions , this is that wherein paul excercised himself so much , to have a conscience voyd of offence , towards god and man , acts . . that is , so to walke as neither to offend the conscience of another , by any scandall or stumbling blocke , nor to offend or wound his owne ; this if you take it generally , one may call perhaps sanctification , not taking sanctification as it is , some times for consecration or seperation , as the vessells or dayes were consecrated , or set a part , but for sanctity , that is , inherent righteousnes , or holynes , or more particularly considering it in the walks and motions of it , it may be distinguish't into piety or godlinesse , and iustice or righteousnes , the one respecting god more immediately , the other men ; such a distinction you have , rom. . . the wrath of god is revealed from heaven , against all ungodlinesse and unrighteousnes of men , so titus . . wee are to live soberly , righteously and godly , there is the distinction of righteousnes and godlinesse , to which sobriety or temperance is added , as a meanes of doing it , and living so , because by it wee deny our selves in wordly lusts , as the words before are , denying ungodlinesse and worldly lusts , upon these two feete therefore , this sanctity or righteousnes mooves vizt . religion towards god , and iustice towards men : to pursue these tracts , were to give you the whole walke of religion , which is not my intent , for i give you now , but an exposition in order to our combate , onely a few things : in this righteousnes there is an order , they gave themselves first to the lord , and after to us , by the will of god , . cor. . . god must be first considered , and secondly , what ever you doe to men , it must be for god , and as to the lord , and not to men , that is , not making them the alpha or omega the rise , or the ultimate end of any of our motions , so as motions to wards god , are first and especially to be considered , first seeke the kingdome of god , & david sayes often , early in the morning will i seeke thee , still god is especially to be considered , hee that loves father or mother more then mee , is not worthy of mee , mat. . . and therefore in respect of intencenesse , you must love god with all your hart , and soule , and minde , & though wee are to doe acts of righteousnes to wards our brethren , with all our strength , yet that intencenesse is required especially in respect of god , and by the vertue of religion ; as for righteousnesse towards man , it is that by which wee are inclined , to give every one that duty and observance which is their due , and under this consideration , falls all men , with whom wee have to doe , and angells also , for since god onely is the object of religious worship , they must fall under the notion and consideration of our brethren or neighbours , for in refusing worship , they say , they are our fellow-servants , & of our brethren the prophets , and of them which keepe the sayings of the booke of god ; so as they refuse not their due , but gods due , which is religious worship , rev. . . and of that moment is this righteousnes , towards our brother ; that the truth of religion towards god , cannot consist with the neglect of this , if a man say hee loves god , and hates his brother , hee is a lyar , . ioh. . . and this commandement have wee of god , that hee that loves god should love his brother also : this in the negative is a sure argument , that there is no religion towards god , where there is not righteousnes towards men , gall. . . the workes of the flesh are manifest ( saith paul , ) unrighteous , unworthy actions , clearily manifest a wicked man , if hee be unrighteous and unjust towards men , hee is irreligious towards god. this righteousnes hath for its measure , or rule , the love wee beare our selves , for god being loved by us , with the love of union , wee must needs love our selves next and immediately , which is that thing wee desire to close and joyne with god ; but others secondarily , as those wee would have also participate of the same good , and from this love , ( the rule and measure of our righteousnes , ) none are to be excluded , that are capable of god , and happinesse , because the roote of love aswell to others as our selves , is god , the measure of which is love to our selves , and therefore no particular enmity should interupt , therefore wee should love our enemies ; you see how wee have stated , and whither wee have ledde this notion of righteousnes , wee cannot leave it in a better place , and it was fit to say some what of that of which the word sayes so much , and which armes so faire and noble a part . but how doth this peece arme the breast , or how is it fitted thereunto ? the breast containes i told you the vitall parts , wherein properly as in the subject , is the feate of life , that holines therefore , that righteousnesse , that image of god is wounded by unrighteousnesse ; by sinne , the divell that wicked one shoots at the fairest marke , and by unrighteousnes wounds , that is it which drawes downe gods wrath , puts a sting into every condition , into death it self , that weakens the heart , makes timerous and fearefull ; the breast-plate in greeke is thorax , and they say it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc est , subsilite , to leape or shake , propter cordis palpitationem , for the heart ever mooves , but unrighteousnes and an evell conscience , makes it shake inordinately , renders men timerous , and fearefull ; now this peece of armour , this breast-plate of righteousnesse secures you of this , those shaking , those darting wounds , and ads courage and assurance , so prov. . . the wicked flyes when none pursues , but the righteous are bold as a lyon , now the use of armour is to render you , not onely safe , but bold and secure ; contrary to which are those feares , that make wicked men affraid of their owne shaddowe , they goe without being driven , saving by their owne conscience , which is also excelently exprest . lev. . . . and upon them that are left alive of you , i will send a faintnesse into their hearts in the lands of their enemyes , and the sound of a shaking leafe shall chase them , and they shall flee , as fleeing from a sword , and they shall fall when none pursueth . and they shall fall one upon another , as it were before a sword , when none pursueth , and yee shall have no power to stand before your enemies . heere is a disposition , quite contrary to such strength and courage , as this peece , the breast-plate of righteousnes gives , doe you not see now need of an armour , when wickednesse and unrighteousnes brings you into that miserable condition ; unrighteousnes is opposite to the being of a holy man , the renewed state of a man which consists in righteousnes and true holinesse , and to the comfort and welbeing of a saynt , which stands as you have it , rom. . . in righteousnes , peace , and joy in the holy ghost ; marke the order , first righteousnes , which is as i may say , the materiality of peace , and then joy in the holy ghost . but may not the righteousnes of christ , imputed by faith more properly be called , this peece of armour , then our owne inherent righteousnesse or holinesse ? answ. without all question , that is , the roote and source of all our righteousnesse , rom. . . . that the righteousnesse of the law might be fulfilled in us , who walke not after the flesh , but after the spirit . that is , wee are reputed in christ to have fulfilled the whole law , for saies hee , the righteousnes of the law is fulfilled in us ; there were two things the law required , a just suffering for what wee were in arreare , a due expiation for sinne , and a perfect obedience , now in christ wee are reputed to have done all this , for christ is the end of the law for righteousnesse , to every one that beleeveth , rom. . . this was the first intention , and scope of the law videlizet , that christ might justifie and bring men to life , by his observation and keeping of it , and therefore the apostle blames them vers ▪ . that being ignorant of gods righteousnesse , they would establish their owne righteousnesse , by which meanes they submitted not to gods righteousnes , that is , to that way that hee had set and ordained . but secondly , having made them righteous , and acquitted by imputation , and standing right before god ; god leaves us not thus , but the love of god producing in us , and upon us , some lovely effect , makes sutable impressions and charracters , to the relation wee hold to him , you have the print and charracter of a sonne upon you , aswell as the relation of a sonne , which is nothing els but a certaine image and likenesse of his holinesse , and therefore if you bee in christ , you are a new creature , . cor. . . now how can any be a new creature , without the infusion of new qualities , new guists , without an essentiall change , for it is a new creation , therefore the scriptures describes all the parts of this infused holinesse , yee were darknesse , but now yee are light in the lord , eph. . . also : you have put on the new man , which is renewed in knowledge , after the image of him that created him , coll. . . there is for your light , for your apprehensions , you have another sight of things then ever you have had , other lights , other notions . also , you have a new heart , a new disposition of spirit , another bent and frame , and propension , then you have had , so that of ezek. . . i will give you a new heart and a new spirit , and you are to put on the new man , which after god is created in righteousnes and true holinesse , eph. . . christ therefore that doth all for us doth much in us , hee is a head of influence , wee have him all among us , and every one hath him all in their measure ; and according to those influences , and infusions , wee have our denominations , so abell was called righteous , so noah , iob , also zacharij & elizabeth , luk. . . were both righteous before god , walking in all the ordinances and commandements of the lord blamelesse . in this sence a man may be called righteous ; that is , regenerate , that is , renewed , although corruption remaines , as you call a house white aswell as a swan , though there be many spots on it , and such a one may be said not to sin , joh. . . because hee is not given up to sin , but hath his heart armed and fenced with a holy frame , and a pursuite of righteousnesse . now having thus distinguished , and explained things , this scripture in all the parts and peeces of the armour , seemes rather to speake of the working and motion of the graces of god in us , then the imputation of christs to us , which is that which indeed gives the forme , enargy , and operation to every peece ; but because according to what christ is to us , so in a proportion , and according to our measure hee is in us , by his influence , by his infusions , therefore wee are to till and improve him in us , and as the divell could do nothing against us , but by virtue of our corruptions ; so christ makes use of his owne infusions , of his owne graces , of his workes in us , with which through him , wee fight against the divell , so as by the righteousnes of iesus christ infused into us , and derived by his spirit , our vitall parts are armed , and secure against the divell , who by unholines , and unrighteousnes would destroy that building of gods owne rearing . i have bene some thing large in this , both in shewing you what righteousnes is , as it respects god and man , and in distinguishing it from the imputed righteousnes of christ , which is the temire wee hold by , and by which wee stand accepted before god ; and in shewing you , how it secures you against sin , which is the divells weapon to wounde us withall ; if ye aske mee how you shall put it on , in a word , be renewed in the spirit of your minde , things are maintained , as they were gotten , be converted often , one conversion is not enough , the worke of repentance , that is , of a change of heart , is of a continuall dayly use ; you must be changed from glory to glory , as by the spirit of the lord righteousnes in you , acted , and enlarged by the spirit of god , must worke out unrighteousnes in you , acted and fomented by the divell , and you must do your part to righteousnes , as you have done to sin , and as ye have yeilded your members servants to uncleannesse , and to iniquity unto iniquity . so now yeild your members servants to righteousnes and to holinesse , rom. . . your members , that is , your whole soule , the faculties of it , the endowments of it must be yeilded in service to god , as they have bene to sin and the divell , they must be now weapons in gods hand , under the command of his spirit , for so saies hee ver . . neither yeild your members as weapons or armes of unrighteousnes , for so signifies the word , which wee translate instruments : wicked men , unrighteous men furnish the divell with weapons to kill and destroy themselves , their owne weapons slayes them , the divell doth but helpe to point them and sharpen ; but wee must yeild our selves to god , and our members , weapons of righteousnes to god , and by doing this , sin shall not have dominion over you , for saies hee , yee are under grace , not under the law , that is , the grace of god in christ , and the assistance of his spirit will enable you to overcome sin , and the divell , which the law would never have done : nothing hinders more then discouragement , but feare not , imploy your members as weapons for god , and you will prevaile , the rigour of the law , christ hath satisfied , and those parts which remaines you , which are left for you , grace will work in you , and by you , so as let the divell be what hee will be ; sin or unrighteousnesse shall not have dominion over you , and consequently not the divell , against whome ye fight , for hee moves in the strength of unrighteousnesse . wee are come now to the third peece of armour , which is for the feet and leggs , for the breast-plate reached downe to the knees , and this covered the rest ; by the feete are commonly denoted the affections , by which we martch or move to good , or ill , they are the movings and outgoings of the soule , and the feet and legs are a part , which needs asmuch armeing as any other thing , for in their motion to fight , they conflict with the difficulties of the place , and in their fightings are exposed to wounds and danger ; other parts are freed from that more , they are not so much offended with the ground on which they are , but these are aswell exposed to the difficulties of the place , as to the wounds of the combate . the armour therefore for this part , is the preparation of the gospell of peace , that is , an ability and readines with chearfulnesse , to preach and confesse the gospell . first , that this is a great duty to confesse , or manifest upon all occations , your beleefe of the gospell appeares by that place , rom. . . with the mouth confession is made to salvation ; that is , it is a part of the duty which you owe to god , in order to your eternall salvation , to confesse and promulge the glorious gospell , which in your hearts you beleeve , for the faith of the gospell should so fire your heart , with the glory of god , that the flame should breake out ; on the contrary it is an absurd and foolish thing , to talke of fire where no flame or heate appeares , to speake of beleeving to righteousnesse , where there is not at all occations , a readinesse to confesse with the mouth . this being laid for a foundation , you shall see how two other places will helpe to interprete this . those shooes , the feet armour , i take to be a fitnesse and readinesse to preach , or declare the gospell of peace ; this semes to be extremely parrallelled , with rom. . . taken out of isa. . . how beautifull are the feete of them that preach the gospell of peace , heere you have the gospell of peace , the same thing named in this place , and the bringing or communicating of it expressed by feet . as heere by the armour of the feet , but if any shall say this is onely applicable to ministers , because in the beginning of this . ver . it is said , how should they preach except they be sent , that is utterly a mistake , for by sending there is not meant , the particular and lawfull call of ministers , which the apostle heere treats not of , but imports onely , that it is a speciall signe of the love of god , when the gospell is brought any whither , for hee sends it , it drops not out of the clouds , by chance or hazzard , but it comes whither god sends it , whither hee addresseth it , and therefore should be received accordingly ; the other place is , . pet. . . be ready alwaies to give an answere to every one of the hope that is in you . the word ready is the same word , that is heere prepared , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and heere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a readines , or preparation , having your feet shod with a readinesse of the gospell of peace ; that is , as heere with a readinesse , to give an account of it , or preach it , or confesse it , as in the former places , as you have occation , either by offering and declaring it , or by answering and giving account of the hope that is in you , of the gospell the ground of that hope , or of your actions according to that rule and word ; you see how this exposition suits with a generall duty in other places commanded , and runnes paralell with the very phrases , and expressions of them , so as the exposition falls naturally and without constraint . if you aske mee now how this readines and preparation of preaching , and confessing the gospell upon all occations , armes the legs , and feet , which denotes our martches , and motions in this warre against the divell . answere first , because it imployes a great boldnes in the faith of christ , which fits for motion and going forwards ; hee that is ready , and prepared to be a preacher , or confesser , to give an account of his faith , hath as it is said of the deacon , attained a good degree , and great boldnesse , and as christ saith , hee that casts out divells in my name , will not lightly speake evill of mee ; so hee that is ready and prepared to confesse and publish as hee hath occation , the gospell of god is prepared for advanceing , for martching , for goeing forward ; this therefore it implyes , to wit , a boldnes of minde , and a courage . secondly , the objections that the divell and wicked men frame against our actions , and motions are extreamely hindering , make us heavy and timerous ; but if you be able and ready to be a confessour , if yee can preach or give account of it , and you be prepared to it , you are safe enough , you will take any stepps , and walke boldly , so as it is not onely a signe of courage as before , but it doth actually and really inable you . thirdly , to this you must adde what the apostle addes considerately , that it is the gospell of peace , about which , and for which you moove ; this agrees extreamely well to this motion , for being to goe through many uneaven waies , and to breake through the thickest ranckes of enemies ; you are helped by this , that you are at peace with god all the while , what ever enemies you meet with in the way , so as this gospell of peace fits you for motion , and by confessing , and promulgeing your faith , to conflict with others . so i state this armour which the holy spirit appropriates to the legs and feet , i alter not the words of the text , i shew you how it fits for motion : the help is therefore to this peece of armour , is , first to be filled with right knowledge , how can yee beleeve on him of whome yee have not heard , how can you preach him , how can you confesse him , of whome ye are not well instructed , concerning whome you are not taught ; an implicite faith heere to beleeve as others doe , as your teachers doe , will not helpe you . secondly , you must be zealous , that will render you ready and prepared ; a zealous man wil be communicating what hee hath , will have his confessions and answeres at hand , when his brothers darknes or scandall shall call for it , hee will put on for converting for enlightening of men , it will grieve him to see the world , and the divell gaine from god. thirdly , you must be possest with the peace i spoke of , the gospel of peace , will never come of from you , if your hearts be not filled with peace ; this is that christ left his disciples to worke with , and by . peace i leave with you , my peace , ( that is , the peace of the gospell ) i give unto you , so john. . . these things have i spoken unto you , that in mee ye might have peace . in the world yee shall have tribulation , that is , you are to martch to heaven through a troublesome world , the profession and preaching of the gospell will cost you much , but in christ , and in the gospell you shall have peace ; the other is but outward , that is the most intimate peace , a peace that passeth all understanding , a peace that will enable you to goe to warre , and deny your selves of outward peace . how did this peace that made paul and sylas sing in the prison , inable them to preach christ abroade . what bold confessions could stephen make in the midst of all his enemies , upon the very point of martirdome , when hee was at peace with god , and sawe christ the king of peace at the right hand of god ; it is not the enemye so much as the strength or weaknesse to resist , and fight , that is considerable if there be more with you then against you ; it is no matter what is against you , if you have a deepe and quiet peace within , it is no matter what noyses you heare abroade . the martirs that were filled with that peace in their sharpe warfares , could say non patimur sed pati videmur , we rather seme to suffer , then suffer indeed ; this will make you strong in every motion towards fight , and this will ayde you to this profession , and confession of christ , which will both assure all your owne motions , and by which as with spirituall feet , you doe move mightily against the divell . for the use of this in particular , wee may consider how happy our conditions are , that wee are preachers and publishers of peace , blessed are the peace makers , and how beautifull are their feet ; this wee are if wee be filled with peace , a peace that passeth all understanding , will passe its own bounds and fill others also . but then secondly , in a sence wee are all preachers , all confessors , they that teach , must doe , and they that doe , must teach , that is by that doing , by the light of their actions which shines ; but in truth , wee should not onely be contented to walke holily our selves , but wee should be ready and prepared to communicate what ever wee have of the gospell to others , as occation shall offer it selfe and draw it forth , which is both a great motion and walke against the divell ; and as it is heer exprest , it armes our feet , and secures our motion exceedingly in this warre , so as wee are not subject to the shaking of objections , and disgraces which the divell would represent to us , and cast in our way continually . thirdly , in this preaching and confessing the gospell upon all occations , doe it as the gospell of peace , bring it as the angells did , who knew well the minde of god , glory to god on high , on earth peace , good will towards men , luk. . . also feare not , for behold , i bring you good tydings of great joy , which shal be to all people , ver . . offer the gospell like the gospell , that is , like good newes , the good newes of peace , let the world knowe that it is brought and offred to all men , that it is good tydings of great joy to all people : christ is an universall good , and as the heires of great kingdomes , are the common possessions of all the subjects ; so the son of the god of the whole earth , is good newes to all mankinde , and it is pitty but that they should knowe it , and that it should be offred to them , as it might be their owne fault if they intertaine it not . and as christ said to his disciples , when ye come into any house , say peace be to it . it is time enough for your peace to returne to you , when they refuse to receive you . this if any thing will take with the guilty world , who from the sence of their owne ill are a thousand times apter to dispaire , then beleeve , or at least to be hardened in a negligent desperate way : this will also make good the ends of the gospell , which are the glory of christ , and the alluring , and gaining of the elect ; and a soule gained by the freest way of grace , will vent its obedience by love , and this will put honour upon your selves , render your feete beautifull , render you acceptable and desireable , where ever you come in the world , when you shal be shod with the shooes of the preparation of the gospell of peace . fourthly , as ye are to make after much knowledge , for a cleare rule of all your actions , and stepps , even to a readinesse to confesse it , and preach it ; for that is the preparation heere meant , that yee may bee in a readinesse , so when you are in such a preparation , walke boldly , let the world see by your walking and your motion , and steddines that jou are armed , when you can passe through foule waies , good report and ill report , when ye walke among thornes , tread upon serpents and adders , and they shall not hurt you . paul sure had his hand well armed , when the viper dropt from it without hurting him , so it is a signe you are well armed , when yee feare no wayes into which providence shall leade you , and when you come of without hurt , though there be pikes and stakes in the way , ye are not pierced ; this walking by example , and as occation is by voyce , by confession , or preaching , will make many followers , you will become leaders your selves , and that will be a glorious walkeing , when yee shall not onely treade hard pathes , but lead up troopes , wee see even bruit beasts in motion are put on by the voyce as well as by example , or any other way : let the world know that warre is but the vizard , but there is peace within , underneath : let them know that there are sweets and roses , though they see nothing outwardly but thornes , and bryars , your walking steddily will shew that your selves are armed , and your example and voyce together , will have a great influence upon others , to be sure a readinesse and preparednesse to confesse the gospell of peace , will arme you for all the hard martches , and what ever the divell shall object in your way . wee are come to the fourth peece of armes , which is a shield fitted not so much to any one part , ( as the other peeces ) as to the whole , for it is moveable , and propper to keepe of at a distance , & this is faith : now this above all things is to be taken up , that is , especially , this is the most considerable peece of armour you have ; some reade it in all things , that is , with every peece of armour , yee must mingle faith , with truth , with righteousnesse , with the preparation of the gospel of peace : or referre it to temptations , that is , you must oppose faith to every temptation , which is true ; but i rather thinke it is meant heere , especially , that is , to say above all things in a more especiall manner , take unto you the shield of faith , like that place coll. . . where the same word is used , and above all things but on charity , so as though every peece of armour be very considerable , yet none like the shield of faith , and hee gives you the reason , because by it you shall be able to quench the fiery darts of the divell , who for his superabundant malice and wickednes hee calls the wicked one , that is , who with the greatest and most intense height of wickednesse pursues god and man , but especially , good men the saints ; and yee shall not quench , some of his darts onely , but all his darts , hee hath enough of them , hee hath of all kindes , this shield will receive them , and repell them all ; hee tells you also , of what kinde they are , they are fieri darts , his arrowes are poysoned arrowes , they do not onely wound as iron and steele doth , but there is a poyson , a burning in them , of an ill quality , hard to cure , hard to be quenched ; but now the holy ghost prescribes you a remedy , an armes fitted on purpose as they are darts , faith as a shield shall repell them , as they are poysoned and fiery ; faith as water , or balsome , or oyle , shall quench , by faith ye shall be enabled to quench them : faith properly as a shield doth not quench but repell , but faith enables you ; that is , there is a mighty power and operation in faith , doeing that which nothing els can doe , that as yee have salves , properly to draw out stings , or thornes , and as yee have balsomes , to take out fire and poyson , to quench and destroy the malignity of a poysoned dart , so you have faith fitted and proportioned to quench the fiery darts of the wicked , your greatest enemy , and who shoots continually , and therefore are they called all his fiery darts ; hee wants not ammunition , hee need not feare for want of powder , hee hath great and cursed abilities , and a spirit fitted to act them alwayes ; but faith can deale with him , and render all his dartings vaine , and of no effect . you see now the full meaning of these words , and of how great a consideration faith is , to this warre , so as from the reason of the thing which the apostle gives , it deserves an emphesis , an above all ; that is , especially want not this , as sallomon saies of wisedome , above all gettings get understanding , and keepe thy heart with all dilligence , so above all things take the shield of faith . before wee consider more particularly , of this so much commended faith , wee will thinke a little what those fiery darts are , which are to be received , and quenched by faith ; by fiery darts heere , i understand not so much temptations to all kindes of him , though faith serves for all meets with them also , but the breast-plate of righteousnesse semes propper also for them , but some fiery envenomed impoysened darts , to which nothing but the shield of faith can be opposed ; faith will secure you in all things aswell as other peeces of armour , but especially faith is of use heere ; and these darts seme to be either some burning vyolent temptations to lusts , or after them to dispaire : for the first , our natures since the first defilement by orriginall corruption , were never perfectly coole , it is by some principle within us , that sathan workes upon us , our natures are stuble and tinder ; there is a great deale of combustible matter within us , which the wicked one knowes well enough , and therefore shoots his granadoes , his fire-workes , his fiery darts , if wee were ice and snow , if we were perfectly coole and cold , to lusts , the divell would not loose his paynes nor his darts , but being fiery our selves , apt to burne , hee flings in fire , fiery darts , and wee are instantly and presently , in a flame , like charcoale burnt already , or stuble prepared already for burning by the sunne ; so hee did to david in the case of bathsheba , though hee were a good man , tooke him at an advantage , when his corruptions were most fiery , neerest burning , when idlenesse , security and peace , had dryed and heated him to lusts , and vanity , then hee flung in a fiery dart , and the flame was unquenchable . the like hee did with amnon , who having received the fiery dart , was so vexed that hee fell sicke for his sister tamar , . sam. . . and was so destroyed with that flame , as hee never ceased till hee counted folly in israel : in wayes most barbarous and wicked , both in the prosecution of his love , and in his abusing and rejecting of her afterwards , and the one was as fiery as the other , hee hated her now more then hee had loved her , ver . . the love was without measure , so was the hatred ; so are men stung with the fiery darts of the divell , there is nothing but extreames , no mediocrity , all is without measure , and then for a little of that they call pleasure , they have a world of paine , and gall , and bitternesse ; which is the other fiery darts , made way for by lusts , and that is dispaire ; for i should thinke that in this instance , the inhumanity and barbarousnesse of amnon afterwards to his sister , came from the terrour and confusion of his conscience , what fruit had you of those things whereof you are now ashamed , rom. . . after the sin is committed , shame and horrour ceazeth presently , which hurryes the minde ordinarily as fast to dispaire as it did before , to the countinent of the lust ; therefore lusts should be lookt upon , as they are goeing not as they are comeing , or as they are promising , peracto scelere magnitudo ejus conspicitur , as tacitus inferres of nero , after hee had killed his mother , therefore wee should looke on sin with that eye , which within a few howers wee shall see them ; and this is the second head of the fiery darts i told you of , namely inections to dispaire , how many after the commissions of murthers , adulteryes , treatheryes , have bene consumed and likt up , by these fiery darts , and brought to miserable ends , under the notion of dispaire : what thinke you of spira , who for a little shrincking and retracting his confession , the profession of the gospell i told you of , esteemed the flames of hell lesse then those hee felt , and wisht himselfe often there that hee might knowe the difference ; what thinke you before him of iudas , who found no rest , no quiet of spirit , but in the gallowes , hee was utterly druncke up by dispaire , and went downe quicke to his owne place . but the saints feele these fiery darts , as david did for lusting , so himselfe also and divers others for dispairing , therefore hee saies , hee roared all the day , and his soule , and his bones were sore vexed , and his eye , his soule & his belly were consumed , and the divell heerein takes the advantage of some outward lowenesse and depression of condition , either in body , or estate , or reputation , or some melancholy of body , or constitution , which is a temper easily fired to extremities ; and that the saints have their fyering to lustings , or dispaire aswell as others , whether they be of things bulky in themselves or little . but , what kinde of faith is it that you must oppose to these burnings , to these fiery darts , and how doth faith relieve you ? certainely it is no other then that by which you beleeve god , to be yours in christ. the shield here spoken of is taken from the similitude of a doore , such as were the largest shields , it must be large enough to shield the whole body : and secondly , as a shield it must receive the darts and repell them , and quench the fire before it reach the body , before it incorporate it selfe with the minde , and enter as it were into the substance of the spirit , for then there will be more tearing and difficulty to get it out . but how doth faith doe this ? first and especially as it calls god , god in christ to our ayde . when the divell shoots his fiery darts , either for lusting , or dispairing , it is not for flesh and blood to oppose it selfe , your mortalities , your resolutions , your reasonings will prove combistible matter , and be burnt up , be burnt away , and your spirit will be left fiered , and empoysoned by those darts . the dart will sticke , & it will be worke to get it out ; now in this case faith leads you directly to god , & sets god against the divell , so as the combate by the wisdome of faith , is changed , and made now rather betweene god and the divell , then betweene you and the divell , & the divell which could have subdued you easily , fals under god presently , this is that stronger then hee that bindes the strong man and casts him out . this was davids way , from the ends of the earth will i cry to thee , when my heart is overwhelmed , leade mee to the rocke that is higher then i , psal. . . that is where ever i am , or where ever thou art , as thy spirit can finde mee out , so i will finde thee out , when i am overwhelmed , when i am greatly in distresse , i will cry to thee , as a child doth to his father , that is set upon by one stronger then himselfe , cries out to his father and trusts to his strength ; set mee upon a rocke , or thou wilt set mee upon a rocke , that is , it is so high , as i cannot reach it without thou set mee upon it , or higher then i , that is , above my owne strength , or my owne abilities , even upon thy selfe and thy sonne , where i may be safe , for in case of overwhelmings , in case of fiery darts ; there is no other way but to set god , as yours , as one in covenant with you , your all , and friends against the divell , to stand still and see the salvation of god , when the red sea was before , and the egyptians behinde , what could the israelites doe , ( in that case there was no way for wisedome or strength to make through ) . but stand still and see the salvation of god , casting all upon god , and disparing in themselves altogether . but secondly , this shield of faith can relieve you in this extremity by outbidding sights ( as in a second and under way ) against all lustings it can oppose presently the recompence of the reward , and ye have a lust for that also : so moses was not without the lustings of ambition and vaine glory , to be called the son of pharoahs daughter , but the eye which hee had , to the recompence of reward , outbids them infinitely , and therefore hee chose rather afflictions which no man would simply chuse : so christ for the glory set before him , indured and suffered any thing , a lively faith realizeth things , and makes them present ; faith will tell you presently when a fiery lust assaults you , yeild not , and in stead of pleasing your flesh , or your humour , which is passing , you will please christ , you will please your conscience , and that pleasure is sweet indeed , that remaines ; nay you shall heare of this againe , this fighting , this quenching , shall come into your reward , in such times and in such things , wherein you would be most of all considered . and against the burnings of dispaire as in a second way , also faith will shewe the riches of mercy , the merrits of the blood of christ , and will tell you that it is dishonourable to god to judge his goodnes , lesse then your wickednesse , or that the merrits of christ cannot hold ballance with your sinning , will shewe you as great disproportion betweene grace and sin , as betweene god and you , will make ( in a word ) dispaire wicked in nothing as in the unreasonablenesse of it . but then thirdly , as an effect of both these , faith suckes and drawes downe the dew of the spirit , the cooling waters , the refreshing streames , if need be balsome , and oyle , to quench the fire before it kindle , or to fetch it out ; when your concupiscents are cooled , by the holy ghost , and your spirit is in temper , fiery darts will do no hurt , as a grannado that falls into a pit of water , there is fire in it , but before the blowe gives it is quencht : o those sweet & cooling influences of the spirit , how refreshing are they , as dewe to thirsty grounds ; when dives burned , what would hee have given for some water , to coole his tongue . when wicked men are fiered by the divells darts , to dispaire or lust , or persecution , their owne spirits are inflamed , burnt up , and they burne what ever they come neere , and so they must till they be utterly consumed , for there is no heavenly dewe , no water , no rayne , no balsome , no droppings of the spirit : but to us there is a river , the streames whereof shall make glad the city of god , psal. . . shall refresh us , shall keepe us from burning , and fyering , and chapping , and hee gives an account of it , ver . . god is in the midst of her , shee shall not be greatly mooved ; there is the head of that fountaine , hee will not suffer the divell to gaine upon you , to waste you , to drinke you up , very much to fire you , but the streames shall continually refresh you , and make you glad , when others shal be like the parched heath in the wildernesse easily inflamed , a curse to themselves and others . therefore with all gettings gett faith , above all take the shield of faith , and take it as i have told you , take it on like a large shield , that it may be fitt to cover you , beleeve not scantily , beleeve not a little , have not your faith to fetch , and prove , and spell , when the fiery darts are shooteing , how will you make this use of it els , that i have told you ; is there any thing the divell would rob you of so much as lively faith , effectuall faith , bold and hardy faith , hee knowes why well enough , it will repell his fiery darts , it will quench them , yeild him not that peece of armour in any proportion , that is so dammageable to him , and so necessary for you ; faith is usefull in every thing , but in these cases , faith doth not all ( as i have told you ) and while you are doing this , the obedience of faith , the use of faith is as pleasing to god , as resisting the fiery dart is necessary for you ; as therefore ye would be relieved when you most need it , when your soules are fyered with lust or dispaire , when those flames drinke up your spirits , and undoe you , beleeve boldly , beleeve strongly , without if's and and 's , have god tyed and made one with you , by faith according to the right notion of it , and then dread nothing , heere is good newes for you , you will be able to quench all the fiery darts of the wicked ; there now remaines nothing but some helpes to take this shield of faith . first , consider it under the notion of obedience in it , the worke of god and the will of god is ingaged , you may be bold with your selves , ( and yet yee cannot because ye are creatures , ye are not your owne ) but will you be bold with the will of god : this to those that have but a little faith , and love already will be a great argument . god bids you sanctify his name , bids you honour your father , &c. you will do it , why ? because it is a thing not left to your choice ; god bids you sanctify him by beleeving , honour him by beleeving , and this is first to god , to god immediately : i beseech you , looke not on faith in this notion , as a priviledge left to the arbitration of your owne wills , whether you will be so good to your selves or no , but as an indispensible duty : some duties may be dispensed with for ends , as the worship of god in some of his ordinance , but this dutie lies so hard upon you , as it is not to be dispensed with all for a moment , not for the greatest good , not for the salvation of all men ; if god be great to you , therefore obey him in beleeving , or upon the same reason , cast of all religion and disobey him in every other thing , but if you feare to doe that , then knowe that the same god , that bidds you doe any other thing , bids you also beleeve , and know that this commandement is the least arbitrary of all the rest . secondly , consider what obstructs faith , if negligence , and want of consideration , as that doth much , and often , i beseech you let mee set you on considering : consider that you will goe to hell without it , if you will not beleeve god for the pardon of your sinnes , and that hee is yours in christ , beleeve him for this , that without this you wil be condemned for ever , god may seme to put it to your choice , whether you will beleeve or no ; but hee doth by no meanes put it to your choice , whether you will goe to hell or no , if you beleeve not , for that is determined with him , that the fearefull and unbeleevers shal be cast into hell , and indeed thither are all men goeing a pace , onely belief turnes the motion , and makes the earth assend upwards . but if you say you see , you see your misery enough in unbelief , but ye want boldnes to beleeve , that you thinke that there is no proportion betweene sin and such a nothing as faith is , there is a proportion betweene sin and damnation , but not betweene sin and faith : right now i have you where i would , but then consider that the things wherin god useth man in the way to salvation , are indeed nothing , or as nothing , by the foolishnesse , that is , by the nothingnesse of preaching hee saves them that beleeve ; the vessells in which his word comes , are earthen , as good as nothing , our righteousnes reacheth not to him , and though our reward be heaven , yet our merrit is nothing , just nothing : and therefore if faith in respect of its owne internall vallew , or as a grace in this case , were any thing , wee should never be saved by it , but now our comfort and assurance is that it is nothing . but on the contrary , though there be no proportion betweene sin and faith , yet there is a proportion betweene sin and christ , or if you will have mee speake the truth , there is no proportion in this regard ; christs dyeing , christs suffering , makes sin nothing , so that that which held the greatest proportion , before god , before , and was heavyer then the sand of the sea , deeper then hell , is now nothing : what will you thinke your debts greater then god can pay , will you ballance your wickednes and his love , your unkindnes may be aggranated , and made greater by his love , but it cannot be made even with his love , for hee is god ; in a word , wee cannot out-sin his pardon , or grace , by any thing but unbeliefe , so as this littlenesse , this nothingnes of faith , is your advantage , because in this great businesse of our salvation god will be all in all , and you shall thanke your selves for nothing : did it hinder naaman the assirian , that to wash in jordan was nothing , or did it relieve jericho , that the bloweing of rams-hornes was nothing , if it had bene any thing , it had not done it , for god is resolved to destroy jericho by nothing , that is , by himselfe alone ; and therefore he will have you by nothing , or by that which is as good as nothing , in respect of what you doe : but on the other side , hee findes enough in the ballance , to make your sins nothing , even his owne eternall love , and the suffering and merrits of his owne son . thirdly , gods heart is in this matter of faith , never any thing was so fenced with mottinesse , with threats , and commands , with intreatings and invitings , with words and oathes , with signes and seales , with rewards and punishments . the gospell is nothing but the message of faith , christ himself and all his ministers , but the preachers of faith . the great businesse is to make the match , to tye the knott betweene god and our soules , the rest , other things , flow on naturally : love followes faith , works flowe from love . but without faith , its impossible to please god , without faith wee are strangers and a farre of . now that which is so neere gods heart , and so advantagious to our selves , wee should doe , wee should be much in what ever the divell say , to the contrary , god neverhedged any thing about like this , never any thing came so freely off , the making of this cost him his ministers ordinances and seales , and without it all is nothing . fourthly , to fetch arguments , not onely from necessity and duty , & reason , but ingenuity , the onely salve you can apply to the wounds of christ , is beleeving , your sins made them your faith heales them , hee shall see of the travaile of his soule , and be satisfied , isa. . . that is , hee hath beene at a great deale of paines and cost ; now what are his in-comes , what will make up this poore people for whome hee did , and suffered , all this will trust him and beleeve in him , for so it followes , by his knowledge , shall my righteous servant justify many , that is , by the knowledge and beliefe of him , they shal be justified , this satisfies him , this payes him , this is the onely way you have to make him amends ; now his stripes hath healed you , heale him by your faith , do a little nobly , and freely for him , that hath done so much for you , sticke not with him to beleeve him , that stuck not to dye for you . but then lastly , did the divell never let loose any fiery darts upon you , or may hee not doe it , if hee have not , yee can judge the lesse what it is to want this shield , but aske judas , and hee will tell you , aske david hee will tell you , aske paul when sathan buffetted him , and hee had nothing but god to relie upon ; if hee have , i hope experience will make us wise to have our shield ready , if hee have not knowe that hee may doe , looke that hee will doe , and will doe it , when you are weakest , when you are lowest , provide for that evill day , get up your shield ; this of faith in god through christ , as yours , and then when hee comes , what have you to doe , ye can turne god loose to him , yee can fetch downe liquor and vertue of that temper and coolenesse , as shall dead and quench and extinguish his darts , and in the thing wherein hee is proud and mighty , you will be above him , and to hard for him . we are come in the fifth place to another peece of the great and sure armour , with which the spirit of god armes us against the divell , a peece for our head , the helmet of salvation , as that before was more generall applicable to the whole body . that by this helmet is meant hope , the apostle who is his owne best interpreter tells you . thessa. . . and for an helmet the hope of salvation : this peece of armour is of excellent use , and proper to that part it defends ; the worth of it appears as by many things : so by the deplorable condition of those that want it , they have no hope ( saies hee ) and they are without god in the world , eph. . . they wanted that ligament , that tye to fasten them to god , and so were left most miserable . wee must consider a little , what hope is , and then , why it is called of salvation , and then how it fits that part , to which it is destined , and doth the worke of an helmet . it is a receiv'd maxime , that all affections are rooted in love , and as they are rooted in love , so they are acted by love , even hatred and malice it selfe , hath its rise in some thing loved , for therefore i hate such a thing , because i love the contrary : againe as affections are rooted in love , and acted by love , so love is felt , and appeares according to the affection it acts by , and is seene through that , as the sunne which is alwayes the same in it selfe , yet workes upon us according to the constellations it possesseth , and the light coulours it self , according to the body through which it shines , so loves workes and appeares much according to the affection it possesseth , and through which it renders it self visible , for example : love appeares very darke in sorrow , violent in choller , tranquill and peaceable in joy , dejected in dispaire , but in hope love is in its throne , there it appeares in most pompe , there it workes with most efficacy , and is altogether lovely . this affection of all others semes to be destined to great affaires , and hath a mighty influence either upon our doeing , or suffering . it was all that alexander had to inable him to the conquest of the world , distributing all his other goods that hee had received from his father ; againe what is it but this that makes men every day crosse the seas , labour the ground , seeke after mines in the bowells of the earth , fight , and pursue victories , nay it is that which accompanyes men to the scaffold , and to their death bedds . but to follow our methods , wee consider not hope heere , in that loose sence , in which it is commonly taken , namely for a certaine fault , and lowe attendancy , or lookeing after some good thing desired , and so to be before faith , and without it , as when wee are apt to say , i cannot beleeve such a thing , but i hope it well ; but on the contrary we take it for a firme expectation of some future good , which wee doe already beleeve , and are assured of , so faith the scripture heb. . . faith is the substance of things hoped for . gal. . . wee waite for the hope of righteousnesse by faith , that is , faith gives you the ground of waiteing , which is by hope , so if wee hope wee waite , rom. . . so as this hope which must be our helmet is a superadded grace to faith , a birth and effect of it . it is called , the helmet of salvation , for salvation is the great thing about which faith and hope is conversant , so saith paul , receiving the end of your faith , the salvation of your soules , so the hope of salvation , because , that , as the greatest , conteynes all other inferiour goods , and in the eyeing and prosecution of which by faith and hope wee secure our selves the most abundantly . but how doth this armour fit the part , it is destined for , and doe the worke of an helmet . the head is as it were the principle of action , and of our intentions , as the head governes and directs the members , so our end and intention , which is our simbolicall head , being the principall and rise of all our actions , that which gives vigour and activity to them , had need of some peece of armour for its defence , which the apostle heere makes to be the hope of salvation . now this helmet doth its worke thus , the world and sathan that they might poyson the fountaine , corrupt our ends , and our intentions , would bribe us with something outward , and sensuall , and therefore holds over our heads many things to tempt and allure us , sutable to our sences , and corrupted nature , offers us crownes of applause , allures us with pates of pleasure ( falsely so called ) and to makes these rellish , to take the better , terrifies us with thorny paths , and ill conditions , in holy wayes , with persecutions , and scornes , gives you the choice of crownes of thornes , and gold , but both fleshly and carnall ; the holy ghost now gives you for an helmet the hope of salvation , holds that over your head toward of these blowes , and those assaults , and what is that ? the assured expectation and waiting for of eternall glory , for so it is called in other places , the hope of eternall life , the hope of glory , rom. . ▪ and tit. . . first , hope in its nature and definition is the waiting for , and expectation of a good thing , which makes it a pleasant , and releeving affection , because the object of it is good , not as griefe , nor as feare , which hath for its object an ill thing ; but our hope which is our helmet , wards and guards our heade , it is made up of the best and most sutable good , it is a good comprehending all other goods , and therefore called salvation in the abstract , it is a glorious good , for it is the hope of glory , and for duration it is not earthly , sensuall , and passing , but it is eternall life an eternall weight of glory . secondly , hope is of good things to come , and therefore it is an expectation , for hope that is seene is not hope , for what a man sees , why doth hee yet hope for ? rom. . . so as it is a pleasant passing your time , in the expectation of a desired good ; but now the difference will lie not onely in the degree of good , for ours is of things eternall , but in the degree of expectation , wordly hopes are founded upon such sleight bottomes , as they contribute not much to comfort , in regard of which some have called hope a dreame , which presents it selfe to wakeing men , and from thence it is said , that the hipocrites hope perisheth ; but our hope is of another constitution , for it is grafted upon faith which gives a certainty , and reality to the thing , so as no feare of faileing shall weaken or impaire your hope , but hope shall stand upon a sure bottome , and pleasantly , and joyfully expect what already by faith is made most sure to us . to speake a little more , a little more particularly of this affection , it is of a good thing , absent , difficult and possible , i have shewed you how our hope is conversant about the best and highest good , the abuse of this affection ( for that will helpe to shew the use of it ) lies in pitching it upon things that are not good ; in truth all other things , but spirituall , god , heaven , and eternity , have no other vallue , but what ignorance and a lye puts upon them , opinion indeed gives them a name , honours them with a title which they deserve not , and yet how much doe outward things ingage this affection : honour which depends upon the opinion of others , which is extreamely passing , and perishing , which is the reward oftentimes of crimes , which are succesfull , and glitter , and pleasures which are accompanied with regret , and shame , and followed with grief ; and riches ordinarily , the object of the basest mindes , and men ; all these things , and what ever more is outward , are but the shadowes and pictures of good ; as in a picture you thinke you see the birds flye , men standing of from the cloath , but when you come neere it , there is nothing but the lynes of a pensil , nothing but markes upon a cloath or table , and so are these things , nothing but shadowes , pictures , dreames , they must have a light proper to shew them by , false lights , yet these are the objects of the hopes of the greatest part of men . againe , these things as they are not good enough , so they are not absent enough for hope , for though things of sence are not ever in the possession of them which most make after them , yet they are amongst us , they are in the world , but this hope carries us properly beyond every thing . the eye sees , and the eare heares , and what enters into the heart of man. againe , things that are the object of hope are difficult , but difficult and worthy , or great in a right sence , are of an equall extent , to labour in the smoake and mudd , for smoak and mudd it may be difficult , but it is a difficultie without worth , it is base and meane , and so hath nothing in it of great , or worthy , in which respect onely difficult things should be undertaken . then , how often doth hope mis-applyed ingage in impossibilities , and so becomes a meere imposture to us . how often are men befooled heere , and in their desires , and hopes ( which actuate those desires ) pursue impossible things . men foolishly thinke that miracles should be wrought in their favour , and the whole order of the universe changed for their sakes , men that merit the gallowes hope for a pardon , not because they have any assurance of the judges favour , or because their faults are pardonable , but because they would live : and which is ridiculous , old men that are so in extremity , hope for an old age yet to come . i have shewed you already that our hope which is our helmet , is of good things , a good that wants a name , good enough to expresse it , and therefore is called salvation , a name abstract , and comprehensive to the ut most . againe , i have shewed , that it is of good things to come , and heerein it differs from faith , for faith sees them as it were present , and therefore it is the substance of things hoped for , but hope lookes upon them , ( as indeed they are ) at a distance ; in a word , faith gives you the assurance , hope the expectation . againe difficult they are , and great and difficult , worthie and difficult , accordingly , they cost christ much , and they cost us much , so difficult , as for the attaining of them , god must come out of heaven , christ must die and suffer : god must set all his wisedome on worke , that wee may have a ground to pitch our hopes upon , and for our part , hope is mannaged and conversant about difficult things , as ye shall heare . but then last of all , our hope is wise , the things are possible about which it is conversant , so possible , as they are assured , and therefore it s called the full assurance of hope , heb. . . let us knowe then where wee are , and what use wee have of this affection ; the truth is christian religion , is altogether founded upon hope , the things of this life are not our portion , wee breath after what is to come , let us therefore live as men , untyed from this world , and fasten to another by hope , let the pleasures and honours , and profits of this world be dead things to us , because wee have no hope to animate them ; hope acts and animates above any thing , but wee want this engine , because we have not that object . for instance , to appeare something , to be great , wise , and honourable , is the great contention , and pursuite of this world : when christ who is our life shall appeare , then shall wee appeare , &c. heavenly hope puts you off thither , and disputes not the thing , but the time , ye shall have enough of appearing , but it shal be in a peculiar and advantageous time , when christ shall appeare to fill up his triumph , to adorne that pompe , respite your desire of appearing till then ; god doth but time it for us , so for pleasures to enjoy your selves , to be satisfied , to be at ease , to gratify and content every part of you , these are mens hopes , one time or other you shall get it ; there is a place of pleasures , the presence of god , and there is a fullnesse and compleatnesse of pleasure , but it is in that place and in other , and there are plasures for evermore , pleasures that are as long as they are great , but it is at the right hand of god ; the pleasures sathan would give you are of a base alloey , their durance is but of that minute in which they are enjoyed ; their fullnesse is worse then their emptinesse , for they are not onely vaine , falling short of that good they promised , but vexing also , and deceiving , the truth is , this is not a life for pleasures , but for paines , especially to christians , and so saies the apostle , if in this life onely wee have hope , wee are of all men most miserable . if our hopes ( as other mens ) were heere , wee were in a worse condition then they , that cannot eate their meates , and enjoy their comforts , tast of their daintyes , partly , because there is a greater disproportion betweene us and them , then betweene they and them , and partly , because our light and our conscience is to much raised , & of too great a tendernesse to digest their morsells ; what then have wee nothing to ballance their contentments ? not to speake of other things , what ever returnes faith and hope can make wee have , they are without hope , wish them joy of what they have , but hope they have none ; and this let mee tell you , improve this well , and it shall pay all the charges of their gaines , you have the hope of eternall life , the hope of glory , of what ever your hearts can wish and desire : faith gives things a footing and a subsistance , & hope is grafted upon it , and is ready by the expectation of better things , to outbidd the world , and by virtue of a pleasure taken in things to come , to carry you above the false pretensions of pleasure which the world makes ofter , therefore content your selves with your portion , and use your helmet to ward of the assaults of semeing goods or ills , as sathan shall present them . but more particularly , use hope for joy , for patience for workeing , live in the joy of hope , let one spirituall affection in prove and provoke another , that there is a joy of hope , appeares in this , which wee usually say of worldly hopes , that things are usually better in the hopes , then in the enjoyment , and wee see men will sell any thing rather then their hopes : now those hopes in comparison with ours , have two or three notable defects . first they are built upon uncertainties and contingenties , they have no firme bottome , and ground work , and so cannot be intire , cannot be without the mixture of feare , feare of issue , feare of successe , and this let mee adde , that the more they hope , the more they will feare , out of a loathnesse to want the good things they desire , and so it is a mixt affection , that prickes , and pinches aswell as relieves , and comforts . worldly men enjoy litle their hopes , or their possessions , not their possessions , for they are ballanced with uncertainties , and emptinesse , so as they are faine to relieve themselves , by their hopes , by their reachings after more , nor their hopes , doe they enjoye purely and sincerely , for they are mixt with feare , which oftentimes is the weightiest ingredient , and beares the greatest part of the composition ; but our hopes have not this impediment to joy , but on the contrary carry evidence and subsistance with them , being built upon the evidence and subsistance of faith , so that what faith firmely beleeves , hope joyfully expects , and waites for ; what is the great happines of heaven , but the fixeing & stayeing of joyes by eternity : now the joy of that hope is fixed by faith , which gives it a steddy and untottering foundation , so that what you have , you have ; if joy come in by that doore , it will or ought to do so alwaies , there is no rationall or necessary mixture of feare , because there is no rationall cause of doubting . secondly , there is a vanity of rejoycing in boastings , as james saith , and so an evill , for all such rejoycing is evill : the mixture of feare is a troublesome , but it is a rationall thing in their hopes , the foundation of which is but contingency , but a further evill , and more sinfull , and irrationall , is , that they rejoyce in their boastings , they thinke by the determination of their wills to do that which godly men doe by faith , and when their hopes have once concluded a thing , they thinke it should be established , and thereupon runne away without reckoning with their hoast , as wee use to say , whereas the scripture saith , yee ought to say , if i live , and if the lord will ; now for their foolish conceits to fixe that which onely god can render certaine , is a folly and a sinne , and the hope that riseth from it , is an irrationall presumptuous hope , for that they ought to say , if wee live , and if the lord will , things that are wholy out of their power . now our hopes and the joy of it , is not a rejoycing in boasting , but it is a boasting in truth , wee have already the lords will , his will declared , his will commaunded that wee should have the joy of hope , and should rejoyce in hope , rom. . . and that wee should have the rejoycing of the hope firme unto the end , heb. . . so as here is no rejoycing in boastings , heere is no vaine fancies of our owne , no castles in the aire . but then as their is a vanity in the uncertaintie of their hopes , which mixeth them with feares , and a further and fuller vanity , in fixeing and assureing their hopes , by their owne boastings and presumptions , incerta , certa redendo . so thirdly , there is a mighty vanity in the matter of their hopes , for they are of things low and meane , no better for kinde then what they have already , why doe they not enjoy them ? nay , why doe they despise them ? because they knowe them ; so as they despise what they know , and hope in what they know not , because they know it not ; but the object of our hopes , and of our joy arising from them , are of things so great and reall , as the little , but yet the true taste wee have of them , makes us desire more ; it is our knowledge that makes us vallewe our hopes , and joy in them , and it is our ignorance that causeth us to hope no more , nor rejoyce in the good things , which are the objects of them ; and therefore wee see faith which gives a reall evidence and sight of things , intends above any other thing our hopes , and want of faith , and weaknesse of faith lessens our hopes , and the joy of them . the object of our hopes are things great , thing heavenly , things eternall , and these are the matter , if any other thing bee , of joy ; opposite to which are the dead , beggarly , and sensible things of this world , which are mistaken alwayes in hope , and usually despised in possession , so that not onely simply , but in comparison with other things , wee have all reason for the joy of hope : the warrant of this joy wee have given you already , when wee shewed the reason of our joy in opposition to wicked mens boastings , but the end is not onely for it self ( though that be much , that wee may live comfortably , that wee be in as good a condition as this state is capable of ) but joy as a result and concomitant of hope , is mighty for battaile ; ye are now in the lists , and ye put on armour , the joy of hope , which is the joy of the lord , is our strength : hee that rejoyceth not in the hope of things to come , will rejoyce in vaine hopes , or in sensuall enjoyments : hee that cannot take in the pleasures of salvation by hope , will assuredly joy the joyes of wicked men , for hee wants this armour against pleasures and sensuall joyes , which is a weapon sathan weilds to our dis-advantage , asmuch as any , and therefore , know how to arme your head by hope , and against the pleasures and joyes of this world , by the pleasure and joy of hope , unlesse you would be exposed as a prey to things of sence , and things of this life , against which this hope of salvation is your armour . but now to answere shortly an objection , if hope brings in so great and steddy a returne of joy , what place will you allot for sorrow for sin , for wee are sinners , and a sinfull condition , and that affection suites us very well . answ. certainely wee should not sorrow as those without hope , but as those which are full of hope , yet on the other side , as there is occasion , by renued acts of sinnes , our hope and our joy should intend our sorrow , and rectify it , god would not have an uncomfortable , or a dispairing thought , in all sorrow , it is the sorrow of the world that workes death , that destroyes , and hurts , some inordinacie , some excesse , but sorrow intended , and relieved also by hope , and the joy of it , as it is often necessarie , so it will never hurt you . there is a double use of sorrow , first to worke out the staine of sin , in supplying the want of afflictions : sin is not onely evill for its transcient act , but for the cursed disposition that it leaves behinde , there is ever sin in the wombe of sin , sorrow serves to worke out the staine of sin , and doe the worke of afflictions , which are to humble and bring low , prov. . . the blewnes of a wound cleanseth away evill , so doe stripes the inward parts of the belly , this is applied to correction and cleansing , afflictions worke the wound to such a disposition , as is cleasing and healeing . but then secondly , sorrow for sin serves whereby to expresse our affections to christ in a manner sutable to our condition , and to the posture wee stand in towards him , shall wee grieve the lord , and shall the lord be grieved , and shall wee not grieve ? but hee loves us , and pardons us , therefore should wee grieve . besides , while hee loves us , hee grieves , and hee grieves the more , because hee loves us , and so should wee , if hee did not love us , hee would not grieve , and if wee love him , wee cannot but grieve when wee offend him , jer. . . surely after i was turned , i repented , and after that i was instructed , i smote upon my thigh , i was ashamed , &c. ephraim mournes and grieves , which hee did not till god had mercy on him , then hee smote on his thigh . if you aske how wee should grieve ? never without the reliefe of hope , and joy , let them act and intend your sorrow , but for the degree why should wee not in humbling our selves for sin worke our selves , and our sorrow , as low as afflictions would lay us , if chastisements should take hold on us , or sicknes to death , or any other hand of god chastising for sinne , this will be no interruption in your hope , no prejudice to the joy of it . thus your hope armes you against pleasures by joy , the joy of hope ; but wee have paines also to conflict withall , all the evills and calamities , that dishonour , want , and poverty , or bodily evills can inflict , patiency also in attendancy and expectation , yee have need of patience , that after yee have done the will of god , yee may receive the promise . wee would faine have our rewards in hand , wee are loath to stay , wee would have the reality of the reward , not the vision of faith onely , heb. . . now this is needfull , for the saints through faith and patience inherited the promises , heb. . . if you aske who infests the saints , who puts them to their patience ? the world and wicked men , but especially the divell , that hee might discourage us , and devoure us , might breake and interrupt our course , might make us for want of continuance , doe and suffer so many things in vaine , and therefore armes all his instruments , evill men and our owne corruptions against us , to make us weary of that way , which is so sowed with thornes , which costs us so much paines and trouble ; god also puts us to our patience , by suffering manifold evills , outward and inward , to infest us , that hee might purge present evill , and prevent further evill , and that hee might try us , and use what hee hath laid into us , that hee might say of us another day as hee did of iob , yee have heard of the patience of iob , jam. . . and might boast of us as of those induring saints , heere is the patience of the saints , behold it , reu. . . in all these respects ye have need of patience , yea , and that patience should have its perfect work , as james saith jam. . . that it should possesse our soules , that it should be fitted for every condition , and hold out to the utmost , to the extremitie , as you see those , who are betrusted with forts , and strengths they had need of patience : and yet must hold out to the utmost extremity , by the law of warre , now then you see the need wee have of patience , but it must be the patience of hope , . thess. . . the apostle gives there the effects and their causes , the work of faith , saids hee , the labour of love , and the patience of hope , the effect or great product of hope is patience , patience is a grace which hath no shine or glitter with it , it is sweet but darke , and obscure , and hath nothing in it of violence , and having mighty enemies , it defends it self in suffering , wee gaine the victory often in loosing our lives , it scarce complaines of what it indures , so as it passeth often amongst ignorant men for stupidity , and dulnesse . now this sweet and low grace ( in respect of its condition , and the manner of its operation ) would be opprest a thousand times under the victory of its enemies , if it were not animated by the livelinesse and activity of hope , if the hope of salvation , the hope of glory , ( for so it is called , ) did not continually set before its eyes , the greatnesse of the reward ; yee can never have a better instance , then of our master christ himself while hee was in the conflict of patience , ( and that was his life ) hee was ever in the lists of sufferings , conflicting with sorrowes , and woes , for the joy that was set before him , which was made sure to him by faith , & received and enjoyed by hope , ( for hee came by his comforts even as wee ) this made him to endure the crosse and despise the shame , and wee are commanded to runne with patience the race , that is set before us , looking to him , heb. . , . that is , use our patience as hee did , and relieve our patience as hee did , by the joyfull sights of hope , patience without hope is the deadest thing in the world ; for why doe i deprive my self of good ? why doe i suffer so many things in vaine , if they be in vaine , and therefore the apostle takes it for granted , that the patient continuance in well doeing , hath some thing to relieve it , namely , a lookeing after glory , and honour and immortality , &c. rom. . . without which animation , and enlivening of hope , patience were dead , and deadly , more fit to be the property of a stone , or a blocke , then the grace of a saint ; thus yee see your selves armed by hope , against the great enemies of god and man , against the great troublers of israel , pleasures , and paines , by having your joyes , and your patience , acted by hope , which is your helmet . but hope thirdly is proper for doing , aswell as suffering , having a great influence ( as i told you ) upon our simbolicall head , our intentions , and scopes and end , and this peece , aswell as our shooes , ( the shooes of the preparation of the gospell of peace ) inables us for acting , and the truth is , while wee doe nothing good , wee are not secure against doing ill ; but if hope serve to any thing , it serves to incourage to labour , and worke , wee use to say in a proverbe , take away hope , and take away endeavour , no worke is done or can be done without hope , hee that ploweth should plow in hope , and that hee that thresheth in hope , should be partaker of his hopes , . cor. . . a man would be loath to plow the ground , or thresh the corne without hope , you will not doe actions of the lowest forme without it : againe as you can do nothing without hope , so ye attempt the greatest things by hope , the hopes of victory , the hope of successe , the hope of gaine , whither doth it not ingage men , our strength depends upon our hope , and therefore jeremy complaines , my strength and my hope is perished , lam. . . no more hope , no more strength , they stand and fall together , they are alike in their birth and death : on the other side , when paul was to give an account to agrippa of his actions , acts . , . i am judged ( sayes hee ) for the hope of the promise made unto our fathers , unto which promise our twelve tribes instantly serving god day and night hope to come . doe you wonder why they served god , with that instance , and intensenesse , day and night , why they doe that which none of the world doe besides , they hope to attaine the promise of god , that is , the thing promised , that ingageth them to a continuall and a most intense labour ; so the apostle when hee gives in a very few words all that is to be forborne and done for god , and our good , makes hope to be the rise of all his courage and activity , tit. . . lookeing for that blessed hope , and the glorious appearing of the great god and our saviour iesus christ , compared with the former verses . and . for the grace of god that bringeth salvation , hath appeared unto all men , teaching us , that denying ungodlinesse , and worldly lusts , wee should live soberly , righteously and godly in this present world . and christ when hee bidds us doe any thing hoping for nothing againe , luk. . . lend hoping for nothing againe ; hee doth not meane wee should have nothing , or be without hope , but tells us immediately , that our reward shall be great in heaven , and wee shall be the children of the highest , and presently suggests matter of hope , which hee affixeth to the lending of a penny , or the giving a cup of cold water , yee shall not loose your reward . but to what workes doth hope animate us ? to all for the least shall be considered , shall not loose its reward , and the greatest shall be considered proportionably , hee that overcometh , and hee that followes mee heere , shall sit upon twelve thrones . there is nothing so great , that hope cannot expect , for it is the hope of salvation ; and therefore there is no worke so great , that hope cannot put you upon , for it workes from hope to salvation . captaines when they harrang their souldiers , tell them of the butin of the prey , tell them of honours , and advancements ; and christ when hee incourageth his , speakes crownes as freely as any , but spirituall crownes assured by faith ; and enjoyed for the present by hope ; it is a shame that our hopes should not carry us toward working , as farre as ever any worldly hath done , in all the particulars of worke . i will insist onely upon one , which the scripture particularly annexeth to hope , and is proper for us all ; hee that hath this hope , ( that is , of seeing god , of salvation ) hee purifyeth himself even as hee is pure , . joh. . . the reason of the action about which our hope is conversant , and the proportion lies thus , wee hope , saith hee , ver . . when hee shall appeare to be like him , for wee shall see him as hee is , sayes hee there will be the same reason of your being like to him , heere and hereafter , and therefore if you will be like him in heaven , you must be like him heere , and your hope for the one , must helpe you to the other : now as in heaven hee is glorious , so heere hee was pure , ye are in all estates and conditions to follow and imitate your saviour , for that is your hope to that you were predestinated ; now hee was holy , harmelesse , undefiled , therefore ye must be like in this state also . secondly your hope fixeth upon seeing him in heaven . there shall no uncleane thing enter into the kingdome of heaven , and therefore you must purge and cleanse your selves by the way , and your hope must do it . this purification respcteth both the body , and the minde , and is opposed to all bodily lusts , which lies in the sences , fancie , or sensible things , and to all spirituall lusts , which lie in the understanding , which lusteth against spirituall truths , and the wayes of god , sayes hee , this hope must purifie you from all this . but how high ? how farre must this hope act you , to what degrees ? even as hee is pure , there is your patterne , there is your examplar , study what christ was , and be ye likewise , study what christ did , or would doe , and doe the same ; for instance , wee are apt to be proud and vaine to be supercilious , to overlooke men , and little things , to be every one for himself , gripeing and graspeing . purify your selves in this , even as hee is pure , let the same minde be in you that was in christ iesus , phil. . . who though hee were in the forme of god , debased himself , in a word consider the disposition of christ , and consider the purity of christ , and make that your coppy , and as you would set no bounds to glory , you would see him as he is , and be like him , so set no bounds to purity , purify your selves after that patterne , even as hee is pure , and let hope and the reason of hope doe it , because you have no greater pretensions to glory , then you have to purity , namely to be like christ your head , to whom by faith , and hope you are conformed . thus yee see your helmet , in its glory , securing you from all the evill of all the goods of the world , and securing from all the evill of all the evill of the world , and enabling and inspiring you to work , and service even to all , that you might be perfect and throughly furnished to every good worke ; improove therefore this blessed peece , this hope , and get it more abundantly . you see it is a great matter how wee settle our hopes , because in it lies the strength of our indeavours , wee anchor in things by hope , and fixe in them , and being setled upon an immovable thing , wee can moove steddily and stronglie . archimedes could moove the world , if hee could fasten his engine , now wee cast anchor in heaven , and heavenly things in salvation , for so sayes the apostle , wee have an anchor of the soule both sure and stedfast , and which entreth in to that which is within the vaile , heb. . . our anchor casts deepe in heaven , where there is good earthing , whence it will be impossible to be remooved by any stormes or windes : but this wee must know , that if you would make use of this or any armour which is spirituall , it must be first raised to a pitch , the armes must be fashioned , and formed , and then must be kept bright , and in posture , for service , it must be weilded by a spirituall hand . now to raise this grace , you must improove and raise your faith , for as in all compositions , you have something that gives the body of it , so faith gives the body , and substance to hope , therefore faith is called the substance of things hoped for , and therefore of all other things your hope will never outbid or goe beyond your faith , keep therefore that full and high . yet hope is a further grace and armour , faith gives you things in their coulours with your interests in them , it shewes you that they are , and that they are yours , but however faith gives them a kinde of presence by beleeving , yet they are in themselves future , as to us , hope therefore takes in the pleasure of them beforehand , lives in the joyfull expectation of them , and so abridges the time , which els would be tedious , fancies to it self ( as i may so say ) the pleasures and joyes of eternall life , and lives in a sweet anticipation of what it possesseth but by faith , which as it is most pleasant in it self , so it produceth mighty effects , for joy , for patience , for working , so as our life is comfortably entertained by it in joy , and pleasure , evills and calamities are mastered , and subdued by it , even the greatest , and action and worke , the end of living is promoted . therefore looke upon this peece , which hath influence into so great effects , as a reall , not as a notionall thing , as a thing that many want in the use and exercise of it , but they cannot live without it , they cannot live a vitall life animated with joy , armed with patience and acted , to worke and service . therefore let not so great an engine of the holy ghost , so great and good an armour lye dead by us , but rather let us improove it , and use it , try alwayes of raising it , for it is raised and improoved grace that workes great and considerable effects . — and the sword of the spirit which is the word of god. this is the last peece of armes , and is fitted both for offence , and defence , it is an armes that is great alone , and therefore men arme themselves with this , which use no other , and it is also an appendix to all armes , for no man is armed at all points , like a souldier , which hath not a sword , this is a peece of a very expedite , and continuall use . you need not goe farre to know what this sword is , the apostle describes it first by being the sword of the spirit , that is , a spirituall sword , the weapons of our warfare are not carnall , but mighty through god , . cor. . . the divell will not give way or yeild to a sword made of any other mettall , therefore it is mighty through god : the egyptians are flesh , and not spirit , therefore they are weake . one divell is able to deale with all the fleshly and carnall weapons in the world , it is not charmes , and holy water , nor resolutions , and purposes , and reasonings alone , that are weapons fit for this combate , they must be things truely spirituall . but then secondly , it is that sword , which the spirit useth in us , and by us , the spirit of god , the holy ghost , so as there is a mighty arme , to a mighty weapon , for wee know not how to pray as wee ought , how to doe any thing , but the spirit maketh intercession in us , and it is the spirit that leads us into all truth , and teacheth us how to use , and improove truth , without the spirit of god , the word of god would doe us no good ; the weapon would be too heavy , to unweildy for us to use , therefore saith the apostle , the weapons of our warfare are mighty through god , . cor. . . god must use , and guide the hand , aswell as give the sword , it will be els like the weapons of a mighty man in the hand of a childe , if hee take it up , it will be but to let it fall . but then thirdly , it is the sword of the spirit , the spirit doth not onely use it , but hee formed it , it is therefore fit for use , because hee formed it , that is the mighty worke-man , and engineer for spirituall weapons , and hee must be able to use it well , that made it , for hee made it for use , and there is no ingredient in it , which hath not an influence into the end of it , which is the use of it . now that hee formed , it appeares . pet. . , . prophecy came not in old time ( or at any time ) by the will of man , that is , by the presumptuous will of bold men , proudly , and arrogantly goeing about to determine , that by their will , which by their reasons and unstandings could not reach , but holy men of god spake , as they were mooved by the holy ghost ; god used the underderstandings and the wills of holy men , to derive and conveye his truth to the world , so . tim. . . all scripture is given by inspiration of god , so as the spirit formes it , frames it , suggests it , brings it to the world . thus having knowne the matter of this sword , that it is spirituall , not of a carnall make , or composition , and secondly the mannager and weilder of this sword , that it is the spirit , and then the maker , and former of this sword , that it is the same spirit , wee come now to the appellation it self , which the spirit gives it , which is the word of god. by the word of god is meant , what ever god hath made knowne to be his will , as it is contained in the scripture . this must needs bee the word of god , and no other , but as it is consonant to this , for in a large sense , all truths may be called the word of god , as being subjected to some scripture rule , but strictly that word which is our sword , is some portion of that wee call the scripture , which is particularly characterized , and distinguished by this title the word of god. this must needs be so , because this is that , which must not be added to , or detracted from , it must stand alone deut. . . yee shall not adde unto the word , which i command you , neither shall you diminish ought from it : therefore that is all , and onely the word of god : so deut. . . gal. . . if wee or angell from heaven preach any other gospell unto you , then that which wee have preached to you , let him be accursed . secondly , if god will have the ballance of the sanctuary for waights , and measures , for rules and determinations , it must be visible , and publique : if hee will have us , fight with such weapons , wee must know where to fetch them . thirdly , when wee see this rule in practise by christ or his apostles , wee see this word taken up for this sword , to doe mighty things . wee see christ resisting the divell , and at last confounding and expelling him by this word , by this weapon , math. . . hee followed him so long with it is written , that at last hee drove him quite away , hee resisted him by this sword , till hee fled from him . as hee dealt with the divell in himself , so he dealt with the divell in the scribes and pharises , have yee not read ( saith he ) what david did , and what the priests did , &c. math. . , , . so hee answered them , and confounded them ; the like did stephen , and the apostles , convinced men mightily by the scriptures , that iesus was the christ , and used this sword to destroy unbeliefe with . now this word of god , which is our sword , is not so much the letter of the word , as the sense of it , how unreasonably and foolishly have the papists abused themselves by sticking to the letter , in those words , this is my body , and origen in making himself an eunuch , from that place , math. . . there be eunuchs that have made themselves eunuchs for the kingdome of heavens sake . though it be also true that where the letter is not contrary to the annalogy of faith , that is to be our rule and guide , and upon no other ground are wee to depart from the letter . but if it be objected , how shall men especially unlearned , know the sence of scripture , which seemes sometimes to be subject to contrariety ? answ. this is the great grace of god towards his , that in things necessary to faith and manners , to be knowne , or done , they need not be ignorant , for they walke in the light of the lord , by virtue of which light they are led into all truth ; so as they need not pin , their faith upon the authority of anothers judgment ; this is there due by promise , they shall be all taught of god , isa. . . and christ sayes , his sheepe follow him , because they know his voice , but another they will not follow , because they know not the voice of strangers , joh. . , . to have the word made cleare to you , and this sword fit for your use , is your due aswell as the sword it self . so the secret of the lord is with them that feare him , psal. . . the scriptures though deepe are foordable by those who are holy , and diligent , though they be not so wise and learned : on the other side , the naturall man knoweth not the things that are of the spirit of god , because they are foolishnesse to him : but the spirituall man knoweth all things , . cor. . , . so . john . : it is the spirit that beareth witnesse , because the spirit is truth . and ver . . hee that beleeveth on the son of god , hath the witnesse in himselfe . so math. . . to you it is given to know the misteries of the kingdome of heaven , to others it is not given . there is a sence of scripture that lyes alwayes not so evident and above , but it is given to you as your peculiar , and portion . this honour have all the saints , they have a certaine taste sutable and proportionable to their spirits , and their new natures , by which they can distinguish of food , and by which they can try all things , for as to other lives , and to our bodily , there is a tast for that end , so to this also which is spirituall ; and though men in a dreame can not distinguish betweene sleeping , and waking , yet men that are awake , know they are awake , and know also distinctly what they doe . this notwithstanding , god sells all thing to us by labour , and wee shall not enjoy the benefit of this great priviledge without it ; wee must therefore keepe our selves in a holy frame : if any man will doe his will , he shall know of his doctrine whether it be of god , joh. . . while wee are doeing , wee are in a way to know . if you be carnall and walke as men , you will be also carnall , and judge as men , rom. . . they that are in the flesh cannot please god , ( which may be understood also of a fleshly frame in the saints ) and when wee are in a way altogether unpleasing to god , god will not accommodate himself , will not reveale himself to us , and please us . but this is not enough , wee must search the scriptures , in which wee thinke to have eternall life , and light also for the way thither , wee must consider , and weigh whether those things which our owne reason , or the ministry of others represent to us , be so or no , as those of baerea did , truth lies deepe , errors lyeth levell to all : this search is extreamely pleasing to god , since the subject of it is the knowledge of his will , and the end of it is the doing of his will ; this is done by much meditation in the word , by comparing , by examining it , by taking in all aydes , and helpes of the guists and abilities of others , for god hath ordered that one man should need another , that none might be perfect alone ; nothing also will more advance it then prayer , so paul prayed often for the spirit of revelation , and david that his eyes might be enlightened , to see the wonderfull things of gods law ; nothing cleares the eye-sight more then prayer , for that sets your ends right , and makes you fit for light , and that leads you into the presence of god , into his light , in whose light wee see light . it was necessary to speake some thing of this , because this is the forming and shaping of your weapon , the weapon may be shaped in it self , but not to us ; this gives the mettall to the sword , if a thing looke like the word of god and be not , that will not cut of your lusts , it will proove but a leaden sword , or a deceitfull bow , that will not reach the marke , it will be a carnall weapon , which is weake , whereas the other is mighty through god. to incourage you against spirituall enemies , because ye have spirituall armes , and spirituall weapons ye have , what to keep of blowes , and yee have wherewith to fight and combate with your adversaries : god hath not left us fatherlesse , nor hee hath not left us weaponlesse , hee deales not as pharoah , commands us to make bricks , and takes away materialls , hee doth not disarme us , and bid us fight , but hee gives us armes proper for the field of combate , and for the enemy wee dispute with , and hee stands by , and lookes on , and with voyce , and hand incourageth us , so as wee need not feare our enemies , hee gives us the best armes : good commanders , and officers , the holy spirit , and holds a crowne over our heads : the truth is , wee never are overcome , but when wee are of the party , when wee are in a proportion false to god , and our enemy hath gained us , then wee fight but for a shew , and the weapon falls easily out of our hands , but if wee would stand to it , our sword would cut his cords , and if hee did stand two or three thrusts , hee would vanish at last , as hee did from christ our captaine . that wee may the better use this sword , wee shall do well . first to vallew it , things that wee prize and vallew , wee willingly use , wee thinke they will effect their end , els wee lay them by . therefore wee shall pitch upon some expressions , that may teach us to vallew this weapon , when abiathar had mentioned the sword of goliah , there is none like that , saith david , the dignities of the word are great , as appeares by david especially , who meditated in the law continually , and as much as any vallewed the word . psal. . . concerning the workes of mens hands , by the word of thy lips , i have kept mee from the path of the destroyer , the word that god spake was that , which armed him against wicked men . psal. . . the word of the lord is tryed ( or refined ) hee is a buckler to all that trust him ; as for god his way is perfect , it is a sure word , and which hath bene often experienced , tryed againe and againe , so as you may venture upon it , as upon a thing that will not faile , or deceive , will not start aside , like a deceitfull and broken bow . psal. . . thy word have i hid in my heart , that i might not sin against thee ; david knew the use of this , that it would preserve him from sin , and therefore stored it up , hid it in a sure place , against a time of need . ver. . for ever o lord , thy word is setled in heaven ; it is an unchangeable rule , which will never alter , and setled , will attaine all it pretends to . ver. . thy word is a lampe to my feete , and a light unto my pathes ; this is against delusions , and faynts , and shaddowes , the divell will cast . if you keep neere the word , you carry a light in your hand , you will not fight in the darke , but know how to make your addresses , and approaches , and how to order your wards , and defenses . ver. . thy word is very pure , therefore thy servant loveth it ; every thing operates as it is , as things are to their beings , so they are to their operations . that which is pure will render us pure , and the word is not an idle thing , but for use , and being pure , it is given us to render us pure . ver. . my tongue shall speake of thy word , for all thy commandements are righteous ; i can never praise them enough , there is such a law of righteousnes in them . psal. . . hee sheweth his word unto iacob , his statutes and his judgements unto israel ; from the receivers of the dispensation of the word , you see its excellency , it is the portion onely of his people , it is not flung in common to the world , as an inconsiderable thing . isa. . . the grasse withereth , and the flower fadeth , but the word of the lord shall stand for ever ; the excellency of good things lies in the continuance of them , this hath a good warrant for its abiding , because it is the word of the abiding , and unchangeable god. isa. . , . for as the raine cometh downe and the snow from heaven , and returneth not thither , but watereth the earth , and maketh it bring forth and bud , that it may give seed to the sower , and bread to the eater : so shall my word be that goeth forth out of my mouth , it shall not returne unto me voyd , but it shall accomplish that which i please , and it shall prosper in the thing where i sent it . there is a mighty efficacy in this word , this lies as a praise upon the whole word of god , that it shall not returne empty , but be like the bow of ionathan , and the sword of saul , isay. . . all those things hath my hand made , but to this man will i looke even to him that is poore and of a contrite spirit , and trembleth at my word . that word is precious , when the respect to it is so rewarded . on the other side . jer. . . they have rejected the word of the lord , and what wisedome is in them . though otherwise they might be wise , yet if they undervallew once the word , they bid a dewe to their wisedome : and god the righteous judge , and which gives true vallewes to us , rankes them in the number of fooles , from the new testament also , wee shall give some places to this purpose . luk. . . men lives by every word of god ; in him wee live , and in his word wee live , which gives a being to things that which gives the being , and determination , makes things be what they are , and men doe what they doe , must needs be great and excellent in it self . ver. . his word was with power , which astonied the auditours . ver. . what a word is this , for with authority and power commandeth hee the uncleane spirits , and they come forth ; his word will fetch uncleannes out of thy heart , aswell as out of their bodies . luk. . . the centurion had so much confidence in christs word , as hee could depend wholy upon it , say in a word , ( sayes hee ) and my servant shall be healed ; the magnifing of the word , wrought this great effect , and that word must needs be great , which was deservedly the object of such a confidence . luk. . . peter remembred the words of the lord , and hee went out and wept bitterly : peter forgot the word , when hee sinned , and indeed all sin proceeds from ignorance or furgetfulnesse , but when hee remembred it , you see the eminent effect of it , hee repents immediately , which hee witnesseth by his bitter and abundant weeping . john . . now are ye cleane through the word which i have spoken to you : wee are cleane mistically by the washing of baptisme , . cor. . . also by the imputation of christs purity , and so wee stand ever cleare before god , wee are pure also in the change of our owne hearts , and all this by the word , made ours by faith , and abiding in us , so that as evill communication corrupts good manners , if taken in and drunke downe , so the word taken downe cleanseth , acts . . it is called the word of salvation , that which brings it and workes it . and acts . . when paul departed from ephesus , hee commended the church to the word of gods grace , which was able to build them up , and to give them an inheritance , &c. the inheritance is that to which the word leads us , and where it will leave us at the last , but before you come thither , there is building work , forming and fashioning , that the word doth also , so as yee need not goe out of this circle , for the beginning or finishing of your faith . . cor. . . it is the word of reconciliation , that which brings god and man together : wee are naturally at great distances , now that which conduceth to the meeting , and according of termes so differing , must needs be of great vallew and esteeme . . tim. . . for every creature of god is good and nothing to be refused , if it be received with thanksgiving , for it is sanctified by the word of god and prayer ; it is the word of god that sanctifieth , and gives a lawfull use of all things ; hence you have your liberties , aswell to indifferent , as your right to things necessary , if you have whereof freely to use for your owne comforts , and whereof to give a way , for the weaknesse and scandall of your brother . if you should examine by experience the effects of the word , gods word hath ever taken hold of men , and in this lies the great difference of the saints from others , that they observe those events , which others neglect , and growe by them . joh. . . and the man beleeved the word of god , and it was even so as hee had beleeved ; the word hath ever found out men , and will take hold of us , either by our faith for good , or without it for our destruction , so the prophecies of old were not idle , but effected the end for which they came . to conclude this great dignity the word hath , that it gives its owne credit , for reason may be opposed by reason , but this is higher then reason : the divell can reason and distinguish us into sin , whilst wee fight at that weapon , but bring him a word , and that answeres his reason . what hath bene said in this head , tends to beg it in you a right vallew and esteeme of the word , which if once ye have you will use it , and have recourse to it at all times , as an effectuall weapon , mighty through god , for all the great ends you have heard of . secondly , know the word of god , that yee may use it , this is to have your weapon prepared , you must search the sence , know the annalogie of faith and the proportion , one truth holds to another , as before . thirdly , take up this sword , take it to you , be in a posture to give a blow , or to evade one , wound the enemy when you can , and meete with his blowes and thrusts , therefore you must be prepared , and have things in readinesse , therefore the word of god must dwell richly in you , that you may not be to seeke when you should use it . to helpe you in some guards for this fight . first , that sin is the greatest evill , mannage your sword well for that guard , have words at hand , that is , your sword ready to make that good ; for the filthinesse of it , sin is compared to the blood and pollution of a new borne child , before it be ordered and dressed , ezek. . . when thou wast in thy blood , i said unto thee live ; such a thing is sin in it self , and all sin holds of the nature of that pollution . . joh. . . the whole world lieth in wickednesse , it lies there as in a filthy grave , rotting and stinking as in a puddle . againe sin is compared for its nature to swine , and dogs , and to their vomit , . pet. . . the sinner is the dogg in the act of sin , and the corruption is the vomit , and mire ; it is likened also to the menstruousnesse of a woman , to a vessell in which is no pleasure , that is , a draught or a privy , hos. . . if besides these abasings and vilifying expressions , you would know more of sin : it was sinne that condemned the world in adam , drowned the world in the dayes of noah , and to give you a greater charracter for ill then all this , it was sin brought all the sufferings upon christ which hee endured : it was the day of gods fierce anger , lament . . . when christ did beare the sins of many in his body on the tree ; therefore when paul and silas could sing in the prison , and the saints in their afflictions , as they have done so often , christ was low , and poore , and faint . why ? because hee conflicted with sinne , hee grappled with sinne , upon him was laid the iniquities of us all ; hee conflicted with the wrath of god , for sinne , and had hee not bene god himself , hee would never have out-wrastled it . in a word every creature of god is good , and nothing offends him , irritates him , and provokes him , but sinne ; nothing reacheth god , nor causeth god to reach the world in anger but sinne . it is that which puts the sting into death , and torment in hell ; thus you are armed for that guard , that sin is the greatest evill , the second followes easily . that then . wee should keep at the greatest distance from it , for that you have rom. . . abhorre that which is evill , cleave to that which is good , when wee meete with any thing extreamely evill , and contrary to us , nature abhorres it , and retyres as farre as it can ; so on the contrary cleave to that which is good , cling to it , as a man should cleave to his wife , or be glewed , as the word is , and they shall be one flesh , incorporate your selves with that which is good , make your self one with it . so , abstaine from all appearance of evill , . thess. . . a thing may appeare to be ill , that is not , but take heed of any similitude , or appearance , or likenesse of ill , if it looke like ill , though it bee not , fly from it ; this gives you the benefit of a long sword , by which you keep the enemy at a distance ; so jude . hate the garments spotted with the flesh , not onely the flesh , but the garment that hath toucht it . ephes. . . fornication and all uncleannes and covetousnesse , let it not be once named among you , as becometh saintes , nor filthinesse , nor foolish speaking , nor jesting . so job . . i made a covenant with mine eyes , why should i thinke on a maide ; hee would not looke , because hee would not thinke , and the way to secure the thoughts , is to keepe well and strictly , the out-doores , the sences , which made david pray to god , to turne away his eyes from vanity . folly is bold , but wisdome is wary to keepe at the greatest distance . thus this sword cuts of the first risings , this is a sure way , and this saves you a world of paines , when a temptation or a lust hath once come within you , and incorporated it self , you must teare your flesh to pull it out , you must pull up earth and all , that the roots may come at last ; but while it is at a distance , there is some kinde of modesty , and blushing in it , and it may be snib'd with a word , use therefore some of these for a sword in time , and it may prevent you hard work , which yet must be done if you would not perish ; other heads i thought to have runne over and fitted for use , as thirdly , god knowes our thoughts . fourthly , that the word must judge us even this , which wee have in our hands and mouthes , and if it condemne our sinnes now , how is it like to acquit us another day . fifthly , that every secret thing shall be made manifest . sixtly , that you should walke in the sence of death and changes , but i shall prosecute this no further , onely let us know , that if the divell have got within us , the same way hee is fetcht out , that hee is kept out , this sword must do both . thus god hath armed you compleatly , and it will be both your sin , which you will not know how to answer , and your shame also to be foyled . if you oppose captaine to captaine , you have christ and the divell , you have as sufficient , as mighty , as experienced , a captaine as your lusts have , if armes to armes , yee have all these spirituall armes , against his carnall armes , for so are his , in comparison of those . though his be spirituall also , as acted by a mighty spirit ; your reward held over you by hope , is greater for the present then any he can offer , though not to flatter our selves . our condition heere is to indure hardnesse as good souldiers , . tim. . . and wee must conflict according to the law of combate , if wee would have the crowne ; but this is no new thing to us , this wee knew when wee undertooke religion , this was laid in at first , as the law and condition of our undertaking . that which followes , is prayer , praying with all prayer , which is to all other ordinances of god as bread and salt to our repast , wee cannot make a meale without it , heere it fastens on your armour , and lookes up for strength and successe to him who is able to give it : if souldiers be weake or succumbe in fight , they send to their generall for supplies , and reinforcements . praying alwayes , that is in all time , & every juncture , and article of time , as you have occasion by temptations for combate , for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies properly occasion , this is not so much spoken heere of our ordinary , and customary use of prayer , as it is applicable to occasions , that is temptations , but this prayer must be in the spirit : the spirit in our prayer is what the soule is in our bodie , it is that which gives the life to it , to conflict with the living god by dead words , will doe no good , therefore jude sayth , praying in the holy ghost , ver . . you have another expression rom. . that the spirit makes intercession for us , the holy ghost must pray in us , there must be an incorporating in that duty of the holy spirit , with our spirits , watching thereunto , you must watch to prayer , therefore it must be an act of time . with all perseverance , that is , till the worke be done , for then ye persevere , when ye give not over till you obtaine your end , so as your praying , and fighting must runne parralell till you have overcome your enemie , and sleighted his workes . it s enough to have hinted this which i intend not to speake of as being no peece of the armour , nor resembled by the holy ghost to any peece . to all that hath bene said , i shall adde no more but this , that every thing is strong in vertue of an ordinance , therefore bread nourisheth , because it hath a word that bids it doe so , and therefore the word shall cut and destroy , because god hath made it a sword , and edged and fitted it , for that purpose . thus have i some what largely measured the field of battaile , shewed you your friends and enemies , and fitted to you those armes which god hath given you for the service of this holy warre . to conclude therefore , the just end and designe of warre ( for every thing is to act in vertue of a designe ) is peace , now no warre pretends to peace more then this we have been speaking of , and therefore communion , which is the effect , and birth of peace , beares one halfe of the title of this discourse ; and indeed men were so form'd for communion , as no doctrine can be avowed for good , which renders them unsociable . but experience tells us , that it is the fate of some warres , not onely to be the meanes by which peace is gotten , and procur'd , but by which it is nourisht , and maintayn'd , and we know some countryes , which injoy the greatest benefites of peace in the midst of a confirm'd warre . and that is especially the condition of the warre we have been speaking of , that it procures , and makes good our peace ; it is the wall of our citty wherein peace dwells , it is the armes of our persons , the subject of it ; for with the divell our profest and avowed enemy , god hath justly determin'd an everlasting warre . peace , we know , is the daughter of equality , but where both partyes ( as here ) pretend peremptorily to supremacy , there can be no peace . peace also is the birth of love , and love is an union of mindes , but where principles are layd in by nature , or form'd by opposition ( as here ) infinitly distant , there peace can be nothing . but an abus'd , and mistaken name of what is not , and the product of such a truce or peace , would be to procure no lesse assured , but a more unequall warre , then what it seem'd to determine , as the experience of all , who have manadg'd this warre , witnesse : the blessings therefore of our peace will be reapt within the compasse of our assured friends , and allyes , with whom our communion will be intended & exercised , as otherwise , so by a common determination against the enemy : and to meete in a common enmity , where it is just , makes particularly , and warrantably to love . in a word therefore , we improve best our communion with our friends , the good angells , whilst we make warre , so as whilst we make warre , we shall have peace . finis . a table directing to severall particulars , in the praeceding discours . the introduction . pag. . the coherence , which the words insisted on , have with other parts of the scripture , whence they are drawn . p. . the explication of the words . ibid. the whole armour . ibid. the wiles of the divel . p. . we wrestle not against flesh & blood . two things meant by flesh and blood . ibid. what meant by principalities . p. . what meant by powers . ibid. what meant by rulers of the darknesse of this world. ibid. what meant by spirituall wickednesses p. . what meant by high places . ibid. a transition , leading into the discours of the nature of angels in generall . p. . that the angels are creatures . ibid. and p. . that the angels are substances , and do really exist . p. . whether the angels be incorporall . p. . severall corollaries , from what hath been spoken of angels . p. . of the mutability or immutability of angels . p. . of the apparitions of angels . p. . of their assumption of bodyes . ibid. why they assum'd bodyes . p. . whether in taking humane shapes , they were true men . ibid. of what their assumed bodyes consisted . p. . what become of those assum'd bodyes . ibid. whether they really put forth acts of life . ibid. why the angels make not apparitions , now as formerly they have done . p. . coroll . from the immutability of angels . p. . from the apparition of angels seven coroll . ibid. of the administration of angels to us , and the deputations they have from god , concerning us . p. . of the doctrine of angel guardians . ibid. that the tutelage of good angels is the portion onely of the elect. ibid. whether every elect person , is under the deputation of a particular angell guardian . p. . the affirmative is asserted . ibid. the saints not so concluded to one angell , as not to injoy oftentimes the service of many . p. . when the angell guardian begins the execution of his charge . ibid. whether the angell guardian ever quits the party , committed to his charge . ibid. whether communityes , as well as persons fall under the guardianship of angels . p. . the affirmative is probable . ibid. why god useth this ministration and guardianship of angels towards us . p. . foure reasons thereof . ibid. & p. . foure coroll . from the guardianship and tutelage of angels . p. . the happines of being a saint in that respect . ibid. also of churches . ibid. cor. . . open'd . ibid. our happines lyes in working as the angels . p. . we ought to leade abstracted lives . p. . of the power the angels have over us . ibid. of their power or abilities in themselves . ibid. first of their knowledge . ibid. cognitio matutina ad vespertina . ibid. their knowledge , naturall , by revelation , by experience , supernaturall . p. . the reprobate angels never saw god as the elect. p. . how , or in what manner the angels know . ibid. comparison of theirs , with our manner of knowing with the difference . ibid. and p. . what things contribute to vision externall and internall . p. . the power of knowing , and light by which we know , common to us with the angels . p. . something 's the angels know by their owne essence , somethings by intelligible species infused . ibid. whether the angels know particular things , and what ever is done heere . p. . how they know things particular . ibid. the angels know the particularities of those committed to their charge . p. . they are extreamely ingenious at guessing at things more hidden . ibid. corollaries from the knowledge of angels . ibid. supernaturall knowledge stands the angels and us in the greatest steede . ibid. other knowledge in respect of the effect , a picture without life . p. . of the power of the good angels upon corporall things . ibid. they can do what nature can . p. . miracles they cannot worke . ibid. what a miracle is . ibid. they cannot do things as god in an instant , though in a very shorte space of time . ibid. their power subjected to gods will. p. . what power they have upon the fancy and imagination . ibid. the great workes they have to do upon us , is upon the innerman . p. . being ministring spirits , their ministration is spirituall especially . ibid. how the angels speake to our understandings , and have influence upon our wills . ibid. of their severall wayes of effecting this wherein the way of their ministration to our spirits will appeare . ibid. and p. . . the same way of speaking to us waking and sleeping . p. . of the use of phantasmes . p. . whatsoever an inferiour power can do , a superiour can do it much more . ibid. the alteration of the body by sicknes or otherwise , contributes much to a different apprehension and vision of things . ibid. angels can moove the humours , as also remoove impediments . ibid. angels go a neerer way to worke in conversing with us then men can , and can very presently represent to us what they will. p. . in what way this is wrought . ibid. severall corollaries from the former head of the knowledge of the angels , & their way of communicating themselves to us . ibid. in that respect they have great advantages upon us . p. . they cannot put in new species into the fancy . p. . beware of receiving ill impressions , for they are matter to worke on . ibid. gratify and love the angels for their love and service to us . p. . we may read their love in its effects . ibid. the good angels , according to their talent and trust lay out themselves for our advantage , and are extreamly communicating to us , but especially to our spirits and inward man. p. . prooved by severall reasons . p. . . . . . a story of one guided and conducted by an angel , out of bodin his first booke of the history of sorcerers . p. . objection , what do you leave to christ and the spirit ? answered . p. . coroll . from the administration of angels . p. . the angels an ordinance continually by us . p. . a spirituall substance assisting proportionable to the divell , who opposeth us . ibid. walke holily in respect of the angels . ibid. every ordinance valuable , because conveying something from god , therefore should love the angels . p. . reverence the angels , & learne to converse with them . ibid. the whole creation serviceable to man , the angels not excepted . p. . the use to be made thereof . ibid. aspire after angelicall worke . p. . the second part of this treaty , which is of the evill angels . ibid. of the sinne of the evill angels . p. . coroll . from thence . p. . of the punishment of the evill angels , and first of the place . p. . which admits of a double consideration . ibid. the place of the sixt of iude considered . p. . the divels not yet in their utmost tearme . p. . coroll . from what hath been last treated on . ibid. the whole universe of rationall creatures under chaines and bonds . ibid. the use to be made thereof . p. . of the spirituall punishment of the evill angels . p. . their wound in their will. ibid. their knowledge great . p. . their wound in their knowledge . ibid. in some respects perfectly blinde . p. . their punishment demonstrated from their names and titles . ibid. corollaries . p. . dread the spirituall punishment of sinne . ibid. this considerable to the saints also . ibid. of the ministery of the evill angels . p. . the principall ministery of the evill angels to tempt and induce to sinne . p. . . whence the evill angels had power for this ministery . p. . why the divels are invested with this ministery by god. p. . severall reasons in respect of god. ibid. also in respect of men , & first of wicked men . p. . then of the saintes . p. . severall coroll . from hence . p. . let the saints blesse god for their ministry . ibid. wonder not that evill men are so wicked . ibid. do not the divells work . ibid. expect not the present destruction of men extreamly wicked . ibid. be secure on gods side notwithstanding this ministry . p. . how the evill angells operate in order to temptation , and sinne . p. . corollaryes from hence . p. . whether the divell concurre to the temptation of all sinne . p. . men may sinne without the temptation of the divell , but de facto , usually , he hath a part in all temptations . ibid p. , . whether usually hath the start herein , our owne corruptions , or the divell . p. . severall corollaryes . p. , . how the ministryes of the evill angells are distributed , whether to vices , or persons . p. . corollaryes from the praeceding discourse . p. . a shame for the saints to give ground and fayle , as others that want their aides . ibid. the saints and the wicked fall very differently under the power of the divell . p. . which wayes especially the divells are laid out towards mankinde , in matter of temptation . p. . the divell would hinder the worship of god , and in order to that , the knowledge of him . ibid. the divell amongst his most assured vassalls , pretends to a shap'd and form'd worship , as appeares by the confession of witches . p. . the divells , the greatest enemyes of christ and the gospel . ibid. gospel worship , and gospell preaching most opposed by the divell , and his instruments . p. . coroll . from this . ibid. exalt what the divell opposeth most . ib. the divell exerciseth his ministry especially against the church of christ. p. , . some more instances of the divells usuall martches in the discharge of his ministry . p. . one , the lusts of the flesh . ibid. the excesses of no beasts so great as those of mankind in bodily things . ib. this frame infinitly contrary to god , appeares so to be by two things especially . p. , . the divell where he reignes most absolutely subjects persons to the actuall commission of what ever we call uncleanenes . p. . the scripture particularly intitles sathan to this temptation . p. . another beaten path of the divell , pride . ibid. that men are which they are to god. p. . no thing more contrary to god then pride . ibid. the imaginations of proud men how scattered by god. ibid. the honour and advantage of humility . p. , , . only by pride comes contention , how understood . p. , . pride makes us contend with our conditions , & with god himself . p. , . how the divell is intituled to this temptation . p. , . another eminent temptation of the divels , coveteousnesse . p. . the seate of this lust the basest spirits . ibid. coveteousnesse extreamely fertill of ill . ibid. and p. . why this sinne stil'd idolatry . p. , . men of this humour extreamely deluded . p. . the comfort and injoyment of things is the portion of the saintes . p. . coroll . particularly from this last head . ibid. generall corollaryes drawne from these common roades of temptation . p. . the misery of sinne lyes in sinning . ibid. the happines of a holy spirit . p. . the divell spinnes his web finer for the saints , but his but and end is the same . p. . provocations to fight . ibid. the divells power and operation upon us in communicating himself to our understandings , and inward man must be fetcht from what hath been said of the good angells largely . p. , , . ibid. the divell an inveterate enemy , his evill nature ever intended . p. . his power wonderfully great . ibid. the contentions for things of the greatest moment . p. . the prize of other warres nothing to ours . p. . a great advantage to fight for a love , and in the presence of a love , and so do we . ibid. the third part of the discourse , wherein of the armour fitted for this warre . p. . no weapons fit for combatt with the divell , but gods. ibid. lusts will take their turnes , and give place one to another . p. . something 's which looke like vertues , are but the ignorance of ill . ibid. the incompassing of temptations . ibid. some men strong in the divell , and in the power of his might . p. . what 's intended by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. every one will do a little in religion . ibid. and p . difficulty in religion lyes in universality , and exactnes . p. . what our parts are in this combatt . p. . the more mighty any supreame agent is , the more it intends and fills the instrument . ibid. the end and use of the armour . p. . dayes of temptation evill dayes . ibid. things incouraging to fight , the necessity of it , the glory , and pleasure of victory . p. . cowards have but the pleasure of idlenes , and the misery of slavery . p. . tim. . . open'd . ibid. & p. . the bonds and restraints that lye upon the divell , are considered for incouragement sake . p. . the particular peeces of armour , first the girdle of truth . p. . what meant by this metaphor . ibid. what truth is . p. . the cause of all instability , because men are insincere , or misapprehensive . ibid. men are what they see and judge . p. . comfort & joy renders strong , and light the embleme of joy . ibid. the notion of glory begirts , but light & glory runne together . p. . the divell playes in the darke , and deceives under the vayle of mists and shadowes , in respect of worke and comfort . ibid. corollaryes from this peece . p. . converse much with the father of lights , and with the word the booke of lights , and with the saints the subject of light . ibid. helpe our selves by what right sights of things we ever have had . ibid. how truth and right sights of things answeres , what ever sathan can object to our praejudice in this fight . p. . sincerity is immixednes . p. . how love determines and squares every thing to the interest of the object loved . ibid. the second peece of armour , the breast-plate of righteousnesse . p. . wherein this consists . ibid. & p. . the first peece respected the end , this the walke of a christian. p. . righteousnes toward god and men , what . p. . the good angells fall under the consideration of the object of this righteousnesse . ibid. the rule and measure of this righteousnesse in regard of men , self love . p. . the object of this righteousnes , all , capable of god and happines . ibid. how this peece armes the breast . ibid. the tremblings and astonishments of those which want this armour . p. . how christs righteousnes is to be considered here . ibid. the love of god makes lovely characters and impressions upon us . p. . what it is to be a new creature . ibid. christ a head of influence . p. . this scripture speakes rather of the working of the spirit of god in us , then the imputation of christ to us . ibid. how this peece is to be put on . p. . wicked men furnish the divell with weapons to destroy themselves . ibid. the third peece of armes fitted for the feete and leggs . p. . wherein this armour consists . ibid. the notion of it cleared by severall scriptures . p. . also by reason . p. . helpes for the obtaining this necessary peece of armour . p. . . corollaryes from this particular . p. . the gospell should be administred like it self , like good newes . p. . the guilty world need such a kinde of administration . ibid. we neede much knowledge to discharge our selves in this particular . p. . example of great influence . ibid. the fourth peece of armes , a shield . p. . that to be joyned with all the rest . ibid. what meant by fiery dartes . ibid. faith repells , and quenches , how . p. . this above all to be procured . ibid. our natures not perfectly coole since defil'd by originall corruption . p. . two fiery darts accompany great sinnes , scil . of lust , and dispaire , as in the example of ammon . p. . example of spira and iudas ibid. look on sinnes as you will see them within a few houres . ibid. melancholy and depression of spirit , a temper easily fired to extreamityes . p. . what kinde of faith is to be oppos'd to fiery darts . ibid. and how faith doth it . ibid. the combatt by the wisedome of faith changed from our selves to god. ibid. this was davids way . p. . faith releives in extremity by out-bidding sights : examples thereof . ibid. both against sinning and dispairing . p. . faith suckes down the dew of the spirit , the cooling waters , &c. ibid. beleeve not scantily , nor a little , have not your faith to fetch and spell while the fiery darts are shooting . p. . the use of faith is as pleasing to god , as the resisting necessary for us . ibid. consider beleeving under the notion of obedience . p. . faith not a priviledge left to the arbitrement of our owne will , but an indispensible duty . ibid. consider the obstruction of faith . ibid. the objection from the disproportion between sinne and faith , answered . p. . god gloryes to effect his great workes by nothing , or things which are as nothing . p. . nothing so fenc'd with motives , threats , commands , &c. as the busines of beleeving , which shewes that gods heart is in it especially . ibid. the best salve yee can apply to the wounds of christ , is beleeving , your sinnes made them , your faith heales them . p. . get faith ready against an evill day , a day of fiery darts , yee will then neede coole and quenching liquor which faith drawes down ibid. the fifth piece of this armour , the helmet . p. . what this is . ibid. all affections routed in love and acted by it . ibid. love is made visible according as the affection is , it acts by and through . ibid. in hope love is in its throne , and appeares most lovely . p. . hope considered here not as a flatt and low attendancy , and looking after some good desired , a thing lesse then faith and before it , but as a firme expectation of some future good , which we do already beleeve . ibid. hope a birth , and effect of faith . ibid. how this peece doth its work and fitts the head , as an helmet . p. . the head the principle of action . ibid. the end , the simbolicall head . ibid. the world holds over our heads infinite things to corrupt us , the holy ghost wards of all with the helmet of salvation . ibid. our hopes differs from others not only in the object of them , the good things hoped for , but in the bottoming of them by expectation . p. . all things but spirituall , have no considerable value , but what ignorance and a lye puts upon them . p. . they are but shadowes , pictures , and dreames of good . ibid. worldly things not absent enough to be the object of hope . ibid. hope misapplyed often ingages to impossibilityes , and so becomes a meere imposture . p. . hope is of things difficult , but such as are worthy , and difficult . ibid. coroll . from this piece . p. . christian religion wholy founded upon hope . ibid. heavenly hope changes but the time , puts you of to another day for all . ibid. the pleasures of this life but for a minute , their fullnes worse then their emptinesse . ibid. if our hopes as other mens were here , we were in a worse condition then they for two reasons . p. . faith gives things a bottome , and hope is grafted upon it . ibid. the hopes of worldly men in respect of the saints , have severall notable defects . p. . the possessions of worldly men are ballanc●d with uncertaintyes , and their hopes with feares . ibid. the happines of heaven lyes in the fixing of joyes by eternity . ibid. the joy of our hope is fix'd by faith . ibid. what it is to rejoyce in boastings . p . men thinke by the determination of their wills , to effect that which godly men do by faith . ibid. an extreame vanity in the matter of the hopes of worldly men , as being of things low and meane . ibid. the object of our hopes things great . p. . our knowledge makes us value our hopes and joy in them . ibid. ioy as a result and concomitant of hope is mighty for battaille . ibid. he that rejoyceth not in the hopes of things to come , will rejoyce in vaine hopes , or sensuall inioyments . ibid. objection , if hope bringes in so great and steddy a returne of joy , what place do we leave for sorrow for sinne ? answered . p. . there is a double use of sorrow for sinne . ibid whilst god loves us , he greeves for our sinnings , and he greeves the more , because he loves us and so should we . p. . never greeve without the releefe of hope , and joy . ibid. for the degree , why should we not work our selves and our sorrowes as low as afflictions would lay us . ibid. we have paynes to conflict with as well as pleasures , hope armes us for them also . ibid. we must hold out to the utmost extreamity by the law of warre . p. . patience fits for this , but it must be the patience of hope . ibid. the praise of patience . ibid. patience would sinke and be opprest , if it were not animated by the activity and livel●nes of hope . p. . we should use our patience , and releeve our patience , as christ did by the joyfull sights of hope . ibid. hope proper for doing , as well as suffering . ibid. as we can do nothing without hope , so we attempt the greatest things by hope . p. . hope and strength stand and fall together . ibid. proov●d by the example and praecept of paul. ibid. hope animates to all workes . p. . particularly it purifyes the heart . ibid. the same reason of our being like to christ , here and hereafter . p. . purity oppos'd to bodily and spirituall lustings . ibid. to what degree hope must purify . ibid. coroll . from the settling our hopes . p. . to raise our hopes , we must improove and raise our faith ibid. in all compositions something gives the body , faith gives the body and substance to hope . ibid. hope abridges the time of expectation , and lives in an anticipation of eternall joyes . p. . the last peece of armes , the sword of the spirit . ibid. this is a spirituall weapon . p. . that , the spirit useth . ibid. that , the spirit form●d ibid. what meant by the word of god here . p. . proov'd to be the scripture . ibid. christ made use of this weapon against the divel himself , & in others . p. . whether the letter or sence be the word meant here . ibid. how shall ignorant men know the sence of scripture . p. . to have the sword fitted for our use , is our due as well as the sword it selfe . ibid. the scriptures though deepe , are fordable by men holy and diligent . ibid. the saintes have a tast proportionable to their spirits , by which they can distinguish of foode . ibid. & p. . try all things . p. . the way to know the will of god , is to do it . ibid. also we must search which is pleasing to god. ibid. how it is done . ibid. corollary to incourage to fight . p. men are seldome overcome , but when they are of the party . ibid. severall scripture expressions teaching us to value this sword , the word of god. p. , , , . all sinne proceeds from ignorance or forgetfullnesse . p. . the difference of men lyes in the observing , or neglecting , the fullfilling of gods words in the events of things . p. . the word gives its owne credit . p. . to helpe in some guardes for this fight . ibid. sinne is the greatest evill . ibid. severall scriptures expressing the filthynesse of sinne . p. . the reason why christ lay so low , when others could sing . ibid. keepe at the greatest distance from sinne . p. . this the wisest and safest way . ibid. there is a modesty in sinne at first , if it incorporate , it will teare the flesh to get it out . ibid. other heades hinted , but not prosecuted . p. . captaine to captaine , and armes to armes , oppos'd . ibid. prayer no peece of these armes , and therefore not insisted on . p. . it fastens on the armes and drawes downe successe . ibid. what meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here . ibid. every thing powerfull in the vertue of an ordinance . ibid. the conclusion . p. . finis . these principall faults escaped in the printing , the reader may correct as followeth . pag. line . error . correct . with which incorporall incorporeall that their beingh beings them then operations apparitions genui genium pro ratio par ratio moderatedly moderated by ward word   sunne sonne   mathematicus , mathematicians god things not must be put out . raisedned raisednes medimus mediums beleeve releive light sight may by   vice nice motion notion   and must be put out .   their your with which   elixurs elixars   ones ends well must be put out . let set the they mote more your you   not not onely to operating co-operating inordinary inordinacy thy the hee be have save altogether together   forma formae which what a love alone must most therefore is therefore that is that is that it is peoples puples all will deferred deterred   the proper the divells proper obstaine obtaine hee yee devotes denotes   clumbs clumbes   in is lounes loaves subsilite subsilire temire tenure imployes implyes helpe is helpes   of from of well from jou you but put him sinne counted committed countinent commitment   inections injections that thus all allye nothing as , nothing so much as not must be put out . fin sinne is was   have save   mottinesse motives fault faint principall principle   pates pathes   toward to warde fasten fasten'd   in other in no other   alloey allay ofter after contingenties contingencies and a and in a   cleasing cleansing patiency patience respcteth respecteth by must be put out .   unstandings understandings if must be put out . notes, typically marginal, from the original text notes for div a -e obj. ans. qu. ans. qu. ans. coral . qu. qu. qu. ans. . . . . corol. corol. corol. obj. obj. ans. coroll . coroll . coroll . coroll . obj. ans. the corollaries from hence . coroll . obj. ans. coroll . coroll . coroll . coroll . coroll . coroll . corroll . corrol . object . ans. coroll . coroll . object . answ. coroll . coroll . philosophicall fancies. written by the right honourable, the lady newcastle. newcastle, margaret cavendish, duchess of, ?- . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing n ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing n estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) philosophicall fancies. written by the right honourable, the lady newcastle. newcastle, margaret cavendish, duchess of, ?- . [ ], , [ ] p. printed by tho: roycroft, for j. martin, and j. allestrye, at the bell in st. pauls church-yard, london : . partly in verse. the last leaf is blank. annotation on thomason copy: "may. .". reproduction of the original in the british library. eng conduct of life -- early works to . mind and body -- early works to . knowledge, theory of -- early works to . good and evil -- early works to . virtue -- early works to . a r (wing n ). civilwar no philosophicall fancies. written by the right honourable, the lady newcastle. newcastle, margaret cavendish, duchess of a this text has no known defects that were recorded as gap elements at the time of transcription. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - tcp staff (michigan) sampled and proofread - tcp staff (michigan) text and markup reviewed and edited - pfs batch review (qc) and xml conversion philosophicall fancies . written by the right honourable , the lady newcastle . london , printed by tho : roycroft , for j. martin , and j. allestrye , at the bell in st. pauls church-yard , . a dedication to fame . to thee , great fame , i dedicate this peece . though i am no philosopher of greece ; yet do not thou my workes of thoughts despise , because they came not from the ancient , wise . nor do not think , great fame , that they had all the strange opinions , wich we learning call . for nature's unconfin'd , and gives about her severall fancies , without leave , no doubt . shee 's infinite , and can no limits take , but by her art , as good a brain may make . although shee 's not so bountifull to me , yet pray accept of this epitome . an epistle to time . swift , ever-moving time , i write to thee , to crave thy pardon , if ill spent thou be . but i did chuse this way , thinking it best : for by my writing i do none molest . i injure none , nor yet disturb their way , i slander none , nor any one betray . if i do wast thee in a musing thought , yet i take paines , my braines constantly wrought . for in three weeks begun , and finisht all these philosophicall fancies , which i call . if thou thinkst much , that i should spend thee so , to write of that , i can but guesse , not know ; i le tell thee time , thou mayst bee worser spent , in wanton waies , which some call merriment . let me tell thee , this better pleaseth me , then if i spent thee in fine pageantry . a request to time . time , prethee be content , and let me write ; i le use thee better then the carpet knight , or amorous ladies , which doe dance , and play , casting their modesty , and fame away . i humbly cast mine eyes downe to the ground , or shut them close , while i a fancy found . and in a melancholy posture sit , with musing thoughts , till i more fancies get . besides , deare time , nature doth not me give such store of health , to hope i old shall live . then let me give my youth the most content , which is to write , and send it to the print . if any like my fancies when they 'r read , my time 's rewarded , though my body's dead . if they do not , my son'e will lye at rest , because my life did think , what 's harmlesse , best . an epistle to my braine . i wonder , braine , thou art so dull , when there was not a day , but wit past , through the yeare . for seven yeares 't is , since i have married bin ; which time , my braine might be a magazine , to store up wise discourse , naturally sent , in fluent words , which free , and easie went . if thou art not with wit inrich'd thereby , then uselesse is the art of memory . but thou , poor braine , hard ftozen art with cold , words seales , of wit , will neither print , nor hold . an epistle to a troubled fancy . fancies in sleep are visions , dreames we call , rais'd in the braine to sport themselves withall . sometimes they take delight to fright the minde , taking strange shapes , not like to natures kinde . after the soule they hunt , and run about , as from the body they would thrust it out . but if they are in humour kind , and good , in pleasing shapes before the minde they stood . an epistle to contemplation . i contemplating by a fires side , in winter cold , my thoughts would hunting ride . and after fancies they do run a race , if lose them not , they have a pleasant chase . if they do catch the hare , or kill the deere , they dresse them strait in verse , and make good cheere . an epistle to my musefull thoughts . thoughts , trouble not the soule with falling out , siding in factions , with feare , hope and doubt . but with the muses dance in measur'd feet , taking out all the fancies as you meet . some fancies are like wilde , and toyish girles , and some are sober , grave ; others are churles . let those that sober , sad , a pavin measure , corantoes are the lighter fancies pleasure . let churlish fancies dance with crabbed feet , in numbers odd , not even , smooth , nor sweet . another to the thoughts . my thoughts lye close imprison'd in the minde , unlesse through strange opinions passage finde . but when they finde a way , they run so fast , no reason can perswade to stay their hast . then they strait seek a credit for to win , perswading all they meet to follow them : and with their rhetoricke hope they to grow strong , striving to get beleife , as they go on . if contradiction chance to stop their way , they strait flye out , and oft times run away . and seldome they do back return again , to rally , or to muster in the brain . but the weak braine is forc'd more thoughts to raise , striving to get a victory of praise . reason , and the thoughts . thoughts , run not in such strange phantastick waies , nor take such paines to get a vulgar praise . the world will scorne , and say , you are all fooles , because you are not taught in common schooles . the world will think you mad , because you run not the same track , that former times have done . turn foolish thoughts , walke in a beaten path , or else the world ridiculously will laugh . reason forbeare , our study not molest , for wee do goe those waies that please us best . nature doth give us liberty to run , without a check , more swift far then the sun . but if we jar , and sometimes disagree , by thy disputes , we run unevenly . but prethee reason trouble us no more , for if you prate , wee 'l thrust you out of doore . to sir charles cavendish , my noble brother-in-law . sir , to forget to divulge your noble favours to me , in any of my works , were to murther gratitvde ; which i will never be guilty of : and though i am your slave , being manacl'd with chaines of obligation , yet my chaines feele softer then silke , and my bondage is pleasanter then freedome ; because i am bound to your selfe , who are a person so full of generosity , as you delight in bounty , and take pleasure to relieve the necessitated condition of your friends ; and what is freely given , is comfortably receiv'd , and a satisfaction to the minde . for , should a bountifull hand be joyn'd to repining thoughts , it would be like a gilded statue made of rotten wood . but your minde is the mint of virtues , which makes them currant coyne ; which i will never clip with a silent tongue , nor change with an unthankfull heart ; but locke it up with the key of admiration , in the chest of affection . i shall not feare to be turn'd out of your favour , though my deserts make me not worthy to dwell therein ; because you are so constant to charity , and so compassionate to misery ; so adverse to covetousnesse , so arm'd against mis-fortunes , so valiant in friendship , so victorious in naturall affections , as you are the conquerour of all merit . and may you ride in triumph on fame round the vniverse , untill the expiring thereof . thus doth your humble servant joy in your love , proud of your favour , glorie in your fame , and will die in your service . m. n. to the reader . noble readers , if this worke is not so well wrought , but that you may finde some false stitches ; i must let you understand it was huddl'd up in such hast , ( out of a desire to have it joyned to my booke of poems ) as i took not so much time , as to consider throughly ; for i writ it in lesse then three weekes ; and yet for all my hast , it came a weeke too short of the presse . besides my desire ( to have those works printed in england , which i wrote in england , before i leave england ) perswaded me to send it to the presse , without a further inlargement . but i imagine my readers will say , that there is enough , unless it were better . i can only say , i wish it were so good , as to give satisfaction : howsoever i pleased my selfe in the study of it . the table . of matter , and motion , page . of the forme , and the minde , . of eternall matter , . of infinite matter , . there is no proportion in nature , ib. of one kinde of matter , . of infinite knowledge , ib. there is no judge in nature , ib. of perfection , . of inequalities , ib. of unities , . of thin , and thick matter , ib. of vacuum , . the unity of nature , ib of division , the order of nature , ib. of war , and no absolute power , . of power , ib. similizing the spirits , or innate motion , of operation , . of natural , or sensitive war . . of annihilation , ib. of life , . of change , . of youth , and growth , . of increasing , . of decay , . of dead , and death , . of locall shapes , . this visible motions in animals , vegetables , and minerals , . of the working of the severall motions of nature , . of the minde , . of their severall dances , and figures , . the sympathy , and antipathy of spirits , . the sympathy of sensitive , and rationall spirits in one figure , . the sympathy of the rationall , and sensitive spirits , to the figure they make , and inhabit , . of pleasure , and paine , . of the minde , ib. of thinking , or the minde , and thoughts , . of the motions of the spirits , . of the creation of the animall figure . . of the gathering of the spirits , . the moving of innate matter , . of matter , motion , and knowledge , or understanding , . of the animall figure , . what an animall is , . of sense , and reason , exercis'd in their different shapes , . of the dispersing of the rationall spirits , . of the senses , . of motion that makes light , . of opticks , ib. of the flowing of the spirits , . of motion , and matter , . of the braine , . of darknesse , ib. of the sun , . of the clouds , ib. of the motion of the planets , . of the motion of the sea , ib. i speak not here of deiaticall infinites , but of grosse infinites , such , as philosophers call chaos . of matter and motion . there is no first matter , nor first motion ; for matter and motion are infinite , and being infinite , must consequently be eternall ; and though but one matter , yet there is no such thing , as the whole matter , that is , as one should say , all . and though there is but one kinde of matter , yet there are infinite degrees of matter , as thinner and thicker , softer and harder , weightier and lighter ; and as there is but one matter , so there is but one motion , yet there are infinite degrees of motion , as swifter and slower ; and infinite changes of motion : and although there is but one matter , yet there are infinite of parts in that matter , and so infinites of figures : if infinite figures , infinite sizes ; if infinite sizes , infinite degrees of higness , and infinite degrees of smalnesse , infinite thicknesse , infinite thinnesse , infinite lightnesse , infinite weightinesse ; if infinite degrees of motion , infinite degrees of strengths ; if infinite degrees of strengths , infinite degrees of power , and infinite degrees of knowledge , and infinite degrees of sense . of the form , and the minde . as i sayd , there is but one matter , thinner and thicker , which is the forme , and the minde , that is , matter moving , or matter moved ; likewise there is but one motion , though slower or swifter moving severall wayes ; but the slower or weaker motions are no lesse motion , then the stronger or swifter . so matter that is thinnest or thickest , softest or hardest , yet it is but one matter ; for if it were divided by degrees , untill it came to an atome , that atome would still be the same matter , as well as the greatest bulk . but we cannot say smallest , or biggest , thickest or thinnest , softest or hardest in infinite . eternall matter . that matter which was solid , and weighty from all eternity , may be so eternally ; and what was spungie , and light from all eternity , may be so eternally ; and what had innate motion from eternity , may be so eternally ; and what was dull without innate motion from eternity , may be so eternally : for if the degrees could change , then there might be all thin , and no thicke , or all thicke , and no thin , all hard , no soft , and fluid , or all fluid , and no solidity . for though contracting and dilating may bring and joyne parts together , or separate parts asunder , yet those parts shall not be any other wayes , then by nature they were . of infinite matter . infinite matter cannot have exact forme , or figure , because it hath no limits : but being divided by motion into severall parts , those parts may have perfect figures , so long as those figures last ; yet these parts cannot be taken from the infinite body . and though parts may be divided in the body infinite , and joyned severall wayes , yet infinite can neither be added , nor diminished ; yet division is as infinite , as the matter divided . no proportion in nature . in nature there is no such thing , as number , or quantity ; for number , & quantity have only reference to division : neither is there any such thing as time in eternity ; for time hath no reference but to the present , if there be any such thing as present . of one kinde of matter . although there may be infinite degrees of matter , yet the nature , and kind of matter is finite : for infinite of severall kindes of matter would make a confusion . of infinite knowledge . there can be no absolute knowledge , if infinite degrees of knowledge ; nor no absolute power , if there be infinite degrees of strength : nor present , if infinite degrees of motion . no judge in nature . no intreaty , nor petition can perswade nature , nor any bribes an corrupt , or alter the course of nature . justly there can be no complaints made against nature , nor to nature . nature can give no redresse . there are no appeales can be made , nor causes determined , because nature is infinite , and eternall : for infinite cannot be confined , or prescribed , setled , or altered , rul'd , or dispos'd , because the effects are as infinite as the causes : and what is infinite , hath no absolute power : for what is absolute , is finite . finite cannot tel how infinite doth flow , nor how infinite matter moveth to and fro . for infinite of knowledge cannot guess of infinite of matter , more , or lesse : nor infinite of causes cannot finde the infinite effects of every kinde . of perfection . in infinite can no perfection be , for why ? perfection is in unity ? in infinite no union can combine , for that has neither number , point , nor line ; though infinite can have no figure , yet not lye all confu'sd in heaps together . of inequalities . if infinites have infinite degrees , and none a like to make equalities . as if a haire be cut with curious arts , innumerable , but unequall parts , and that not any part alike shall be , how shall we joyn , to make them well agree ? if every one is like it selfe alone , there cannot be , unlesse three equal ones . if one , and one make two ; and two , and two make foure , yet there must be two equall ones to make two , and two equall twos to make foure . and as two and one make three , yet there must be two equall ones joyned to a single one , to make three , or three equall single ones to joyn in three . the like is in weight , and measure , in motion and strength . of unities . in infinite if infinite degrees , then those degrees may meet in unities . and if one man should have the strength of foure , then foure to equal him will be no more . as if one line should be in four parts cut , shall equall the same lino together put ; so two and one , though odd , is three ; yet three and three shall equall be . like those that equall spaces backwards go , to those that 's forward , equalls them we know . like buckets in a well , if empty be , as one descends , the other ascends , we see so motions , though they 'r crosse , may well agree , as oft in musick make a harmony . there is no vacuity . in nature if degrees may equall be , all may be full , and no vacuity . as boxes small , & smaller may containe , so bigger , and bigger must there be again . infinite may run contracting , & dilating , still , still , by degrees without a separating . of thin , and thick matter . thus may thin matter into solid run , and by its motion , make thick matter turne . in severall wayes , and fashions , as it will , although dull matter of it selfe lye still : t is not , that solid matter moves in thin , for that is dull , but thin which moves therein . like marrow in the bones , or bloud in veines . or thinner matter which the bloud containes . like heat in fire , the effect is strait to burne , so matter thin makes solid matter run . of vacuum . if infinite inequallity doth run , then must there be in infinite vacuum . for what 's unequall , cannot joyned be so close , but there will be vacuity . the unity of nature . nature tends to unity , being but of a kinde of matter : but the degrees of this matter being thinner , and thicker , softer , and harder , weightier , and lighter , makes it , as it were , of different kinde , when t is but different degrees : like severall extractions , as it were out of one and the same thing ; and when it comes to such an extract , it turnes to spirits , that is , to have an innate motion . of division . the severall degrees of matter cause division by different motion , making severall figures , erecting , and dissolving them , according as their matter moves , this makes motion , and figure alwayes to be in war , but not the matter ; for it is the severall effects that disagree , but not the causes : for the eternall matter is allwayes in peace , as being not subject to change ; but motion , and figure , being subject to change , strive for superiority : which can never be , because subject to change . the order of nature . the reason , that there is not a confusion in nature , but an orderly course therein , is , the eternall matter is allwayes one , and the same : for though there are infinite degrees , yet the nature of that matter never alters . but all variety is made according to the severall degrees , & the severall degrees do palliate , and in some sense make an equality in infinite ; so as it is not the severall degrees of matter , that strive against each other , but severall motions drive them against one another . of war , and no absolute power . the reason , that all things make war upon one another , is , the severall (†) degrees of matter , the contradiction of motion , and the degrees , and the advantage of the shapes of (†) figures alwayes striving . of power . there is no absolute power , because power is infinite , and the infinitenesse hinders the absolutenesse : for if there were an absolute power , there would be no dispute ; but because there is no absolute power , there would be no dispute ; but because there is no absolute power , therefore there are disputes , and will be eternally : for the severall degrees of matter , motion , and figure strive for superiority , making faction by (†) sympathy , and fraction , by (†) antipathy . similizing the spirits , or innate matter . the spirits , or essences in nature are like quick-silver : for say it be fluid , it will part into little sphaericall bodyes , running about , though it be nere so small a quantity : and though they are sphaericall , yet those figures they make by severall , and subtle motion , may differ variously , and infinitely . this innate matter is a kind of god , or gods to the dull part of matter , having power to forme it , as it please : and why may not every degree of innate matter be , as severall gods , and so a stronger motion be a god to the weaker , and so have an infinite , and eternall government ? as we will compare motions to officers , or magistrates . the constable rules the parish , the mayor the constable , the king the mayor , and some higher power the king : thus infinite powers rule eternity . or againe thus , the constable rules the hundred , the mayor rules the city , the king the kingdome , and caesar the world . thus may dull matter over others rule , according as 't is † shap'd by motions tool . so innate matter governs by degree , according as the stronger motions be . of operation . all things in the world have an operative power ; which operation is made by sympatheticall motions , and antipatheticall motions , in severall figures . for the assisting operation is caused by one , the destructive operation by another ; like poyson , and cordialls , the one kills , the other cures : but operations are as infinite , as motions . naturall , or sensitive war . all naturall war is caused either by a sympatheticall motion , or an antipatheticall motion . for naturall warre , and peace proceed from selfe-preservation , which belongs only to the figure ; for nothing is annihilated in nature , but the particular prints , or severall shapes that motion makes of matter ; which motion in every figure strives to maintaine what they have created : for when some figures destroy others , it is for the maintenance or security of themselves : and when the destruction is , for food , it is sympatheticall motion , which makes a particular appetite , or nourishment from some creatures to others ; but an antipatheticall motion , that makes the destruction . of annihilation . there can be no annihilation in nature : not particular motions , and figures , because the matter , remaines hat was the cause of those motions and figures . as for particular figures , although every part is separated that made such a figure , yet it is not annihilated ; because those parts remaine that made it . so as it is not impossible but the same particular figures may be erected by the same motions , that joynd those parts , and in the matter may repeat the same motion eternally so by succession : and the same matter in a figure may be erected , and dispersed eternally . thus the dispersing of the matter into particular figures by an alteration of motion , we call death ; and the joyning of parts to create a figure , we call life . death is a separation , life is a contraction . of life . life is the extract , or spirit of common matter : ( † ) this extract is agile , being alwayes in motion ; for the thinnesse of this matter causes the subtelty of the quality , or property which quality , or property is to work upon all dull matter . this essence , or life , which are spirits of sense , move of themselves : for the dull part of matter moves not , but as it is moved thereby . their common motions are foure . atractive . retentive . digestive . expulsive . atractive is that which we call growth , or youth . retentive , is that we call strength . digestive is that we call health , that is an equall distribution of parts to parts , and agreeing of those sprits . expulsive is that which we call death , or decay . the attractive spirits gather , and draw the materialls together . the digestive spirits do cut and carve out every thing . the retentive do fit , and lay them in their proper places . the expulsive do pull down , and scatter them about . those spirits most commonly move according to the matter they worke on . for in spungy and in porous light matter , their motion is quick ; in solid , and weighty , their motion is slower . for the solid parts are not onely dull , and immoveable in themselves , but they hinder and * obstruct those spirits of sense , and though they cut and peirce through all , yet it is with more labour , and slower motion ; for their motions change according to the quantity and quality of that matter they meet with ; for that which is porous and spungy , the figures that they forme that matter in , are sooner made , and suddenlier destroyed , then that which is more combustible . this is the reason mineralls last longer then vegetables and animals , because that matter is both tougher and harder to worke on , then vegetables and animals are . these sensitive spirits we may similize to severall workmen , being alwayes busily imployed , removing , lifting , carrying , driving , drawing , digging , and the like . and although these spirits are of substance thinner then dull matter , yet they are stronger by reason of their subtlety , and motion , which motion gives them power : for they are of an acute quality , being the vitrioll , as it were , of nature , cut and divide all that opposeth their way . now these spirits although they be infinite , yet we cannot thinke them so grosse an infinite , as combustible matter , yet those thinner infinites may cut , and carve the thicker infinites all into severall figures : like as aqua-fort is will eate into the hardest iron , and divide it into small parts . as i have sayd before , the spirits of life worke according as the matter is , for every thing is shap'd according to the solidity of the matter ; like as a man which builds a house , makes the beames of the house of such wood , which is tough , and strong , because he knows otherwise it will breake , by reason of the great weight they are to bear ; but to make laths he takes his wood and cuts it thin , that the nayls may easier passe through , so joyning and fitting severall forts to proper uses to build his house . or like a cooke when he 's to raise a pye , must take stiffe dough ; for otherwise it will not onely fall before it be finished , but it cannot be raised , and to make the lids to cover his pye , hee must use a softer paste , otherwise it will not rowle thinn ; thus a stiffe paste is not fit for a lid , nor a thinner paste for to raise a pye ; it may make a cake , or so . so the spirits of life must make figures , as the matter is fit , and proper thereto , for the figure of man or the like ; the spirits of life take the solid and hard matter for the * bones : the glutinous matter for the sinews , nerves , muscles . and the like ; and the oyly matter for flesh , fat , marrow . so the fluid for blood , and such like matter . and the spirits themselves do give this dull matter , motion , not onely in the building of the figure , but to make the figure move when it is built . now the spirits of life , or lively spirits do not onely move dull and in moving matter , but makes that matter to move , and worke upon others ; for some kinde of figures shall make † another to resemble it selfe , though not just be as it selfe is made , but as the shadow like the substance ; for it workes as a hand that is guided by another , and not of its owne strength : that is the reason , arts have not so much persection as nature . the copy is not so lively as the originall ; for the spirits of life move , and work of their own strength , and the dull matter by the strength of the spirits . of change . the change of motion in severall figures makes all change and difference in the world , and their severall properties and effects thereto . and that which we call death , or corruption , is not * an absence of life , but an expulsive motion which doth annihilate those figures , that erecting motion hath made . so death is an annihilation of the print , not of the mould of figures ; for the moulds of those figures of mankinde , beast , or plant , of all kinds whatsoever , shall never be annihilated so long as motion and matter last , which may alwayes be ; for the mould of all figures is in the power of motion , and the substance of matter . of youth , or growth . thus spirits of sense work according to the substance of the matter : for if the matter be porous and light , they form those figures quicker , and dissolve them suddenly : but if their matter be solid and hard , they worke slower , which makes some figures longer ere they come to perfection , and not so easily undone . and if their strength be too weake for the matter they worke upon , as wanting helpe , then the figure is imperfect , and mishapen , as we say . this is the reason animals & vegetables , which are young , have not so great strength as when they are full growne ; because there are fewer spirits , and the materialls are loose and unsetled , not knockt close : but by degrees more spirits gather together , which helpe to forward their worke , bring in materialls by food , setling them by nourishment , carrying out by evacuations that matter that is unusefull , and that rubbish and chips , as i may say , which would hinder their motion . if they bring in unusefull matter , their figure increases not , as we say , thrives not . and if they carry out the principall materials , the figure decayes , and falls downe . but those parts of matter which are not spirits , do not carry that part of matter which is spirit , but the spirits carry the dull matter . thus the spirits , the innated matter , move in dull matter , and dull matter moveth by the spirits ; and if the matter be fine , and not grosse , which they build withall , and their motion be regular , then the figure is beautifull and well proportioned . of increasing . the reason that the corruption of one figure is the cause of making of another of the same kinde , is , not onely , that it is of such a tempered matter that can onely make such a kinde of figure ; but that the spirits make figures according to their strength : so that the spirits that are in the seed , when they have undone the figure they are in , by a generall expulsion , which we call corruption , they begin to create againe another figure of the same kinde , if no greater power hinder it . for the matter that is proper , to make such like figures , is fitted , or temper'd to their strengths . so as the temper of the matter , and the strength of the spirits , are the erectors of those figures eternally . and the reason , that from one seed , lesse , or more numbers are increased and raisd , is , that though few begin the work , more will come to their help ; and as their numbers are increased , their figures are more , or lesse , weaker , or stronger . of decay . when spirits of life have created a figure , and brought it to perfection ; if they did not pull it down again they would be idle having no work to do ; and idlenesse is against the nature of life , being a perpetuall mption . for as soon as a figure is perfected , the spirits generally move to an expulsive motion . this is the reason , that age hath not that strength as full-growth : but like an old house falling down by degrees , shed their haires or leaves , instead of tiles , the windowes broke downe , and stopped with rubbish . so eyes in animals grow hollow and dimme . and when the foundation of a house is loose , every little wind shakes it . so when the nerves being slack , and the muscles untyed , and the joynts unhing'd , the whole body is weak , and tottering , which we call palsies : which palsies , as the wind , shakes . the blood , as the springe dries up , rheumes as raine fals down , and vapours , as dust , flye up . of dead , and death . dead is , where there is a generall alteration of such motion , as is proper to such figures . but death is an annihilation of that print , or figure , by an expulsive motion : and as that figure dissolves , the spirits disperse about , carrying their severall burthens to the making of other figures . like as a house that is ruin'd by time , or spoyled by accident ; the severall materials are imployed to other uses ; sometimes to the building of an house again . but a house is longer a building then a pulling down , by reason of the cutting , carving , laying , carrying , placing , and fitting every part to make them joyn together ; so all the works of nature are sooner dissolv'd then created . of locall shapes . some shapes have power over others , but t is not alwaies in the size , or bulck of the figure , but in the manner of their formes that gives advantage , or disadvantage . a little mouse will run through the snowt of a great elephant : a little flye will sting a great figure to death ; a worm will wind through a thick body ; the lions force lies in his clawes , the horses in his hoofe , the dogs in his teeth , the bulls in his hornes , and mans in his armes , and hands ; birdes in their bills , and talons : and the manner of their shapes gives them severall properties , or faculties . as the shape of a bird causes them to flye , a worm to creep , the shape of a beast to run , the shape of fish to swim ; yet some flye swifter , and higher then others , as their wings are made : so some run nimbler then others , according as their limbs are made ; and some swim glider then others , according as their fins are made . but man surpasses the shape of all other creatures ; because he hath a part , as it were , of every shape . but the same motion , and the same matter , without the shape , could not give such externall properties ; since all internall properties are wrought out of dull matter . so as it is their shapes , joyned with such motions proper thereunto , that give strength , & agilenesse . but the internall qualities may be alike in every figure ; because rationall spirits worke not upon dull matter , but figures themselves . the visible motion in animals , vegetables , and minerals . the externall motions of animals are , running , turning , winding , tumbling , leaping , jumping , shoving , throwing , darting , climbing , creeping , drawing , heaving , lifting , carrying , holding , or staying , piercing , digging flying , swimming , diving . the internall motion , is , contriving , directing , examining , comparing , or judging , contemplating , or reasoning , approving , or disapproving , resolving . from whence arise all the passions , and severall dispositions . these , and the like , are the visible , internall motions in animals . the internall motions of vegetables , and minerals , are in operation ; as , contracting , dilating ; which is attractive , retentive , digestive , expulsive . the vegetables externall motion , is , increasing , decreasing , that is enlarging , or lasting ; although there may be matter not moving , yet there is no matter , which is not moved . of the working of severall motions of nature . motions do work according as they finde matter , that 's fit , and proper for each kinde . sensitive spirits work not all one way , but as the matter is , they cut , carve , lay . joyning together matter , solid light , and build , & form some figures streight upright ; or make them bending , and so jutting out : and some are large , and strong , and big about . and some are thick , and hard , and close unite ; others are flat , and low , and loose , and light . but when they meet with matter , fine , and thin , then they do weave , as spiders when they spin : all that is woven is soft , smooth , thin things , as flowry vegetables , & animall skins . observe the graine of every thing , you le see , like inter-woven threads lye evenly . and like to diaper , & damask wrought , in severall workes , that for our table 's bought . or like to carpets which the persian made , or sattin smooth , which is the florence trade . some matter they ingrave , like ring , and seale , which is the stamp of natures common-weale . t is natures armes , where she doth print on all her works , as coyne that 's in the mint . some severall sorts they joyn together glu'd . as matter solid , with some that 's fluid . like to the earthly ball , where some are mixt of severall sorts , although not fixt . for though the figure of the earth may last longer then others ; yet at last may waste . and so the sun , and moon , and planets all , like other figures , at the last may fall . the matter 's still the same , but motion may alter it into figures every way : yet keepe the property , to make such kind of figures fit , which motion out can find . thus may the figures change , if motion hurles that matter of her waies , for other worlds . of the minde . there is a degree of stronger spirits then the sensitive spirits , as it were the essence of spirits ; as the spirit of spirits : this is the minde , or soule of animalls . for as the sensitive spirits are a weak knowledge , so this is a stronger knowledge . as to similize them , i may say , there is as much difference betwixt them , as aqua fortis , to ordinary vitrioll . these rationall spirits , as i may call them , worke not upon dull matter , as the sensitive spirits do ; but only move in measure , and number , which make figures ; which figures are thoughts , as memory , understanding , imaginations , or fancy , and remembrance , and will . thus these spirits moving in measure , casting , and placing themselves into figures make a consort , and harmony by numbers . where the greater quantity , or numbers , are together of those rationall spirits , the more variety of figure is made by their severall motion , they dance severall dances according to their company . of their severall dances , or figures . what object soever is presented unto them by the senses , they straite dance themselves into that figure ; this is memory . and when they dance the same figure without the helpe of the outward object , this is remembrance when they dance figures of their owne invention , ( as i may say ) then that is imagination or fancie . understanding is when they dance perfectly ( as i may say ) not to misse the least part of those figures that are brought through the senses . will is to choose a dance , that is to move as they please , and not as they are perswaded by the sensitive spirits . but when their motion and measures be not regular , or their quantity or numbers sufficient to make the figures perfect , then is the minde weak and infirme , ( as i may say ) they dance out of time and measure . but where the greatest number of these , or quantity of these essences are met , and joyn'd in the most regular motion , there is the clearest understanding , the deepest judgement , the perfectest knowledge , the finest fancies , the more imagination , the stronger memory , the obstinatest will . but sometimes their motions may be regular ; but society is so small , so as they cannot change into so many severall figures : then we say he hath a weak minde , or a poor soule . but be their quantity or numbers few or great , yet if they move confusedly , and out of order , wee say the minde is distracted . and the reason the minde , or soule is improveable , or decayable , is , that the quantity or numbers are increaseable , or decreaseable , and their motions regular , and irregular . a feaver in the body is the same motion amongst the sensitive spirits , as madnesse is in the minde amongst the rationall spirits . so lkewise paine in the body is like those motions , that make griefe in the minde . so pleasure in the body is the like motions , as make delight , and joy in the minde , all convulsive motions in the body , are like the motions that cause feare in the minde . all expulsive motions amongst the rational spirits , are a dispersing their society ; as expulsity in the body , is the dispersing of dull matter by the sensitive spirits . all drugs have an opposite motion to the matter they work on , working by an expulsive motion ; and if they move strongly , having great quantity of spirits gathered together in a little dul matter , they do not only cast out superfluous matter , but pul down the very materials of a figure . but al cordials have a sympatheticall motion to the matter they meet , giving strength by their help to those spirits they finde tired : ( as one may say ) that it is to be over-power'd by opposite motions in dull matter . the sympathy , and antipathy of spirits . pleasure , and delight , discontent , and sorrow , which is love , and hate , is like light , and darknesse ; the one is a quick , equall , and free motion ; the other is a slow , irregular , and obstructed motion . when there is the like motion of rationall spirits in opposite figures , then there is a like understanding , and disposition . just as when there is the like motion in the sensitive spirits , then there is the like constitution of body . so when there is the like quantity laid in the same symmetry , then the figures agree in the same proportions , and lineaments of figures . the reason , that the rationall spirits in one figure , are delighted with the outward forme of another figure , is , that the motions of those sensitive spirits which move in that figure agree with the motion of the rationall spirits in the other . this is love of beauty ; and when the sensitive motions alter in the figure of the body , and the beauty decaies , then the motion of the rationall spirits alter , and the love , or goodliking ceases . if the motion of the rationall spirits are crosse to the motion of the sensitive spirits , in opposite figures , then it is dislike . so if the motion be just crosse , and contrary , of the rationall spirits in opposite figures , it is hate ; but if they agree , it is love . but these sympathies , which are made only by a likenesse of motions without an intermixture , last not longe ; because those spirits are at a distance , changing their motion without the knowledge , or consent of either side . but the way that the rationall spirits intermix , is , through the organs of the body , especially the eyes , and eares , which are the common doors , which let the spirits out , and in . for the vocall , and verbal motion from the mouth , carry the spirits through the eares down to the heart , where love , and hate is lodged . and the spirits from the eyes issue out in beames , and raies ; as from the sun , which heat , or scorch † the heart , which either raise a fruitful crop of love , making the ground fertile , or dries it so much , as makes it insipid , that nothing of good will grow there , unlesse stinking weeds of hate : but if the ground be fertile , although every crop is not so rich , as some , yet it never growes barren , unlesse they take out the strength with too much kindness ; as the old proverb , they kill with too much kindnesse ; which murther is seldome committed . but the rationall spirits † are apt to take surfet , as wel as sensitive spirits , which makes love , and good-will , so often to be ill rewarded , neglected , and disdain'd . the sympathy of sensitive , and rationall spirits in one figure . there is a stronge sympathy , and agreement , or affection ( as i may say ) betwixt the rationall spirits , and the sensitive spirits joyned in one figure : like fellow-labourers that assist one another , to help to finish their work . for when they disagree , as the rationall spirits will move one way sometimes , and the sensitive spirits another ; that is , when reason strives to abate the appetite of the senses ; yet it is by a loving direction , rather to admonish them by a gentle contrary motion for them to imitate , and follow in the like motions ; yet it is , as they alwayes agree at last ; like the father , and the son . for though the father rules by command , and the son obeies through obedience , yet the father out of love to his son , as willing to please him , submits to his delight , although (†) it is against his liking . so the rationall spirits oftimes agree with the motions of the sensitive spirits , although they would rather move another way . the sympathy of the rationall and sensitive spirits , to the figure they make , and inhabit . all the externall motion in a figure , is , by the sensitive spirits ; and all the internall , by the rationall spirits : and when the rationall , and sensitive spirits , disagree in opposite figures , by contrary motion , they oft war upon one another ; which to defend , the sensitive spirits , and rationall spirits , use all their force , and power in either figure ; to defend , or to assault , to succour , or to destroy , through an aversion made by contrary motions in each other . now the rationall spirits do not only choose the materialls for their defence , or assault , but do direct the sensitive spirits in the management thereof ; and according to the strength of the spirits of either side , the victory is gain'd , or lost . if the body be weak , there is lesse sensitive spirit , if the direction be not advantageous , there is lesse rationall spirit . but many times the alacrity of the rationall and sensitive spirits , made by moving in a regular motion , overcomes the greater numbers , being in a disorder'd motion . thus what is lost by scarcity , is regain'd by conformity and unity . of pleasure , and paine . all evacuations have an expulsive motion ; if the expulsive motion is regular , t is pleasure , if irregular , t is paine . indeed , all irregular , and crosse motion , is paine ; all regular motion is pleasure , and delight , being a harmony of motion , or a discord of motion . of the minde . imagine the rationall essence , or spirits , like little sphericall bodies of quick-silver several ways (†) placing themselves in several figures , sometimes moving in measure , and in order , and sometimes out of order : this quick-silver to be the minde , and their severall postures made by motion , the passions , and affections ; or all that is moving in a minde , to expresse those severall motions , is onely to be done by guesse , not by knowledge , as some few i will guesseat . love is , when they move in equall number , and even measure . hate is an opposite motion : feare is , when those small bodies tumble on a heap together without order . anger is , when they move without measure , and in no uniforme figure . inconstancy is , when they move swistly severall wayes . constancy is a circular motion . doubt , and suspition , and jealousie , are , when those small bodies move with odd numbers . hope is when those small bodies move like wilde geese , one after another . admiration is , when those sphericall bodies gather close together , knitting so , as to make such a circular figure ; and one is to stand for a center or point in the midst . humility is a creeping motion . joy is a hopping , skipping motion . ambition is a lofty motion , as to move upwards , or * higher then other motions . coveting , or ambition is like a flying motion , moving in severall figures like that which they covet for ; if they covet for fame , they put themselves into such figures , as letters do , that expresse words , which words are such praises as they would have , or such figures as they would have statues cutt , or pictures drawne : but all their motion which they make , is according to those figures with which they sympathize and agree : besides , their motion and figures are like the sound of musick ; though the notes differ , the cords agree to make a harmony : so several symmetries make a perfect figure , severall figures make a just number , and severall quantities or proportions make a just weight , and severall lines make an even measure : thus equall may be made out of divisions eternally , and infinitely . and because the figures and motions of the infinite spirits which they move , and make , are infinite , i cannot give a finall description : besides , their motion is so subtle , curious , and intricate , as they are past finding out . some naturall motions work so curious fine , none can perceive , unlesse an eye divine . of thinking , or the minde , and thoughts . one may think , and yet not of any particular thing ; that is , one may have sense , and not thoughts : for thoughts are when the minde takes a particular notice of some outward object , or inward idea ; but thinking is only a sense without any particular notice . as for example ; those that are in a great feare , and are amazed , the minde is in confus'd sense , without any particular thoughts : but when the minde is out of that amaze , it fixes it selfe on particulars , and then have thoughts of past danger ; but the minde can have no particular thought of the amaze ; for the minde cannot call to minde that which was not . likewise when we are asleep , the mind is not out of the body , nor the motion that makes the sense of the minde ceast , which is thinking ; but the motion that makes the thoughts therein work upon particulars . thus the minde may bee without thoughts , but thoughts cannot be without the minde : yet thoughts go out of the minde very oft , that is , such a motion to such a thing is ceast ; and when that motion is made again , it returns . thus thinking is the minde , and thoughts the effect thereof : thinking is an equall motion without a figure , or as when we feele heat , and see no fire . of the motions of the spirits . if it be , as probably it is , that all sensitive spirits live in dull matter ; so rationall spirits live in sensitive spirits , according to the shape of those figures that the sensitive spirits form them . the rationall spirits by moving severall waies , may make severall kindes of knowledge , and according to the motions of the sensitive spirits in their severall figures they make , though the spirits may be the same , yet their severall motions may be unknown to each other . like as a point , that writes upon a table-book , which when the letter that was writ thereon , is rub'd out , the table is as plain , as if there was never any letter thereon ; but though the letters are out , yet the table-book , and pen remaine . so although this motion is gone , the spirit , and matter remaine ; but if those spirits make other kindes of motions , like other kindes of letters , or language , those motions understand not the first , nor the first understands not them , being as severall languages . even so it may be in a sound ; for that kind of knowledge the figure had in the sound , which is an alteration of the motion of the rationall spirits , caus'd by an alteration of the motion of the sensitive spirits in dull matter : and by these disorderly motions , other motions are ru'bd out of the table-book , which is the matter that was moved . but if the same kind of letters be writ in the same place again ; that is , when the spirits move in the same motion , then the same knowledge is in that figure , as it was before ; the other kind of knowledge , which was made by other kind of motion , is rub'd out ; which severall knowledge is no more known to each other , then severall languages by unlearned men . and as language is still language , though not understood , so knowledge is still knowledge , although not generall ; but if they be that , we call dead , then those letters that were rubbed out , were never writ again ; which is , the same knowledge never returnes into the same figure . thus the spirits of knowledge , or the knowledge of spirits , which is their severall motions , may be ignorant , and unacquainted with each other : that is , that some motion may not know how other motions move , not only in several spirits , but in one and the same spirit ; no more then every effect can know their cause : and motion is but the effect of the spirits , which spirits are a thin , subtle matter : for there would be no motion if there were no matter ; for nothing can move : but there may be matter without selfe-motion , but not selfe-motion without matter . matter prime knowes not what effects shall be , or how their severall motions will agree . because † t is infinite , and so doth move eternally , in which nothing can prove . for infinite doth not in compasse lye , nor hath eternall lines to measure by . knowledge is there none , to comprehend that which hath no beginning , nor no end . perfect knowledge comprises all can be , but nothing can comprise eternity . destiny , and fates , or what the like we call , in infinites they no power have at all . nature hath generosity enough to give all figures case , whilst in that form they live . but motion which innated matter is by running crosse , each severall paines it gives . of the creation of the animall figure . the reason , † that the sensitive spirits , when they begin to create an animal figure , the figure that is created feels it not , untill the modell be finished , that is , it cannot have an animall motion , untill it hath an animall figure ; for it is the shape which gives it locall motion : and after the fabrick is built , they begin to furnish it with † strength , and inlarge it with growth , and the rationall spirit which inhabits it , chooseth his room , which is the head ; and although some rationall spirits were from the first creating it , yet had not such motions , as when created : besides , at first they have not so much company , as to make so much change , as to take parts , like instruments of musick , which cannot make so much division upon few strings as upon more . the next , the figure being weak , their motions cannot be strong ; besides , before the figure is inlarged by growth , they want room to move in . this is the reason , that new-borne animalls seeme to have no knowledge , especially man ; because the spirits do neither move so strong , nor have such variety of change , for want of company to make a consort . yet some animalls have more knowledge then others , by reason of their strength , as all beasts know their dams , and run to their dugs , and know how to suck as soone as they are borne ; and birds and children , and the like weak creatures , such do not . but the spirits of sense give them strength , and the spirits of reason do direct them to their food , (†) & the spirits of sense give them taste , and appetite , and the spirits of reason choose their meat : for all animall creatures are not of one dyet , for that which will nourish one , will destroy another . the gathering of spirits . if the rationall spirits should enter into a figure newly created , altogether , and not by degrees , a childe ( for example ) would have as much understanding and knowledge in the womb , or when it is new-borne , as when it is inlarged and fully grown . but we finde by experience there are severall sorts and degrees of knowledge and understanding , by the recourse of spirits : which is the reason , some figures have greater proportion of understanding and knowledge , and sooner then others ; yet it is increased by degrees , according as rationall spirits increase . like as children , they must get strength before they can go . so learning and experience increase rationall spirits , as food the sensitive : but experience and learning is not alwayes tyed to the eare ; for every organ and pore of the body is as severall doores to let them in and out : for the rationall spirits living with the sensitive spirits , come in , and go out with them , but not in equall proportion , but sometimes more , sometimes fewer : this makes understanding more perfect in health then in sicknesse , and in our middle age , more then in the latter age : for in age and sicknesse there is more carryed out , then brought in . this is the reason , children have not such understanding , but their reason increaseth with their yeares . but the rationall spirits may be similized † to a company of good fellows , which have pointed a meeting ; and the company coming from severall places , makes their time the longer ere their numbers are compleated , though many a braine is disappointed ; but in some figures the rooms are not commodious to move in , made in their creation , for want of helpe : those are changelings , innocents , or naturall fooles . the rationall spirits seem most to delight in spungy , soft , and liquid matter ; as in the blood , brain , nerves , and in vegetables ; as not only being neerest to their own nature , but having more room to move in . this makes the rationall spirits to choose the head in animals , for their chiefe room to dance their figures in : (†) for the head is the biggest place that hath the spungy materialls ; thus as soon as a figure is created , those rationall spirits choose a room . the moving of innate matter . though motion makes knowledge , yet the spirits give motion : for those spirits , or essences , are the guiders , governours , directers ; the motions are but their instruments , the spirits are the cause , motion but an effect therefrom : for that thin matter which is spirits , can alter the motion , but motion cannot alter the matter , or nature of those essences , or spirits ; so as the same spirits may be in a body , but not one and the same knowledge , because not the same motion , that made that knowledge . as for example ; how many severall touches belong to the body ? for every part of the body hath a severall touch , which is a severall knowledge belonging to every severall part ; for every severall part doth not know , and feele every severall touch . for when the head akes , the heele feels it not , but only the rationall spirits which are free from the incumbrance of dull matter , they are agile , and quick to take notice of every particular touch , in , or on every part of the figure . the like motions of a paine in the body . the like motion of the rationall spirits , we call a griefe in the mind ; for touch in the body , is a thought in the mind ; and to prove it is the like motion of the rationall spirits to the sensitive , which makes the knowledge of it , is , that when the rationall spirits are busily moved with some fantasmes , if any thing touches the body , it is not known to the rationall spirits , because the rationall spirits move not in such a motion , as to make a thought in the head , of the touch in the heele , which makes the thoughts to be as senselesse of that touch , as any other part of the body , that hath not such paines made by such motions . and shall we say , there is no sense in the heele , because no knowledge of it in the head ? we may as well say , that when an object stands just before an eye that is blind , either by a contrary motion of the thoughts inward , by some deep contemplation , or otherwise : we may as well say there is no outward object , because the rationall spirits take no notice of that object ; t is not , that the stronger motion stops the lesse , or the swifter , the flower ; for then the motions of the planets would stop one anothers course . some will say , what sense hath man , or any other animall when they are dead ? it may be answered , that the figure , which is a body , may have sense , but not the animall ; for that we call an animall , is such a temper'd matter joyn'd in such a figure , moving with such kind of motions ; but when those motions do generally alter , that are proper to an animall , although the matter , and figure remain , yet it is no longer an animall , because those motions that help it to make an animall are ceas'd : so as the animall can have no more knowledge of what kind of sense the figure hath , ( because it is no more an animall ) then an animall , what sense dust hath . and that is the reason , that when any part is dead in an animall , if that those motions that belonged to the animall , are ceas'd in that part , which alter it from being a part of the animall , and knowes no more what sense it hath , then if a living man should carry a dead man upon his shoulders , what sense the dead man feels , whether any , or no . of matter , motion , and knowledge or understanding . whatsoever hath an innate motion , hath knowledge ; and what matter soever hath this innate motion , is knowing : but according to the severall motions , are severall knowledges made ; for knowledge lives in motion , as motion lives in matter : for though the kind of matter never alters , yet the manner of motions alters in that matter : and as motions alter , so knowledge differs , which makes the severall motions in severall figures , to give severall knowledge . and where there is a likenesse of motion , there is a likenesse of knowledge : as the appetite of sensitive spirits , and the desire of rationall spirits are alike motions in severall degrees of matter . and the touch in the heel , or any part of the body else , is the like motion , as the thought thereof in the head ; the one is the motion of the sensitive spirits , the other in the rationall spirits , as touch from the sensitive spirits : for thought is only a strong touch , & touch a weake thought . so sense is a weak knowledge , and knowledge a strong sense , made by the degrees of the spirits : for animall spirits are stronger ( as i sayd before ) being of an higher extract ( as i may say ) in the chymistry of nature , which makes the different degrees in knowledge , by the difference in strengths and finenesse , or subtlety of matter . of the animall figure . whatsoever hath motion hath sensitive spirits ; and what is there on earth that is not wrought , or made into figures , and then undone again by these spirits ? so that all matter is moving , or moved , by the movers ; if so , all things have sense , because all things have of these spirits in them ; and if sensitive spirits , why not rationall spirits ? for there is as much infinite of every severall degree of matter , as if there were but one matter : for there is no quantity in infinite ; for infinite is a continued thing . if so , who knowes , but vegetables and mineralls may have some of those rationall spirits , which is a minde or soule in them , as well as man ? onely they want that figure ( with such kinde of motion proper thereunto ) to expresse knowledge that way . for had vegetables and mineralls the same shape , made by such motions , as the sensitive spirits create ; then there might be wooden men , and iron beasts ; for though marks do not come in the same way , yet the same marks may come in , and be made by the same motion ; for the spirits are so subtle , as they can passe and repasse through the solidest matter . thus there may be as many severall and various motions in vegetables and mineralls , as in animals ; and as many internall figures made by the rationall spirits ; onely they want the animall , to expresse it the animall way . and if their knowledge be not the same knowledge , but different from the knowledge of animalls , by reason of their different figures , made by other kinde of motion on other tempered matter , yet it is knowledge . for shall we say , a man doth not know , because hee doth not know what another man knows , or some higher power ? what an animall is . an animall is that which wee call sensitive spirit ; that is , a figure that hath locall motion ; that is , such a kinde of figure with such kinde of motions proper thereunto . but when there is a generall alteration of those motions in it , then it is no more that we call animall ; because the locall motion is altered ; yet we cannot knowingly say , it is not a sensitive creature , so long as the figure lasts : besides when the figure is dissolved , yet every scattered part may have sense , as long as any kinde of motion is in it ; and whatsoever hath an innate motion , hath sense , either increasing or decreasing motion ; but the sense is as different as the motions therein , because those properties belonging to such a figure are altered by other motions . of sense and reason exercised in their different shapes . if every thing hath sense and reason , then there might be beasts , and birds , and fish , and men : as vegetables and minerals , had they the animall shape to expresse that way ; and vegetables & minerals may know , as man , though like to trees and stones they grow . then corall trouts may through the water glide , and pearled menows swim on either side ; and mermayds , which in the sea delight , might all be made of watry lillies white ; set on salt watry billows as they flow , which like green banks appeare thereon to grow . and marriners i th' midst their shipp might stand , in stead of mast , hold sayles in either hand . on mountaine tops the golden fleece might feed , some hundred yeares their ewes bring forth their breed . large deere of oake might through the forrest run , leaves on their heads might keepe them from the sun ; in stead of shedding hornes , their leaves might fall , and acornes to increase a wood of fawnes withall . then might a squerrill for a nut be crackt , if nature had that matter so compact : and the small sprouts which on the husk do grow , might be the taile , and make a brushing show . then might the diamonds which on rocks oft lye , be all like to some little sparkling flye . then might a leaden hare , if swiftly run , melt from that shape , and so a (†) pig become . and dogs of copper-mouths sound like a bell ; so when they kill a hare , ring out his knell . hard iron men shall have no cause to feare to catch a fall , when they a hunting were . nor in the wars should have no use of armes , nor fear'd to fight ; they could receive no harmes . for if a bullet on their breasts should hit , fall on their back , but strait-waies up may get . or if a bullet on their head do light . may make them totter , but not kill them quite . and stars be like the birds with twinckling wing , when in the aire they flye , like larks might sing . and as they flye , like wandring planets shew , their tailes may like to blazing comets grow . when they on trees do rest themselves from flight , appeare like fixed stars in clouds of night . thus may the sun be like a woman faire , and the bright beames be as her flowing haire . and from her eyes may cast a silver light , and when she sleeps , the world be as dark night . or women may of alabaster be , and so as smooth as polisht ivory . or , as cleer christall , where heartes may be shown , and all their falsehoods to the world be known . or else be made of rose , and lillies white , both faire , and sweet , to give the soule delight . or else bee made like tulips fresh in may , by nature drest , cloath'd severall colours gay . thus every yeare there may young virgins spring , but wither , and decay , as soon agen . while they are fresh , upon their breast might set great swarmes of bees , from thence sweet honey get . or , on their lips , for gilly-flowers , flies drawing delicious sweet that therein lies . thus every maid , like severall flowres shew , not in their shape , but like in substance grow . then teares which from oppressed hearts do rise , may gather into clouds within the eyes : from whence those teares , like showres of raine may flow upon the bancks of cheeks , where roses grow . after those showres of raine , so sweet may smell , perfuming all the aire , that neer them dwell . but when the sun of joy , and mirth doth rise , darting forth pleasing beames from loving eyes . then may the buds of modesty unfold , with full blown confidence the sun behold . but griefe as frost them nips , and withering dye , in their owne (†) podds intombed lye . thus virgin cherry trees , where blossomes blow , so red ripe cherries on their lips may grow . or women plumtrees at each fingers end , may ripe plummes hang , and make their joynts to bend . men sicomores , which on their breast may write their amorous verses , which their thoughts indite . mens stretched arms may be like spreading vines , where grapes may grow , soe drinke of their own wine . to plant large orchards , need no paines nor care , for every one their sweet fresh fruit may beare . then silver grasse may in the meadowes grow , which nothing but a sithe of fire can mow . the wïnd , which from the north a journey takes , may strike those silver strings , and musick make . thus may another world , though matter still the same , by changing shapes , change humours , properties , and name . thus colossus , a statue wonderous great , when it did fall , might strait get on his feet . where ships , which through his leggs did swim , he might have blow'd their sailes , or else have drown'd them quite . the golden calfe that israel joy'd to see , might run away from their idolatry . the basan bul of brasse might be , when roare , his mettl'd throat might make his voice sownd more . the hil , which mahomet did call , might come at the first word , or else away might run . thus pompey's statue might rejoyce to see , when kill'd was caesar , his great enemy . the wooden-horse that did great troy betray , have told what 's in him , and then run away . achilles armes against ulisses plead , and not let wit against true valour speed . of the dispersing of the rationall spirits . some think , that the rationall spirits flye out of animals , ( or that animall we call man ) like a swarm of bees , when they like not their hives , finding some inconvenience , seek about for another habitation : or leave the body , like rats , when they finde the house rotten , and ready to fall ; or scar'd away like birds from their nest. but where should this swarm , or troop , or flight , or essences go , unlesse they think this thin matter is an essence , evaporates to nothing ? as i have said before , the difference of rationall spirits , and sensitive spirits , is , that the sensitive spirits make figures out of dull matter : the rationall spirits put themselves into figure , placing themselves with number , and measure ; this is the reason when animals dye , the externall forme of that animall may be perfect , and the internall motion of the spirits quite alter'd ; yet not absent , nor dispersd , untill the annihilating of the externall figure : thus it is not the matter that alters , but the motion and forme . some figures are stronger built then others , which makes them last longer : for some , their building is so weak , as they fall as soon as finished ; like houses that are built with stone , or timber , although it might be a stone-house , or timber-house , yet it may be built not of such a sort of stone , or such a sort of timber . of the senses . the pores of the skin receive touch , as the eye light , the eare sound , the nose scent , the tongue tast . thus the spirits passe , and repasse by the holes , they peirce through the dull matter , carrying their severall burthens out , & in , yet it is neither the burthen , nor the passage that makes the different sense , but the different motion ; † for if the motion that comes through the pores of the skin , were as the motions that come from the eye , eare , nose , mouth , then the body might receive sound , light , scent , tast , all over as it doth touch . of motion that makes light . if the same motion that is made in the head did move in the heele , there would appeare a light to the sense of that part of the figure ; unlesse they will make such matter as the braine to be infinite , and onely in the head of an animall . opticks . there may be such motion in the braine , as to make light , although the sun never came there to give the first motion : for two opposite motions may give a light by reflection , unlesse the sun , and the eye have a particular motion from all eternity : as we say an eternal monopoler of such a kind of motion as makes light . of the flowing of the spirits . the spirit 's like to ants , in heapes they lye , the hill they make , is the round ball , the eye . from thence they run to fetch each object in , the braine receives , and stores up all they bring . and in the eares , like hives , as bees they swarm , buzzing , and humming , as in summers warm . and when they flye abroad , they take much paine , to bring in fine conceits into the braine . of which , as wax , they make their severall cells , in workes of poetry , which wit still fills : and on the tongue , they sit as flowres sweet , sucking their honey from delicious meat . then to the nose , like birds they flye , there pick up sweet perfumes , in stead of spices stick . of which within the braine they build a nest , to which delight , or else to take their rest . but in the porous skin , they spread as sheep , and feeding cattell which in meadowes keep . of motion , and matter . why may not vegetables have light , sound , taste , touch , as well as animals , if the same kind of motion moves the same kind of matter in them ? for who knowes , but the sappe in vegetables may be of the same substance , and degree of the braine : and why may not all the senses be inherent in a figure , if the same motion moves the same matter within the figure , as such motion without the figure ? of the braine . the braine in animals is like clouds , which are sometimes swell'd full with vapour , and sometimes rarified with heat , and mov'd by the sensitive spirits to severall objects , as the cloudes are mov'd by the wind to severall places . the winds seem to be all spirits , because they are so agile , and quick . of darknesse . to prove that darknesse hath particular motions which make it , as well as motion makes light , is , that when some have used to have a light by them while they sleep , will , as soon as the light goeth out , awake ; for it darknesse had no motion , it would not strike upon the optick nerve . but as an equall motion makes light , and a perturb'd motion makes colour , which is between light , & darknesse : so darknesse is an opposite motion to those motions that make light ; for though light is an equall motion , yet it is such a kind , or sort of motion . of the sun . why may not the sun be of an higher extract then the rationall spirits , and be like glasse , which is a high extract in chymistry , and so become a (†) shining body ? if so , sure it hath a great knowledge ; for the sun seemes to be composed of purer spirits , without the mixture of dull matter ; for the motion is quick , and subtle , as wee may finde by the effect of the light , and heat . of the cloudes . the cloudes seem to be of such spungy , and porous matter , as the raine , and aire , like the sensitive spirits that form , and move it , and the sun the rationall spirit to give them knowledge : and as moist vapours from the stomack rise , and gathering in the braine , flow through the eyes ; so do the clouds send forth , as from the braine , the vapours which do rise in showres . of the motion of the planets . the earth , sun , moon , the rest of planets all are mov'd by that , we vitall spirits call . and like to animals , some move more slow , and other some by quicker motion go . and as some creatures by their shapes do flye , some swim , some run , some creep , some riseth high . so planets by their shapes about do wind , all being made , like circles , round we find . the motion of the sea . the sea 's more quick , then fresher waters are , the reason is , more vitall spirits are there . and as the planets move still round about , so seas do ebb , & flow , both in , & out . as arrowes flye up , far as strength them lend , and then for want of strength do back descend . so do the seas in ebbes-run back againe , for want of strength , their length for to maintaine . but why they ebb , and flow , at certain times , is like the lungs that draw , and breath out wind . just so do seas draw back , and then do flow , as constant as the lungs do to and fro : alwaies in motion , never lying still , the empty place they leave , turn back to fill . we may as well inquire of nature , why animals breath in such a space of time , as the seas ebb , and flow in such a space of time . i could have inlarged my booke with the fancies of the severall motions , which makes the several effects of the sun , planets , or the suns ( i may say ) as the fixed stars : and whether they have not cast knowledge , and understanding by their various , and quicke , and subtle motions ; and whether they do not order and dispose other creatures , by the power of their supreamer motions . what motions make civil wars , and whether the aire causes it , or not ? whether the stars , and planets work not upon the disposition of severall creatures , and of severall effects , joyning as one way ? what motion makes the aire pestilent , and how it comes to change into severall diseases ? and whether diseases are just alike , and whether they differ as the faces of men do ? why some figures are apt to some diseases , and others not ? and why some kinde of drugs , or cordialls , will worke on some diseases , and not on others ? and why some drugs have strong effects upon some humours , and not upon others ? and why physicke should purge , and how some cordials will rectifie the disorderly motion in a distemper'd figure ? why some ground will beare some sorts of seeds , and not others ? why same food will nourish some figures , and destroy others ? how naturall affection is bred in the wombe . what makes a naturall aversion from some creatures to others , and what causes an unnaturalnsse to their owne kind and breed ? what motion makes thunder , lightning , vvinde , earthquakes , cold , ice , snow , haile , rain , what motions makes drought , heat . why the sun should give light , and not the other planets . what motions make fire , aire , water , earth . what manner of motions make sense . why some have haire , some wool , some feathers , some scales , and some onely skin . and why some vegetables beare some leaves , some none , some fruit , some none . and what motion makes particular taste , scent , colour , touch ; and why all do touch , not taste alike : and whether they be inherent , or not ; and how they may be inherent in every figure proper thereto , and yet another figure receive them in another sense : and how it comes , that some figures have more of some sense , then others , and what makes the society of every kinde of figure , and what makes the war with others , and amongst themselves : and how such degrees of matter with such kinde of motions , make the difference in vegetables , minerals , and animals ; and why such shapes must of necessity have such properties , and why some shapes have power over other shapes ; and why some shapes have power over some motions , and some motions over some shapes , and some motions over other motions , and what the severall effects are of severall shapes , and severall motions . what makes that which is fulsome , and nauceous , pleasant , and savory ; whether they are inherent , or not , whether they are in the contained , or the containing ; or whether a sympathy or likenesse from both , and so of all the senses ; whether the outward motition cause the sense , or the inward motion ; or whether the inward motion moves to the inward matter , or with the outward matter , and inward matter , agreeing in the like motions . and what the reason may bee , to make some creatures agree in some element , and not in others : as what 's the reason a beast , or a man , or fowles , cannot live in the water , or fish live long out of the water . and whether there may not bee a sympathy naturally betwixt some beasts , to other , although of a different figure , more then to others , by some secret , and obscure motions ; and whether the severall dispositions of men , may not have a naturall likeuesse , or sympathy to the severall dispositions , and natures of beasts . what causes the severall sorts of creatures to keep in particular societies , as in common- wealths , flocks , heards , droves , flights , covies , broods , eyes , swarmes , sholes , and of their particular enmity from some sorts to others , and their affections , love to others , their factions , side-takings , and disagreeings in their owne society , their craft and policies of selfe-love , and preservation , and their tender love and assistance to their young . what makes superstition : and many more . but fancy , which is the effect of motion , is as infinite as motion ; which made me despaire of a finall conclusion of my booke ; which makes my booke imperfect , and my fancies unsettled : but that which i have writ , will give my readers so much light , as to guesse what my fancies would have beene at . a dialogue between the body , and the minde . i write , and write , and 't may be never read ; my bookes , and i , all in a grave lye dead . no memory will build a monument , nor offer praise unto the soules content . but howsoever , soule , lye still at rest , to make thy fame to live , have done the best . for all the wit that nature to me gave , i set it forth , for to adorne thy grave . but if the ruines of oblivion come , t is not my fault , for what i can , is done . for all the life that nature to me lends about thy worke , and in thy service spends . but if thou thinkst , i take not paines , pray speake , before we part , my body is but weak . soule . braine thou hast done thy best , yet thou mightst go to the grave learned , their subtle tricks to know : and aske them , how such fame they do beget , when they do write , but of anothers wit . for they have little of their owne , but what they have from others braines , and fancies got . body . o soule ! i shall not need to take such paines , the labour will be more then all the gaines : for why ! the world doth cosen and so cheat , by railing at those authors wits they get ; muffling & hiding of their authors face , by some strange language , or by some disgrace . their wit into an anagram they make , that anagram for their owne wit they take . and here , & there they do a fancy steale , and so of strangers make a common-weale . tell to the world they are true natives bred , when they were borne all in another head . and with translating wit they march along , with understanding praise they grow so strong , that they do rule , by conquering fames great court : from whence they send out all their false report . this is the way my soule that they do use , by different language do the world abuse . therefore lye still thou troubled restless spirit , seek not for fame , unlesse thou hast a merit . soule . body , when thou art gone , then i dye too , unlesse some great act in thy life thou do : but prethee be not thou so wondrous nice , to set my fame at a great merits price . body . alas , what can i do to make thee live , unlesse some wise instructions thou canst give ? can you direct me to some noble act , wherein vain-glory makes no false compact ? can you direct me which way i shall take , those that are in distress , happy to make ? soule . no , that 's unpossible , unlesse all hearts could be divided into equall parts . body . then prethee be content , seek thou no more ; t is fortune makes the world to worship , and adore . a request to my friends . when i am dead , and buried lye within a grave ; if friends passe by , let them not turn away their sight , because they would forget me quite : but on my grave a teare let fall , and me unto remembrance call . then may my ashes rise , that teare to meet , receive it in my urne like balsome sweet . o you that are my dearest friends , do not , when i am dead , lye in the grave forgot , but let me in your mind , as one thought be ; so shall i live still in your memory . if you had dyed , my heart still should have been a room to keep , and hang your picture in . my thoughts should copies pencill every day , teares be the oyle , for colours on to lay . my lips shall mixe thy severall colour'd praise , by words compounded , various severall waies . innocent white , and azure truth agree , with modest red , purple in grain to bee . and many more , which rhetorick still can place , shadowes of griefe , to give a lively grace . an elegy . her corps was borne to church on gray goose wing , her sheet was paper white to lap her in . and cotten dyed with inke , her covering black , with letters for her scutcheons print in that . fancies bound up with verse , a garland made , and at the head , upon her hearse was laid . and numbers ten did beare her to the grave , the muses nine a monument her gave . i heare that my first booke was thought to be none of mine owne fancies ; onely , i owne it with my name . if any thinke my booke so well writ , as that i had not the wit to do it , truely i am glad , for my wits sake , if i have any that is thought so well of ; although mistrust lies betwixt me , and it ; and if it be so little wit in it , as they mistrust it was not mine ; i am glad they thinke me to have so much , as i could not write so foolish . and truely for any friend of mine , as i have none so cowardly , that dare not defend their honour , so i have none so foolish , as to be affear'd , or asham'd to owne their owne writings . and truely i am so honest , as not to steale anothers work , and give it my owne name : nor so vaine-glorious , as to straine to build up a fame upon the ground of another mans wit . but be it bad , or good , it is my owne , unlesse in printing t is a changeling grown . which sure i have no reason for to doubt , it hath the same mark , when i put it out . but be it faire , or brown , or black , or wilde , i still must own it , 'cause it is my childe . and should my neighbours say , t is a dull block , t is honestly begot , of harmlesse stock . by motion in my braine t was form'd , and bred , by my industrious study it was fed . and by my busie pen was cloathd , though plain the garments be , yet are they without stain . but be it nere so plain , not rich , and gay , phantasticall t is drest , the world will say . the world thinks all is fine , that 's in the fashion , though it be old , if fashion'd with translation . they nere consider what becomes them best , but think all fooles , that are not courtly drest . o nature , nature , why dost thou create so many fooles , and so few wife didst make ? good nature , move their braine another way , and then as beasts as beasts , perchance they may . lord how the world delight to tell a lye ! as if they thought they sav'd a soule thereby . more lyes they tell , then they will prayers say , and run about to vent them every way . some bragging lyes , and then he tells how free the ladies were , when he 's in company . or else what such a lord did say to him , and so what answer he return'd to them . or any action which great fame hath won , then he saies streight , t was by his counsell done . when any wit , that comes abroad in print , then he sayes strait he had a finger in 't : how he did rectifie , and mend the same , or else he wrote it all , or gav 't a name . thus in the world thousands of lyes are told , which none , but fooles , their words for truth will hold . but in the world there are more fooles then wise , which makes them passe for truth , when all are lyes . j begun a booke about three yeares since , which i intend to name the worlds ollio , and when i come into flaunders where those papers are , i will , if god give me live , and health , finish it , and send it forth in print . i imagine all those that have read my former books , wil say , that i have writ enough , unless they were better : but say what you will , it pleaseth me , and since my delights are harmlesse , i will satisfie my humour . for had my braine as many fancies in 't , to fill the world , would put them all in print . no matter whether they be well exprest , my will is done , and that please woman best . a farewell to the muses . farewell my muse , thou gentle harmlesse spirit , that us'd to haunt me in the dead of night . and on my pillow , where my head i laid , thou sit'st close by , and with my fancies play'd : sometimes upon my eyes you dancing skip , making a vision of some fine land-skip . thus with your sportings , kept me oft awake , not with your noise , for nere a word you spake : but with your faiery dancing , circling winde , upon a hill of thoughts within my minde . when t was your sport to blow out every light , then i did rest , and sleep out all the night . great god , from thee all infinites do flow , and by thy power from thence effects do grow . thou order'dst all degrees of matter , just , as t is thy will , and pleasure , move it must . and by thy knowledge orderd'st all the best ; for in thy knowledge doth thy wisdome rest . and wisdome cannot order things amisse , for where disorder is , no wisdome is . besides , great god , thy wil is just , for why , thy will still on thy wisdome doth rely . o pardon lord , for what i here now speak , upon a guesse , my knowledge is but weak , but thou hast made such creatures , as man-kind , and giv'st them something , which we call a minde ; alwaies in motion , never quiet lyes , untill the figure of his body dies . his severall thoughts , which severall motions are , do raise up love , hopes , joyes , doubts , and feare . as love doth raise up hope , so feare doth doubt , which makes him seek to finde the great god out . selfe-love doth make him seek to finde , if he came from , or shaell last to eternity . but motion being slow , makes knowledge weake , and then his thoughts 'gainst ignorance doth beat . as fluid waters 'gainst hard rocks do flow , break their soft streames , and so they backward go . just so do thoughts , and then they backward slide unto the place where first they did abide . and there in gentle murmurs do complaine , that all their care , and labour is in vain . but since none knowes the great creator , must man seek no more , but in his goodnesse trust . finis . notes, typically marginal, from the original text notes for div a e- reason . thoughts . notes for div a e- i mean of forme , dull matter . some think there was a chaos , a confused heap . the readers may take either opinion . severall motions , and severall figures . (†) not the matter , but the degrees (†) not the bigness of figures , but the manner of shapes : which makes some shapes to have the advantage over others much bigger , as a mouse will kill an elephant . (†) which is in likenesse . (†) unlikenesse . one shape hath power over another ; one minde knowes more then another . either by growth , or sense , or reason . for when matter comes to such a degree it quickens , that it begins to move , & motion is life . * i meane when i say obstruct , that it either turnes their motion another way , or makes them move slower . * i do not say that bones are the solid'st matter in nature . † as the figure of man. * all motion is life . i mean the figure of dul matter as a plentifull crop , or a great brood . these degrees are visible to us . dancing is a measur'd motion . † scorching is , when the motion is too quick . † that is , when there come so many spirits , as they disagree , pressing upon one another . (†) those degrees that are neerest , have the greatest sympathy . (†) like chess-men , table-men nine-pins , or the like . * i say higher , for expressions sake . † nothing can bee made or known absolute out of infinite and eternall . † though it may have other motions , yet not the animall motion . † the figure might bee without an animall motion , but an animall motion cannot bee untill there is an animall figure (†) which food is when such materialls are not proper for such a figure . † the greater the number is , the more variety of motion is made , which makes figures in the braine . (†) in animall shapes . (†) a pig of lead . (†) the huske . † to prove that it is the several motion , is , that wee shall have the same sense in our sleep , either to move pleasure , or feele paine . (†) like glass . demonologia sacra, or, a treatise of satan's temptations in three parts / by richard gilpin. gilpin, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing g estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) demonologia sacra, or, a treatise of satan's temptations in three parts / by richard gilpin. gilpin, richard, - . [ ], , p. printed by j.d. for richard randal and peter maplasden ..., london : . each part has special t.p. a work of religious experience, the first title being somewhat misleading. cf. dnb. reproduction of original in cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng demonology -- early works to . devil -- early works to . sin -- early works to . good and evil -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion imprimatur , hic liber ( cui titulus , daemonologia sacra : or , a treatise of satans temptations , in three parts . ) guil. sill. martii , . . daemonologia sacra . or , a treatise of satans temptations : in three parts . by richard gilpin . cor. . . we are not ignorant of his devices . london , printed by j. d. for richard randel , and peter maplisden , booksellers in new castle upon tine . . to the reader . the accurate searches into the secrets of nature which this age hath produced , though they are in themselves sufficient evidences of a commendable industry ; yet seeing they fall so exceedingly short of that discovery which men aim at , giving us at best but probable conjectures , and uncertain guesses , they are become as little satisfactory to men that look after the true causes of things , as those ships of desire ; whose great undertaking for gold had raised high expectations in their attempts ; but in the return , brought nothing home for their ventures but apes and peacocks . while men reflect upon themselves under such disappointments , they cannot but check themselves , for over-promising themselves in their adventures , with that of zophar , vain man would be wise . but how happy would it be for men , if such failures of expectation might better inform them ? if our attainments in these pursuits will not bear our charges , nor recompence our pains , and loss of time , with an answerable profit , though we may see cause sometimes ( as a divertisement or recreation ) to use them ; yet how shall we satisfie our selves to make them our chief and sole business ? if we knew of nothing of higher concern to us than these , our neglect of greater matters were more excusable ; but seeing we are sufficiently instructed , that we have more weighty things to look after , such as relate to a certain future estate of happiness or misery : the very discovery of this to a rational being must needs intitle such things to the first and greatest part of his care . he that knows that there is one thing necessary , and yet suffers himself to be diverted from the pursuit of that , by troubling himself about many things , is more justly chargable with folly , than he that neglects his estate , and finds himself no other imployment , but to pursue feathers in the wind. among those things that religion offers to our study , god and our own hearts are the chief . god is the first and last , and whole of our happiness , the beginning , progress , and compleatment of it is from him , and in him , for in that centre do all the lines meet , but our heart is the stage upon which this felicity ( as to the application of it ) is transacted : upon this little spot of earth , doth god and satan draw up their several armies ; here doth each of them shew their power and wisdom ; this is treated by both , each of them challenge an interest in it ; 't is attaqued on the one side , and defended on the other . so that here are skirmishes , battels , and stratagems managed ; that man then that will not concern himself in his enquiries , how the matter goes in his own heart , what ground is got or lost , what forts are taken or defended , what mines are sprung , what ambuscado's laid , or how the battel proceeds : must needs lie under a just imputation of the greatest folly ; neither can he be excused in his neglect , by the most pressing sollicitations of other things that seem to require his attendance upon the highest imaginable pretences of necessity : for what is he profited , that gains the whole world , if he loses his soul ? but the exact and faithful management of such spiritual enquiries , with their necessary improvement to diligent watchfulness , and careful endeavours of resistance , is another manner of work than most men dream of : to discover the intrigues of satans policy , to espie his haunts and lurking places in our hearts , to note his subtile contrivances in taking advantages against us , and to observe how the pulse of the soul beats under his provocations , and deceitful allurements , how far we comply or dissent ; requires so much attendance and laborious skilfulness , that it cannot be expected that such men who design no more than to be christians at the easiest rate , and content themselves with a formal superficiality of religion ; or such , who , having given up themselves to the deceitful sweets of worldly carnal delights , are not at leisure to engage themselves in so serious a work ; or such whose secret guilt of rebellious combination with the devil against god , makes them fearful to consider fully , the hazards of that wickedness , which they had rather practise with forgetfulness , lest the review of their ways , and sight of their danger , should awaken their consciences to give them an unwelcome disquiet ; it cannot ( i say ) be expected that any of these sorts of men ( whilst they are thus set ) should give themselves the trouble of so much pains and toil as this business doth require . upon this consideration , i might rationally fix my prognostick of the entertainment of the following treatise . what acceptance soever it may find with such as are cordially concerned for their souls , and the realities of religion , ( and of such i may say as the apostle paul concerning brotherly love , thess . . . as touching this matter , they need not that i write unto them , for they themselves are taught of god to be suspicious of satans devices ; and by experience they find his deceits so secret , and withal so dangerous , that any help for further discovery and caution , must needs be welcome to them ; yet ) to be sure the prince of darkness ( who is always jealous of the least attempts that may be made against his empire ) will arm his forementioned subjects against it , and whomsoever else he can prevail upon , by the power of prejudice , to reject it , as urging us to a study more severe or harsh , than is consistent , either with the lower degrees of knowledge of many , or with that ease which most men desire to indulge to themselves ; or as offering such things which they ( to save themselves from further trouble ) will be willing to call chimaera's or idle speculations : and this last i may rather expect , because in this latter age , satan hath advanced so far in his general design against all christianity , and for the introduction of paganism and atheism , that now none can express a serious conscientious care for holiness , and the avoidance of sin ; but upon pain of the imputation of silliness , or whining preciseness ; and none can speak or write of conversion , faith , or grace , but he shall be hazarded by the scoffs of those that are unwilling to judge the private workings of the heart to godward , or spiritual exercises of grace , to be any better than conceited whims , and unintelligible nonsense : but seeing such men make bold to jeer , not only that language , and those forms of speech which the holy ghost thought fit to make use of in the scriptures , but also the very things of faith , grace , and spirit , which are every where in the sacred oracles recommended to us with the most weighty seriousness , ( which with them pass for no better than cheats and fancies ) we can easily sit under their contempt ; and shall ( as we hope ) be so far from being jeered out of our religion , that their scorns shall have no more impression upon us , than the ravings of a frenzical person that knows not what he speaks . notwithstanding these , ( who are no way considerable for weight ) there are , i hope , a great many , who seriously imploy themselves in the inwards , as well as the outwards of religion , ( and who will not suffer themselves to be perswaded , that the apostle obtruded an empty notion upon believers , when he recommended that observable truth to them , rom. . . he is not a jew which is one outwardly , &c. ) for their sakes have i undertaken this labour of collecting and methodizing the grand stratagems , and chief ways of delus●on of the great deceiver . to these i must particularly account for some few things relating to this discourse : as , . that i have satisfied my self in the reasons of the publication of these papers , and do not judg it requisite to trouble any so far , as to tell what these reasons are . they who desire to resist such an enemy , and whose experience doth convince them , that all helps are necessary , will not need them , and those that are men of scorn , or of avowed carelesness , will not regard them though i should declare them . . to prevent the misapprehensions ( which possibly some may otherwise labour withal ) of a monstrous product from one text , because they may observe one text in the front , and no other mentioned throughout the first and second parts ; they may know , that i made use of several in the preaching of these discourses , as suitable foundations for the several particulars herein mentioned ; but in the moulding up of the whole , into the method of a treatise , for the ease of the reader , i thought fit to lay aside those introductions , as also many other occasional applications , which were proper for sermons , and a great many things which were necessary to be spoken for explication and illustration of these points to a popular auditory , and have only presented the substance in a more close connection ; because if there be any little obscurity that may at first appear to any , for want of variety of words , the treatise being under their eye , will be at leisure to attend their review in a second or third reading : which however i would recommend earnestly to those that , in these concerns , do really design to be wise for themselves . . neither should it seem strange , that i have frequently made use of instances from history , or other later relations . whosoever shall consider the nature of the matter treated on , will not complain of this as a needless trouble put upon them ; yet withal i have been so careful of doing any persons an unkindness , by making too bold with them , that i mentioned no names but such , as upon such occasions have been made publick by others before . the rest i have only mentioned in the general , discovering their case where it was useful , but concealing the persons . . it may perhaps seem a defect , that the several directions , remedies , or counsels , which are requisite to be observed in making resistance against satan , are not added , except some few hints in the latter end of the third part , and some other things in that part , in the applications of the several doctrines therein , ( which i thought fit , upon good grounds , to leave in the order of a preaching method ) but such may be pleased to consider , that several have performed that part very fully , to whose labours i had rather refer the reader , than trouble him with a repetition : it was only my design to endeavour a more full discovery ( though every way short of the thing it self ) of satan's craft , because the knowledg of this is so necessary , and withal others have done it more sparingly . such as it is accept , and improve for thy spiritual advantage ; for that was the end of this undertaking , by him who desires that thy soul may prosper , rich. gilpin . the contents . part i. chap. . the introduction to the text , from a consideration of the desperate ruine of the souls of men. the text opened , expressing satan's malice , power , cruelty , and diligence . chap. . of the malice of satan in particular . the grounds and causes of that malice . the greatness of it proved ; and instances of that greatness given . chap. . of satans power . his power as an angel considered . that he lost not that power by his fall. his power as a devil . of his commission . the extent of his authority . the efficacy of his power . the advantages which he hath for the management of it , from the number , order , place , and knowledg of devils . chap. . that satan hath a great measure of knowledg , proved , by comparing him with the knowledg of adam in innocency , and by his titles . of his knowledg natural , experimental , and accessory . of his knowledg of our thoughts . how far he doth not know them , and how far he doth , and by what means . of his knowledg of things future , and by what ways he doth conjecture them . the advantages in point of temptation that he hath by his knowledg . chap. . instances of satan's power . of witchcraft , what it is . satan's power argued from thence . of wonders . whether satan can do miracles . an account of what he can do that way . his power argued from apparitions and possessions . chap. . of satan's cruelty . instances thereof in his dealing with wounded spirits , in ordinary temptations of the wicked and godly , in persecutions , cruelties in worship . his cruel handling of his slaves . chap. . of satan's diligence , in several instances . the question about the being of spirits and devils handled . the sadducces opinion discovered . the reality of spirits proved . chap. . of satan's cunning and craft in the general . several demonstrations proving satan to be deceitful : and of the reasons why he makes use of his cunning . chap. . of satan's deceits in particular . what temptation is . of tempting to sin. his first general rule . the consideration of our condition . his second rule . of providing sutable temptations . in what cases he tempts us to things unsuitable to our inclinations . his third rule . the cautious proposal of the temptation , and the several ways thereof . his fourth rule is to entice the way thereof in the general , by bringing a darkness upon the mind through lust . chap. . that satan enticeth by our lust . the several ways by which he doth it . of the power and danger of the violence of affections . chap. . that lust darkens the mind . evidences thereof . the five ways by which it doth blind men. ( . ) by preventing the exercise of reason . the ways of that prevention ; ( . ) secresy in tempting , satan's subtilty therein . ( . ) surprisal . ( . ) gradual intanglements . chap. . of satan's perverting our reason . his second way of blinding . the possibility of this , and the manner of accomplishing it directly , several ways ; and indirectly , by the delights of sin , and by sophistical arguments ; with an account of them . chap. . of satan's diverting our reason , being the third way of blinding men. his policies for diverting our thoughts . his attempts to that purpose in a more direct manner ; with the degrees of that procedure . of disturbing or distracting our reason , which is satan's fourth way of blinding men. his deceits therein . of precipitancy , satan's fifth way of blinding men. several deceits to bring men to that . chap. . of satan's maintaining his possession . his first engine for that purpose , is his finishing of sin , in its reiteration and aggravation . his policies herein . chap. . of satan's keeping all in quiet , which is his second engine for keeping his possession ; and for that purpose , his keeping us from going to the light , by several subtilties : also of making us rise up against the light ; and by what ways he doth that . chap. . of satan's third grand policy for maintaining his possession ; which is his feigned departure . ( . ) by ceasing the prosecution of his design , and the cases in which he doth it . ( . ) by abating the eagerness of pursuit , and how he doth that . ( . ) by exchanging temptations , and his policy therein . the advantage he seeks surgeth . by seeming to fly . of his ( . ) stratagem for keeping his possession , which is his stopping all ways of retreat ; and how he doth that . chap. . satan's deceits against religious services and duties . the grounds of his displeasure against religious duties . his first design against duties , is to prevent them . his several subtilties for that end , by external hindrances , by indispositions , bodily and spiritual , by discouragements ; the ways thereof , by dislike ; the grounds thereof ; by sophistical arguings . his various pleas herein . chap. . satan's second grand design against duties , is to spoil them . ( . ) in the manner of undertaking , and how he effects this . ( . ) in the act or performance , by distracting outwardly , and inwardly , his various ways therein , by vitiating the duty it self . how he doth that ( . ) after performance ; the manner thereof . part ii. chap. . that it is satan's grand design to corrupt the minds of men with error . the evidences that it is so ; and the reasons of his endeavours that way . chap. . of the advantages which satan hath , and useth , for the introduction of error . ( . ) from his own power of spiritual fascination . that there is such a power proved from scripture , and from the effects of it . ( . ) from the imperfection of knowledg , the particulars thereof explained . ( . ) from the byass of the mind . what things do byass it ; and the power of them to sway the understanding . ( . ) from curiosity . ( . ) from atheistical debauchery of conscience . chap. . of satan's improving these advantages for error . . by deluding the vnderstanding directly : which he doth ( . ) by countenancing error from scripture . of his cunning therein . ( . ) by specious pretences of mysteries ; and what these are . of personal flatteries . ( . ) by affected expressions . reason of their prevalency . ( . ) by bold assertions . the reasons of that policy . ( . ) by the excellency of the persons appearing for it , either for gifts or holiness . his method of managing that design . ( . ) by pretended inspiration . ( . ) by pretended miracles . his cunning herein . ( . ) by peace and prosperity in ways of error . ( . ) by lyes against truth , and the professors of it . chap. . of satan's second way of improving his advantages , which is by working upon the vnderstanding indirectly by the affections . this he doth ( . ) by a silent insensible introduction of error . his method herein . ( . ) by entangling the affections with the external garb of error . a gorgeous dress , or affected plainness . ( . ) by fabulous imitations of truth . the design thereof . ( . ) by accomodating truth to a complyance with parties that differ from it . various instances hereof . ( . ) by driving to a contrary extream . ( . ) by bribing the affections with rewards , or forcing them by fears . ( . ) by engaging pride and anger . ( . ) by adorning error with the ornaments of truth . chap. . satan's attempts against the peace of god's children , evidenced . ( . ) from his malice . ( . ) from the concernment of peace to god's children . what these concerns are , explained . ( . ) from the advantages which he hath against them by disquieting their minds . . confusion of mind . . vnfitness for duty , and how . . rejection of duty . . a stumbling-block to others . . preparation of the mind to entertain venomous impressions , and what they are . . bodily weakness . . our miserie 's satan's contentment . chap. . of the various ways by which he hinders peace . st way , by discomposures of spirit . these discomposures explained : by shewing , . what advantage he takes from our natural temper ; and what tempers give him this advantage . . by what occasions he works upon our natural tempers . . with what success . ( . ) these occasions suited to natural inclinations , raise great disturbance . ( . ) they have attendency to spiritual trouble . the thing proved , and the manner how , discovered . ( . ) these disturbances much in his power . general and particular considerations about that power . chap. . of the second way to hinder peace . affrightments , the general nature and burthen of them , in several particulars . what are ways by which he affrights . . atheistical injections . observations of his proceeding in them . . blasphemous thoughts . . affrightful suggestions of reprobation . observations of his proceedings in that course . . frightful motions to sin. . strong immediate impressions of fear . . affrightful scrupulosity of conscience . chap. . of his third way to hinder peace by spiritual sadness . wherein , . of the degrees of spiritual sadness . . of the frequency of this trouble , evidenced several ways . of the difference 'twixt god and satan in wounding the conscience . . of the solemn occasions of this trouble . . the engines by which satan works spiritual sadness . . his sophistry . his topicks enumerated and explained . . scriptures perverted . . false notions . . misrepresentations of god. . sins ; how he aggravates them . . lessening their graces : how he doth that . . his second engine , fear , how he forwards his design that way . chap. . of his fourth way to hinder peace , by spiritual distresses . . the nature of these distresses . the ingredients and degrees of them . whether all distresses of soul arise from melancholy . . satan's method in working them . the occasions he makes use of . the arguments he urgeth . the strengthning of them by fears . . their weight and burthen , explained in several particulars . concluding cautions . part iii. chap. . the first circumstance of the combat . the time when it happened . the two solemn seasons of temptation . the reasons thereof . chap. . the second circumstance . christ's being led by the spirit . what hand the spirit of god hath in temptations ; and of running into temptation when not led into it . chap. . the third circumstance . the place of the combat . the advantage given to temptations by solitude . chap. . the fourth circumstance . the end wherefore christ was led into the wilderness . holiness , imployment , priviledges , exempt not from temptation . of temptations that leave not impressions of sin behind them . how satan's temptations are distinguished from the lusts of our own heart . chap. . of christ's fast ; with the design thereof . of satan's tempting in an invisible way . of his incessant importunities , and how he flys when resisted . of inward temptations with outward afflictions . several advantages satan hath by tempting in affliction . chap. . that christ's temptations were real , and not in vision . that temptation is satan's imployment ; with the evidences and instances thereof . of satan's tempting visibly ; with the reasons thereof . chap. . the general view of these temptations . of satan's gradual proceeding in temptations . of reserving a great temptation last . what a great temptation is . in what cases to be expected . of satan's using a common road , in comparing these temptations with the ordinary temptations of men. of the advantage satan takes of natural appetite , sense , and affections . chap. . the rise of christ●s first temptation . of satan's suiting his temptations to the conditions of men. of tempting men upon the plea of necessity . the reasons and cheats of that plea. his pretences of friendship in tempting ; with the danger thereof . chap. . a particular consideration of the matter of the first temptation . what satan aimed at in bidding him turn stones into bread. of satan's moving us to things good or lawful . the end of such a motion . how to know whether such motions are from satan , or the spirit . what to do in case they be from satan . of his various aims in one temptation . what they are , and of his policy therein . of his artificial contrivement of motions , to make one thing infer another . chap. . of satan's chief end in this temptation . his skill in making the means to sin plausible . the reasons of that policy , with his art therein . mens ignorance his advantage . of the differences of things propounded to our use . chap. . of the temptation to distrust , upon the failure of ordinary means . of the power of that temptation , and the reasons of its prevalency . of unwarrantable attempts for relief ; with the causes thereof . of waiting on god , and keeping his way . in what cases a particular mercy is to be expected . chap. . of satan's proceeding to infer distrust of son-ship , from distrust of providences . instances of the probability of such a design . the reasons of this undertaking . of satan's endeavour to weaken the assurance and hopes of god's children . his general method to that purpose . chap. . the preparation to the second temptation . of his nimbleness to catch advantages from our answers to temptation . that satan carried christ in the air. of his power to molest the bodies of god's children . how little the supposed holiness of places priviledgeth us from satan . of satan's policy in seeming to countenance imaginary defences . of his pretended flight in such cases ; with the reasons of that policy . of his improving a temptation to serve several ends. chap. . that presumption was the chief design of this temptation . of tempting to extreams . what presumption is . the several ways of presuming . the frequency of this temptation , in the generality of professors , in hypocrites , in despairing persons , and in the children of god. the reasons of satan's industry in this design . his deceitful contrivance in bringing about this sin. preservatives against it . chap. . self-murther , another of his designs in this temptation . how he tempts to self-murther directly , and upon what advantages he urgeth it . how he tempts to it indirectly , and the ways thereof . of ne-necessary preservatives against this temptation . chap. . of pride , satan's chief engine to bring on presumption . what pride is , and how it prepares men for sinning presumptuously . considerations against pride . the remedies for its cure. pride kindled by a confidence of priviledges , and popular applause . chap. . of satan's subtilty in urging that of psal . . , . to christ . of his imitating the spirit of god in various ways of teaching . of his pretending scripture to further temptation . the reasons of such pretendings , and the ends to which he doth abuse it . of satan's unfaithfulness in managing of scriptures . cautions against that deceit . the ways by which it may be discovered . chap. . the manner of satan's shewing the kingdoms of the world. of satan's preparations before the motion of sin. of his confronting the almighty by presumptuous imitation ; and in what cases he doth so . of his beantifying the object of a temptation , and how he doth it . his way of engaging the affections by the senses . of his seeming shiness . chap. . satan's end in tempting christ to fall down and worship him . of blasphemous injections . what blasphemy is . the ways of satan in that temptation , with the advantages he takes therein , and the reason of urging blasphemies upon men. consolations to such as are concerned in such temptations . advice to such as are so afflicted . chap. . the nature of idolatry . satan's design to corrupt the worship of god. the evidences thereof , with the reasons of such endeavours . his general design of withdrawing the hearts of men from god to his service . the proof that this is his design , upon whom he prevails . that professions and confidences are no evidences to the contrary . his deceit of propounding sin as a small matter . the evidences of that method , and the reasons thereof . chap. . of worldly pleasure . proofs that this is satan's great engine . what there is in worldly delights , that make them so . counsels and cautions against that snare . chap. . of christ's answer in the general . that these temptations were upon design for our instruction . of the agreement betwixt ephes . and matth. . the first direction . of couragious resolves in resisting temptations . it s consistency with some kind of fear . the necessity of this courage . wherein it consists ; and that there is courage in mourning spirits . chap. . the second direction , that temptations are not to be disputed . the several ways of disputing a temptation . in what cases it is convenient and necessary to dispute with satan . in what cases inconvenient , and the reasons of it . chap. . the third direction of repelling a temptation without delay ; the necessity of so doing . what a speedy denial doth contain . chap. . the fourth direction . of repelling a temptation by scripture arguments . of several things implyed in the direction . the necessity of answering by scripture arguments . the excellency of the remedy . how scripture arguments are to be managed . chap. . the fifth direction of prayer , and of the seriousness required of those that expect the advantage of prayer . of god's hearing prayer while the temptation is continued . of some that are troubled more , while they pray more . daemonologia sacra : or , a treatise of satans temptations the first part. containing a discourse of the malice , power , cruelty and diligence of satan . of his cunning in temptation in the general . of his method of tempting to sin. of his policies for maintaining his possession . of his deceits for the preventing and spoiling religious services and duties . by r. g. cor. . . we are not ignorant of his devices . london , printed by j. d. for richard randel , and peter maplisden , booksellers in new-castle upon tine , . part i. pet. . . be sober , be vigilant ; because your adversary the devil , as a roaring lion , walketh about seeking whom he may devour . chap. i. the introduction to the text , from a consideration of the desperate ruine of the souls of men. the text opened , expressing satan's malice , power , cruelty and diligence . the souls of men are precious , the whole world cannot repair their loss ; hence by god are all men in particular charged with care and watchfulness about them . he hath also set up watchmen and overseers , whose business it is to watch over souls , and in the most strict and careful manner , as those that must give an account . what can more stir up men to the discharge of this duty , than the frequent alarms which we have of the assaults of such an adversary , whose business 't is to destroy the soul ? the philistims are upon thee sampson ; he fights continually , and useth all the policy and skill he hath for the management of his strength . besides , 't is a consideration very affecting , when we view the desolations that are made in the earth ; what wounds , what overthrows , what cruelties , slaveries , and captivities these conquered vassals are put to . it was ( as some think ) an inexcusable cruelty in david against the ammonites , when he put , them under saws , and harrows of iron , and made them pass through th●e brick-kiln ; but this spiritual pharaoh hath a more grievous house of bondage , and iron furnace . neither is this miserable destruction ended , but will keep pace with time , and shall not cease , till christ shall at his appearance finally conquer him and tread him down . if xerxes wept to look upon his army through the prospective of devouring time , which , upon an easy foresight , shewed him the death of so great a company of gallant men ; we may well weep ( as david at ziglag ) till we can weep no more : or ( as rachel for her children ) refusing to be comforted , while we consider what a great number of succeeding generations , heaps upon heaps , will be drawn with him to a consuming tophet . and could we follow him thither , to hear the cries of his prisoners , the roarings of his wounded , where they curse the day that brought them forth , and themselves for their folly and madness in hearkning to his delusions ; the dreadful out-crys of eternity , and then their rage against heaven in cursings and blasphemings , while they have no mitigations , or ease , nor the refreshment of a drop of water to cool their tongues , we would surely think we could never spend our time better , than in opposing such an enemy , and warning men to fly from the wrath to come , to take heed they come not into his snare ; with what earnestness would we endeavour to perswade men ? what diligence would we use to cast water upon these devouring flames , and to pluck men as brands out of the fire ? 't is true , if satan had dealt plainly with men , and told them what wages they were to expect , and set a visible mark upon his slaves , or had managed a visibly destructive hostility , men have such natural principles of self-preservation , and of hatred of what appears to be evil , that we might expect they would have fled from him , and still have been upon their guard : but he useth such artifices , such sleights and couzenage , that men are cast into a sleep , or a golden dream , while he binds them in chains of darkness , they see not their end , the snare , nor the pit ; nay , he intoxicates them with a love of their misery , and a delight in helping forward their ruin ; so that they are volunteers in his service , and possessed with a madness and rage against all that will not be as willing as themselves to go to hell ; but especially if they put forth a compassionate hand to help any out of that gulf of misery , they hate them , they gnash , upon them with their teeth , and run upon them with utmost violence , as if they had no enemies but these compassionate samaritans . how great is this mystery of darkness ! who shall be able to open the depths of it ? who shall declare it fully to the sons of men , to bring these hidden things to light ? especially seeing these hellish secrets which are yet undiscovered , are double to those that have been observed , by any that have escaped from his power : he only whose prerogative it is to search the hearts of men , can know , and make known , what is in the heart of satan ; he views all his goings , even those paths which the vultures eye hath not seen ; and can trace those foot-steps of his , which leave no more print or tract behind them , than a ship in the sea , or a bird in the air , or a serpent on a stone . yet notwithstanding we may observe much of his policies , and more would god discover , if we did but humbly and faithfully improve what we know already . 't is my design to make some discovery of those haunts i have observed , if by that means i may be useful to you to quicken and awaken you . and first i shall set before you the strength and power of your enemy , before i open his cunning and craft . there are found in him whatsoever may render an adversary dreadful . as first ; malice and enmity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a law term , and signifies an adversary at law , one that is against our cause ; and the text ( as some think ) heightens this malice , ( . ) by the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which denotes an arch enemy . ( . ) the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a slanderer or calumniator , ( for the word is twice in the new testament used for a slanderer ) shewing his hatred to be so great , that it will not stick at lying and falshood , either in accusing god to us , or us to god. nay it particularly hints , that when he hath in malice tempted a poor wretch to sin , he spares not to accuse him for it , and to load him with all things that may aggravate his guilt or misery , accusing him for more than he hath really done , and for a worse estate than he is really in . secondly ; his power , under the metaphor of a lion , a beast of prey , whose innate property is to destroy , and is accordingly fitted with strength , with tearing paws , and a devouring mouth ; that as a lion would rend a kid with ease , and without resistance , so are men swallowed up by him , as with open mouth ; so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , he can sup them up at a draught . thirdly ; his cruelty , a roaring lion , implying , not only his innate property to destroy , which must be a strange fierceness , but also that this innate principle is heightned and whetted on , as hunger in a lion sharpens and enrages that disposition , till he get his prey ; so that he becomes raving and roaring , putting an awful majesty upon cruelty , and frighting them out of endeavours , or hopes of resistance , and increasing their misery with affrightments and tremblings . thus satan shews a fierce and truculent temper , whose power being put forth from such an implacable malice , must needs become rage and fierceness . fourthly ; his diligence ; which , together with his cruelty , are consequences of his malice and power ; he goes about , and seeks ; he is restless in his pursuit , and diligent , as one that promiseth himself a satisfaction or joyful contentment in his conquests . chap. ii. of the malice of satan in particular . the grounds and causes of that malice . the greatness of it proved ; and instances of that greatness given . i shall first give some account of his malice , by which it shall appear , we do not wrong the devil in calling him malicious ; the truth of which charge , will evidence it self in the following particulars . first ; the devil , though a spirit , yet is a proper subject of sin. we need no other evidence for this , than what doth by daily experience result from our selves ; we have sins , which our spirits and hearts do act , that relate not to the body , called a filthiness of the spirit , in contradistinction to the filthiness of the flesh . 't is true it cannot be denyed , but that those iniquities which have a necessary dependance upon the organs of the body , ( as drunkenness , fornication , &c. ) cannot properly , as to the formality of the act , be laid at satan's door , ( though as a tempter and provoker of these in men , he may be called the father of these sins ) yet the forementioned iniquities which are of a spiritual nature , are properly and formally committed by him , as lying , pride , hatred , and malice . and this distinction christ himself doth hint , joh. . . when he speaketh a lye , he speaketh of his own ; where he asserts such spiritual sins to be properly and formally acted by himself . the certainty of all appears in the epithites given him , the wicked one , the unclean spirit ; as also those places that speak his fall , they kept not their first estate , jude . the angels that sinned , pet. . . if sins spiritual are in a true and proper sense attributed to the devil , then also may malice be attributed to him . secondly ; the wickedness of satan is capable of increase , a magis & minus , though he be a wicked spirit , and as to inclination full of wickedness , though so strongly inclined that he cannot but sin ; and therefore as god is set forth to us , as the fountain of holiness , so is satan called the author and father of sin. yet seeing we cannot ascribe an infiniteness to him , we must admit , that ( as to acts of sin at least ) he may be more or less sinful , and that the wickedness of his heart may be more drawn out , by occasion , motives , and provocations : besides we are expresly taught thus much , rev. . . the devil is come down , having great wrath , because his time is short : where we note ( . ) that his wrath is called great , implying greater than at other times . ( . ) that external motives and incentives , ( as the shortness of his time ) prevail with him to draw forth greater acts of fury . thirdly ; whatsoever occasions do draw out , or kindle malice to a rage , satan hath met with them in an eminent degree , in his own fall , and man's happiness . nothing is more proper to beget malice , than hurts or punishments , degradations from happiness . satan's curse , though just , fills him with rage , and fretting against god , when he considers that from the state and dignity of a blessed angel , he is cast down to darkness , and to the basest condition imaginable : for the part of his curse , ( which concerned satan as well as the serpent ) vpon thy belly shalt thou go , and dust shall be thy meat , implies a state most base ; as the use of the phrase proves , they shall lick the dust of thy feet . thine enemies shall lick the dust , psal . . . they shall lick the dust as a serpent , mich. . . where the spirit is so wicked , that it cannot accept the punishment of its iniquity . all punishment is as a poyson , and invenoms the heart with a rage against the hand that afflicted it ; thus doth satan's fall enrage him , and the more , when he sees man enstated into a possibility of enjoying what he hath lost . the envy and pride of his heart boils up to a madness ( for that is the only use , that the wretchedly miserable can make , of the sight of that happiness which they enjoy not ; especially if having once enjoyed it , they are now deprived ) : this begot the rage and wrath in cain against abel , and afterward his murther . the eye of the wicked is evil , where god is good . hence may it be concluded , that satan ( being a wicked spirit , and this wickedness being capable of acting higher or lower according to occasions , and with a suitableness thereto ) cannot but shew an unconceiveable malice against us , our happiness and his misery being such proper occasions for the wickedness of his heart to work upon . fourthly ; this malice in satan must be great : first ; if we consider the greatness of his wickedness in so great and total an apostacy . he is so filled with iniquity , that we can expect no small matters from him , as to the workings of such cursed principles ; not only is he wicked , but the spirit and extract of wickedness , as the phrase signifies , ephes . . . secondly ; the scripture lays to his charge all degrees , acts , and branches of malice ; as ( . ) anger , in the impetuous hast and violence of it , rev. . great wrath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies excandescentia , the inflammation of the heart , and whole man ; which is violent in its motion , as when the blood with a violent stream rusheth through the heart , and sets all spirits on fire ; and therefore this wrath is not only called great , but is also signified to be so , in its threatning a wo to the inhabitants of the earth . ( . ) indignation is more than anger , as having more of a fixed fury ; and this is applyed to him ephes . . . in that those that have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are said to give place to the devil ; which is true , not only in point of temptation , but also in respect of the resemblance they carry to the frame and temper of satan's furious heart . ( . ) hatred is yet higher than wrath or indignation , as having deeper roots , a more confirmed and implacable resolution ; anger and indignation are but short furies , which like a land flood are soon down , though they are apt to fill the banks on a sudden ; but hatred is lasting , and this is so properly the devil's disposition , that cain in hating his brother , is ( john . . ) said to be the proper off-spring and lively picture of that wicked one , who is there so called , rather than by the name of the devil , because the apostle would also insinuate , that hatred is the master-piece of satan's wickedness , and that which gives the fullest character of him . ( . ) all effects of his cruelty arise from this root ; this makes him accuse and calumniate ; this puts him upon breathing after those murthers and destructions which damned spirits are now groaning under . thirdly ; this malice is the result of that curse laid upon satan , gen. . . i will put enmity betwixt thee and the woman , between her seed and thy seed : which implies ( . ) a great enmity ; and some render it , inimicitias implacabiles , implacable enmities . ( . ) a lasting enmity , such as should continue as long as the curse should last . ( . ) that this should be his work and exercise , to prosecute and be prosecuted with this enmity ; so that it shews , the devil 's whole mind and desire is in this work , and that he is whetted on , by the opposing enmity which he meets withal , it is the work of his curse , of his place , of his revenge , and that wherein all the delight he is capable of , is placed . in that part of the curse , dust shall be thy meat ; 't is implyed , ( if some interpret right ) that if satan can be said to have any delight or ease in his condition , 't is in the eating of this dust , the exercise of this enmity : no wonder then if christ speak of his desires and sollicitations with god , to have a liberty and commission for this work ; satan hath desired to have thee , that he may winnow thee . that this curse relates not only to the serpent who was the instrument , but also to satan who was the agent , is agreed by all almost , that it was not the serpent alone , but the devil speaking by it , is evinced , from its speaking and reasoning ; and that the curse reached further than a natural enmity 'twixt a serpent and a man , is as evident , in that christ is expresly held forth , as giving the full accomplishment of this curse against satan , john . . the devil sinneth from the beginning : for this purpose was the son of god manifested , that he might destroy the works of the devil ; which is a clear exposition and paraphrasis of the womans seed bruising the serpents head . fourthly ; i shall add to this some few instances of satan's malice , by which it will appear to be great . first ; that malice must needs be great , which shews it self , where there is such a load of anguish and horror that lies upon him ; he is now reserved in chains of darkness in hell ; he is in hell , a place of torment ; or which is all one , hell is in him , he carries it about him in his conscience , which by god's decree binds him to his horror like a chain . 't is scarce imaginable that he should have a thought free from the contemplation of his own misery , to spend in a malicious pursuit of man. what can we think less of it , than a desperate madness and revenge against god , wherein he shews his rage against heaven , and hunts after our blood , as for a little water to cool his tongue ; and when he finds his hand too short to pull the almighty out of his throne ; he endeavours ( panther-like ) to tear his image in man , and to put man , created after his image , upon blaspheming and dishonouring his maker . secondly ; that malice must needs be great , that seeks its own fewel , and provides or begs its own occasions ; and those , such as give no proper provocation to his anger . of this temper is his malice , he did thus with job , he begs the commission , calumniates job upon unjust surmises ; presseth still for a further power to hurt him , in so much that god expresly stints and bounds him , ( which shews how boundless he would have been if left to his own will ) and gives him at last an open check , job . . wherein he lays open the malice of his heart in three things . ( . ) his own pressing urgency , thou movedst me . ( . ) his destructive fury , no less would serve , than job's utter destruction . ( . ) job's innocency ; all this without cause , thou movedst me to destroy him without cause . thirdly ; that malice must needs be great , that will pursue a small matter : what small game will the devil play , rather than altogether sit out ? if he can but trouble , or puzzle , or affright ; yet that he will do , rather than nothing , if he can ( like an addar in the path ) but bite the heel , though his head be bruised for it , he will notwithstanding busie himself in it . fourthly , that malice must be great , which will put it self forth where it knows it can prevail nothing , but is certain of a disappointment . thus did satan tempt christ ; those speeches , if thou be the son of god , do not imply any doubt in satan ; he knew what was prophesied of christ , and what had been declared from heaven in testification of him ▪ so that he could not but be certain he was god and man ; and yet what base unworthy temptations doth he lay before him , as to fall down and worship him ? was it that satan thought to prevail against him ? no surely , but such was his malice , that he would put an affront upon him , though he knew he could not prevail against him . fifthly ▪ the malice of wicked men , is an argument of satan's great malice ; they have an antipathy against the righteous , ( as the wolf against the sheep ) and upon that very ground , that they are called out of the world ; how great this fury is , all ages have testified : this hath brought forth discord , revilings , slanders , imprisonments , spoiling of goods , banishments , persecutions , tortures , cruel deaths , as burning , racking , tearing , sawing asunder , and what-ever the wit of man could devise , for a satisfaction to those implacable , furious , murtherous minds ; and yet all this is done to men of the same image and lineage with themselves , of the same religion with themselves ( as to the main ) ; nay , some time to men of their own kindred , their own flesh and blood , and all to those that would live peaceably in the land. what shall we say to these things ? how come men to put on a savage nature , to act the part of lions , leopards , tigars , if not much worse ? the reason of all we have , john . . ye are of your father the devil , he was a murtherer from the beginning ; as also gen. . . i will put enmity between her seed and thy seed : so that all this shews what malice is in satan's heart , who urgeth and provokes his instruments , to such bloody hatreds . hence who-ever were the agents , rev. . . in imprisoning the saints , the malice of satan in stirring them up to it , makes him become the author of it ; satan shall cast some of you into prison . chap. iii. of satan's power . his power as an angel considered . that he lost not that power by his fall. his power as a devil . of his commission . the extent of his authority . the efficacy of his power . the advantages which he hath for the management of it , from the number , order , place , and knowledge of devils . that satan's power is great , is our next enquiry : where , first , we will consider his power as an angel. in psalm . . . angels are said to excel in strength : and in vers . . as also psal . . . they are called god's host ; which is more fully expressed , kings . . i saw the lord sitting upon his throne , and all the host of heaven standing by him on his right hand and on his left : which phrase , though it import their order and observance ; yet undoubtedly the main of its intendment , is to set forth their power , as hosts are the strength of kings and nations . god himself in putting on that title , the lord of hosts , makes it an evidence of his incomprehensible power , that such armies of strong and mighty creatures are at his command . but this only in the general . that which comes nearer to a particular account of their strength , is that notion of a spirit , by which they are frequently described ; he maketh his angels spirits , his ministers flaming fire . the being of a spirit is the highest our understanding is able to reach , and that it shews a being very excellent , is manifest in this , that god is pleased to represent himself to us under the notion of a spirit ; not that he is truly and properly such , but that this is the most excellent being that falls under our apprehension . besides , that the tearm spirit , raiseth our understanding to conceive a being of an high and extraordinary power ; it doth further tend to form our conceptions to some apprehensions of their nature : ( . ) from the knowledg that we have of our own spirits ; that our spirit is of a vast comprehension and activity , our thoughts , desires , reasonings , and the particular undertakings of some men of a raised spirit , do abundantly evidence . ( . ) in that it represents a spiritual being , freed from the clog and hinderance of corporeity , our own spirits are limited and restrained by our bodies , as fire , an active element , is retarded and made sluggish by matter unapt to serve its proper force , as when 't is in an heap of earth ; which is also sufficiently pointed at in that opposition betwixt flesh and blood , and principalities and powers , ephes . . shewing that flesh and blood are a disadvantage and hinderance to the activity of a spirit . a spirit then , as in corporeal , may be conceived to move easily without molestation , quickly , imperceptibly and irresistibly .. ( . ) this is yet further illustrated by the similitude of wind and fire , which are ( to the common experience of all ) of very great force . and 't is yet further observable , that the scripture sometime speaks of the power of angels in the abstract , chusing rather to call them powers than powerful ; clearly shewing , that angels are beings of vast strength , as indeed the actions done by them do abundantly testifie ; such was the destroying sennacheribs host in a night , the opening the prison doors for peter , the carrying philip in the air , and such other acts , which tend to the protection of the faithful , or punishing of the wicked . though this may fully satisfie us that angels excel in strength , yet the scripture suggests another consideration relating to the office and imployment of angels , where their commission shews not only a liberty for the exercise of this power , but also doth imply such a power as is fit to be commissionated to such acts ; these invisible beings are called thrones , dominions , principalities , powers , col. . 't is indeed a task beyond a sober undertaking to distinguish these words , and to set their true bounds and marks of difference ; this , augustin acknowledged , yet may we hence conclude , ( . ) that these words imply a very great authority in angels . ( . ) a power and strength suitable to their imployment , and that god furnished them with power answerable to the work which he intended for them , in his moving the heavens , and governing the world , &c. however , in some cases , god works by instruments every way disproportionable to the service , that the excellency of the power might be of god ; yet in the ordinary way of his working , he puts an innate , suitable force in creatures , for the acts to be done by them ; as there is an innate power in the wind to blow , in the fire to burn , in herbs and plants for medicinal uses . thus may we conceive of angels , that god using them as his host , his ministers to do his pleasure ; he hath indowed them with an innate natural power for those great things which he doth by them ; which must not be supposed in the least derogatory to the power of god , in his ways of mercies or judgments , seeing all the strength of angels is originally from god : hence is it that all the names of angels which we read of in scripture carry this acknowledgment in their signification ; michael thus unfolds it self , who is like god. gabriel thus , the glory of god ; and therefore may we suppose them not so much the proper names of angels , but ( as calvin noteth ) nomina ad captum nostrum indita , names implying god's great power in them . such a powerful spirit is satan by creation . but because it will be doubted lest his fall hath bereaved him of his excellency , and cast him down from his strength ; i shall evidence that he still retains the same natural power : to which purpose , 't is not unfit to be observed , ( . ) that the same terms and names which were given to good angels , to signifie their strength and commission , col. . . and . . are also given to satan , ephes . . . devils are called principalities , powers , rulers ; and col. . . they have the same names which in vers . . were given to good angels , he spoiled principalities and powers . ( . ) the scripture gives particular instances of satan's power and working , as his raising tempests in the air , commanding fire from heaven ; both which he did in prosecution of his malice against job ; his carrying the bodies of men in the air , as he did with christ , hurrying him from the wilderness to the mountain , from thence to the pinacle of the temple ; his breaking chains and fetters of iron , mark . . his bringing diseases , instances whereof were that crooked woman whom satan had bowed together , luke . . and the lunatick person , luk. . . with a great many more . ( . ) 't is also observable , that notwithstanding satan's fall hath made an alteration as to the ends , vses , and office of his power ; yet nevertheless god makes use of this strength in him , not only as an executioner of wrath against his enemies , ( as when he vexed saul by this evil spirit ; and through this lying spirit , gave up ahab to be deluded into his ruin , and inflicted plagues upon egypt , by sending evil angels among them ) but also for the tryal of his own servants ; thus was job afflicted by satan , and paul buffeted by his messenger . secondly ; this power of his , as a devil , falls next under our consideration , wherein are divers particulars to be noted : as , first , his commission and authority . if any put that question to him , which the jews did to christ ; by what authority dost thou these things ? or , who gave thee this authority ? we have the answer in john . . and . . where he is called the prince of this world ; and accordingly the scripture speaks of a two-fold kingdom of light and of darkness ; and in this we hear of satan's seat or throne , of his servants and subjects . yea , that which is more , the scripture speaks of a kind of deity in satan ; he is called the god of this world , cor. . . which doth not only set forth the intollerable pride and usurpation of satan in propounding himself as such , so drawing on poor blind creatures to worship him , but also discovers his power , which by commission he hath obtained over the children of disobedience . hence doth he challenge it , as a kind of right and due from the poor americans and others , that they should fall down and worship him ; and upon this supposition was he so intollerably presumptuous in offering the kingdoms of the world to christ for such a service and worship . if it be questioned , what satan's authority is ? i shall answer it thus . first ; his authority is not absolute or unlimited ; he cannot do what he pleaseth , and therefore we do find him begging leave of god for the exerting of his power in particular cases , as when he was a lying spirit in the mouth of ahab's prophets , and in every assault he made upon job ; nay , he could not enter into the swine of the gaderens , till he had christ's commission for it . secondly ; yet hath he a commission in general , a standing commission , as petty kings and governours had under the roman emperor , where they were authorised to exercise an authority and power , according to the rules and directions given them ; this is clearly signified by those expressions , they are captives at his will — and given up to satan , as persons excommunicated ; and when men are converted , they are said to be translated from his power , and put under another jurisdiction , in the kingdom of christ . all which would have been highly improper , if a commission for satan , and an authority for those works of darkness had not been signified by them . next let us view the extent of this authority , both as to persons and things . in relation to persons , the boundary of his kingdom reacheth as far as darkness ; he rules in the dark places of the earth , or the darkness of this world ; and therefore his kingdom is hence denominated a kingdom of darkness . this extends ( we may well imagine ) as far as heathenism reacheth , where he is worshipped as god , as far as any darkness of mahumetanism stretcheth it self , as far as the darkness of infidelity and blindness upon the hearts of unconverted men , which if summed up together , must needs take up the greatest part of the world by far ; which is acknowledged , not only by that large expression , world , prince of this world , &c. but also by that prophetick speech of rev. . . the kingdoms of this world , are become the kingdoms of our lord and his christ ; which acknowledgeth they had not been so before , in the sense wherein we now speak . neither is his kingdom so bounded , but that he also can ( when allowed ) make excursions and inroads into the kingdom of christ , so far as to molest , disturb and annoy his subjects : as the kings of any nation , besides the power which they exercise in their proper jurisdiction , may molest their neighbours . and christ so far permits this , as is useful to his own designs , yet still with straiter reserves and limitations to satan , and a resolved rescue and conquest for his own people . if we enquire the extent of his power in relation to things , we find the air in a peculiar manner permitted to him , so that he is named by it , as by one of his chief royalties , the prince of the power of the air ; we find also death , with the powers of it given up to him , so that this is a peraphrasis of him , he that hath the power of death , heb. . . and if we take notice of his large proffer to christ of the kingdoms of the world , all this will i give thee ; we may imagine that his commission reacheth far this way , as rewards and encouragements to his service ; which we will the readilier entertain , when we find that by god's allowance , wicked men have their portion in this life , and that these are called their good things . thirdly ; let us proceed a step further to the efficacy of this authority ; which also , first , upon wicked men is no less remarkable than is his commission ; he is called the strong man in reference to their hearts , which he fortifies as so many castles and garisons against god : he also rules in them without controul ; his suggestions and temptations are as laws to them ; he fills their hearts with his designs , and raiseth their affections to an high and greedy pursuit of them ; he works in them , and by an inward force doth hurry them on to atchieve his enterprises ; in all this ensnaring and captivating them at his pleasure . secondly ; the saints , which are subjects of another kingdom , are still fearing , complaining , watching , praying , and spreading out their hands , with lifting up their eyes to heaven for help against him ; they complain of violence and restless assaults from him ; they are sensible that he can suggest evil thoughts , and follow them with incessant importunities ; that he can draw a darkness upon their understanding , by bribing their wills and affections against them ; that he can disturb their duties , and that because of him they cannot do the good they would : many a fear doth he beget in their hearts ; many a disquiet hour have they from him ; their flesh hath no rest , and happy are they if they escape from him without broken bones : many excellent ones have been cast down by him , and for a time have been like dead men. 't is sad to see so just a person as lot under his feet ; so choice a saint as david wounded almost to the death ; so high an apostle as peter by force and fear from him , to open his mouth with curses and imprecations in the denial of his saviour ; to say nothing of the buffetings of others , which was sufficiently wearisom to paul , and described by a thorn in the flesh ; which ( if a learned man think right ) is compared by a metaphor , to those sharp stakes upon which christians were cruelly spitted and burnt . thirdly ; his quick and ready accomplishment , is a further proof of the efficacy of his power . no sooner had god given him a commission in reference to job , but he quickly raiseth the tempest , brings down the house , slayes his children , brings fire from heaven ; and ( which would seem strange ) hath the troops of the sabeans and chaldeans at his beck , as if they had been listed under his known command ; so that in a little time he puts his malice into act. fourthly ; if any would slight all this , as being the force of principalities and powers against flesh and blood : we may see he hath so much strength and confidence , as to grapple with an angel of light , as he did in the contesting for moses his body , jude v. . this was a created angel , else he durst not sure have brought a railing accusation ; but in that he strove , and raylingly accused , it shews he wanted not a daring boldness to second his commission and power . fourthly ; it will be also requisite to lay open the advantages he hath in the management of all this power , which are great : as , first , the multitude of devils : that there are many , is not denyed , upon the evidence of seven cast out of mary magdalen , and the legion which were setled in one poor man at once . it may be we may not credit the devil 's own account of his strength so much , as to believe that their number was exactly answerable to a roman legion , which ( if some speak right ) was : yet there being so plain an allusion to a roman legion ; and the scripture in the recital favouring it so far , as to consent to a truth in that part of the story , we can do no less than conclude that the number of devils in that person was a very great number , and so great , that the similitude of legion was proper to express it by . besides , if the scripture had been silent in this particular , our reason would have clearly drawn that conclusion from such premises as these , that he is the god of the world , and rules in the children of disobedience ; for whatsoever we conceive of his power , we cannot think him omnipotent , or omnipresent , these being the incommunicable attributes of the great creator of all things , in which no creature can share with god. being then assured that he is the tempter of all men , and that he cannot be in all places at once , we must needs apprehend the devils to be many , as is signified by that expression , the devil and his angels . secondly ; he hath also an advantage for the executing of his designs , from that order , which from the fore-mentioned grounds we must be forced to conceive to be among devils . i know the bold determination of the order of angels by dyonisius is justly rejected , not only by irenaeus and augustin , but also by the generality of protestants , who upon that , and other grounds of like presumption , do reject that author as not being the true dyonisius the areopagite . neither do some of our protestant authors ( as chamier and others ) admit the government of angels to be monarchical , ( which supposition the papists would gladly make use of , as a foundation whereon to establish the vniversal headship of the pope ) being a thing which dyonisius himself , ( as chamier affirms ) never dream'd of : yet do none of these authors deny an order among the angels , but willingly grant it , as clearly implyed from the term arch-angel used by paul , thess . . . and from their being called god's host or army , where order is necessary for the right management of their strength , and confusion the way to the ruin of their designs ! the thing they dislike is , the bold and peremptory determination of the particular orders among them , and the assignment of the several charges , imployments and stations to each ; which whosoever shall do , must needs be guilty of intruding into things which he hath not seen . it would upon the same score be a presumptuous folly to make such a determination of the several ranks and particular imployments of devils : yet this hindereth not , but with a warrantable sobriety we may believe in the general , that there is an order among the devils . not only do these expressions ( baalzebub the prince of divils , the devil and his angels , and in that they are called , principalities and powers ) warrant us so to think ; but the fore-mentioned considerations about the multitude of devils , will force our reason to an assent : for if they must be many , because all mankind is sensible of their assaults , they must have also an order in the management of their temptations ; without which , their designs of cruelty and malice must ( at least in great part ) fall to the ground . neither do i know well , how those authors may be justly blamed , who proceed a little further in their suppositions , to tell us ( as most probable ) that these infernal spirits do share the world among them , and are alloted to several countries and places , as their own proper charge and jurisdiction ; for what other interpretation those passages in dan. . . can receive , i cannot see , the prince of the kingdom of persia withstanding the angel one and twenty days ; and his help in that opposition from michael , cannot ( if things be well weighed ) be properly understood of cambyses the son of cyrus , or a contest with any man. however if we let this go , as a thing uncertain , ( because this interpretation is denyed by some ) yet that which is spoken of their order in the general , and the advantage these spirits have against us upon that consideration , seems to be past denyal . thirdly ; the advantage of place among armies is reckoned much . satan seems to have something this way as an advantage of ground , in that he is stiled spiritual wickedness in high places . what advantage high places may be to devils and spirits we cannot further imagine , than that they being thus above us and about us in the air , see and know our wages and actions , and so receive information from thence for their malicious proceedings against us . fourthly ; but his greatest advantage is from his knowledg , which i shall a little explain in the following chapter . chap. iv. that satan hath a great measure of knowledg , proved , by comparing him with the knowledg of adam in innocency , and by his titles . of his knowledg natural , experimental , and accessory . of his knowledg of our thoughts . how far he doth not know them , and how far he doth , and by what means . of his knowledg of things future , and by what ways he doth conjecture them . the advantages in point of temptation that he hath by his knowledg . in the discovery of satan's knowledg , i shall first give evidence and demons●ration thereof . to which purpose , ( . ) let us consider the knowledg of adam in innocency ; which being found to be great , it will thence be easily concluded , that satan's knowledg is far greater : two notable discoveries we have of adam's knowledg , the one was his giving of names to all creatures ; which was not only a sign of his dominion , but also a notable instance of his vnderstanding , seeing the names were given according to the natures of creatures ; whereof bochartus gives a large account , as the camel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it 's apt to repay injuries ; the kite , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from its sharpness of sight ; the pelican is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from its usual vomiting , &c. the consideration of the aptness of names imposed on creatures , made plato acknowledg , that it was a work above ordinary capacity . the other discovery of adam's knowledg , was his knowledg of the original of eve at first sight ; gen. . . he said , this is now bone of my bones , and flesh of my flesh , &c. this instance luther made use of to prove the knowledg that we shall have of one another in heaven ; which shews that adam's understanding was then incomparably more sublime than ours , and of a nearer approach to the knowledg which a state of glory shall furnish us withal . to this might be added a further proof from the rare inventions , and excellent discoveries that some raised wits have made , of things that have laid deep , and far out of the view of common capacities . as also those views , sights , and more than ordinary comprehensions which the souls of men have had , when they were a little freed from the clog and hinderance of the body , either in extasies , or by approaching death ; all which put together , will go far to prove a very great measure of knowledg in satan , if we take along with us this foundation , that in all the works of god , we find the highest knowledg in the noblest being : living creatures are more excellent than stones or trees , and therefore hath god furnished them with senses , and hath also distinguished them by higher degrees of sagacity , according to their excellency above others : thus the ape , fox , elephant , &c. have such abilities above the worm and fly , &c. that some have questioned whether they had not some lower degrees of reason yet as these are below man , so doth his reason far excel their greatest quickness of sense . angels are an higher being than man , ( for he made him lower than the angels ) and consequently their knowledg is proportionably greater . so that if adam in innocency understood the nature of things , how much more exactly and fully must we imagine satan to know them ? secondly ; but the proof is more full and direct , from those appellations and titles which the scripture , and the experience of men , have put upon him ; his usual name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which ( in matth. . . mark . . rev. . . ) we translate devil , properly signifieth one that is wise , knowing , or skilful . and however the wickedness of that spirit hath so far dishonoured this word , that 't is always ( as some think ) used to signifie vnclean spirits ; yet still it carries an evidence of their nature in reference to knowledg , that though they are wicked creatures , yet are they wise and knowing : 't is said , gen. . . the serpent was more subtil than any beast of the field ; which though it be true literally of the serpent , whose wisdom and subtilty , naturalists have abundantly noted , yet that expression hath an eye upon satan , who was the principal agent ; and the serpent there is called subtil , as influenced by satan , whose instrument he was : which we may believe , not only upon the credit of austin and lyra , but more securely upon the testimony of other scriptures , which name him the old serpent , rev. . and impute all that craft in the management of that temptation , to a particular remarkable skill and subtilty of satan ; the serpent beguiled eve through subtilty , cor. . . and ( if beza conjecture right ) the appellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do so fitly suit this history of the tree of knowledg , that the title of knowledg seems to be given him for this singular master-piece of craft . thirdly ; that satan hath great knowledg , is by these arguments discovered ; but if further inquiry be made into the nature of his knowledge , we shall be nearer to a satisfaction in this particular ; and here we may observe a three-fold knowledg in satan . first ; a natural knowledg , which the school-men have distinguished into these two ; ( . ) an evening knowledg , which he received from things created , whereby the species of things were impressed upon his mind , and so received , being a knowledg à posteriori , from the effects of things ; which because it is more dark and obscure , than that which ariseth from the causes of things , they tearmed evening knowledg . ( . ) the other is morning knowledg , which is a knowledg of things in the power and wisdom of god , in which he saw the idea's and images of all things ; this knowledge they prefer before the other , as lines and figures are better known from mathematical instruction , than by their bare tract , as written in dust . secondly ; besides this he hath an experimental knowledg ; which is the improvement of that natural stock , by further acquisitions and attainments ; and indeed satan had very high advantages for an increase of knowledg , he had a great stock to begin withal ; he hath had fit and sutable objects to work upon in his contemplations , so that by comparing things with things , in so large a field of variety , and that for so many years together , it cannot be , but that he should be grown more experienced and subtil than he was at first : and the scripture doth fairly countenance this supposition , by telling us of his devices , cor. . . of his wiles , ephes . . . and of his depths , rev. . . all which phrases imply , that satan hath so studied the point of temptation , that he hath now , from long experience and observation , digested it into an art and method , and that with such exactness , that it is become a mystery , and a depth , much covered and concealed from the notice and observation of men. thirdly ; to both the former , may be added another knowledg ; which because 't is from another spring , i may call it an accessory knowledg , consisting in occasional discoveries made to him , either when god is pleased to make known so much of his mind and purpose as he imploys him ( as an instrument or servant ) to execute , as he did in the case of job and ahab ; or when he informs himself from the scriptures , or catcheth hints of knowledg from the church , and the ordinances thereof . if good angels have an encrease of knowledg this way , as is evident they have , ( for to principalities and powers in heavenly places , is made known by the church the manifold wisdom of god , ephes . . . ) we cannot but imagine that satan hath some addition of knowledg from such discoveries . while we are upon this point , it will be necessary to offer some satisfaction to two questions . first ; whether satan knows our thoughts ? it 's undoubtedly god's prerogative , to know the thoughts ; he knows them intuitively , which is beyond the power of any creature , jer. . . who can know it ? this is a challenge to all , implying the utter impossibility of it to any but to god alone ; i the lord search the heart ; he knows the most inward thoughts . rev. . . i am he which searcheth the reins , and the heart ; he knows them evidently and certainly , all things are naked and open before , him , with whom we have to do . those secret thinkings and intendments which are hid from others , and which we our selves cannot distinctly read , because of their secret intricacy or confusedness , yet the very inside and outside of them are uncased , cut up and anatomized by his eye : in all which expressions , god is careful to reserve this to himself , i the lord do it , or i am he that searcheth ; and signifies , that none else is able to do the like . yet satan can do much this way : for if we consider how he can come so near to our spirits , as to communicate his injections to us , and that he often entertains a dispute with us in this secret way of access that he hath to our thoughts ; if we observe his arguings , his answers and replys to our refusals , so direct , so pertinent , so continued , we shall be constrained to grant that he can do more this way than is commonly imagined . that i may explain this with a due respect to god's prerogative of knowing the heart , i shall , first , shew that there are two things which are clearly out of satan's reach . ( . ) our future thoughts , he cannot tell what shall be our thoughts for time to come , he may possibly adventure to tell what suggestions he resolves to put into our hearts , but what shall be our resolves and determinations thereupon , he knows not : this is singled out as one part of god's prerogative , that he knoweth the determinate purposes and resolves of the heart aforehand , because he turneth the heart as he pleaseth , prov. . . ( . ) our present formed thoughts , the immediate and imminent acts of the mind he cannot directly see into : he may tell what floating thinkings he hath put into our heart , but our own proper thoughts , or formed resolves , he cannot directly view ; this is also particularly insisted on as proper to god alone . john . , . christ knew all men , so directly , that he needed not that any should testifie of man , ( this satan stands in need of ; he sometimes knows men and their thoughts , but he needs a sign or notification of these thoughts , and cannot immediately look into them ) ; the reason why christ needed not this , is rendred thus , for he knew what was in man ; that is , intuitively he knew his thoughts , and could immediately read them . secondly , i shall endeavour to explain how much , or how far he can pry into our thoughts . several things are granted which argue satan can go a great way toward a discovery : as , first , that he knows the objects in our fancy , or phantasins , and this as clearly as we do behold things with our eyes ; and the proof given hereof is this , that there are diabolical dreams , in which the devil cannot create new species , and such as our senses were never acquainted withal , ( as to make a blind man dream of colours ) but that he can only call forth and set in order those objects , of which our imagination doth retain the shadows or impressions ; and this he could not do , if he did not visibly behold them in our fancy . secondly , 't is certain he knows his own suggestions , and temptations darted into our minds ; upon which , he can at present know what our thoughts are busied upon . thirdly , he knows the secret workings of our passions , as love , desire , f●ar , &c. because these depend upon , or are in a concomitancy of the motions of the blood and spirits , which he can easily discern , though their motions and workings may be kept secret from the observation of all by-standers . fourthly , some go further , ( as scotus , referente barthol . sybilla ) supposing that he knows what is in our thoughts at any time , only he knows not to what these thoughts incline : but i leave this to those that can determine it certainly . in the mean time i proceed , thirdly , to shew what a guessing faculty he hath of what he doth not directly know ; he hath such grounds and advantages for conjecture , that he seldom fails of finding our mind : as , first , his long experience hath taught him , what usually men do think , in such cases as are commonly before them ; by a cunning observation of their actions and ways he knows this . secondly ; he by study and observation knows our temper and inclination , and consequently what temptations do most sute them , and how we do ordinarily entertain them . thirdly ; he knows this the more , by taking notice of our prayers , our complainings and mournings over our defects and miscarriages . fourthly ; he is quick and ready to take notice of any exteriour sign , by which the mind is signified , as the pulse , the motion of the body , the change of the countenance ; all which do usually shew the assent or dissent of the mind , and at least tell him what entertainment his offers have in our thoughts . fifthly ; being so quick-sighted , he can understand those particular signs which would escape the observation of the wisest men ; there are some things small in themselves , ( and therefore unobserved ) which yet to wise men are very great indicia of things ; the like may be said of us , in reference to our inclinations , our acceptance or resistance of temptations , which yet he hath curiously marked out . sixthly ; no doubt but he hath ways to put us upon a discovery of our thoughts , while we conceal them , as by continuing and prosecuting temptations or suggestions , till our trouble or passions do some way discover how it is with us . by all which it appears that his guessings and conjectures do seldom fail him . 't is now time to speak to the other question , which is , whether and how far satan knows things to come ? to this i shall return answer in these two conclusions . first ; there is a way of knowing future things , which is beyond the knowledg of devils , and proper only to god , esa . . . there god puts the competition 'twixt himself and idols , about the truth of a diety upon this issue , that he that can shew the things that are to come hereafter , he is god ; which because they cannot do , he doth hereby evince them to be no gods. if satan could truly and properly have done this , he had had a plea for a godhead . in divine predictions two things are to be considered . ( . ) the matter foretold , when the events of things contingent , and ( as to second causes ) casual , depending upon indeterminate causes , are foretold . ( . ) the manner , when these things are not uncertainly , or conjecturally , or darkly ; but clearly , certainly , infallibly , and fully predicted . of this nature are divine predictions , which satan cannot perform , nor yet the angels in heaven . secondly ; yet satan hath such advantages for the knowledg of future things , and such means and helps for a discovery of them , that his conjectures have often come to pass . first ; he knows the causes of things , which are secret to us . upon which he seems to foretel many things strange to us ; as a physician may foretel the effects , workings , and issues of a disease , as seeing them in the causes : which would pass for little less than prophesie among the vulgar . thus an astrologer foretells eclipses , which would be taken for a divine excellency , where the knowledg of the ground of these foretellings had not taken away the wonder . secondly ; many things are made known to him by immediate divine revelation : we know not the intercourse betwixt god and satan in the matter of job ; satan ( having obtained his commission to afflict him ) might have made a long prophesie of what should come to pass in reference to job , his children and substance ; how many such predictions he might make , we little know . thirdly ; he hath a deep insight in affairs of kingdoms and states , and so might ( from his experience and observation ) easily conjecture mutations and alterations . a politician may do much this way : for ought we know , satan's prophesy ( in the likeness of samuel ) to saul , of his ruin , and the translation of his kingdom to david , might be no more than a conjectural conclusion , from his comparing the order of the present providence , with former threatnings and promises . fourthly ; he hath a greater understanding of scripture prophecies , than ordinarily the wisest of men have ; so that at second hand he might be able to foretel what shall come to pass . whilst we that do not so clearly see into scripture-predictions , may not be able to find out the matter . hence by oracle he foretoled alexander of his success , which he knew from the prophesy of daniel , chap. . long before . fifthly ; he hath advantage from his nature as a spirit , by which he over-hears and sees the private actings , complottings and preparations of men in reference to certain undertakings , and can easily , by his agents , communicate such councels or resolves in remote countries and kingdoms , which must pass for real predictions , if the event answer accordingly . sixthly ; he can foretel ( and with probability of success ) such things as he by temptation is about to put men upon , especially seeing he can chuse such instruments , as he ( from experience ) knows are not likely to fail his enterprise . seventhly ; to this may be added , the way and manner by which he expresseth himself , either in doubtful or enigmatical terms , or in general expressions , which may be applyed to the event , what way soever it should happen . of these , authors have observed many instances , which were superfluous to enumerate . satan's knowledg being thus explained , it is easie to imagine what an advantage it is to him in the management of his temptations : for , first , he by this means knows our tempers and dispositions . secondly ; and what is most likely to prevail with us . thirdly ; how inclinable we are upon any motion made to us , and what hope to gain upon us . fourthly ; he knows fit times , seasons and advantages against us . fifthly ; he knows how to pursue suggestions , and can chuse strong reasons to urge us withal . sixthly ; he knows how to delude our senses , to disturb our passions . sevently ; he knows all the ways and arts of affrightments , vexations , disquietments , hinderances and disturbances of duty . eighthly ; he by this means is furnished with skill for his publick cheats and delusions in the world , how to amuse , astonish , and amaze men into errors and mistakes , which he hath always endeavoured with very great success in the world , as we shall see hereafter . chap. v. instances of satan's power . of witchcraft , what it is . satan's power argued from thence . of wonders . whether satan can do miracles . an account of what he can do that way . his power argued from apparitions and possessions . i shall add in the fifth place , some particular instances of his power , in which i shall insist upon these four , witchcraft , wonders , apparitions and possessions . first ; witchcraft affords a very great discovery of satan's power : but because some give such interpretations of witchcraft , as ( if true ) would wholly take away the force of this instance , i shall first endeavour to establish a true notion of witchcraft , and secondly from thence argue satan's power . first ; though the being of witches is not directly denyed ( because the authority of scripture , exod. . . deut. . . &c. hath determined beyond controversie , that such there are ) ; yet some will allow no other interpretation of the word , than a skill and practice in the art of poysoning , because the septuagint doth interpret the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , venificam . which apprehension they strengthen by the authority of josephus , who giveth this account of the law , let none of the children of israel use any deadly poyson , or any drug wherewith he may do hurt , &c. 't is easie to observe , that this conceit ariseth from a great inobservancy of the reason of the application of these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and veneficus to witchcraft , in greek and latin authors . witchcrafts were supposed to be helped forward by the strength of several herbs , and these by incantations and other ceremonies at their gathering , imagined to attain a poysonous and evil quality or efficacy for such effects , as were intended to be produced by them , as appears by * ovid , virgil , and other authors . hence was it that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 became applicable to any fort of witchcraft . to this may be added , that such persons were resorted to , for help against diseases , vid. leigh . crit. sac. in voc. as also that they used vnguents for transportations ; hence godwin . jew . antiq. lib. . c. . renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vnguentarios . diascorides , cap. de rhamno , hath an expression to this purpose , that the branch of that tree , being placed before the doors , doth drive away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , witchcrafts ; it were ridiculous to say , it drives away poysonings ; which is a sufficient evidence that the graecians used that word to signifie another kind of witchcraft , than that which this mistake would establish . besides this , the scripture doth afford two strong arguments against this interpretation of witchcraft . ( . ) that this word is ranked with others , ( as being of the same alliance ) which will carry the apprehensions of any considerate man , to effects done by the help of satan , in an unusual way , as deut. . . there shall not be found among you , any that maketh his son or his daughter to pass through the fire , ( this is not the consuming of their children to moloch , but by way of lustration a mock-baptism , a piece of witchcraft , to preserve from violent death ) or that useth divination , an observer of times , or an inchanter , or a witch , &c. the very neighbourhood of the witch , will tell us that this witch must be a diviner , divination being the general tearm , comprehending the seven particulars following : it would be an harsh straining to put in the poysoner ( in the sense of our opposites ) among the diviners . yet the second argument is more cogent , which is this ; that among those whom pharaoh called together to encounter with moses , exod. . . we find witches or sorcerers expressed by the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is used in exodus . and deut. . what can more certainly fix the interpretation of the word than this place , where the end of pharaohs calling them together , was not to poyson moses and aaron , but by enchantment to outvy them in point of miracles . which will shew that witchcraft is not poysoning , but the doing of strange acts by the aid of satan . neither was this the act of one man , ( who might possibly , together with that present age , be under a mistake concerning witches , though it be a thing not to be supposed ) but long after him , nebuchadnezzar in dan. . . being astonished with his dreams , calls for the sorcerers or witches , and magicians , to give him the interpretation ; which had been a matter very improper for them , if their skill had lain only in mixing poysons . when we have thus silenced this imagination , we have yet another to encounter with , and that is of those that think these witches , of which the forecited texts do speak , are but meer cheats , and by some tricks of delusion and legerdemain , pretend they can do things , which indeed they cannot do at all ; and yet finding death threatned to such , which ( in a business of meer jugling ) would seem too great a severity , they have framed this answer to it , that the death is threatned , not for the jugling , but for their presumptuous and blasphemous undertaking to do things that belong to a divine power , and for taking his name in vain . or ( as others are pleased to say ) though they have no real power , they are justly punished for the belief they have , that they can do such mischief , joyned with their purpose to do it , if they can . in answer to this apprehension , i shall not much insist upon these reasons , which yet are sufficiently weak , ( the latter accusing god's laws of unreasonable severity , and the former accusing them of unnecessary redundancy , seeing enough in other places is provided against blasphemers ) but shall offer a consideration or two , which i judg will be of force to rectifie the mistake . first ; though it cannot be denyed , but that a great many cheats there have been in all ages , by which men have endeavoured to raise the repute and esteem of their own skill and excellencies , or for other base ends ; yet form hence to conclude , that all these things that have been done under the name of witchcraft were such , must be an unsufferable piece of insolence ; not only denying that credit which all sober men owe to history , to the constant belief of all ages , to the faithfulness and wisdom of judges , jurors , witnesses , laws and sanctions , but also dangerously overthrowing all our senses ; so that at this rate we may well question , whether we really eat , drink , move , sleep , and any thing else that we do ; this reason is urged by grave and serious men. secondly ; it cannot be imagined that such things are meerly delusory , where the voluntary confessions of so many , have accused themselves and others , not of thinking or jugling , but of really ac●ing , and doing such things ; with such circumstances as have particularized time , place , thing , and manner . thirdly ; the real effects done by the power of witchcraft , shew it not to be delusion : such are the transportation of persons many miles from their habitations , and leaving them there ; their telling things done in remote places ; raising of storms and tempests ; vomiting of pins , needles , stones , cloth , leather , and such like ; and these some of them attested by sober and intelligent persons who were eye-witnesses . large accounts you have of these in bodinus , sprengerius , and several others that have borrowed these relations from them . the notion of poysonings , or delusory juglings , being below what the scripture intends to set forth , as witchcraft ; it is evident that witchcraft is a power of doing great things by the aid of the devil . by which our way is open to improve this instance , to demonstrate ( which was the second thing promised ) that satan's power must be great : for , first , 't is acknowledged that a great part of those things that are done in this matter , as concurrent with , or helpful toward the promoting of such acts , are satan's proper works , as the troubling the air , raising storms , apparitions , various shapes and appearances , transportations from place to place , and a great many more things of wonder and amazement , all which exceed humane power . secondly ; many things of wonder done by such persons ; to which ( some suppose ) the secret powers of herbs , or things , contribute their natural aids or concurrance , are evidences of satan's deep knowledg of , and insight into natural causes . of this nature is that ointment with which witches are said to besmear themselves in order to their transportation : the power and efficacy whereof , is by some imagined to consist in this , that it keeps the body tenantable , and in a fit condition to receive the soul by re-entry , after such separations , as ( by all circumstances are concluded ) have been really made in pursuit of those visionary perambulations and transactions . which things if they be so , ( as they are not improbable ) witches have them from satan's discovery , and they are to be ascribed to his power . thirdly ; those actions that are most properly the witches own actions , and in which the power of hurting doth ( as some suppose ) reside , are notwithstanding , either awakened or influenced by satan : so though we grant ( what some would have ) that the power of hurting is a natural power , and a venomous magnetism of the witch , and that her imagination , by her eye , darts those malignant beams which produce real hurts upon men , ( after the manner of the imaginations force upon a child in the womb , which hath ( as by daily experience and history is confirmed ) produced marks , impressions , deformities , and wounds ) and that satan doth but cheat the witch into a belief of his aid in that matter ; that with a greater advantage he may make use of her power , without which he could do nothing ; yet even this speaks his ability , in that at least he doth awaken and raise up that magical force , ( which otherwise would lie a-sleep ) and so puts the sword into their hand . yet some attribute far more to him , to wit , the infusion of a poysonous ferment , ( by that action of ●ucking the witch in some part of the body ) by which not only her imagination might be heightned , by poysonous streams breathed in , which might infect blood and spirits with a noxious tincture . the second grand instance of his power , i shall produce from those actions of wonder and astonishment which he sometime performs , which indeed have been so great , that they have occasioned that question ; whether satan can do miracles ? to this we answer ; ( . ) that god alone can work miracles . a miracle being , a real act , done visibly , and above the power of nature . such works some have ranked into three heads ; ( . ) such as created power cannot produce ; as to make the sun stand still , or go backward . ( . ) such as are in themselves produceable by nature , but not in such an order as to make the dead to live , and those that were born blind to see , which is strongly argued john . . to be above humane power ; and john . . to be above the power of devils . ( . ) such as are the usual works of nature yet produced , above the principles and helps of nature , as to cure a disease by a word or touch. things that are thus truly and properly miraculous , are peculiarly works of god ; neither can it be imagined , that since he hath been pleased to justifie his commands , ways , and messages , by such mighty acts , cor. . . heb. . . john . . and also hath been put to it , to justifie himself and his sole supream being and godhead ; from false competitors , psal . . . & . . by his miraculous works : it cannot be imagined , i say , that he would permit any created being , ( much less satan ) to do such things . secondly ; though satan cannot do things miraculous , yet he can do things wonderful and amazing . and in this point lies the danger of delusion , as christ foretells , matth. . . false christs shall arise , and shew great signs and wonders — in thess . . . the apostle tells us , the coming of antichrist shall be with all power , and signs , and wonders ; that is ( as some interpret ) with the power of signs and wonders ; which however they be lying , both in reference to the design they drive at , ( which is to propagate errors ) and also in their own nature , being truly such , in respect of their form , false ; as miracles , being indeed no such matter , but jugling cheats : yet notwithstanding there is no small cunning , and working of satan in them , insomuch that the uncautious and injudicious , are deceived by those wonders that he hath power to do , rev. . . in this matter , though we are not able to give a particular account of these under-ground actions ; yet thus much we may say , first , that in many cases , his great acts , that pass for miracles , are no more but deceptions of sense . naturalists have shewn several feats and knacks of this kind . jo. bap. porta hath a great many ways of such deceptions , by lamps , and the several compositions of oyls , by which not only the colours of things are changed , but men appear without heads , or with the heads of horses , &c. the like deceptions are wrought by glasses of various figures and shapes . if art can do such things , much more can satan . secondly ; he can mightily work upon the fancy and imagination ; by which means men are abused into a belief of things that are not : as in dreams , the fancy presents things which are really imagined to be done and said ; when-as they are visions of the night , which vanish when the man is awake ; or as in melancholy persons , the fancy of men doth so strongly impose upon them , that they believe strange absurd things of themselves , that they have horns on their head , that they are made of glass , that they are dead , and what not : if fancy , both asleep and awake , may thus abuse men into an apprehension of impossible things , and that with confidence , no wonder if satan ( whose power reacheth thus far , as was before proved ) doth take this advantage for the amusing of men with strange things . nebuchadnezzar his judgment , dan. . . whereby he was driven from men , and eat grass as oxen , was not a metamorphosis , or real change into an ox ; this all expositors rejects as too hard ; neither seems it to be only his extream necessity , and low estate , whereby he seemed to be little better than a beast , ( though calvin favour this interpretation ) ; but by that expression , vers . . [ then my vnderstanding came to me ] it seems evident , ( as most commentators think ) that his understanding was so changed in that punishment , that he imagined himself to be a beast , and behaved himself accordingly , by eating grass , and lying in the open fields . there are several stories to this purpose of strange transformations , as the bodies of men into asses , and other beasts , which augustine thinks to be nothing else but the devils power upon the fancy . thirdly ; there are wonderful secrets in nature , which if cunningly used and applyed to fit things and times , must needs amaze vulgar heads ; and though some of these are known to philosophers and scholars , yet are there many secret things lock'd from the wisest men , whose powers , and natures , because they know not , they may also be deluded by them . augustin reckons up many instances , as the loadstone , the stone pyrites , selenites , the fountain of epirus that can kindle a torch , and many more ; and determines that many strange things are done by the application of these natural powers , either by the wit of man , or diabolical art. to this purpose he gives an account of an unextinguishable lamp , in a temple of venus , which allured men to worship there , as to an unquestionable deity , when in truth the thing was but an ingenious composition from the stone asbeston ; of which pliny makes mention , that being kindled , it will not be quenched with water . of this nature were those lamps found in several valuts accompanying the ashes of the dead , reserved there in urns , both in england and elsewhere . if men by such helps find such easy ways to delude men , what exactness of workmanship , and seeming wonders may be expected from satan upon such advantages ? fourthly ; many of his wonders may challenge an higher rise . satan knows the secret ways of natures operations , and the ways of accelerating or retarding those works . so that he cannot only do what nature can do , by a due application of active to passive principles , and the help of those seminal powers that are in things , but he may be supposed to perform them in a quicker and more expeditious manner : thus worms , flies , and serpents , that are bred of putrefaction , satan may speedily produce ; and who can tell how far this help may reach in his works of wonders ? fifthly ; the secret way of satan's movings and actings is no small matter in these affairs . how many things do common juglers by the swift motions of their hands , that seem incredible ? thus they make the by-standers believe they change the substances , natures , and forms of things , when they only , by a speedy conveyance , take these things away , and put others in their room . they that shall consider satan as a spirit , subtil , imperceptible , quick of motion , &c. will easily believe him to be more accomplished for such conveyances than all the men in the world. having now seen the way of his wonders , let us next consider the advantage he hath by such actions . if we look upon simon magus , acts . , . we find , that he by these ways , had a general influence upon the people ; to him they all gave heed , from the least to the greatest ; and that his actions were reckoned no less than miraculous , as done by the mighty power of god. if we go from hence to the magicians of pharaoh , exod. . . 't is said , they did so with their inchantments , which ( howsoever the matter was ) prevailed so with pharaoh and the court , that they saw no difference 'twixt the wonders done by moses and them , save that ( it may be ) they thought moses the more skilful magician . but besides this , if we consider what they did , it will argue much for his power , if we can imagine ( as some do ) that they turned their rods into real serpents , the power is evident : and there is this that favours that opinion , it is said , they could not make lice , which seems to imply , they really did the other things , and it had been as easy to delude the senses in the matter of lice , as in the rods , if it had been no more than a delusion ; neither are some a-wanting to give a reason of such a power , ( viz. ) serpents , lice , &c. being the off-spring of putrefaction , by his dextrous application of the seminal principles of things , he might quickly produce them . if we go lower , and take up with the opinion of those , that think that they were neither meer delusions , nor yet true serpents , but real bodies like serpents , though without life , this will argue a very great power : or if we suppose ( as some do ) that satan took away the rods , and secretly conveyed serpents in their stead , or ( which is the lowest apprehension we can have ) that pharaoh's sight was deceived : the matter is still far from being contemptible , for as much as we see , the spectators were not able to discern the cheat. thirdly ; the next instance produceable for evidencing his power , is that of apparitions . it cannot be denyed , but that the fancy of melancholick or timerous persons , is fruitful enough to create a thousand bugbears . and also that the villany of some persons hath been designedly imployed to deceive people with mock-apparitions ; of which abundance of instances might be given from the knavery of the papists , discovered to the world beyond contradiction ; but all this will not conclude , that there are no real appearances of spirit or devils . such sad effects in all ages there have been of these things , that most men will take it for an undenyable truth . instead of others , let the apparition at endor to saul come to examination : some indeed will have us believe , that all that was but a subtil cheat , managed by that old woman ; and that neither samuel nor the devil did appear , but that the woman , in another room by her self , or with a confederate , gave the answer to saul . but whosoever shall read that story , and shall consider saul's bowing and discourse , and the answers given , must acknowledg that saul thought , at least , he saw and spake with samuel : and indeed the whole transaction is such , that such a cheat cannot be supposed . satisfying our selves then , that there was an apparition , we must next enquire whether it was true samuel , or satan : it cannot be denyed , but that many judg it was true samuel , but their reasons are weak . ( . ) that proof from ecclesiasticus . . is not canonical with us . ( . ) that he was called samuel is of no force ; scripture often gives names of things according to their appearances . ( . ) that things future were foretold , was but from conjecture ; in which satan yet ( all things considered ) had good ground for his guessing . ( . ) that the name jehovah is oft repeated , signifies nothing , the devil is not so scarce of words ; jesus i know , saith that spirit in the acts. ( . ) that he reproved sin in saul , is no more than what the devil doth daily to afflicted consciences in order to despair . i must go then with those that believe this was satan in samuel's likeness . ( . ) because god refused to answer saul by prophets or vrim . and 't is too harsh to think he would send samuel from the dead , and so answer him in an extraordinary way . ( . ) this ( if it had been samuel ) would have given too much countenance to witchcraft , contrary to that check to ahaziah , king. . . is it not because there is not a god in israel , that ye go to enquire of baalzebub ? ( . ) the prediction of sauls death , though true for substance , yet failed as to the exactness of time , for the battel was not fought the next day . ( . ) the acknowledgment of the witches power , [ why hast thou disquieted me ? ] shews it could not be true samuel , the power of witchcraft not being able to reach souls at rest with god. ( . ) that expression of gods ascending out of the earth , is evidently suspicious . the reality of apparitions being thus established , satan's power will be easily evinced from it . to say nothing of the bodies in which spirits appear ; the haunting of places and persons , and the other effects done by such appearances , speak abundantly for it . fourthly ; the last instance is of possessions , the reality of which can no way be questioned , because the new testament affords so much for it ; i shall only note some things as concerning this head. as , first ; the multitudes of men possessed : scarce was there any thing in which christ had more opportunities to shew his authority , than in casting out of satan ; such objects of compassion he met with in every place . secondly ; the multitudes of spirits in one person , is a consideration not to be passed by . thirdly ; these persons were often strongly acted , sometime with fierceness and rage , matth. . . some living without cloaths , and without house , luke . . some by an incredible strength breaking chains and fetters , mark . . fourthly ; some time the possessed were sadly vexed and afflicted , cast into the fire and water , &c. fifthly ; some were strengely influenced : we read of one , acts . . that had a spirit of divination , and told many things to come , which we may suppose frequently came to pass ; else she could have brought no gain to her master by south-saying . another we hear of , whose possession was with a lunacy , and had fits at certain times and seasons . the possessed person with whom mr. rothwell discoursed , ( within the memory of some living ) could play the critick in the hebrew language . sixthly ; in some the possession was so strong , and so firmly seated , that ordinary means and ways could not dispossess them : this kind comes not out but by prayer and fasting , mat. . . which shews that all possession was not of one kind and manner , nor alike lyable to ejection . to all these may be added obsessions : where the devil afflicts the bodies of men , disquiets them , haunts them , or strikes in with their melancholy temper , and so annoys by hideous and black representations . thus was saul vexed by an evil spirit from the lord , which ( as most conceive ) was the devil working in his melancholy humor . that the devil should take possession of the bodies of men , and thus act , drive , trouble and distress them ; so distort , distend , and rack their members ; so seat himself in their tongues and minds , that a man cannot command his own faculties and powers , but seems to be rather changed into the nature of a devil , than to retain any thing of a man ; this shews a power in him to be trembled at . satan's power being thus explained and proved , i shall next speak something of his cruelty . chap. vi. of satan's cruelty . instances thereof in his dealing with wounded spirits , in ordinary temptations of the wicked and godly , in persecutions , cruelties in worship . his cruel handling of his slaves . he that shall consider his malice and power , must unavoidably conclude him to be cruel . malice is always so , where it hath the advantage of a proportionable strength and opportunity for the effecting of its hateful contrivances : it banisheth all pity and commiseration , and follows only the dictate of its own rage with such fierceness , that it is only limited by wanting power to execute . we may then say of satan , that according to his malice and power such in his cruelty . the truth of this will be abundantly manifested by instances : as , first , from his desperate pursuits of advantage , upon those whose spirits are wounded . the anguish of a distressed conscience is unspeakably great , in so much , that many are ( as heman , psalm . . . ) even distracted , while they suffer the terrors of the almighty . these though they look round about them for help , and invite all that pass by to pity them , because the hand of the lord hath touched them ; yet satan laughs at their calamity , and mocks at them under their fears , and doth all he can to augment the flame : he suggests dreadful thoughts of an incensed majesty ; begets terrible apprehensions of infinite wrath and damnation ; he aggravates all their sins , to make them seem unpardonable : every action he calls a sin , and every sin he represents as a willful forsaking of god ; and every deliberate transgression he tells them is the sin against the holy ghost . he baffles them in their prayers and services , and then accuseth their duties for intollerable prophanations of god's name ; and if they be at last affrighted from them , he then clamours that they are forsaken of god , because they have forsaken him : he ( as a right baalzebub ) rakes in their wounds , as flies are ever sucking where there is a sore . their outcrys and lamentations are such musick to him , that he gives them no rest ; and with such triumph doth he tread upon those that thus lie in the dust , that he makes them sometimes accuse themselves for that which they never did , and in derision he insults over them in their greatest perplexities , with this , where is now thy god ? and who shall deliver thee out of my hand ? this were enough to evidence him altogether void of compassion . but , secondly ; he shews no less cruelty in his usage of those that are his slaves . the service that he exacts of those that are his most willing servants , is no less than the highest cruelty ; and not only ( . ) in regard of the misery and destruction which he makes them work out for themselves , ( which is far greater , than where men are forced by the most brutish tyrants , to buy their own poyson , or to cut their own throats ; because this is unspeakably less than the endless miseries of eternal torments ) : but ( . ) also in regard of the very slavery and drudging toyl of the service which he exacts from them ; he is not pleased that they sin , but the vilest iniquities , most contrary to god , and most abominable to man , as the highest violations of the laws of nature and reason , are the things which he will put them upon , where there are no restraints in his way : he drave the heathens ( as paul testifies rom. . ) to affections so vile and loathsom , that in their way of sinning , they seemed to act rather like brutes than men , their minds becoming so injudicious , that they lost all sense of what was fit and comely . neither ( . ) doth this satisfie his cruelty that the worst of abominations be practised , but he urgeth them to the highest desperateness in the manner of performance , and so draws them out to the front of the battel , that they might contemn and out-dare god to his face ; he will have them sin with an high hand , and in the highest bravado of madness to rush into sin , as the horse into the battel . this cruelty of satan were yet the less , if he only brought them forth presumptuously , in some one or two set battels upon special occasions : but ( . ) he would have this to be their constant work , the task of every day ; upon the same score that achitophel advised absalom , to an open and avouched defilement of his fathers concubines , that so the breach 'twixt them and god might be fixed by a resolute determination ; and consequently that their hands might be strong , and their hearts hardned in rebellion against god. and ( . ) that satan might not come short of the utmost of what cruelty could do : we may yet further observe , that though sinners offer themselves willingly enough , to conflict against god in the high places of the field , yet as not satisfied with their forwardness , he lasheth and whips them on to their work , and sometime over-drives them in their own earnestness . haman was so hurried and overborn with violent hatred against mordecai and the jews , that his own advancement , and the marks of singular favour from the king availed him not , as to any satisfaction and present contentment . ahab , though king of israel , is so vehemently urged in his desires for naboth's vineyard , that he covered his face and grew sick upon it . thus , as gally-slaves , were they chained to their oar , and forced to their work beyond their own strength . thirdly , there is also a cruelty seen in his incessant provokings and force upon the children of god , while he urgeth his loathed temptations upon them against their will. when i consider paul's out-cry in this case , ( rom. . , . ) that which i do , i allow not , the evil which i would not , that do i , &c. ) my thoughts represent him to me , like those christians that were tortured in the trough , where water was poured by a continued stream upon their mouths , till the cloth that lay upon their lips was forced down their throats ; or like those that had stinking puddle-water by a tunnel poured into their stomacks , till they were ready to burst ; and surely he apprehended himself to be under very cruel dealing by satan , when he cryed out , o wretched man that i am ! who shall deliver me ? if we seriously consider the mind and endeavours of those children of god , that are striving against sin , and have cast it off as the most loathsom abominable thing , when satan urgeth them to evil with his incessant importunities ; it is as if they were forced to eat their own excrements , or to swallow down again their own vomit ; for the devil doth but ( as it were ) cram these temptations down their throats against their will. fourthly , if we cast our eye upon the persecutions of all ages , we shall have thence enough to charge satan withall , in point of cruelty ; for he , who is stiled a murtherer from the beginning , set them all on foot ; 't is he that hath filled the world with blood and fury , and hath in all ages , in one place or other , made it a very shambles and slaughter-house of men. ( . ) can we reckon how often satan hath been at this work ? that is impossible . his most publick and general attempts of this kind are noted by histories of all ages . the persecutions of pharaoh against israel , and of the prevailing adversaries of israel and judah , against both or either of them , are recorded for the most part in scripture : the persecutions of the roman emperours against christianity are sufficiently known , and what is yet to come who can tell ? a great persecution by antichrist was the general belief and expectation of those that lived in austin's time , and long before ; but whether this be one more , to the ten former persecutions ( that so the parallel betwixt these , and pharaoh's ruine in the red-sea after his ten plagues , might run even ) be only to be looked for , or that others are also to be expected , he thinks it would be presumption and rashness to determine : but however , his particular assaults of this nature cannot be numbred : how busie is he still at this work , in all times and places ? insomuch , that he that will live godly in this world , must suffer persecution . but ( . ) if we withall consider what inventions and devices of cruelty and torture he hath found out , and what endless variety of pains and miseries he hath prepared , ( a catalogue whereof , would fill a great deal of paper ) we can do no less than wonder at the merciless fury , and implacable rage of him that contrived them . satan the great engineer , doth but give us the picture of his mind in all those instruments of destruction . and when we see amongst tyrants , ways of torturing every member of the body , and arts of multiplying deaths , that so those that perish by their hands , might not have so much as the mercy of a speedy dispatch , but that they might feel themselves to die , we may reflect it upon satan , in jacob's words to simeon and levi , cursed be his anger , for it is fierce , and his wrath , for it is cruel . ( . ) but if we consider what instruments he useth , and against whom , we shall see cruelty in an higher exaltation : had he used some of the beasts of the earth , or some of his apostate associats , to persecute and afflict the innocent lambs of christ , it might have been much excused , from the natural instinct or cursed antipathy of such agents : or had he used only the vilest of the children of men to act his tragical fury , the matter had been less : but as not content with common revenge , he persecutes men by men , though all of one blood and off-spring , and so perverts the ends of nature , making those that should be the comforts and support of men , to be the greatest terrour and curse to them ; a thing which nature it self abhors , and in regard of which , ( that the impressions of pity might be more permanent , and efficacious ) god forbad israel to seeth a kid in the mothers milk ; nay , he hath prevailed with some of good inclinations , and rare accomplishments ( for such were some of the persecuting emperours ) to be his deputies , for authorizing the rack , for providing fire and faggot ; and ( which is strange ) hath prevailed so far with them , that they have been willing to open their ears , to the most palpable lyes , the grossest forgeries , the most unreasonable suggestions that known malice could invent ; and then after all , when they were drawn out to butchery , and slaughter by multitudes , they have made such spectacles ( which might make impressions upon an iron breast , or an adamant heart , ) only advancements of their jollity ; and as nero upon the sight of flaming rome , took his harp and made melody : so have these tormenting furies fired ( by the help of combustible matter ) multitudes of such harmless creatures , and then taken the opportunity of their light , for their night sports . and yet ( me thinks ) the devil hath discovered a keener fury , when he hath made them rage against the dead , and dig their graves , and revenge themselves upon their sensless ashes , and when they could do no more , seek to please themselves by executing their rage against their pictures or statutes ; which actions , though they might be condemned for follies , yet are they evidences of highest fury , which commonly destroys the judgment , and sacrificeth wit , reason , and honour , upon the altar of revenge . that the devil should so poyson mans nature , that he should thus rise up against his fellow , that carries the same specifick being with himself , shews enough of his temper against man , but never more than when he prevails against the engagements of kindness , bloud , affinity , and relation , to raise a mans enemies out of his own house , the father against the son , and the son against the father ; the daughter against the mother , and the mother against the daughter : for this is little less , than an unnatural mutiny of the members against the body . fifthly , we have yet a more visible instance of his cruelty , in his bloody and tyrannical superstitions . look but into the rites and ways of his worship , among the heathen in all ages and places , and you will find nothing but vile and ridiculous fooleries , or insolent and despightful usages . in the former he hath driven men to villanous debauohries , in the latter to execrable cruelties . of the latter i shall only speak , ( though in the former , by debasing man to be his laughing-stock , he is cruel in his scorn and mockery ) : here i might mention his tyrannical ceremonies of the lower order , such as touch not life ; such were their tedious pilgrimages , as in zeilan their painful whippings ; as of the youth of lacedaemon at the altar of diana ; of their priests , and that with knotted cords upon their shoulders as at mexico , and new-spain ; their harsh usages in tedious fastings , stinking drenches , hard lyings upon stones , eating earth , strict forbearances of wine , and commerce , their torturings and manglings of their bodies by terrible lancings and cuttings , for the effusion of blood ; their dismembring themselves , plucking out their eyes , mangling their flesh , to cast in the idols face , sacrificing their own blood , as did the priests of bellona and deasyria ; so did the kings of new-spain at their election , as montzeuma the second , who sacrificed by drawing blood from his ears , and the calves of his legs . in narsinga and bisnagar , they go their pilgrimages with knives sticking on their arms and legs , till the wounded flesh festerd . some cast themselves under the wheels of the waggon , on which their idol is drawn in procession . yet are all these but small matters , in comparison of the bloody out-rages committed upon mankind , in the abominable custom of sacrificing men to him . of this many authors give us a large account , the lacedaemonians to avert the plague , sacrifice a virgin ; the athenians ( by the advice of apollo's oracle ) sent yearly to king minos seven males , and so many females to be sacrificed to appease the wrath of the god , for their killing of androgeus ; the carthaginians ( being vanquished by agathocles king of sicily ) sacrificed two hundred noblemens children at once ; the romans had every year such sacrifices of men and women ( of each sex two ) for a long time ; and this was so common among the wiser pagan nations , that whensoever they fell into danger , either of war , sicknesses , or of any other calamity , they presently ( to expiate their offences against their supposed incensed gods , and to clear themselves of their present miseries or dangers , ) sacrificed some mean persons , who for this reason were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expiations ; and to this doth the apostle allude , in cor. . . ( as budaeus , stephanus , grotius , and many others think ) as if he should say , we are as much despised , and loaded with cursings , as those that are sacrificed for publick expiation . but what cruel usage may we expect for the poor barbarous nations of the world , where he had all possible advantages for the exercise of his bloody tyranny ? many sad instances of this kind are collected by purchas in his pilgrimage , in his discourses of virginia , peru , brasilia , mexico , florida , and other places , whose stories of this subject are so terrible , and occur so frequently , that they are almost beyond all belief ; all which for brevities sake i omit , contenting my self to note one instance or two out of the scripture , king. . . the king of moab took his eldest son that should have reigned in his stead , and offered him for a burnt-offering upon the wall : this he did ( according to the customs of the phoenicians and others , ) being reduced to great straits , as supposing by this means ( as his last refuge ) to turn away the wrath of his god. of ahaz 't is recorded , chron. . . that he burnt his children in the fire , after the abominations of the heathen . that this was not a lustration , or consecration of their children ( though that also was used ) but a real sacrificing , is without doubt to josephus , who expresseth it thus , he offered his son as an holocaust . but whatever ahaz did , 't is certain the children of israel did so ; they offered their sons and daughters to devils , psal . . . and if the sacrifices of the dead which they eat in the wilderness ( mentioned vers . . ) be understood of the feasts which were made at the burning of their children , as some think , ( though many understand it of their sensless dead gods , or their deceased heroes , or for their deceased friends , ) then this cruelty had soon possessed them : however , possess them it did , as appears also by the description of their devouring moloch , which the jewish rabbins say , was an hollow brazen image in the form a man , ( saving that it had the head of a calf , ) the arms stretched in a posture of receiving , the image was heated with fire , and the priest put the child in his arms , where it was burnt to death ; in the mean time , a noise was made with drums , that the crys of the child might not be heard , and hence was it called tophet , from toph , which signifies a drum ; so that the name and shape of the image shews that it was used to these execrable cruelties . these scripture evidences , ( if we were backward to credit what histories say of this matter ) may assure us of the temper and disposition of satan , and may enable us to believe what bloody work he hath made in the world , which i shall briefly sum up in these particulars . first , these inhumane , or rather ( as purchas calls them ) overhumane sacrifices , were practised in most nations , not only the indians , parthians , mexicans , &c. but aethiopians , syrians , carthaginians , grecians , romans , germans , french and britanes used them . secondly , these cruelties were acted not only upon slaves and captives , but upon children , whose age and innocency might have commanded the compassions of their parents for better usage . thirdly , these sacrificings were used upon several occasions , as at the sprouting of their corn , at the inauguration , coronation , and deaths of their kings and noblemen , in time of war , dearth , pestilence , or any danger ; in a word ( as the priests in florida and mexico used to say ) when ever the devil is hungry or thirsty , that is , as oft as he hath a mind . fourthly , in some places the devil brought them to set-times for those offerings , some were monthly , some annual . the latines sacrificed the tenth child ; the annual drowning of a boy and a girl in the lake of mexico ; the casting of two yearly from the pons milvius , at rome into tyber , are but petty instances in comparison of the rest . fifthly , we cannot pass by the vast number of men offered up at one time ; so thirsty is satan of humane blood , that from one or two , he hath raised the number incredibly high ; in some sacrifices five , in some ten , in some a hundred , in some a thousand have been offered up . it was the argument which montezuma the last emperour of mexico used to cortez to prove his strength and greatness by , that he sacrificed yearly twenty thousand men , and some years fifty thousand . some have reserved their captives for that end , others have made war only to furnish themselves with men for such occasions . sixthly , there are also several circumstances of these diabolical out-rages that may give a further discovery of his cruelty , as that these miserable creatures thus led to be butchered , have been loaden with all the cursings , revilings , and contumacious reproaches , as a necessary concomitant of their violent deaths . thus were those used , who were forced to be the publick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or expiation , for the removal of common calamities . death also was not enough , except it had been most tormenting in the manner of it , as of those that suffered by the embracements of moloch , the joy and feastings of such sacrificings ( which were in themselves spectacles of mourning and sorrow ) were cruelties to the dead , and a barbarous enforcement against the laws of nature in the living . but the dashing of the smoaking heart in the idols face , and the pulling off the skins from the massacred bodies , that men and women might dance in them , were yet more cruel ceremonies . and lastly , in those that have been prepared for those solemnities , by delicious fare , gorgeous ornaments , and the highest reverence or honours , ( as was the manner of several countries ) yet was this no other than satan's insulting over their miseries , of which we can say no otherwise , than that his tenderest mercies are cruelties . seventhly , i may cast in to the account , that in some places satan ( by a strange madness of devotion ) hath perswaded some to be volunteers in suffering these tortures and deaths . some have cast themselves under the chariot-wheels of their idols , and so have been crushed to pieces . some sacrifice themselves to their gods , first they cut off several pieces of their flesh , crying every time , for the worship of my god , i cut this my flesh ; and at last say , now do i yield my self to death in the behalf of my god , and so kills himself out-right . eighthly , it is wonderful to think that the devil should ( by strange pretexts of reason ) have smoothed over these barbarous inhumanities , so that they have become plausible things in the judgments of those miserable wretches . in piacular sacrifices , they believed , that except the life of a man were given for the life of men , that the gods could not be pacified . in other sacrifices both eucharistical and for atonement , they retained this principle , that those things are to be offered to the gods , that are most pleasing and acceptable to us ; and that the offering of a calf or a pigeon , was not sutable to such an end . this maxim they further improved by the addition of another of the same kind , that if it were fit to offer an humane sacrifice , it must also be innocent , and consequently little children are the fittest for such a purpose . and some have also conjectured , that the devil hath not been a wanting to improve the example of abraham sacrificing his son , or the law in levit. . . or the prophecies concerning the death of christ , as the great sacrifice of atonement , to justify and warrant his hellish cruelty . in some cases , cruelty hath arisen from the very principles of reverence and love which children have to parents , and friends to friends , as in dragoian , when any are sick , they send to their oracle to know whether the parties shall live or die ; if it be answered they shall die , then their friends strangle them , and eat them ; and all this from a kind of religious respect to their kindred , to preserve ( as they imagine ) their flesh from putrifaction , and their souls from torment . the like they do at java-major , when their friends grow old and cannot work , only they eat not their own friends , but carry them to the market and sell them to those that do eat them . lastly , let us call to mind how long the devil domineer'd in the world at this rate of cruelty . when the world grew to a freer use of reason , and greater exercise of civility , they found out ways of mitigation , and changed these barbarous rites , into more tolerable sacrifices ; as in laodicea , they substituted an hart to be sacrificed instead of a virgin ; in cyprus , an ox was put instead of a man ; in egypt , waxen-images instead of men ; images of straw at rome were cast into tyber in the place of living men ; and the terrible burnings of moloch , ( which was not peculiar only to the nations near to canaan , but was in use also at carthage , and found in the american islands by the spaniards ; the like brazen-images were also found in lodovicus vives his time by the french , in an island called by them carolina . ) these were at last changed into a februation , and instead of burning their children , they only passed them betwixt two fires ; but it was long before it came to this . in the time of socrates , humane sacrifices were in use at carthage , and they continued in the roman provinces till the time of tertullian , eusebius and lactantius : though they had been severaly forbidden by augustus caesar , and afterward by tiberius , who was forced to crucify some of the priests that dared to offer such sacrifices , to affright them from those barbarous customs . in other places of the world , how long such things continued , who can tell , especially seeing they were found at carolina not so very long since ? how impossible is it to cast up the total sum of so many large items ? when these terrible customs have had so general a practice in most nations , upon so many occasions , upon such seeming plausible principles , when such great numbers have been destroyed at once , and these usages have been so long practised in the world , and with such difficulty restrained , what vast multitudes of men must we imagine have been consumed by satans execrable cruelty ? sixthly , there remains one instance more of the devils cruelty , which is yet different from the former , which i may call his personal cruelties , because they are acted by his own immediate hand upon certain of his vassals , without the help or interposure of men , who ( in most of the forementioned cases ) have been as instruments acted by him . here i might take notice of his fury to those that are possessed , some have been as it were racked and tortured in their bodies , and their limbs and members so distorted , that it hath been not only matter of pity to the beholders to see them so abused , but also of admiration , to consider how such abuses should be consistent with their lives , and that such rendings and tearings have not quite separated the soul from the body . in the gospels we read of some such cast into the fire , and into the water . others , conversing with tombs and sepulchers in the cold nights without cloaths , and all of them spoken of as creatures sadly tormented , and miserably vexed . the histories of later days tell us of some , that vomited crooked pins , pieces of leather , coals , cloth , and such like . of others snatched out of their houses , and tired even to fainting , and waste of their spirits , as domina rossa , ( mentioned by bodin , ) with a great many more to this same purpose . we may take a view of his dealing with witches , who ( though he seem to gratify them in their transportations from place to place , and in their feastings with musick and dancings , ) are but cruelly handled by him very often ; the very work they are put upon ( which is the destruction of children , men , women , cattle , and the fruits of the earth , ) is but a base imployment ; but the account he takes of them , of the full performance of their enterprizes , and the cruel beatings they have of him , when they cannot accomplish any of their revenges , is no less than a severe cruelty : he gives them no rest , unless they be doing hurt ; and when they cannot do it to the persons designed , they are forced to do the same mischief to their own children , or relations , that they may gratifie their tyrannical master . bodin relates the story of a french baron , ( who was afterward put to death for witchcraft ) that after he had killed eight children , was at last upon a design of sacrificing his own child to the devil : and if at any time they grew weary of so execrable a slavery , or confess their wickeness , they are so miserably tormented , that they chuse rather to die than live : and what else but cruelty can these slaves expect from him , when the ceremonies of their entrance into that cursed service , betokens nothing else ; for their bonds and obligations are usually writ , or subscribed with their own blood ; and some magical books have been writ with the blood of many children , besides the farewel that they have of him at their usual meetings , is commonly this thundering threatning , avenge your selves , or you shall die . all these particulars are collected from the confessions of witches , by bodin , wierus , and others . but leaving these , let us further enquire into satan's carriage toward those , that in america , and other dark and barbarous places know no other god , and give their devoutest worship to him . to those he is not so kind as might be expected , but his constant way is , to terrifie and torment them ; insomuch , that some know no other reason of their worship , but that he may not hurt them : and since the english-colonies went into these parts , these americans have learned to make this distinction between the englishman's god and theirs , that theirs is an evil god , and the other a good god ; though that distinction in other places , is in the general , far more ancient ; where they acknowledge two gods , one good , the other bad , and the worse the god is , the saddest , most mournful rites of sacrificing were used , as in caves , and in the night , the manner of the worship fitly expressing the nature of the god they served . our countrymen have noted of the natives of new-england , that the devil appeared to them in ugly shapes , and in hideous places , a● in swamps and woods . but these are only the prologue to the tragedy it self , for they only serve to impress upon the minds of his worshippers , what cruelties and severities they are to expect from him ; and accordingly he often lets them feel his hand , and makes them know , that those dark and dismal preludiums are not for nothing : for sometime he appears to the worshippers , tormenting and afflicting their bodies , tearing the flesh from the bones , and carrying them away quick with him : sometime six have been carried away at once , none ever knowing what became of them . by such bloody acts as these , he kept the poor americans in fear and slavery ; so that as bad a master as he is , they durst not but pay their homage and service to him . all these particulars being put together , will shew we do the devil no wrong , when we call him cruel . chap. vii . of satan's diligence in several instances . the question about the being of spirits and devils handled . the sadducees opinion discovered . the reality of spirits proved . the last particular observed in the text , is his diligence . this adds force and strength to his malice , power , and cruelty , and shews they are not idle , dead , or unactive principles in him , which ( if they could be so supposed ) would render him less hurtful and formidable . this i shall dispatch in a few instances , nothing to this purpose . first , his pains he takes in hunting his prey , and pursuing his designs : 't is nothing for him to compass sea and land , to labour to the utmost in his imployment ; 't is all his business to tempt and destroy , and his whole heart is in it . hence intermission or cessation cannot be expected , he faints not by his labour , and his labour with the success of it , is all the delight we can suppose him to have : so that being pushed and hurried by the hellish satisfactions of deadly revenge , and having a strengh answerable to those violent impulses , we must suppose him to undergo ( with a kind of pleasing willingness ) all imaginable toyl and labour . if we look into our selves we find it true , to our no small trouble and hazard : doth he at any time easily desist , when we give him a repulse ? doth he not come again and again , with often and impudently repeated importunities ? doth he not carry a design in his mind for months and years against us ? and when the motion is not feasible , yet he forgets it not , but after a long interruption begins again where he left : which shews that he is big with his projects , and his mind hath no rest : he stretcheth out his nets all the day long : we may say of him , that he riseth up early , and sitteth up late at his work , and is content to labour in the very fire , so that he might but either disturb a child of god , or gain a prosilyte . secondly , diligence is not only discovered in laboriousness , but also in a peculiar readiness to espy , and to close in with fit occasions , which may in probability answer the end we drive at . in this is satan admirably diligent , no occasion shall slip , or through inadvertency escape him : no sooner are opportunities before us , but we may perceive him suggesting to us , do this , satisfie that lust , take that gain , please your selves with that revenge . no sooner obtains he a commission against a child of god , but presently he is upon his back , as he dealt with job , he lost no time , but goes out immediatly from the presence of the lord and fals upon him . besides what he doth upon solemn and extraordinary occasions , these that are common and ordinary , are so carefully improved by him that every thing we hear or see is ready to become our snare , and satan will assay to tempt us by them , though they lye something out of the way of our inclination , and be not so likely to prevail with us . thirdly , 't is also a discovery of his diligence , that he never fails to pursue every advantage which he gets against us , to the utmost . if the occasion , and motion thereupon encline us , so that if we are perswaded by them , he follows it on , and is not satisfied , with either a lower degree of acting sinfully , or with one or two acts ; but then he presseth upon us to sin to the height , with the greater contempt of god , and grievance of his spirit , the greater scandal and offence to our brethren , and having once caused us to begin , he would never have us to make an end . his temptations roll themselves upon us , like the breaking in of waters , which by the fierceness of their current , make a large way for more to follow . he knows how to improve his victories , and will not thorow slothfulness , or pity , neglect to compleat them . hence it is , that sometimes he reaps a large harvest where he had sowen little , and from one temptation , not only wounds the soul of him that committed it , but endeavours to diffuse the venom and poysonous steam of it to the infection of others , to the disgrace of religion , the hardning the hearts of wicked men , and the turning the ignorant out of the way of truth . in like manner , if he perceive the spirits of men grow distempered and wounded , he then plyes them with threatnings , fills them with all manner of discouragements , dresseth every truth with the worst appearance , that it may be apprehended otherwise than it is , and puts such interpretations on all providences , that every thing may augment the smart of the wound till they be overwhelmed with terrors . fourthly , the various ways which he takes , shews also his diligence ; if one plot take not , he is immediately upon another ; he confines not himself to one design , nor to one method ; but if he find one temptation doth not relish , he prepares another more fietable ; if covetousness doth not please us , then he urgeth to profuseness ; if terrors do not affright us to dispair , then he abuseth mercies to make us careless and presuming . if we are not content to be openly wicked , then he endeavours to make us secretly hypocritical , or formal ; sometime he urgeth men to be prophane , if that hit not , then to be erronious ; if he cannot work by one tool , then he takes another , and if any thing in his way disgust , he will not urge it over-hard , but straight takes another course ; such is his diligence , that we may say of him ( as it was said of paul upon a better ground ) he will become all things to all men , that he may gain some . fifthly , diligence will most shew it self when things are at the greatest hazard , or when the hopes of success are ready to bring forth . in this point of diligence our adversary is not wanting , if men are upon the point of errour or sin , how industriously doth he labour to bring them wholly over , and to settle them in evil ? one would think at such times he laid aside all other business and only attended this : how frequent , incessant , and earnest are his perswasions and arguings with such ? the like diligence he sheweth in obstructing , disturbing , and discouraging us , when we are upon our greatest services , or near our greatest mercies , what part of the day are we more wandring and vain in our thoughts , ( if we take not great care ) than when we set about prayer ? at other times we find some more ease and freedom in our imaginations , as if we could better rule or command them ; but then ( as if our thoughts were only confusion and disorder ) we are not able to master them , and to keep the door of the heart so close , but that these troublesome unwelcome guests will be crouding in , is impossible : let us observe it seriously , and we shall find that our thoughts are not the same , and after the same manner impetuous at other times as they are , when we set about holy things , which ariseth not only from the quickness of our spiritual sense in our readier observation of them at that time , but also from the devils busie molestation , and special diligence against us on such occasions . besides , when he foresees our advantages or mercies , he bestirs himself to prevent or hinder us of them ; if ministers set themselves to study and preach truths that are more piercing , weighty or necessary , they may observe more molestations , interruptions , or discouragements of all sorts , than when they less concern themselves with the business of the souls of men. he foresees what sermons are provided , and often doth he upon such foresight endeavour to turn off those from hearing , that have most need , and are most likely to receive benefit by them . many have noted it , that those sermons and occasions that have done them most good , ( when they came to them ) they have been some way or other most disswaded from , and resolved against before they came ; and then when they have broken through their strongest hindrances , they have found that all their obstruction was satans diligent foresight , to hinder them of such a blessing as they have ( beyond hope ) met withal . the like might be observed of the constant returns of the lords day , if men watch not against it , they may meet with more than ordinary , either avocations to prevent and hinder them , or disturbances to annoy and trouble , or bodily indispositions to incapacitate and unfit them : and 't is not to be contemned , that some have observed themselves more apt to be drousie , dull or sleepy on that day . others have noted greater bodily indispositions then ordinarily , than at other times ; all which make no unlikely conjecture of the devils special diligence against us on such occasions . let 's cast in another instance to these , and that is , of those that are upon the point of conversion , ready to forsake sin for christ . oh! what pains then doth the devil take to keep them back ? he visits them every moment with one hindrance or other ; sometimes they are tempted to former pleasures , sometime affrighted with present fears and future disappointments ; sometimes discouraged with reproaches , scorns and afflictions that may attend their alteration ; otherwile obstructed by the perswasion or threatning of friends and old acquaintances ; but this they are sure of , that they have never more temptations , and those more sensibly troubling than at that time ; a clear evidence that satan is as diligent as malicious . i should now go on to display the subtilty of this powerful , malicious , cruel and diligent adversary . there is but one thing in the way , which hitherto i have taken for granted , and that is , whether indeed there be any such things as devils and wicked spirits , or that these are but theological engines contrived by persons that carry a good will to morality , and the publick peace , to keep men under an awful fear of such miscarriages , as may render them otherwise a shame to themselves , and a trouble to others . it must be acknowledged a transgression of the rules of method to offer a proof of that now , which ( if at all ) ought to have been proved in the beginning of the discourse : and indeed the question at this length , whether there be a devil , hath such affinity with that other ( though for the matter they are as different as heaven and hell ) whether there be a god , that as it well deserves a confirmation , ( for the use that may be made of it to evidence that there is a god , because we feel there is a devil , ) so would it require a serious endeavour to perform it substantially . but it would be not only a needless labour , to levy an army against professed atheists , who with high scorn and derision roundly deny both god and devils ; seeing others have frequently done that , but also it would occasion too large a digression from our present design . i shall therefore only speak a few things to those that own a god , and yet deny such a devil as we have described , and yet not to all of these neither ; for there were many heathens who were confident assertors of a deity , that nevertheless denied the being of spirits , as severed from corporeity ; and others were so far from the acknowledgment of devils , that they confounded them in the number of their gods ; others there were , who gave such credit to the frequent relations of apparitions , and disturbances of that kind , that many had attested and complained of , that they expressed more ingenuity than lucian , ( who pertinaciously refused to believe , because he never saw them , ) and yet though they believed something of reality , in that that was the affrightment and trouble of others , they nevertheless ascribed such extraordinary things to natural causes : some to the powers of the heavens and stars in their influences upon natural bodies , or by the mediation of certain herbs , stones , minerals , creatures , voices and characters , under a special observation of the motion of the planets . some refer such things to the subtilty and quickness of the senses , of hearing and seeing , which might create forms and images of things , or discover ( i know not what ) reflections from the sun and moon . some fancy the shapes and visions to be exuviae , thin scales or skins of natural things , giving representations of the bodies that cast them off , or exhalations from sepulchres representing the shape of the body . others make them the effects of our untrusty and deceitful senses , the debility and corruption whereof , they conclude to be such , and so general , that most men are in hazard to be imposed upon by delusive appearances . but with far greater shew of likelihood , do some make all such things , to be nothing else but the issues of melancholly and corrupt humors , which makes men believe they hear see , and suffer strange things , when there is nothing near them ; or really to undergo strange fits , as in lunacy and epilepsy . leaving these men as not capable of information from scripture evidence , because disowning it : let us enquire what mistaken apprehensions there have been in this matter , among those that have pretended a reverence to , and belief of scripture : the sadducees deserve the first place , because they are by name noted in scripture to have denied the resurrection , and to have affirmed that there is neither angel nor spirit , acts . . matth. . . this opinion of theirs ( could we certainly find it out ) would make much for the confirmation of the truth in question , seeing ( what ever it was ) it is positively condemned in scripture , and the contrary asserted to be true . many ( and that upon considerable grounds ) do think , that they do not deny absolutely that there were any angels at all , but that acknowledging that something there was which was called an angel , yet they imagining it to be far otherwise than what it is indeed , were accused justly for denying such a kind of angels as the scripture had every where asserted and described : for considering that they owned a god , and ( at least ) the five books of moses , if not all the other books of the old testament , ( as scaliger and others judge , not without great probability , for neither doth the scripture , nor josephus , mention any such thing of the prophets ) it is unimaginable that they would altogether deny that there was angel or spirit at all . they read of angels appearing to lot , to abraham , and met with it so frequently , that believing scriptures to be true , they could not believe angels to be an absolute fiction , for one fable or falsity in scripture ( which so highly asserts it self to be an unerring oracle of the true god ) must of necessity have destroyed the credit of all , and rendred them as justly suspected to be true in nothing , when apparently false or fabulous in any thing . again , if we call to mind what apprehensions they had of god , ( which all consent they did acknowledge ) we might more easily imagine what apprehensions they had of angels , for in regard that moses made mention of gods face and back-parts , and that frequently hands and other parts of mans body were attributed to him , they concluded god to be corporeal ; and seeing the best of creatures which god created cannot be supposed to have a more noble being than was that of their creator , and at the utmost , to be made according to the pattern of his own image and likeness , they might upon this bottom easily fix a denial of incorporeal spirits , and by consequence , that the soul of man was mortal , and therefore that there could be no resurrection ; so that the nature of angels being described under the notion of spiritual substances , they are judged to deny any such thing , supposing that to be incorporeal , was as much as not to be at all ; and yet it were unreasonable to deny , that they had not some interpretation for those passages of scripture that mentioned angels , which in their apprehensions might be some salvo to the truth of those historical writings , which they acknowledged , but what that was , we are next to conjecture : and indeed josephus by a little hint of their opinion seems to tell us , that they did not so much deny the being of the soul as the permanency of it , and so by consequence they might not so much deny absolutely the existence of spirits as their natural being and continuance . something there was that was called by the name of angel , ( that they could not but own ) and that this must be a real , and not an imaginary thing , is evident from the real effects and things done by them ; yet observing their appearances to have been upon some special occasion , and their disappearing to have been on a sudden , they might conjecture them to be created by god for the present service , and then reduced to nothing when that service was done . their opinion then of angels seems to be one of these two , either that they were corporeal substances created upon a special emergency , but not permanent beings ; or that they were but images and impressions supernaturally formed in the fancy by the special operation of god , to signify his mind and commands to men , upon which they might fitly be called god's messengers and ministers . i put in this last into the conjecture , because i find it mentioned by calvin , as the opinion of the sadducees , but both are noted by diodate on acts . . as with equal probability belonging to them ; his words are , they did not believe they were subsisting and immortal creatures , but transitory apparitions , or some divine actions and motions to produce some special and notable effect . others also have been lately hammering out the same apprehension concerning angels , and profess themselves delivered from it with great difficulty , differing only in this from some of the heathens before mentioned , that what those ascribed to the puissance of the stars , natural powers , or to weakness of senses and corrupt humors , they ( by the advantage of the general notions of scripture ) have ascribed to god , putting forth his power upon the minds and fancies of men , or working by the humours of the body : upon this foundation they will easilier make bold with devils to deny , if not their being , yet their temptations , imagining that we may possibly do him wrong , in fathering upon him these sollicitations and provocations to sin , which we by experience find to be working and acting upon our minds , thinking that our own fancies or imaginations may be the only devils that vex us ; and this they more readily hearken to , from the nature of dreams and visions which happen to men in an ordinary natural way , where our fancies play with us as if they were distinct from us : as also from this consideration , that the lunatick , epileptick and frenzical persons are in scripture called demoniacks , as matth. . . with luk. . where the person is called lunatick , and yet said to be taken and vexed by a spirit : so also joh. . . he hath a devil , and is mad : but these reasonings can do little with an intelligent considering man , to make him deny what he so really feels , and is so often forewarned of in scripture : for suppose these were called demoniacks by the vulgar , it doth not compel us to believe they were so . men are apt to ascribe natutural diseases to satan , and christ did not concern himself to cure their misapprehensions , while he cured their diseases . this some suggest as a reason that may answer many cases , though indeed it cannot answer that of matth. . because vers . . 't is said expressly that jesus rebuked the devil , and he departed out of him , which would not have been proper to have been spoken on the account of christ by the evangelist , to express the cure of a natural disease , for so would he unavoidably have been rendred guilty of the same mistake with the vulgar . but if we should grant , that divers mentioned under the name of demoniacks , were men disturbed with melancholly , or the falling-sickness , all were not so ; for those in matth. . . besought christ after their ejection , to have liberty to go into the herd of swine : so that if mr. mede intended to assert , that all demoniacks were no other than mad men , and lunaticks : i question not but he was mistaken , and by his reason , not only must mad men and lunatick persons pass for demoniacks , but all diseases whatsoever : for the blind and dumb were called also demoniacks , matth. . . and . . but the matter seems to be this , that where men were afflicted with such distempers satan took the advantage of them , and acted the possessed accordingly ; as he frequently takes the advantage of a melancholly indisposition , and works great terrors and affrightments by it , as in saul , or at least that , where he possessed , he counterfeited the fits and furies of those natural distempers , and acted , some like mad men , and others he made dumb and deaf , ( which seems to have been the case of those in matth. . and . where the deafness and dumbness did depend upon the possession , and was cured with it : ) others were made to fall on a sudden into fire or water , as those that are epiletick , and therefore might such be called both lunatick , or epileptick , and also possessed with a devil . as to that reason which some fetch from dreams , 't is rather a dream than a reason against the being of devils , seeing the effects of these infernal spirits are far otherwise , than the utmost of what can be imagined to be acted upon the stage of imaginations ; so that the real and permanent being of devils may be easily proved : first , from those real acts noted to be done by angels and devils . the angels that appeared to lot , were seen and entertained in the family , seen and observed by the sodomites . those that appeared to abraham were more than fancied appearances , in that they eat and drank with him . the devil conveyed christ from place to place , this could not be a fancy or imagination : their begging leave to go into the swine , shews them real existences . secondly , from the real effects done by them . we have undoubted testimonies of men really hurt and tormented by satan . of some really snatch'd away , and carried a great distance from their dwellings . of others possessed , in whom the devil really speaks audible voices , and strange languages , gives notice of things past , and sometime of things to come . the oracles of the heathen , ( which however they were for the most part false or delusory , yet ) in that they were responses from images and idols , were more than phantasms . thirdly , from what the scripture speaks every-where of them . of their malice and cruelty . that devils are murtherers from the beginning . their daily waiting how they may devour . their arts , wiles and stratagems . their names and appellations , when stiled principalities , powers , spiritual wickednesses . the prince of the power of the air , and a great many more to that purpose , shew that without apparent folly and dotage , we cannot interpret these of motions only upon the minds and fancies of men : besides , the scripture speaks of the offices of good angels , as their standing continually before the throne , their beholding the face of god , their accompanying christ at his second coming , their gathering the elect from the four winds , &c. which cannot be understood of any thing else , but real and permanent beings ; and this is also an evidence that devils are , seeing the scripture mentions their fall , and their punishment . fourthly , seeing also the scripture condemned the opinion of the sadducees , the contrary of that opinion must be true ; and expressly in acts . . that which was done by an angel , is opposed to what might be visional or imaginary . fifthly , the reality of devils , and their malignity hath been the opinion of heathens . for there is nothing more common among them than the belief of inferiour deities , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is devils ; and notwithstanding that they supposed these to be mediators to the supream gods , yet they learned to distinguish them into good and evil . the platonists thought that the souls of tyrants after death became lemures & larvae , that is hurtful devils ; and at last , the name devil became of so bad a signification , that to say , thou hast a devil , was reproach and not praise ; but what these groped at in the dark , the scripture doth fully determine , using the word devil only for a malignant spirit . chap. viii . of satan's cunning and craft in the general . several demonstrations proving satan to be deceitful ; and of the reasons why he makes use of his cunning. we have taken a survey of our adversaries strength , and this will open the way to a clearer discovery of his subtilty and craft , which is his great engine by which he works all his tyranny and cruelty in the world , to the ruine or prejudice of the souls of men ; of which the apostle ( in cor. . . ) speaks , as a thing known by the common experience of all discerning persons ; his way is to over-reach and take advantages , and for this end he useth devices , and stratagems , which is a thing so ordinary with him , that none can be ignorant of the truth of it ; we are not ignorant of his devices . this ( before i come to the particulars ) i shall prove and illustrate in the general , by the gradual procedure of these few following considerations . first , all the malice , power , cruelty , and diligence of which we have spoken , with all the advantages of multitude , order and knowledge , by which these cruel qualifications are heightned . these are but his furniture and accomplishment which fit him for his subtile contrivances of delusion , and make him able to deceive , neither hath he any use of his power and knowledge but in reference to deceit , in eph. . , . ( which is a place wherein the apostle doth of purpose present satan in his way of dealing with men ) his whose practice is set forth under the term and notion of arts and wiles ; that you may be able to stand against the wiles of the devil . this is the whole work of satan , against which the furniture of that spiritual armour is requisite ; and lest any should think that his power or wickedness are other distinct things in him , which are to be provided against by other means of help , he presently adds , that these are no otherwise used by him but in order to his wiles and cunning , and therefore not to be looked upon as distinct , though indeed to be considered in conjunction with his subtilty and cunning , as things that make his wiles the more dangerous and hazardous ; for we wrestle not against flesh and blood , but against principalities , against powers , against the rulers of the darkness of this world , against spiritual wickedness in high places ; which words do but strengthen the apostles warning and caution about the forementioned wiles , which are therefore the more carefully to be observed and watched against , because his power is so great that he can contrive snares with the greatest skill and art imaginable ; and his wickedness is so great , that we cannot expect either honesty or modesty should restrain him from making the vilest and most disingenuous proposals , nor from attesting a conveniency or goodness in his motions , with the highest considence of most notorious lying . secondly , the subtilty that the scriptures do attribute to sin , or to the heart , is mostly and chiefly intended to reflect upon satan as the author and contriver of these deceits . in heb. . . there is mention of the deceitfulness of sin , but 't is evident that something else ( besides sin ) is intended , to which deceitfulness must be properly ascribed ; for sin being ( as most conclude ) formally a privation , or if we should grant it a positive being , ( as some contend , ) yet seeing the highest notion we can arrive at this way , ( excluding but the figment of flacius illiricus , who seems to make original sin indistinct from the very essence of the soul ) is but to call it an act. deceitfulness cannot be properly attributed to it , but with reference to him who orders that act in a way of deceitfulness and delusion , which ultimately will bring it to satans door : if here the deceitfulness of sin be devolved upon the subject , then it runs into the same sense with jer. . . the heart is deceitful above all things : but why is the deceitfulness fixed upon the heart ? the ground of that we have in the next words , it is deceitful , because it is wicked , desperately wicked . but who then inflames and stirs up the heart to this wickedness ? is it not satan ? who then is the proper author of deceit but he ? 't is true indeed , that our hearts are proper fountains of sin , ( and so may be accused possibly in some cases where satan cannot be justly blamed ; ) yet if we consider deceitfulness as a companion of every sin , though our hearts be to be blamed for the sin , satan will be found guilty of the deceitfulness . it may be said a man complyes with those things which are intended for his delusion , and so improperly by his negligence may fall under blame of self-deception , but 't is unimaginable that he can properly and formally intend to deceive himself . deceit then not being from sin , nor our selves properly , can find out no other parent for it self than satan . besides this , that these texts , upon a rational enquiry do charge satan with the deceitfulness of sin : they do over and above point at the known and constant way of satan , working so commonly by delusion , that deceitfulness is a close companion of every sin. the deceitfulness of sin , is as much as the deceitfulness of every sin . nay further , that text of jer. . shews this deceitfulness not to be an ordinary sleight , but the greatest of all deceits above measure , and of an unsearchable depth or mystery , who can know it ? thirdly , all acts of sin ( some way or other ) come thorow satans fingers . i do not say that all sin is satan's proper off-spring , for we have a cursed stock of our own ; and it may be said of us , ( as elsewhere of satan , ) sometime we sin out of our own inclination and disposition ; yet in every sin , whether it arise from us , or the world , satan blows the sparks , and manageth all . as david said to the woman of tekoah , is not the hand of joab with thee in all this ? so may we say , is not the hand of satan with thee in every sin thou committest ? this is so eminently true , that the scripture indifferently ascribes the sin sometimes to us , sometimes to the devil . it was peter's sin to tempt christ to decline suffering , yet christ repelling it with this rebuke , get thee behind me satan , doth plainly accuse both peter and satan . 't is the personal sin of a man to be angry , yet in such acts he gives place to the devil , both man and satan concur in it . paul's thorn in the flesh ( what ever sin it was ) he calls satans messenger : he that submits not to god , doth in that comply with satan ; as on the contrary , he that doth submit himself to god , doth resist the devil . neither doth that expression of the apostle , jam. . . every man is tempted when he is drawn away of his own lust , &c. give any contradiction to this ; 't is not the apostle's design to exclude satan , but to include man as justly culpable , notwithstanding satan's temptations ; and that which he asserts is this , that there is sin and a temptation truly prevalent when there is the least consent of our lust or desire , and that it is that brings the blame upon us ; so that his purpose is not to excuse satan , or to deny him to have a hand in drawing or tempting us on to sin , but to shew that 't is our own act that makes the sin to become ours . fourthly , such is the constitution of the soul of man , that it 's sinning cannot be conceived without some deception or delusion : for granting that the soul of man is made up of desires , and that the soul were nothing else , but as it were , one willing or lusting power diversified by several objects ; and that this power , or these faculties , are depraved by the fall , and corrupted ; and that man in every action doth consult with his desires ; and that they have so great an influence upon him , that they are the law of the members , and give out their commands accordingly for obedience ; yet still these three things are firm and unshaken principles , first , that desires cannot be set upon any object but as 't is apprehended ( truly or apparently ) good : 't is incompatible to a rational soul to desire evil as evil . secondly , the will doth not resolvedly embrace any object , till the light of the understanding hath made out ( some way or other ) the goodness or conveniency of the object . thirdly , there is no man that hath not a competent light for discovery of the goodness or evil of an object presented . unregenerate men have ( . ) the light of nature . ( . ) some have an additional light from scripture discovery . ( . ) some have yet more from common convictions , which beget sensible stirrings and awful impressions upon them . ( . ) to those god sometimes adds corrections and punishments , which are of force to make that light burn more clear , and to stir up care and caution in men for the due entertainment of these notices that god affords them . regenerate men have all this light , and besides that , they have ( . ) the light of their own experience , of the vileness and odiousness of sin ; they know what an evil and bitter thing it is . ( . ) they have a more full discovery of god , which will make them abhor themselves in dust and ashes . ( . ) they have the advantage of a new heart , the law of the spirit of life , making them free from the law of sin and death . ( . ) they have also the help and assistance of the spirit , in its motions , suggestions and teachings . ( . ) they fortifie themselves with the strongest resolutions not to give way to sin. notwithstanding all these , 't is too true , that both regenerate and unregenerate men do sin . the reason whereof cannot be given from any other account than what we have asserted ; to wit , they are some way or other deluded or deceived ; some curtain is drawn 'twixt them and the light : some fallacy or other is put upon the understanding some way or other ; the will is bribed or byassed , there is treachery in the case , for 't is unimaginable that a man in any act of sin should offer a plain open and direct violence to his own nature and faculties ; so that the whole business is here , evil is presented under the notion of god ; and to make this out , some considerations of pleasure or profit do bribe the will , and give false light to the understanding : hence is it , that in every act of sin , men ( by complyance with satan ) are said to deceive , or to put tricks and fallacies upon themselves . fifthly , all kinds of subtilty are in scripture directly charged upon satan , and in the highest degrees . sometime under the notion of logical fallacies ; those sleights which disputants in arguing put upon their antagonists . of this import is that expression , cor. . . we are not ignorant of his devices , where the word in the original is borrowed from the sophistical reasonings of disputants . sometime 't is expressed in the similitude of political deceits ; as the scripture gives him the title of a prince , so doth it mark out his policies in the management of his kingdom , rev. . . expressly calling them deceits , and comparing him to a dragon or serpent for his subtilty . sometime he is represented as a warriour , rev. . . the dragon was wroth , and went to make war , &c. and here are his warlike stratagems pointed at . mention is made ( tim. . . ) of his snares , and the taking of men alive , or captive , directly alluding to warlike proceedings . the subtile proceedings of arts and craft are charged on him and his instruments : men are said to be enticed , jam. . as fish , or fowl , by a bait : others deluded , as by cheaters in false gaming , eph. . . by the sleight of men , and the cunning craft of those that ly in wait to deceive : the over-reaching of merchants or crafty tradesmen , is alluded to in cor. . . all these sleights are in satan , in their highest perfection and accomplishment : he can transform himself into an angel of light , cor. . . where he hath an occasion for it . in a word , all deceiveableness of unrighteousness is in him , thess . . . so that a general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dexterity and ability for all kind of subtile contrivances is ascribed to him , cor. . . and that in his very first essay upon eve , when the serpent deceived her thorow subtilty ; so that whatsoever malice can suggest , or wit and art contrive for delusion , or whatsoever diligence can practise , or cruelty execute , all that must be imagined to be in satan . sixthly , all this might be futher proved by instances : what temptation can be named wherein satan hath not acted as a serpent ? who can imagine the cunning that satan used with david in the matter of vriah ? how easily he got him to the roof of the house in order to the object to be presented to him ? how he directs his eye , wrought upon his passions , suggested the thought , contrived the conveniencies ? what art must there be to bring a darkness into david's mind , a forgetfulness of god's law , a fearlesness of his displeasure , and a neglect of his own danger ; surely it was no small matter that could blind david's eye , or besot his heart to so great a wickedness ? but above all instances , let us take into consideration that of eve , in the first transgression , wherein many things may be observed : as first , that he chose the serpent for his instrument , wherein though we are ignorant of the depth of his design , yet that he had a design in it of subtilty , in reference to what he was about to suggest , is plain from the text , now the serpent was more subtile then any beast of the field ; it had been needless and impertinent to have noted the serpents subtilty as satans agent , if he had not chosen it upon that score , as advantageous for his purpose . ( . ) he set upon the weaker vessel , the woman , and yet such ( as once gained , ) he knew was likely enough to prevail with the man , which fell out accordingly . ( . ) some think he took the advantage of her husbands absence , which is probable , if we consider that 't is unlikely , that adam should not interpose in the discourse if he had been present . ( . ) he took the advantage of the object . it appears she was within sight of the tree , she saw that it was good for food , and pleasant to the eyes : thus he made the object plead for him . ( . ) he falls not directly upon what he intended , ( lest that should have scared her off , ) but fetcheth a compass and enters upon the business by an enquiry of the affairs , as if he intended not hurt . ( . ) he so enquires of the matter , [ hath god said , ye shall not eat of every tree of the garden , ] as if he made a question of the reality of the command ; and his words were so ordered , that they might cast some doubt hereof into her mind . ( . ) he under a pretence of asserting god's liberality , secretly undermines the threatning , as if he had said , is it possible that so bountiful a creator should deny the liberty of eating of any tree ? to what purpose was it made , if it might not be tasted ? ( . ) when he finds that by these arts he had gained a little ground , and brought her to some kind of questioning of the reality of the threatning , ( for she seems to extenuate it , in saying , lest we die , ) he grows more bold to speak out his mind , and plainly to annihilate the threatning , ye shall not die ; this he durst not do , till he had gained in her mind a wavering suspition , that possibly god was not in good earnest in that prohibition . ( . ) then he begins to urge the conveniency and excellency of the fruit , by equivocating upon the name of the tree , which he tells her , could make them knowing as gods. ( . ) he reflects upon god as prohibiting this , out of envy and ill-will to them . ( . ) in all this there is not a word of the danger , but impunity and advantage promised . ( . ) this deadly advice he covers with a pretence of greater kindness and care than god had for them . see in this , as in a clear glass , satan's way of policy ; after this rate he proceeds in all his temptations . if any enquire , why so mighty and potent a prince useth rather the fox's skin than the lyon's paw , these reasons may satify . first , there is a necessity upon him so to do : he must use his craft , because he cannot compel : he must have gods leave before he can overcome : he cannot winnow peter before he sue out a commission , nor deceive ahab till he get a license ; neither can he prevail against us without our own consent . the scripture indeed useth some words that signify a force in tempting , as , that he put it into the heart of judas , filled the heart of annanias , provoked david , rules in the hearts of the children of disobedience , and leads them captive at his will , &c. yet all these and the like expressions intend no more than this , that he useth forcible importunities , frames strong delusions , and joyns sometime his power to his temptations ; as sometime fowlers shew themselves to the birds they intend to ensnare , that so they may be affrighted into an awe and amazement to give a better opportunity to spread their nets over them . secondly , if he could compel , yet his way of craft and subtilty is generally the most prevalent and successful . force stirs up an opposition , it usually alarms to caution and avoidance , and frights to an utter aversness in any design ; so that where force should gain its thousands , subtilty will gain its ten thousands . thirdly , his strength is not useless to him : for besides , that it enables him to deceive with higher advantage than otherwise he could do , ( as hath been said , ) he hath times and occasions to shew his strength and cruelty , when his cunning hath prevailed so far as to give him possession . what was said of pope boniface , that he entred like a fox , and ruled like a lion , may be applyed to him , he insinuates himself by subtilty as a fox or serpent , and then rules with rigour as a lion. chap. ix . of satan's deceits in particular . what temptation is . of tempting to sin. his first general rule . the consideration of our condition . his second rule . of providing sutable temptations . in what cases he tempts us to things unsutable to our inclinations . his third rule . the cautious proposal of the temptation , and the several ways thereof . his fourth rule is to entice . the way thereof in the general , by bringing a darkness upon the mind through lust . our next business is to enquire after these ways of deceit in particular , in which i shall first speak of such as are of more general and universal concernment . such are his temptations to sin , his deceits against duty , his cunning in promoting error , his attempts against the peace and comfort of the saints , &c. and then i shall come to some ways of deceits that relate to cases more special . as an introduction to the first , i shall speak a word of temptation in the general . this in its general notion , is a tryal or experiment made of a thing : the word that signifies to tempt , comes from a word that signifies to pierce , or bore thorow , implying such a tryal as goes to the very heart , and inwards of a thing . in this sense 't is attributed to god , who is said to have tempted abraham , and to put our faith upon tryal ; and sometime to satan who is said to have tempted christ , though he could not expect to prevail : but though god and satan do make these tryals , yet is there a vast difference betwixt them , and that not only in their intentions , ( the one designing only a discovery to men of what is in them , and that for most holy ends , the other intending ruine and destruction ; ) but also in the way of their proceedings . god by providence presents objects and occasions ; satan doth not only do that , but farther inclineth and positively perswadeth to evil . hence is it , that temptations are distinguished into tryals meerly , and seducements ; sutable to that of tertullian , diabolus tentat , deus probat , the devil tempts , god only trys . we speak of temptation as 't is from satan , and so 't is described , to be a drawing or moving men to sin under colour of some reason . by which we may observe , that in every such temptation there is the object to which the temptation tends , the endeavour of satan to encline our hearts and draw on our consent , and the instrument by which is some pretence of reason ; not that a real and solid reason can be given for sin , but that satan offers some considerations to us to prevail with us , which if they do , we take them to be reasons . this may a little help us to understand satan's method in tempting to sin , &c. of which i am first to speak . in temptations to sin , we may observe satan walks by four general rules . first , he considers and acquaints himself with the condition of every man , and for that end he studies man. god's question concerning job , hast thou considered my servant job ? doth imply , not only his diligent enquiry into job's state , ( for the original expresseth it , by satan's putting his heart upon job , or laying him to his heart ) but that this is usual with satan so to do ; as if god had said , 't is thy way to pry narrowly into every man ; hast thou done this to job ? hast thou considered him as thou usest to do ? and indeed satan owns this as his business and imployment in his answer to god , i come from going to and fro in the earth , from walking up and down in it . this cannot be properly said of him who is a spirit ; bodies go up and down , but not spirits : so that his meaning is , he had been at his work of enquiring and searching . and so broughton translates it , from searching to and fro in the earth ; as 't is said of the eyes of god , that they run to and fro , which intends his intelligence , search , and knowledge of things ; 't is such a going to and fro , as that in dan. . . which is plainly there expressed to be for the encrease of knowledg . the matter of his enquiry , or particulars of his study , are such as these : ( . ) man's state , he considers and guesseth whether a man be regenerate or unregenerate . ( . ) the degree of his state ; if unregenerate , how near or far off he is the kingdom of god ; if regenerate , he takes the compass of his knowledge , of his gifts , of his graces . ( . ) he enquires into his constitution and temper , he observes what disposition he is off . ( . ) his place , calling and relation , his trade , employment , enjoyments , riches or wants . ( . ) his sex. ( . ) his age , &c. the way by which he knows these things is plain and easie , most of these things are open to common observation ; and what is intricate or dark , that he beats out , either by comparing us with our selves , and considering a long tract of actions and carriage ; or by comparing us with others , whose ways he had formerly noted and observed . the end of this search is to give him light and instruction in point of advantage ; hence he knows where to raise his batteries , and how to level his shot against us . this christ plainly discovers to be the design of all his study , joh. . . where he tells his disciples , he expected yet another onset from satan , and that near at hand , for the prince of the world was then upon his motion , he was a coming ; but withall , he tells them of his security against his assaults , in that there was nothing in christ of advantage in any of these forementioned ways to foot a temptation upon . it appears then that he looks for such advantages , and that without these he hath little expectancy of prevailing . secondly , satan having acquainted himself with our condition , makes it his next care to provide sutable temptations , and to strike in the right vein ; for he loves to have his work easie and feasible ; he loves not go against the stream . thus he considered judas as a covetous person , and accordingly provided a temptation of gain for him . he did the like with achan ; and hence was it , that he had the sabeans so ready for the plunder of job ; he had observed them a people given to rapine and spoil ; and accordingly job's goods being propounded to them as a good and easie booty , he straightway prevailed with them . it was easie for him to draw absolom into an open rebellion against his father , he had taken notice of his ambitious and aspiring humor , and of the grudges and dissatisfactions under which he laboured ; so that providing him a fit opportunity , he engaged him immediatly , according to this rule , where he observes men of shallow heads and low parts , he the more freely imposeth upon them in things palpably absurd ; where he takes notice of a fearful temper , there he tempts them with terrours and affrightful suggestions ; he hath temptations proper for the sanguine complexion , and for the melancholy ; he hath his methods of dealing with the lustful and wanton ; with the passionate and revengeful ; he hath novelties at hand for the itching ear , and suggestions proper for those that are atheistically inclined . to this may be objected , that experience tells us , satan doth not always walk in this road , nor confine himself to this rule ; sometime he tempts to things which are cross to our tempers and inclinations , &c. 't is true he doth so ; but yet the general rule is not prejudiced by this exception , especially if we consider , first , that satan being still under the commands and restraint of the almighty , he cannot always tempt what he would , but according to a superiour order and command . of this nature i suppose was that temptation , of which paul complained so much , he kept down his body , upon this very design , that he might have it in subjection , and yet is he buffeted with a temptation , which expected an advantage usually from the temper and frames of our bodies ; ( for so much i suppose , that phrase , a thorn in the flesh will unavoidably imply , ( though it still leave us at uncertainties ) what the temptation was in particular . ) here satan tempts at a disadvantage and contrary to this rule ; but then we must know , that he was not the master of his own game ; god expressly ordering such a temptation as was disagreeing with the apostles disposition , that it might the less prevail or hazard him , and yet be more available to keep him low , lest he should be exalted above measure , which was god's design in the matter . secondly , sometimes our temper alters : as the tempers of our bodies in a sickness may in a fit be so changed , that they may desire at that time what they could not endure at another . a special occasion or concurrence of circumstances may alter for the time our constitution , and so an unusual temptation may at that time agree with this design . thirdly , sometime by one temptation satan intends but to lay the foundation of another , and then of purpose he begins with a strange suggestion , either to keep us at the gaze while he covertly doth something else against us , or to move us to a contrary extream by an over-hasty rashness . fourthly , sometime he tempts when his main design is only to trouble and disquiet us , and in such cases the most unnatural temptations backed with a violent impetuousness do his work the best . satan's next work is the proposal of the temptation : in the two former he provided materials and laid the trains , in this he gives fire , by propounding his design ; and this also he doth with caution , these several ways . first , he makes the object speak for him , and in many he is scarce put to any further trouble ; the object before them speaks satan's mind , and gains their consent immediatly , yet is there no small cunning used in fitting the object and occasion , and bringing things about to answer the very nick of time which he takes to be advantageous for him . secondly , sometime he appoints a proxy to speak for him ; not that he is shame-faced in temptation , and not always at leisure for his own work , but this way he insinuates himself the more dangerously into our affections , and with less suspicion using our friends , relations or intimate acquaintance to interceed for a wicked design . he did not speak himself to eve , but chose a serpent ; he thought eve would sooner prevail upon adam than the serpent could . he tempted job by the tongue of his wife , as if he had hoped , that what so near a relation had counselled , would easily be hearkened to . he tempted christ to avoid suffering by peter , under a pretence of highest love and care , master , spare thy self ; yet our saviour forbears not to note satan's temptation closely twisted with peter's kindness . at this rate are we often tempted where we little suspect danger . thirdly , if he finds the two first ways unhopeful or unsutable , then he injects the motion , and so plainly speaks to us inwardly himself , do this act , take this advantage for pleasure or profit , &c. he thought it not enough to tempt judas by the object of gain , but he brake his mind in direct terms , and put it into his heart , joh. . . he did the like to ananias , whose heart he filled with a large motion for that lye , and backed it with many considerations of the necessity and expediency of it , acts . . there is no question to be made of this ; dr. goodwin gives clear proofs of it , and so do several others . when we consider , that thoughts are sometime cast upon the minds of men which are above their knowledg , and that they say and do things sometime which are far beyond any of their accomplishments and parts , and yet in the nature of it wicked , we must be forced to run so high as to charge it upon satan . saul's prophesying , sam. . . was by the influence of the evil spirit ; and this ( as junius , tirinus , and others interpret ) must of necessity be understood of such a kind of action and speaking , as the true prophets of the lord usually expressed under the influences of the blessed spirit ; for from the likeness of the action in both , must the name be borrowed . the experience that we have of inward disputings , the bandying of arguments and answers in several cases , is a proof of this beyond exception . wounded consciences express an admirable dexterity in breaking all arguments urged for their peace and establishment ; as also in framing objections against themselves , so far above the usual measure of common capacities , that we cannot ascribe it to any other than satan's private aid this way . fourthly , the motion being made ( if there be need ) he doth irritate and stir up the mind to the embracement of it : and this he doth two ways , first , by an earnestness of sollicitation ; when he urgeth the thing over and over , and gives no rest ; when he joyns with this , an importunity of begging and intreating with the repeated motion ; when he draws together and advantageously doth order a multitude of considerations to that end ; and when in all this he doth hold down the mind and thoughts , and keep them upon a contemplation of the object , motions , and reasons . thus he provoked david , chron. . . and this kind of dealing occasioned the apostle to name his temptations , and our resistance , by the name of wrestlings , in which usually there appears many endeavours , and often repeated , to throw down the antagonist . secondly , he doth irritate by a secret power and force that he hath upon our fancies and passions . when men are said to be carried and led by satan , it implyes ( in the judgment of some ) more than importunity ; and that though he cannot force the spring of the will , yet he may considerably act upon it , by pulling at the weights and plummets , that is , by moving and acting our imaginations and affections . the motion being thus made , notwithstanding all his importunity , often finds resistance : in which case he comes to the practice of a fourth rule , which is to draw away and entice the heart to consent ; as 't is expressed , jam. . . everyman is tempted , when he is drawn away and enticed . i shall avoid here the variety of the apprehensions which some declare at large about the meaning of the words , satisfying my self with this , that the apostle points at those artifices of satan by which he draws and allures the will of man to a complyance with his motions ; which when he effects in any degree , then may a man be said to be prevailed upon by the temptation . but then here is the wonder how he should so far prevail against that reason and knowledg which god hath placed in man , to fence and guard him against a thing so absurd and unreasonable as every sin is ? the solution of this knot we have in cor. . . the god of this world blinds the eyes of men , draws a curtain over this knowledg , and raiseth a darkness upon them : which darkness though we cannot fully apprehend , yet that it is a very great and strange darkness may be discovered ; ( . ) partly by considering the subject of it , man , a rational creature , in whom god hath placed a conscience , which is both a law , and witness , and judge . it cannot be supposed an easie matter to cloud or obliterate that law , to silence or pervert that witness , or to corrupt that judge ; but it will rise higher in the wonder of it , if we consider this in a godly man , one that sets god before him , and is wont to have his fear in his heart ; such a man as david was , that in so plain a case , in so high a manner , so long a time , with so little sense and apprehension of the evil and danger , satan should so quickly prevail , 't is an astonishment : neither will it be less strange if we consider ( . ) the issue and effect of this blindness : some rise up against this law of conscience , arguing it false and erronious , and making conclusions directly contrary , as deut. . . i shall have peace , though i walk on in the imaginations of my heart . i have fellowship with him , though i walk in darkness , joh. . . we will not hearken unto thee , but will certainly do whatsoever thing goeth out of our own mouth , jer. . , . in which cases , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or principles of conscience are quite overthrown . some are hardned , and as to any application of their acts to this rule , quite dead and sensless ; though they rise not up against the light , yet are they willingly ignorant , without any consideration of what they are doing ; here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or witnessing and excusing power of conscience is idle and asleep . some though they know the law , and in some measure see their actions are sinful , yet they pass no judgment , apprehend no danger ; no man smites upon his thigh , saying , what have i done ? jer. . . nay , some are so far from this , that they presumptuously justify themselves , though they see their own blame and ruine before them , i do well to be angry , and that to the death , saith jonah , when satan had spread a darkness upon him . what shall we say of these things ? here is darkness to be felt , egyptian darkness : to explain the way of it fully is impossible for us , to do it in any tollerable way is difficult . to make some discovery herein i shall , ( . ) shew that the devil doth entice to sin , by stirring up our lust . ( . ) that by the power and prevalency of our lust , he brings on the blindness spoken of . chap. x. that satan enticeth by our lust . the several ways by which he doth it . of the power and danger of the violence of affections . the way then by which he doth entice , is by stirring up our lust . by lust , i mean those general desirings of our minds after any unlawful object , which are forbidden in the tenth commandment ; thus we read of worldly lusts , of the lusts of the flesh , of lustings to envy , and in a world , we read of divers lusts , the whole attempt and striving of corrupt nature against the spirit , being set forth by this expression , of lusting against the spirit . that satan takes advantage of our own lusts , and so plows with our heifer , turning our own weapons against our selves , is evident by the general vote of scripture . the apostle james . . tells us , that every temptation prevails only by the power and working of our own lusts : satan is the tempter , but our lusts are the advantages by which he draws and enticeth ; the corrupt principle within us , is called flesh , but the way whereby it works , either in its own proper motion , or as stirred up by the devil , is that of lust and affection ; and therefore he that would stop that issue , must look to mortify it in its affections and lusts , gal. . . we are further told by john , epist . . . that all those snares that are in the world , are only hazardous , and prevailing by our lusts . more generally the apostle peter speaks ; the whole bundle of actual sins that have ever been in the world came in at this door , the corruption that is in the world is through lust . in the stirring up our lusts , satan useth no small art and subtilty , and ordinarily he worketh by some of these following ways . first , he useth his skill to dress up an object of lust that it may be taking and alluring ; he doth not content himself with a simple proposal of the object , but doth as it were paint and varnish it , to make it seem beautiful and lovely ; besides al lthat wooing and importunity which he useth to the soul by private and unseen suggestions , he hath ( no doubt ) a care to gather together all possible concurring circumstances , by which the seeming goodness or conveniency of the object is much heightned and enlarged . we see those that have skill to work upon the humors of men , place a great part of it in the right circumstantiating a motion , and in taking the tempers and inclinations of men at a right time . and they observe , that the missing of the right season is the hazard of the design , even there where the object and inclination ordinarily are sutable . there is much in placing a picture in a right position , to give it its proper grace and lustre in the eyes of the beholders . when a man is out of humor , he nauseats his usual delights , and grows sullen to things of frequent practice . 't is likely eve was not a stranger to the tree of knowledg before the temptation , but when the serpent suggests the goodness of the fruit , the fruit it self seems more beautiful and desirable , good for food , and pleasant to the eyes . though we are not able to find out the way of satan's beautifying an object , that it may affect with more piercing and powerful delights ; yet he that shall consider , that not only prudence ( in an advantageous management of things ) adds an additional beauty to objects proposed ; but also that art by placing things in a right posture , may derive a radiancy and beam of beauty and light upon them , ( as an ordinary piece of glass , may be so posited to the sun beams , that it may reflect a sparkling light as if it were a diamond : ) he that shall consider this ( i say ) will not think it strange for the devil to use some arts of this kind for the adorning and setting off an object to the eye of our lusts . secondly , we have reason to suspect that he may have ways of deceit and imposture upon our senses . the deceits of the senses are so much noted , that some philosophers will scarce allow any credit to be given them ; not that they are always deceitful , but that they are often so , and ther●fore always suspitious . the soul hath no intelligence but by the senses : 't is then a business of easie belief , that satan may not altogether slight this advantage , but that when he sees it fit for his purpose , he may impose upon us by the deception of our eyes and ears ; we little know how oft our senses have disguised things to us . in a pleasing object , our eyes may be as a magnifying or multiplying glass . in the first temptation satan seems to have wrought both upon the object , and also upon the senses , she saw it was good for food , and pleasant ; who can question but that she saw the fruit before ? but this was another kind of sight , of more power and attraction . an instance of satan's cunning in both the forementioned particulars , we have from austin , relating the story of his friend alipius , who by the importunity of his acquaintance consented to go to the theatre , yet with a resolve , not to open his eyes , lest the sight of these spectacles should entice his heart ; but being there , the noise and sudden shouting of the multitude prevailed so far with him , that he forgot his resolution ; takes the liberty to see what occasioned the shouting , and once seeing , is now so inflamed with delight , that he shouts as the rest do , and becomes a frequenter of the theatre as others : what was there to be seen and heard he knew before , by the relation of others ; but now being present , his eyes and ears were by satan so heightned in their offices , that those bloody objects seemed pleasant , beyond all that had been reported of them , and the lust of his heart drawn out by satan's cunning disposal of the object and senses . thirdly , there is no small inticement arising from the fitness and sutableness of occasion . an occasion exactly fitted , is more than half a temptation ; this often makes a thief , an adulterer , &c. where the acts of these sins have their rise from a sudden fit of humor , ( which occasion puts them in , ) rather than from design or premeditation . cunningly contrived occasions are like the danger of a precipice ; if a man be so foolish as to take up a stand there , a small push will throw him over , though a far greater might not harm him if he were upon a level . 't is satan's cunning to draw a man within the reach of an occasion . all the resolves of alipius were not safe-guard to him when once he was brought within hearing and sight of the temptation : if he had staid at home , the hazard of satan's suggestions ( though earnest ) had not been so much as the hearing of his ears , and sight of his eyes . in cor. . . paul's fears of satan's taking advantage against the corinthians did manifestly arise from the present posture of their church affairs : for if the excommunicated person should not be received again into the church , an ordinary push of temptation might either have renewed or confirmed their contentions , or precipated them into an opinion of too much severity against an offending brother ; and that their present frame , made them more than ordinarily obnoxious to these snares , is evident from the apostle's caution inserted here in this discourse , so abruptly , that any man may observe the necessity of the matter , and the earnestness of his affections did lead his pen. the souls of men have their general discrasia's , and disaffections , as our bodies have , from a lingring distemperature of the blood and humors ; in which case , a small occasion ( like a particular error of diet , &c. in a declining body ) will easily form that inclination into particular acts of sin. fourthly , satan hath yet a further reach in his enticements , by the power which he hath upon our fancies and imaginations : that he hath such a power was discovered before . this being then supposed , how serviceable it is for his end , 't is now to be considered . our fancy is as a glass which with admirable celerity and quickness of motion , can present before us all kinds of objects ; it can in a moment run from one end of the earth to the other ; and besides this , it hath a power of creating objects , and casting them into what forms and shapes it pleaseth , all which our understanding cannot avoid the sight of . now the power of imagination is acknowledged by all to be very great , not only as working upon a melancholy and distempered spirit , ( of which authors give us large accounts ) but also upon minds more remote from such peremptory delusions ; as may be daily observed in the prejudices and prepossessions of men , who by reason of the impressions of imagination , are not ( without difficulty ) drawn over to the acknowledgment of the truth of things , and the true understanding of matters ; neither is the vnderstanding only liable to a more than ordinary heat and rapture by it , but the will is also quickned and sharpned in its desires by this means : hence is it ( as one of the fore-cited authors observes ) that fancy doth often more toward a perswasion by its insinuations , than a cogent argument , or rational demonstration . this is no less a powerful instrument in satan's hand , than commonly and frequently made use of ; who amongst us doth not find and feel him dealing with us at this weapon ? when he propounds an object to our lust , he doth not usually expose it naked under the hazard of dying out for want of prosecution , but but presently calls in our fancy to his aid , and there raiseth a theatre , on which he acts before our minds , the sin in all its ways and postures . if he put us upon revenge , or upon lusts of uncleanness , or covetousness , or ambition , we are sure ( if we prevent it not ) to have our imagination presenting these things to us , as in lively pictures and resemblances , by which our desires may be enflamed and prepared for consent . fifthly , sometime he shews his art in preparing and fitting our bodies to his designs , or in fitting temptations to our bodies , and the inclinations thereof . the soul though it be a noble being , yet is it limited by the body , and incommodated by the crazyness and indispositions thereof , so that it can no more act strenuously or evenly to its principles in a disordered body , than it can rightly manage any member of it ( in its natural motions ) where the bones are disjointed . hence , sickness or other bodily weaknesses do alter the scene , and add another kind of byass to the soul than that it had before . this satan takes notice of , and either follows his advantage of the present indisposition , or ( if he hath some special design ) endeavours to cast our body into such a disorder as may best sute his intention . asa was more easily drawn to be overseen in peevishness and rash anger in his latter days , when his body grew diseased . satan had his advantage against solomon to draw him to idolatry when old age , and uxoriousness had made him more ductile to the sollicitations of his wives ; when solomon was old , his wives turned away his heart , king. . . the devil , when he took upon him to foretel job's blaspheming god to his face , yet he attempted not the main design till he thought he had throughly prepared him for it , by the anguish and smart of a distempered body and mind ; and though he failed in the great business of his boast , yet he left us an experiment in job , that the likeliest way to prevail upon the mind in hideous and desperate temptations , is to mould the body to a sutable frame : he prevailed not against job to cause him curse god , yet he prevailed far , he cursed the day of his birth , and spake many things by the force of that distress , which he professeth himself ashamed of afterwards . the body then will be in danger ( when 't is disordered ) to give a tincture to every action , as a distempered palat communicates a bitterness to every thing it takes down . sixthly , evil company is a general preparatory to all kinds of temptation : he enticeth strongly that way . for ( . ) evil society doth insensibly dead the heart , and quench the heat of the affections to the things of god ; it hath a kind of bewitching power to eat out the fear of the lord in our hearts , and to take off the weight and power of religious duty ; it not only stops our tongues , and retards them in speaking of good things , but influenceth the very heart , and poysons it into a kind of deadness and lethargy , so that our thoughts run low , and we begin to think that severe watchfulness of thoughts , and the guard of our minds to be a needless and melancholly self-imposition . ( . ) example hath a strange insinuating force to instamp a resemblance , and to beget imitation . joseph living where his ears were frequently beaten with oaths , finds it an easie thing ( upon a feigned occasion ) to swear by the life of pharaoh . evil company is sins nursery , and satan's academy , by which he trains up those whose knowledg and hopeful beginnings had made them shy of his temptations ; and if he can prevail with men to take such companions , he will with a little labour presently bring them to any iniquity . seventhly , but his highest project in order to the enticing of men , is to engage their affections to an height and passionateness . the scripture doth distinguish betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the affections and lusts ; clearly implying , that the way to procure fixed desires and actual lustings , is to procure those passionate workings of the mind . how powerful a part of his design this is , will appear from the nature of these passions : which are , first , violent motions of the heart , the very wings and sails of the soul , and every passion in its own working doth express a violence . choler is an earnest rage ; voluptuousness is nothing less ; fear is a desperate hurry of the soul ; love strong as death ; jealousie cruel as the grave : each of them striving which should excell in violence , so that 't is a question yet undertermined which passion may challenge the superiority . secondly , their fury is dangerous and unbridled , like so many wild horses let loose , hurrying their rider which way they please : they move not upon the command of reason , but oft prevent it in their sudden rise ; neither do they take reasons advice for their course proportionable to the occasion , for often their humor , rather than the matter of the provocation , gives them spurs ; and when they have evaporated their heat , they cease , not as following the command of reason , but as weakned by their own violence . thirdly , they are not easily conquered , not only because they renew their strength and onset after a defeat , and like so many hydra's heads spring up as fast as cut off , but they are our selves , we can neither run from them , nor from the love of them . fourthly , and consequently highly advantageous in satan's design and enticement , when they are driven up to a fury and passionateness ; for besides their inward rage ( which the scripture calls burning ) by which men are pricked and goaded on without rest or ease , to make provisions for the flesh , and to enjoy or act what their unbridled violence will elad to in the execution of their desires : they carry all on before them , and engage the whole man with the highest eagerness to fulfil every lust , to go up to the highest degrees , and with an unsatiable greediness to yield themselves servants of iniquity unto iniquity . chap. xi . that lust darkens the mind . evidences thereof . the five ways by which it doth blind men. ( . ) by preventing the exercise of reason . the ways of that prevention . ( . ) secresy in tempting , satan's subtilty therein . ( . ) surprisal . ( . ) gradual intanglements . that satan doth entice us by stirring up our lust , hath been discovered ; it remains that i next speak to the second thing propounded which was , that by this power of lust he blinds and darkens our mind . that the lusts of men are the great principle upon which satan proceeds in drawing on so great a blindness , ( as we have spoken of ) i shall briefly evince from these few observations . first , from the unreasonableness and absurdity of some actions in men otherwise sufficiently rational . he that considers the acts of alexander in murthering calisthenes , for no other crime than defending the cause of the gods , and affirming that temples could not be built to a king , without provoking a deity ; and yet this so smoothed , ( if * quintus-curtius represent him right ) that he seemed to flatter alexander with an opinion of delfication after his death : whosoever ( i say ) shall consider this cruelty , will condemn alexander as blind and irrational in this matter , and yet no other cause can be assigned hereof , but that his lust after glory and honour darkned his reason . the like may be said of his killing ephestion's physician , because he died . the brutal fury of that consul , that made a slave to be eaten up with lampreys , for no other fault than the breaking of a glass , can be ascribed to nothing else but the boyling over of his passion . a sadder instance of this we have in † theodosius senior , who for an affront given to some of his officers in thessalonica , commanded the destruction of the city , and the slaughter of the citizens to the number of , without any distinction of nocent and innocent : this blind rage the historian notes , as the fruit of violent and unbridled lust in a man , otherwise just and gracious . thousands of instances of this nature might be added . but , secondly , if we consider the known and visible hazards to life and estate , and ( that which is more , ) to that part of them which is immortal ; upon all which , men do desperately adventure , upon no other ground or motive than the gratifications of their lusts : we may easily conclude that there is a strange force and power in their passions to blind and besot them ; and this notwithstanding , is the common practice of all men , where grace ( as the only eye-salve ) doth not restore the sight . the heathens in all these practices of filthiness and folly , recorded rom. . . they had so far a discovery of the danger ( if they had not imprisoned that truth and light in vnrighteousness , vers . . ) that they knew the judgment of god , that they which commit such things are worthy of death , vers . . yet notwithstanding , the vanity of their imaginations ( influenced by lust ) darkned their heart so much , that they did not only do these things ( of so great vileness and unspeakable hazard , ) but had pleasure in those that did them . thirdly , the blinding power of lust is yet more remarkable : when we see men glorying in their shame , and mounting their triumphal chariots to expose themselves a spectacle to all , in that garb of deformity which their lusts have put them in . 't is a blindness to do any act against the rules of reason , but 't is a far great blindness for men to pride themselves in them . what have the issues of most wars been , but burnings of cities , devastations of flourishing kingdoms , spilling the blood of millions , besides all the famine and other miseries that follow ; yet these actions ( that better beseem tigars , lions and savage bruits , than men of reason ) are honoured with the great triumphant names of vertue , manhood , courage , magnanimity , conquest , &c. if the power and humor of their lusts of vain-glory and revenge had not quite muffled their understandings , these things would have been called by their proper names , of murther , cruelty , robbery , &c. and the actors of such tragedies , instead of triumphal arches and acclamations of praise , would have been buried under heaps of ignominy and perpetual disgraces , as prodigies of nature , monsters of men , and haters of mankind . fourthly , but there is yet one evidence more plain and convincing . when our lusts are up , though reason offer its aids to allay the storm , yet the wisest of men ( otherwise composed and calm ) are so far from taking the advantage of its guidance , that oftentimes they trample upon it and despise it ; and as if lusts ( by some secret incantation ) had made them impenetrable , they are not capable of its light and conduct , and can make no more use of it , than a blind man can do of a candle . to this purpose , let us observe the carriage of disputants ; if men do any way publickly engage themselves in a contest of this nature , though truth can be but on the one side , yet both parties give arguments , and answer objections with equal confidence of victory , and a contempt of the reasons and strength of each others discourses : and this proves so fatal to him that maintains the mistake or untruth , that not one of a thousand hath the benefit and advantage for the finding of truth , which free and unprejudiced bystanders may have ; so true is that , omne perit judicium cum res transit in affectum , when affections are engaged , judgment is darkned . 't is a thing of common observation , that when men are discoursed into anger and heat , they presently grow absurd ; are disabled for speaking or understanding reason , and are oft hurried to such inconveniences and miscarriages , that they are ashamed of themselves ; when they cool and the fit is over , impedit ira animum , &c. to all this might be added , the power of lust in persons voluptuous , who dedicate themselves to the pleasures of the flesh . those that serve divers lusts and pleasures , their slavish estate , their base drudgery , do clearly evince that lust unmans them , and puts out their eyes . mark-antony by this means became a slave to cleopatra ; never did a poor captive strive more to obtain the good will of his lord than he to please this woman , insomuch that besotted with his lust , he seemed to want that common foresight of his danger , which the smallest measure of reason might have afforded to any , and so dallied himself into his ruine . from all these considerations and instances , it appears our lusts afford such vapours and mists , that our reason is darkned by them , or rather , they are like a dose of opium that strongly stupifies and binds up the senses . but yet it remains that the various ways by which our lusts do blind us be particularly opened , and they are five . ( . ) our lusts blind us by preventing the use and exercise of reason . ( . ) by perverting it . ( . ) by withdrawing the mind from it . ( . ) by disturbing it in its operation . and ( . ) by a desperate precipitancy . all which i shall more fully explain . first , our lusts blind us by preventing and intercepting the exercise of light and reason , and satan in this case useth these deceits . first , he endeavours so to stir up our lust , as yet to conceal his design . secresie is one of his main engines , he doth not ( in this case ) shew his weapon before he strikes ; and indeed his policy herein is great , for ( . ) by this means he takes us at unawares , secure , and unprepared for resistance . ( . ) we are often ensnared without noise , and before our consideration of things can come in to rescue us . ( . ) if he get not his whole design upon us this way , yet he oft makes an half victory ; by this means he procures an half consent , or inclination to sin before we discover that we are under a temptation ; for when the foundation of a temptation is laid unespyed , then we awaken with the sin in our hand , as sleeping men awake sometime with the word in their mouths . if any question , how can these things be ? how can he steal a temptation upon us with such secresie ? i answer , he can do it these three ways . first , he sometimes after a careless manner , and as it were by the by , drops in a suggestion into our hearts , and that without noise or importunity , giving it ( as it were this charge , ) stir not up , nor awaken him ; and then he sits by to observe the issue , and to see if the tinder will take fire of it self . thus many a motion thrown into our hearts , as it were accidently , or ever we are aware , begets a sudden flame . secondly , he sometimes fetcheth a compass , and makes a thing far different to be a preamble or introduction to his intended design . thus by objects , imployments , discourse , or company , that shew not any direct tendency to evil , doth he insensibly occasion pride , passion or lust . how slyly and secretly doth he put us upon what he intends as a further snare ? how unawares , while we think of no such thing , are we carried sometime upon the borders of sin , and into the enemies quarters ? satan in this acts like a fowler , who useth a stalking horse , as if he were upon some other imployment , when yet his design is the destruction of the bird. thirdly , another way of secresie is his raising a croud of other thoughts in the mind , and while these are mixed and confusedly floating in the understanding or fancy , then doth he thrust in among them the intended suggestion , and then suffering the rest to vanish , he by little and little singles this out as a more special object of consideration , so that we cast a sudden glance upon this , and we are often taken with it before we consider the danger . in this satan doth as souldiers , who take the advantage of a mist to make a nearer approach to their enemies , and to surprise them before discovery of the danger : this he doth with us while we are in a musing fit , or a melancholy dream . a second deceit for the preventing of a serious consideration , is sudden surprisal . in the former he endeavoured to conceal the temptation while he is at work with us , but in this he shews 〈◊〉 temptation plainly , only he sets upon us without giving of us warning of the onset ; but then he backs it with all the violent importunity he can , and by this he hinders the recollecting of our selves and the aid of reason . this course satan only takes with those whose passions are apt to be very stirring and boysterous ; or such as being his slaves and vassals are more subject to his commands . thus a sudden provocation to an angry man , gives him not time to consider , but carries him headlong . a surprise of occasion and opportunity , is frequently a conquest to those that have any earnestness of hope , desire , or revenge : surely david was taken at this advantage in the matter of bathsheba . and here we may note , that good men upon such a sudden motion , do yield ( without any blow or strugling ) to that , which at other times they could not be drawn to by many reasons . thirdly , consideration is prevented by gradual intanglements . satan so orders the matter that sin creeps on upon us as sleep , by insensible degrees : for this end sometimes he dissembles his strength and sets upon us with lower temptations , and with less force than otherwise he could : he knows we are not moved to extreams , but by steps and habits , are not confirmed , but by gradual proceedings ; to take too great strides , may sometime prevail at present , but the suddenness and greatness of the alteration begetting a strangeness on the soul , may occasion after-thoughts and recoyling : therefore he tempts first to thoughts , then to a delight in these thoughts , then to the continuation of them , then to resolve , and so on to practice . and in like manner , he tempts some to make bold with a small matter , which shall scarce come under the notion of wrong ; then to a greater , and so gradually to higher things , and thus he insensibly brings on a thievish inclination and practice . for the same end sometimes he shews his skill in the management of occasions , he imperceptibly hooks men into sin , by drawing them first to be bold with occasions ; he tells them they may sit at the ale-house , and yet not be drunk ; that they may keep familiarity , and yet not be lewd ; that they may look upon a commodity , and yet not steal : and when the occasions are by this means made familiar to them , then he puts them on a stop further , but by such slow motions , that the progress is scarce discerned till they be in the snare . chap. xii . of satan's perverting our reason . his second way of blinding . the possibility of this , and the manner of accomplishing it directly , several ways ; and indirectly , by the delights of sin , and by sophistical arguments ; with an account of them . the second way by which satan blinds us through the power of lust , is by preverting and corrupting our reason , drawing it to approve of that , which it first disapproved . that our lusts have such a power upon the understanding to make such an alteration , need not seem strange to those that shall consider , that the scripture propounding the knowledge of the highest mysteries , doth positively require ( as a necessary prerequisite to these things ) that we lay aside all filthiness and superfluity of naughtiness ( in these terms , noting the loathsom defilement of our lusts ) that so we may receive the ingrafted word ; strongly implying that our lusts have a power to elude and evade the strongest reasons , and to hinder their entertainment : which our saviour notes , to have been also the cause of the jews blindness , how can ye believe which receive honour one of another ? their lusts of honour stood in their light , and perverted their reason . but because this may seem to some almost impossible that lusts should turn our sun into darkness , i shall a little explain it . the understanding doth usually , ( if practice of sin have not put out its light ) at the first faithfully represent to our mind the nature , of good and evil in matters of temptation and duty ; yet its power in this case is only directive and suasive to the will , not absolutely imparative ; the will must follow the understandings dictate , but is not under any necessity of following its first advice ; 't is the ultimum dictamen , the last dictate that it is engaged to follow : however the will ( in the case last mentioned ) be dependant upon the understanding , yet the vnderstanding doth also quoad exercitium , depend upon the will , and as to the act of consideration , is under its command ; so that after the understanding hath faithfully represented the evil of a sin , the will can command it to another consideration , and force it to new thoughts and consultations about it ; in which case , the will doth prompt the understanding , tells it what verdict it would have it to bring in , and so doth really sollicite and beg for a complyance . the understanding is ductile and capable of being brib'd , and therefore suffers its right eye to be put out by the will , and as a false witness or a partial judge gives sentence as the will would have it ; and thus ( as one observes ) the understanding and will , are like simeon and levi , brethren in evil , mutually complying with , and gratifying each other . the possibility of lusts perverting our understanding being discovered , the way and manner how lust doth thus corrupt it , is needful to be opened . lust exerciseth this power under the management of satan , directly and indirectly . first , our reason is directly perverted , when it is so far wrought upon as to call that good , which is indeed plainly and apparently evil. so great a corruption is not common and ordinary , neither can the heart of man be easily drawn to go so paipably against clear light and evidence : 't is therefore only in some cases , and in some persons , either of weaker faculties , or of extraordinarily debauched principles that satan can work up lust to give so great a darkness : however 't is evident that satan useth these deceits in this thing . first , he strives ( where the matter will bear it ) to put the name of vertue or good upon actions and things that are not so . this temptation doth most appear in those things that are of a doubtful and disputable nature , or in those actions which in their appearance or pretensions may seem to be vertuous . whatever sin is capable of any paint or varnish , that he takes the advantage of . saul's sacrificing was a great iniquity , and yet the pretence of the general goodness of the action ( being in it self commanded ) and the supposed necessity of saul's doing it , because samuel came not , were considerations upon which his understanding warranted to him that undertaking . paul's persecution , ( though a real gratification of his envious lustings ) by his blinded understanding was judged duty : what more common than for worldly-mindedness and covetousness , to be called a faithful and dutiful care for the provision of our families ? lukewarmness is often justified under the notion of moderation and prudence ; and any thing that can but pretend any kindred to , or resemblance of good , our lusts presently prevail for an approbation and vindication of it . secondly , satan useth the advantage of extreams , for the corrupting of our understandings . to this purpose he doth all he can to make such an extream odious and displeasing , that so we may run upon the contrary , as matter of duty . many there are whose heads are so weak , that if they see the danger of one extream , they never think themselves in safety till they fly to a contrary excess , and then they think the extream they embrace needs no other justification , than the apparent evil of what they have avoided . satan knowing this , like the lapwing , makes the greatest noise when he is furthest from his nest , and in much seeming earnestness , tempts us to something that is most cross to our temper or present inclination ; or endeavours to render something so to us , not with any hopes to prevail with us there , but to make us run as far from it as we can into another snare , and also to make us believe that we have done well and avoided a temptation , when indeed we have but exchanged it . thirdly , he directly blinds our understandings in sinful practices , by engaging us to corrupt opinions which lead to wicked or careless courses . satan with great ease can put men upon sin , when once he hath prevailed with them to receive an error , which directly leads to it . corrupt principles do naturally corrupt practices , and both these may be observed to meet in those deluded ones , whom the scripture mentions , that denyed the only lord god , and jesus christ , turning also the grace of god into lasciviousness ; false-teachers that brought in damnable heresies , counted it pleasure to riot , had eyes full of adultery , and could not cease from sin. with what confidence and security will sin be practised when an opinion signs a warrant , and pleads a justification for it ? fourthly , in actions , whose goodness or badness is principally discoverable by the ends upon which they are undertaken , 't is no great difficulty for satan , to impose upon men a belief that they act by ends and respects , which do not indeed move them at all ; and in this case men are so blinded , that they do not , or will not know or acknowledge they do evil ; the matter of the action being warrantable , and the end being out of the reach of common discovery , they readily believe the best of themselves ; and looking more at the warrantableness of the nature of the act in the general , than at their grounds and intentions , they think not that they do evil . this was a fault which christ observed in the disciples when they called for fire from heaven upon the samaritans : the thing it self elias had done before , and christ might have done it then , but they wanted the spirit of elias ; and therefore christ rejects their motion as unlawful in them , who considered not that a spirit of passion and revenge did altogether influence them , and instead of shewing a just displeasure against the samaritans , he shews that satan had blinded them by their lust , and that the thing they urged was so far from being good , that it was apparently evil , in that they were acted by another spirit than they imagin'd . this way of deceit is very common . how often may we observe christians pretending conscientious dissatisfactions about the actions of others , when the private spring that animates them is some secret grudge that lyes at the bottom ; and yet because the thing wherein they are dissatisfied may truly deserve blame , they are not apt to condemn themselves but think they do well . secondly , lusts also pervert our reason and knowledg indirectly : and this is , when we are not so far blinded , as to believe the thing unto which we are tempted , to be good absolutely ; yet notwithstanding , we are perswaded of some considerable goodness in it , and such as may for the present be embraced . for this purpose satan hath ready these two engines : first , he sets before us the pleasures , profits and other delights of sin : these he heightens with all his art and skill , that he may fix in our minds this conclusion , that however it be forbidden ; yet it would conduce much to our satisfaction or advantage if it were practised ; and here he promiseth such golden ends and fruits of sin , as indeed it can never lead unto , inviting us in the words of the harlot , i have decked my bed with coverings of tapestry , with carved works , with fine linnen of egypt . i have perfumed it with myrrhe , aloes and cinnamon . come , let us take our fill of these delights . thus he set upon eve , taste this fruit , and ye shall be as gods. thus he attempted christ himself , all these will i give thee , proffering the kingdoms of the world , and the glory of them . the pleasures of sin are satans great bait , and these strongly invite and stir up our lusts ; yet because the fear of the danger may stick in the heart , 't is pleasant , but o i dare not , saith the sinner , i fear the hazard or the evil that may fellow : therefore satan hath his other engine at hand to blind us , and to carry our minds from such considerations , and that is , secondly , his sophistical arguments , by which the danger may be lessened ; of these his quiver is full . as , first , he urgeth that the sin tempted to is little . but a little one , 't is not ( saith he ) so great a matter as you make it , there are other sins far greater , and these also practised by men that profess as much as you . thus he would shame us ( as it were ) out of our fear , by calling it severity , nicenss , or an unnecessary preciseness . if this prevail not , secondly , he hath then another argument . oh ( saith he ) be it so , that it is a little more than ordinary , yet it is but once ; taste or try it , you need not engage your selves to frequent practice ; you may retreat at pleasure . but if the fear of the danger prevail against this , then , thirdly , he labours to put us under a kind of necessity of sinning , and this he pleads as a justification of the evil . 't is not altogether right , but you cannot well avoid it . this plea of necessity is large , occasion , example , command of others , strength of inclination , custom , and what not , are pleaded by him in this case ; some particularly reckon them up : and rather than some men will acknowledg the evil , they will blame gods decree , as if they were necessitated by it , or his providence , as adam , the woman that thou gavest me , she gave me of the tree : david's bloody resolve against the house of nabal seems to be justified by him , from nabal's great ingratitude , in vain have i kept all that this fellow hath in the wilderness , &c. and as one engaged by a necessity of repaying such wrongs and affronts , doth he determine to cut them off . aaron ( when he was taxed by moses about the golden calf ) excuseth the matter by a pretended necessity of doing what he did upon the violent importunity of such an heady people ; and that when moses was not to be found , thou knewest the people , that they are set on mischief . this that he urged to moses , satan no doubt had urged to him , and he had acquiesced in it , as something that he thought would excuse , or at least mitigate the offence . yet if the sinner break through this snare , fourthly , he comes on with a softer plea of infirmity ; and endeavours to perswade men that they may yield under pretence of being forced , and that their strivings and reluctancies will lessen the evil to an apparent sin of infirmity ; and thus he bespeaks them , have not gods children infirmities ? they sin , though with reluctancy , and doest not thou resist ? doth not the fear that is in thy heart shew an unwillingness ; mayest thou not plead , the evil that i would not do , that do i ? if thou yield , will not god account it a rape upon thine integrity ? if this arrow stick not , fifthly , then he extenuates the offence , by propounding some smaller good or convenience that may follow that evil . and this , though it be a way of arguing , directly contrary to that rule , do not evil that good may come , yet it oft proves too successful ; and 't is like that common stratagem of war when by the proposal of a small booty in view , the enemies are drawn out of their hold into a fore-contrived danger . thus satan pleads , this one act of sin may put you into a capacity of honouring god the more . some have admitted advancements and dignities against conscience , upon no better ground , but that they might keep out knaves , and that they might be in a condition to be helpful to good men. surely the devil prevailed with lot by this weapon , when he offered the prostitution of his daughters to the lusts of the sodomites , that the strangers ( as he thought them ) might be preserved ; by this evil ( thinks he ) a greater may be avoided . herod's conscience could not at first consent to the cutting off the head of john baptist , but when satan suggests the obligation of his oath , he concludes , that in the killing of john he should escape the violation of the oath ; thus a pretended good to come , becomes a pander to a present certain iniquity . now if after all these arguings the conscience carrieth an apprehension of danger , then sixthly , he plainly disputeth the possibility of the escape of danger , though the sin be committed . all the insinuations of pleasure and advantage by which eve was tempted , could not at first blot out her fears of the conscquence of that trangression , it did stick in her mind still , lest we die ; then satan plainly denyeth the danger she feared , ye shall not surely die , the threatning ( saith he ) it may be was but for trial , or without a strict and positive purpose in god to execute it , there is no certainty that god was in good earnest when he spake so . the devil usually urgeth the mercy of god , the merits of christ , his promises of pardon , the infirmities of the saints , their sins , and repentances , &c. from all these drawing this conclusion , that we may venture upon the temptation without any apparent hazard . 't is but repenting ( saith he ) and that is an easie work to a gracious soul , god is ready to be reconciled , even to a prodigal son ; he is not so cruel as to cast away any for a small matter , he that waits to be gracious will not ly at catch for opportunities and occasions to destroy us , he that delights not in the death of a sinner will not delight to take strict exceptions against every failing . if satan can prevail with us to extenuate the sin , to slight the hazard , or any way to lessen it upon any of the forementioned accounts ; then having possessed us before with high apprehensions of delights and satisfactions in the sin , he quickly perswades to accept the motion , as having a conveniency and advantage in it not to be despised : and thus doth he indirectly pervert our reason , which is the second way by which he blinds us , through the working of our lust . chap. xiii . of satan's diverting our reason , being the third way of blinding men. his policies for diverting our thoughts . his attempts to that purpose in a more direct manner ; with the degrees of that procedure . of disturbing or distracting our reason , which is satan's fourth way of blinding men. his deceits therein . of precipitancy , satan's fifth way of blinding men. several deceits to bring men to that . thirdly , satan blinds the sons of men by diverting and withdrawing their reason , and taking it off from the pursuit of its discovery or apprehensions . for sometime it cannot be induced to go so contrary to its light , as to call evil good , either directly or indirectly : then is satan put to a new piece of policy ; and if the frame of the heart and the matter of the temptation suit his design , he endeavours to turn the stream of our thoughts either wholly another way , or to still them by turning them into a dead sea , or by some trick to beguile the understanding with some new dress of the temptation . so that we may observe in satan a threefold policy in a subserviency to this design : for , first , satan sometime ceaseth his pursuit and lets the matter fall , and thinks it better to change the temptation than to continue a sollicitation at so great a disadvantage . when he tempted christ and could not prevail , he departed for a season with a purpose to return at some fitter time , which christ himself was in expectation of , knowing it to be his manner to ly in wait for advantages , and accordingly when his suffering drew nigh , which ( as he speaks to the jews , ) was their hour and power of darkness , he foretold his return upon him , now the prince of this world cometh : however , this attempt of his against the lord jesus prevailed not , yet he shewed his art and skill in the suspending of his temptation to a more sutable time . and the success of this against us is sadly remarkable , for however we resist , and at present stand out , yet his solicitations are often like leaven , which while 't is hid in our thoughts , doth not a little ferment and change them , so that at his return , he often finds our lusts prepared to raise greater clouds upon our mind . many there are that resist strongly at present that which they easily slide into , when satan hath given them time to breath ; that say i will not , and yet do it afterwards . secondly , he sometimes withdraws their considerations , by huffing them up with a confidence that they are above the temptation : as a conquest in a small skirmish , begetting an opinion of victory , makes way for a total overthrow over a careless and secure army . we are too apt to triumph over temptations , because we give the first on-set with courage and resolution . christ forewarned peter of his denyal , he stoutly de●ies it , and not improving this advertisement to fear and watchfulness , satan who then was upon a design to sift him , took him at that advantage of security , and by a contemptible instrument overthrew him . thus while we grow strong in our apprehensions by a denyal of a sin , and undervalue it as below us , our confidence makes us careless , and this lets in our ruine . thirdly , if these ways of policy fail him , he seemingly complies with us , and is content we judge the matter sinful , but then he proffers his service to bring us off by distinctions ; and here the sophister useth his skill to further our understanding in framing excuses , coyning evasions , and so doth out-shoot us in our own bow. the corinthians had learned to distinguish betwixt eating of meat in an idols temple in honour to the idol , and as a common feast in civility and respect to their friends that invited them : this presently withdrew their consideration , and so quieted them in that course , that the apostle was forced to discover the fallacy of it . the israelites cursed him that gave a wife to any of the tribe of benjamin : but when they turned to them in compassion , they satisfied themselves with this poor distinction , that they would not give them wives , but were willing to suffer them to take them . 't is a common snare in matters of promise , or oath , where conscience is startled at a direct violation thereof , by some pitiful salvo , or silly evasion , to blind the eyes ; and when they dare not break the hedge , to leap over it by the help of a broken reed . but i must here further observe , that satan doth sometimes set aside these deceits aforementioned , and trys his strength for the withdrawing of our consideration from the danger of sin , in a more plain and direct manner , that is , by continuing the prospect of the sweets and pleasures of sin under our eye , and withal , urging us by repeated sollicitations to cast the thoughts of the danger behind our back : in which he so far prevails sometimes , that men are charged with a deep forgetfulness of god , his law , and of themselves , yet usually it ariseth to this by degrees : as first , when a temptation is before us , and our conscience relucts it , if there be any inclination to recede from a conviction , the motion is resisted with a secret regret and sorrow . as the young man was said to go away sorrowful , when christ propounded such terms for eternal life as he was not willing to hear of : so do we , our heart is divided betwixt judgment and affection , and we begin to wish that it might be lawful to commit such a sin , or that there were no danger in it ; nay , often our wishes contradict our prayers , and while we desire to be delivered from the temptation , our private wishes beg a denyal to those supplications . secondly , if we come thus far , we usually proceed to the next step , which is , to give a dismission to those thoughts that oppose the sin : we say to them , as felix to paul , go thy way for this time , and when i have a convenient opportunity i will send for thee . thirdly , if a plain dismission serve not to repel these thoughts , we begin to imprison the truth in vnrighteousness , and by a more peremptory refusal to stifle it , and to keep it under , and become at last willingly ignorant . fourthly , by this means at last the heart grows sottish and forgetful : the heart is taken away , as the prophet speaks , and then do these thoughts of conviction and warning at present perish together . this withdrawing of our consideration is satan's third way of blinding us . follows next the fourth way by which our lust prevails in satan's hand to blind knowledg , and that is by distracting and disturbing it in its work . this piece of subtilty satan the rather useth , because 't is attended with a double advantage , and like a two-edged sword will cut either way . for ( . ) a confusion and distraction in the understanding , will hinder the even and clear apprehensions of things , so that those principles of knowledg cannot reach so deep , nor be so firm and full in their application : for as the senses , if any way distracted or hindred , though never so intent , must needs suffer prejudice in their operations ; a thick air or mist not only hinders the sight of the eye , but also conduceth to a misrepresentation of objects : thus is the understanding hindred by confusion . but ( . ) if this succeed not , yet by this he hinders the peace and comfort of god's children : 't is a trouble to be haunted with evil thoughts . to work this distraction . first , satan useth a clamorous importunity , and doth so follow us with suggestions , that what way soever we turn they follow us ; we can think nothing else , or hear nothing else , they are ever before us . secondly , he worketh this disturbance in our thoughts by levying a legion of temptations against us ; many at once , and of several kinds , from within , from without , on every side , he gathers all from the dan to the bersheba of his empire to oppress us with a multitude ; so that while our thoughts are divided about many things , they are less fixed and observant in any particular . thirdly , he sometimes endeavours to weary us out with long sollicitations . as those that besiege a city , when they cannot storm , endeavour to waste their strength and provisions by a long siege : his design in this is to come upon us ( as ahitophel counselled absolom ) when we are weary and weak-handed by watching and long resistance . fourthly , but his chief design is to take the advantage of any trouble inward or outward , and by the help of this he dangerously discomposeth and distracts our counsels and resolves . if any have a spirit distemper'd , only under the apprehensions of wrath , 't is easie for him to confound and amaze such , that they shall scarce know what they do , or what they think . the like advantage he hath from outward afflictions , and these opportunities he the rather takes , for these reasons . first , usually inward or outward troubles leaves some stamp of murmuring and fullenness upon our hearts , and of themselves distemper our spirits with a sad inclination , to speak in our haste , or to act unadvisedly . job's affliction imbittered his spirit , and satan misseth not the advantage ; then he comes upon him with temptations , and prevailed so far , that he spake many things in his anguish , of which he was ashamed afterward , and hides his face for it ; once have i spoken , but i will not answer : yea , twice , but i will proceed no further . secondly , by reason of our burthen we are l●ss weildy , and more unapt to make any resistance . god himself expresseth the condition of such , under the similitude of those that are great with young , who because they cannot be driven fast , he gently leads them : but satan knows a small matter will discompose them , and herein he deals with us , as simeon and levi dealt with the sechemites who set upon them when they were sore by circumcision . thirldly , troubles of themselves occasion confusion , multitudes of thoughts , distractions and inadvertencies . if men see a hazard before them they are presently at their wits end , they are puzled , they know not what to do , thoughts are divided , now resolving this , then presently changing to a contrary purpose . 't is seldom but as in a multitude of words there is much folly , so in a distraction of thoughts there are many miscarriages , and satan with a little labour can improve them to more ; here he works unseen , in these troubled waters he loves to angle , because his baits are not discerned . fifthly , our considerations and reasonings against sin are hindred by a bold forward precipitancy . when men are hasted and pressed to the committing of sin , and like the deaf addar stop their ears against the voice of the charmer : in this case the rebellious will is like a furious horse , that takes the bridle in his teeth , and instead of submitting to the government of his rider , he carries him violently whither he would not . thus do men rush into sin as the horse into the battel . the devices by which satan doth forward this , we may observe to be these among others . first , he endeavours to affright men into an hopelesness of prevailing against him , and so intimidates men that they throw down their weapons , and yield up themselves to the temptation ; they conclude there is no hope by all their resistance to stand it out against him , and then they are easily perswaded to comply with him . to help this forward , satan useth the policy of souldiers , who usually boast high of their strength and resolutions , that the hearts and courage of their adversaries failing , the victory may fall to them without stroke . the devil expresseth a disdain and scorn of our weak opposition , as goliah did of david , am i a dog , that thou comest to me with staves ? doest thou think to stand it out against me ? 't is in vain to buckle on thine armour , and therefore better were it to save the trouble of striving than to fight to no purpose . with such like arguings as these , are men sometimes prevailed with to throw down their weapons , and to over-run their reason through fear and hopelesness . secondly , sometimes he is more subtile , and by threaping men down , that they have consented already , he puts them upon desperate adventures of going forward . this is usually where satan hath used many sollicitations before , after our hearts have been urged strongly with a temptation ; when he sees he cannot win us over to him , then he triumphs and boasts we are conquered already , and that our thoughts could not have dwelt so long upon such a subject , but that we had a liking to it , and thence would perswade us to go on and enjoy the fulness of that delight which we have already stoln privately , over shooes , over boots . now though his arguings here be very weak , ( for though it be granted , that by the stay of the temptation on our thoughts he hath a little entangled us , it cannot hence be inferred that it is our wisdom to entangle our selves further , ) yet are many overcome herewith , and give up themselves as already conquered , and so give a stop to any further consideration . thirdly , when men will not be trapanned into the snare by the former delusions , he attempts to work them up to a sudden and hasty resolve of sinning ; he prepares all the materials of the sin , puts every thing in order , and then carries us ( as he did christ ) into the mountain , to give us a prospect of their beauty and glory : all these ( saith he ) will i give thee ; do but consent , and all are thine . now , albeit there are arguments at hand , and serious considerations to deter us from practice , yet how are all laid aside by a quick resolve ? satan urgeth us by violent hurry , ( as christ said to judas ) what thou hast to do , do it quickly ; the soul perswaded with this puts on a sudden boldness and resolution , and when reason doth offer to interpose , it holds fast the door , because the sound of its masters feet is behind it ; doth it not say to it self , come , we will not consider , let us do it quickly before these lively considerations come in to hinder us ; 't is loth to be restrained , and conceiteth , that if it can be done before conscience awaken and make a noise , all is well ; as if sin ceased to be sinful , because we by a violent haste endeavoured to prevent the admonition of conscience . thus they enjoy their sin ( as the israelites eat their passover ) in haste , and with their staves in their hands . fourthly , when opportunities and occasions will well suit it , he takes the advantages of a passionate and sullen humor , and by this means he turns us clearly out of our byass : reason is trampled under-foot , and passion quite over-runs it . at this disadvantage the devil takes jonah , and hardens him to a strange resolve of quarrelling god , and justifying himself in that insolency . the humor that satan wrought upon , was his fretful sullenness raised up to a great height by the disappointment of his expectation , and this makes him break out into a cholerick resolution , i do well to be angry . had he been composed in his spirit , had his mind been calm and sedate , the devil ( surely ) could not by any arguments have drawn him up to it ; but when the spirit is in a rage , a little matter will bind reason in chains , and push a man upon a desperate carelesness of any danger that may follow ; sutable to that expression of job , chap. . . let me alone that i may speak , and let come on me what will. fifthly , all these are but small in comparison of those deliberate determinations which are to be found with most sinners , who are therefore said to sin with an high hand , presumptuously , wilfully , against conscience , against knowledg , and this ordinarily to be found only among those whom a custom of sin hath hardned and confirmed into a boldness of a wicked way and course . when the spirits of men are thus harnessed and prepared , satan can at pleasure almost form them into a deliberate resolve , to cast the commandment behind their back , and to refuse to hearken . when any temptation is offered them , if god say , ask for the old paths , and walk therein , ( as jer. . . ) they will readily answer , we will not walk therein : if god say , hearken to the sound of the trumpet : they will reply , we will not hearken . when the people by a course of sinning had made themselves like the wild ass used to the wilderness , then did they peremptorily set up their will against all the reason and consideration that could come in to deter them , though they were told the inconveniences , ( jer. . . ) that this did unshoo their foot , and afflicted them with thirst and want , yet was the advice slighted , there is no hope ( said they , ) there is no expectation that we will take any notice of these pleadings , for we have fixed our resolve , we have loved strangers , and after them will we go . so jer. . . as for the word that thou hast spoken unto us in the name of the lord , we will not hearken unto thee , but we will certainly do whatsoever thing goeth out of our own mouth . a plain and full resolve of will dischargeth all the powers of reason , and commands it silence . and that this is most ordinary among men , may appear by these frequent expressions of scripture , wherein god lays the blame of all that madness which their lives bring forth upon their will , ye would not obey , ye will not come to me ; their heart is set to do evil , &c. it may indeed seem strange that satan should proceed so far with the generality of men , and that they should do that that should seem so inconsistent with those principles which they retain , and the light which must result from thence : but we must remember , that these wills and shalls of wicked men , are for the most part god's interpretation of their acts and carriage , which speaks as much , though it may be their minds and hearts do not so formally mould up their thoughts into such open and brazen-fac'd assertions . and yet we ought also further to consider , that when the spirit of god chargeth man with wilfulness , there is surely more of a formal wilfulness in the heart of man than lyeth open to our view . and this will be less strange to us when we call to mind , sixthly , that through the working of satan the minds of men are darkned , and the light thereof put out by the prevalency of atheistical principles . something of atheism is by most divines concluded to be in every sin , and according to the height of it in its various degrees , is reason and consideration overturned : there are , it may be , few that are professed atheists in opinion , and dogmatically so , but all wicked men are so in practice ; though they profess god , yet the fool saith in his heart , there is no god , and in their works they deny him . this is a principle that directly strikes at the root : for if there be no god , no hell or punishment , who will be scared from taking his delight in sin by any such consideration ? the devil therefore strives to instil this poyson with his temptation . when he enticed eve by secret insinuations , he first questions the truth of the threatning , and then proceeds to an open denyal of it , ye shall not surely die ; and 't is plain , she was induced to the sin upon a secret disbelief of the danger ; she reckons up the advantages , good for food , pleasant to the eye , to be desired to make one wise ; wherein 't is evident she believed what satan had affirmed , that they should be as god , and then it was not to be feared that they should die . this kind of atheism is common ; men may not disbelieve a godhead , nay they may believe there is a god , and yet question the truth of his threatnings . those conceits that men have of god , whereby they mould and frame him in their fancies , sutable to their humors ( which is a thinking that he is such an one as our selves ) are streams and vapours from this pit , and the hearts of the sons of men are desperately set within them to do evil , upon these grounds ; much more when they arise so high as in som who say , doth god know ? is there knowledg in the most high ? if men give way to this , what reason can be imagined to stand before them ? all the comminations of scripture are derided as so many theological scare-crows , and undervalued as so many pitiful contrivances to keep men in awe . chap. xiv . of satan's maintaining his possession . his first engine for that purpose , is his finishing of sin , in its reiteration and aggravation . his policies herein . having explained the five ways by which satan through the power of lust causeth blindness of mind in tempting to sin , i shall next lay open satan's devices for the keeping and maintaining his possession , which are these : first , he endeavours ( after he hath prevailed with any man to commit an iniquity ) to finish sin , jam. . . after 't is conceived and brought forth , then 't is finished ; which notes its growth and increase . this compriseth these two things , its reiteration , and its aggravation . first , its reiteration , is when by frequent acts it is strengthned , and confirmed into an habit . there are various steps by which men ascend into the seat of the scornful , nemo repent● turpissimus , 't is not one act that doth denominate men wise to do evil . in psal . . david shews there are gradations and degrees of sin , some walk in the counsel of the vngodly ; some by progress and continuance of sin stand in the way of sinners ; some by a hardness of heart and fixedness in wicked purposes , sit in the seat of the scornful . to this height doth he labour to bring his proselytes , yet he further designs , secondly , that sin may have its utmost accomplishments in all the aggravations whereof it may be capable . he strives to put men upon such a course of sinning as may be most scandalous to the gospel , most ensnaring and offensive to others , most hardning and desperate to our selves , most offensive and provoking to god ; in this he imitates the counsel of ahitophel to absalom , when he advised him to go in unto his fathers concubines in the sight of all israel , that so the breach betwixt him and his father might be widned to an impossibility of reconciliation . thus he labours that sinners should act at such a rate of open defiance against heaven , as if they resolved to ly down in their iniquity , and were purposed never to think of returning and making up their peace with god. that sin may be finished in both these respects , he useth these policies ; first , after sin is once committed , he renews his motions and sollicitations to act it again , and then again , and so onward till they be perfect and habituated to it . in this case he acts over again the former method by which he first ensnared them , only with such alterations as the present case doth necessitate him unto ; before he urged for the committing of it but once , ( how little is he to be trusted in these promises , ) now he urgeth them by the very act they have already done , is it not a pleasant or profitable sin to thy very experience ? hast thou not tasted and seen ? hast thou not already consented ? taste and try again , and yet further , withdraw not thy hand . a little temptation served before , but a less serves now ; for by yielding to the first temptation , our hearts are secretly enclined to the sin , and we carry a greater affection to it than before : for this is the stain and defilement of sin , that when once committed , it leaves impressions of delight and love behind , which are still the more augmented by a further progress and frequent commission , till at last by a strong power of fascination it bewitches men that they cannot forbear ; all the entreaties of friends , all their own promises , all their resolves and purposes , though never so strong and serious ( except god strike in to rescue by an omnipotent hand ) can no more restrain them than fetters of straw can hold a giant . god himself owns it as a natural impossibility , can the ethiopian change his skin ? no more can ye do good ; and the reason of that impossibility is from hence , that they are accustomed to do evil . such strong and powerful inclinations to the same sin again are begot in us by a sin already committed , that sometime one act of sin fills some men with as vehement and passionate desires for a further enjoyment , as custom and continuance doth others . austin reports that alipius when once he gave way to the temptation of beholding the gladiators , was bewitched with such a delight , that he not only desired to come again with others , but also before others . neither is it any great wonder it should be so , when ( besides the inclinations that are begot in us by any act of sin ro recommit it ) sin puts us out of god's protection , debilitates and weakens our graces , strengthens satan's arm , and often procures him further power and commission against us . secondly , satan endeavours to make one sin an engagement to another , and to force men to draw iniquity with cords of vanity . agur notes a concatenation in sins , lest i steal and take the name of god in vain . adam sinning in the forbidden fruit , and proclaimed guilty by his conscience , runs into another sin for the excuse of the former , the woman that thou gavest me , &c. david affords a sad instance of this , the sin with bathsheba being committed , and she with child upon it , david to hide the shame of his offence ( ) hypocritically pretends great kindness to vriah . ( . ) when that served not , next he makes him drunk , and it may be he involved many others in that sin as accessories . ( . ) when this course failed , his heart conceives a purpose and resolution to murther him . ( . ) he cruelly makes him the messenger of his own destruction . ( . ) he engageth joab in it . ( . ) and the death of many of his souldiers . ( . ) by this puts the whole army upon an hazard . ( . ) excuseth the bloody contrivance , by providence . ( . ) in all using still the height of dissimulation . satan knows how natural it is for men to hide the shame of their iniquity , and accordingly provides occasions , and provocations to drive them on to a kind of necessity . thirdly , by a perverse representation of the state of godly and wicked men , he draws on sin to an higher compleatment . how often doth he set before us the misery , affliction , contempt , crosses , and sadnesses of the one , and the jollity , delights , plenty , peace , honours , and power of the other ? it was a temptation that had almost brought david to an atheistical resolve against all religious duty , and that which he observed had prevailed altogether with many professors , psal . . when they observed they were not in trouble like other men , and that their mouth and tongue had been insolent against god , without any rebuke or check from him ; when in the mean time , the godly were plagued all the day , and chastned every morning : some ( that were in profession , or estimation at least , god's people ) returned to take up these thoughts , and to resolve upon such practices , vers . . as if god who sets all these with so much silence , must be supposed knowingly to give some countenance to such actions . this indeed ( when 't is prosecuted upon our hearts in its full strength with those ugly surmises , jealousies , and misapprehensions that are wont to accompany it ) is a sad step to a desperate neglect of duty and a carelesness in sinning , in that it insensibly introduceth atheistical impressions upon the hearts of men , and such are apt to catch hold , even upon good men , who are but too ready to say , as david , i have cleansed my hands in vain . fourthly , satan hath yet another piece of policy for the multiplication and aggravation of sin , which is the enmity and opposition of the law. of this the apostle paul sadly complains from his own experience , rom. . . sin taking occasion by the commandment , wrought in me all manner of concupiscence . what he laments is this , that such is the perversness of our natures , that the law instead of restraining us doth the more enrage us , so that accidentally the law doth multiply sin : for when the restraint of the law is before us , lust burns not only more inwardly , but when it cannot be kept in and smothered , then it breaks out with greater violence , let us break their bonds asunder , &c. when the law condemns our lusts , they grow surly and desperate , let us eat and drink , for to morrow we die , &c. if any wonder that the law ( which was given of purpose to repress sin , and which is of so great use in its authority to kill it in us , and to hinder temptations , ) should thus be used by satan to encrease and enrage it , they may consider that 't is but still an accidental occasion , and not a cause , and sin takes this occasion without any fault of the law. satan to this end † watcheth the time when our hearts are most earnestly set upon our lusts , when our desires are most highly engaged , and then by a subtile art so opposeth the law ( letting in it's contradictions in way and measure sutable ) that our hearts conceive a grudge at restraint , which together with its earnestness to satisfy the flesh , ariseth up to a furious madness , and violent striving to maintain a liberty and freedom to do according to the desires of their heart ; whereas this same law , if it be applyed to the heart when 't is more cooled and not so highly engaged upon a design of lust , will break , terrify , and restrain the heart , and put such a damp upon temptations that they shall not be able to stand before it . so great a difference is there in the various seasons of the application of this law ; in which art , for the enflaming of the heart to iniquity , satan shews a wonderful dexterity . chap. xv. of satan's keeping all in quiet , which is his second engine for keeping his possession , and for that purpose his keeping us from going to the light by several subtilties ; also of making us rise up against the light , and by what wayes he doth that . satan's next engine , for the maintaining his possession , is to keep all in quiet : which our saviour notes , luk. . . when a strong man armed keepeth his palace , his goods are in peace . he urgeth this against those that objected to him , that he cast out devils by belzebub , which calumny he confuteth , by shewing the inconsistency of that , with satan's principles and design ; it being a thing sufficiently known and universally practised , that no man will disturb or dispute against his own peaceable possession ; neither can it be supposed satan will do it , because he acts by this common rule of keeping down and hindring any thing that may disquiet breach of peace , is hazardous to a possession ; an uneasie government occasions mutinies and revolts of subjects : yet we might think that ( the wages of sin , the light and power of conscience considered , ) it were no easie task for the devil to rule his slaves with so much quiet as 't is observed he doth ; his skill in this particular , and the way of managing his interest for such an end , we may clearly see , in jo. . . every one that doth evil , hateth the light , neither cometh to the light , lest his deeds should be reproved . from which place we may observe : ( ) the great thing that doth disquiet satan's possession , is light. ( ) the reason of that disquietment is , the discovery that light makes , and the shame that follows that discovery . ( ) the way to prevent that light , and the reproof of it , is to avoid coming to it ; and where it cannot be avoided , to hate it . 't is satan's business then for keeping all in peace ( ) to keep us from the light ; or if that cannot be , then ( ) to make us rise up against it . i shall make enquiry after both these projects of the devil . to keep us from coming to the light , he useth a great many subtilties : as , first , for his own part , he forbears to do any thing that might discompose or affright entangled souls : at other times , and in other cases he loves to torment and affright them , to cause their wounds to stink and corrupt ; but in this case he takes a contrary course , he keeps off ( as much as may be ) all reflections of conscience ; he conceals the evil and danger of sin , he sings them asleep in their folly , till a dart strike through their liver , and hastens them to the snare , as a bird that knoweth not that it is for his life . they that shall consider , that the heart of a sinner is hardned through the deceitfulness of sin ; and that the greatest part of the affrightment that molests the consciences of such , is from satan's fury and malice ; they will easily conceive how much his single forbearance to molest , may contribute to the peace and ease of those that are setled upon their lees : but besides his forbearance , we may expect that what ever clouds or darkness he can raise to exclude the light , or to muffle the eyes , he will not be negligent in the use of that power whatever he can positively do in the raising up the confidence of presumption or security in the minds of men ; what ever he can do to make them sottish or careless , that shall not be wanting . secondly , he shews no less skill , and diligence by secret contrivances to hinder occasions of reproof ; and discovery ; how much he can practise upon others , that out of pity and compassion to the souls of men , are ready to draw a sinner from the errour of his way , and to save a soul from death . we can scarce imagine what ways he hath to divert and hinder them , by what private discouragements he doth defer them , who can tell ? he that could dispute with the angel about the body of moses to prevent the secret interment of it : he that could give a stop of one and twenty days to the angel that was to bring the comfortable message to daniel , of the hearing of his prayers , may more easily obstruct and oppose the designs of a faithful reprover . some time he doth this by visible means and instruments , stirring up the spirits of wicked men to give opposition to such as seek to deliver their souls from the blood of men , by faithful warnings or exhortations : the devil was so careful to keep jeroboam quiet in his sinful course of idolatry , that he stirs up amaziah to banish amos from the court , lest his plain dealing should startle or awaken the conscience of the king ; amos . , . go , flee thee away into the land of judah , &c. but prophesie not any more at bethel , for it is the kings chappel , it is the kings court. thirdly , in order to the keeping out the light from the consciences of men , he insinuates himself as a lying spirit , into the mouthes of some of his mercenaries ; and they speak smooth things and deceit to satan's captives ; telling them , that they are in a good condition ; christians good enough , and may go to heaven as well as the precisest : 't is a fault in unfaithful ministers , they do the devil this service , god highly complains of it . jer. . . they have healed also the hurt of the daughter of my people slightly , saying , peace , peace , when there is no peace . ezek. . . they have seduced my people , saying , peace , and there was no peace : and one built up a wall and others daubed it with untempered morter . besides , this stratagem is the more likely to prevail , because it takes the advantage of the humours , and inclinations of men , who naturally think the best of themselves , and delight that others should speak what they would have them ; so that when men by the devil's instigation prophesie deceit to sinful men , 't is most likely they should be heard , seeing they desire such prophets , and love to have it so . fourthly , satan keeps off the light , by catching away the word after it is sown . this policy of his , christ expresly discovers , math. . . when anyone heareth the word of the kingdom and understandeth it not , then cometh the wicked one , and catcheth away that which was sown in his heart : such opportunities the devil doth narrowly watch ; to be sure he will be present at a sermon , or good discourse , and if he perceive any thing spoken that may endanger his peaceable possession , how busie is he to withdraw the heart , sometime by the sight of the eyes , sometimes by vain thoughts of business , occasions , delights , and what not ; and if this come not up to his end , then he endeavours , after men have heard , to justle all out by impertinent discourses , urgencies of imployment , and a thousand such divertisements , that so men may not lay the warning to heart , nor by serious meditation to apply it to their consciences . fifthly , he sometimes snuffs out the light by persecution . those hearers mat. . , . that had received the word with some workings of affections and joy , are presently offended when persecution , because of the word , ariseth . by this , he threatens men into an acquiescency in their present condition , that if they depart from iniquity , they shall make themselves a prey : bonds , imprisonments , and hatreds ( he suggests ) shall abide them , and by this means he scares men from the light. sixthly , he sometimes smothers and choaks it with the cares of the world. as those that received seed among thornes ; by earnest engagements in business , all that time , strength and affection which should have been laid out in the prosecution of heavenly things , are wholly taken up and spent on outward things ; by this means that light that shines into the hearts of men , is neglected and put by . seventhly , he staves off men from coming to the light , by putting them upon misapprehensions of their estate , in judging themselves by the common opinion . satan hath so far prevailed with men , that they are become confident of this conceit , that men may take a moderate liberty in sinning , and yet nevertheless be in a good condition ; that sin is not so great a matter in god's esteem , as in the judgment of some rigorous precisian , that he will not be so extream to mark what we do amiss , as some strict professours are . what can be of greater hindrance to that ingenuous search , strict examination , and impartial judging , or shaming our selves for our iniquities , ( which the light of scripture would engage us unto ) than such a conceit as this ? and yet that this opinion is not only common , but ancient , is manifest by those warnings and cautions given by the apostle to the contrary . gal. . . be not deceived , god is not mocked ; whatsoever a man soweth , that shall he also reap . eph. . . let no man deceive you with vain words , for because of these things cometh the wrath of god upon the children of disobedience . if it had not been usual for men to live in uncleanness , covetousness and such like offences ( which he calls sowing to the flesh ) and yet in the midst of these , to think they were not under the hazard of wrath ; or if men had not professedly and avowedly maintained such an opinion , it had been superfluous for the apostle to have warned us with so much earnestness , be not deceived , let no man deceive you with such vain words . eighthly , 't is usual for satan to still and quiet the stirring thoughts of sinners with hopes and assurances of secresie . as children are quieted and pleased with toyes and rattles , so are sinners put off , and diverted from prosecuting the discoveries that the light would make in them , by this confidence , that though they have done amiss , yet their miscarriages shall not be laid open , or manifested before men. 't is incredible how much the hopes of concealment doth satisfie and delight those that have some sense of guilt . sometime men are impudent , that they declare their sin as sodom , they hide it not : but before they arrive at so great an impudency , they usually seek deep to hide their counsel from the lord , and their works are in the dark ; and they say , who seeth us ? and who knoweth us ? isa . . . like those foolish creatures that think themselves sufficiently concealed by hiding their heads in a bush , though all their bodies be exposed to open view . isa . . . those that made lies their refuge , and under falshood hid themselves , became as confident of their security , as if they had made a covenant with death , and were at an agreement with hell ; and when they have continued in this course for some time with impunity , the light is so banished , that they carry it so , as if god observed their actions done in the dark , as little as men do . how doth god know ? ( say they ) can he judge through the dark clouds ? thick clouds are a covering to him that he seeth not ; and hence proceed they to promise themselves a safety from judgements , when the overflowing scourge shall pass through , it shall not come nigh unto us , for we have made lies our refuge , &c. ninthly , satan keeps them from going to the light by demurrs and delays . if the light begin to break in upon their consciences , then he tells them , that there is time enough afterward : oh ( saith he ) thou art young and hast many days before thee , 't is time enough to repent when you begin to be old : or , thou art a servant , an apprentice under command , thou wantest fit opportunities and conveniencies for serious consideration defer till thou becomest free , and at thine own disposal . that this is one of satan's deceits to hinder us from making use of the light ; ( besides what common experience may teach every man ) may be clearly gathered from the exhortations of scripture , which do not only shew us , the way wherein we ought to walk , but also press us to a present embracement of that counsel ; to day , to day , while it is called to day , harden not your hearts . now is the accepted time ; now is the day of salvation . remember thy creator in the days of thy youth before the evil day comes : if ye will enquire , enquire , yea return , come . this hasty urgency to close with the offered occasions , plainly accuse us of delays , and that it is usual with us to adjourn those thoughts to a fitter opportunity , which we are not willing to comply with for the present . by these nine devices he keeps the light from ensnared sinners , or them from coming to the light. but if all this cannot draw a curtain before the sun , if its bright beams breaks through all , so that it cannot be avoided , but there will be a manifestation and discovery of the hidden things of darkness ; then satan useth all his art and cunning to stir up in the hearts of men their hatred against the light. this is his second grand piece of policy to keep all in quiet under his command , to which purpose , first , he endeavours to draw on a hatred against the light , by raising in the minds of men a prejudice against the person that brings or offers it : if he that warns or reproves , express himself any thing warmly , or cuttingly against his brothers sin , this the devil presently makes use of ; and those that are concerned think they have a just cause to stop their ears , and harden their necks , because they conceive , that anger , or ill-will , or some such base thing did dictate those ( though just ) rebukes . the devil turned the heart of ahab against the faithful warnings of micaiah upon a deep prejudice that he had taken up against him ; for so he expresseth himself to jehosaphat , i hate him , for he never prophesieth good u●●o me . in this case , men consider not how justy , how truly , how profitably any thing is spoken , but ( as some insects that feed upon sores ) they pass by what is sound and good , and fix upon that which is corrupt and putrid , either through he weakness and inobservancy of the reprover , or pretended to be such , by the prejudice of the party which doth altogether disable him to put a right construction upon any thing . secondly , if this help not , then he seeks to get the advantage of a provoked , passionate , or otherwise distempered fit , and then hatred is easily procured against any thing that comes in its way . thirdly , satan endeavours to engage our hatred against the light , by presenting our interest as shaken , or endangered by it . if interest can be drawn in , and made a party , 't is not difficult to put all the passions of a man in arms , to give open defiance to any discovery it can make . that great rage and tumult of kings and people mentioned in psal . . combining and taking counsel against the lord , and his laws , is upon the quarrel of interest : their suspitions and jealousies that the setting up of christ upon his throne would eclipse their power and greatness , makes them ( out of a desperate hatred against the light ) fall into resolves of open rebellion against his laws : let us break his bands asunder , and cast away his cords from us . this pretence of interest strengthned the accusation of amaziah against amos , chap. . . amos hath conspired against thee in the midst of the house of israel : the land is not able to bear all his words . no wonder then if jeroboam instead of hearkning to the threatning , banish him out of the land. we find the like in asa ( a good man ) the devil stirs up his hatred against the seer , he was wroth with him , and put him in the prison-house , for he was in a rage against him . the ground of that rage was this ; the king's interest ( in his apprehension ) was wrapt up in that league with the king of syria , vers . , . so that he could not bear so plain a reproof , which directly laid the axe to the root of so great an interest , as the safety of the king and kingdom , which seemed to depend so much upon that league . fourthly , satan stirs up hatred against the light from the unavoidable effects of light , which are discovery and manifestation . ephes . . . all things that are reproved are made manifest : for whatsoever doth make manifest , is light. now the issue of this manifestation is shame , which however it be the daughter of sin and light , yet would it naturally destroy the sin that bred it ; and therefore repentance is usually expressed by being ashamed and confounded : but that satan might avoid this , he turns the edge of shame , against the light , which should have been employed against sin. when men therefore have sinned , and are as a thief when he is taken , ready to fall into the hands of shame ; for the avoiding of that , they rebel against the light. the ground of this hatred , christ in joh. . tells us , is , lest their deeds should be reproved , and they forced to bear their shame ; to this end they are put upon it to hide themselves from shame , by lyes , pretences , excuses , extenuations , or by any fig-leaf that comes first to hand . and as those that live in hotter regions curse the sun , because it scorcheth them ; so do these curse the light : and instead of taking its help , raise up an irreconcileable enmity against it ; and so run from it . chap. xvi . of satan's third grand policy for maintaining his possession ; which is his feigned departure . ( . ) by ceasing the prosecution of his design ; and the cases in which he doth it . ( . ) by abating the eagerness of pursuit ; and how he doth that . ( . ) by exchanging temptations ; and his policy therein . the advantage he seeks by seeming to fly . of his ( . ) stratagem for keeping his possession , which is his stopping all ways of retreat ; and how he doth that . besides the two former designs ( of finishing sin , and keeping all in quiet ) by which the devil endeavours to maintain his possession , he hath a third grand subtilty , which is this ; he keeps his hold by feigning himself dispossessed and cast out . of this we have a full account , luk. . . when the unclean spirit is gone out of a man , he walketh thorow dry places , seeking rest : and finding none , he saith , i will return unto my house whence i came out . christ had there noted that 't is satan's great principle to do nothing by which his kingdom may be divided , or undermined . satan will not be divided against himself , and yet very seasonably he tells us , that for an advantage he will seem to quit his interest , and upon design he will sometimes so carry himself that he may be deemed and supposed to be gone out of a man : as those that besiege forts or walled towns , do sometimes raise the siege and feign a departure , intending thereby to take a sudden advantage of the carelesness of the besieged . in the explanation of this policy , i shall , ( . ) shew how many ways he feigns a departure , ( . ) vpon what designs he doth it . there are three ways whereby satan seems to forsake his interest . first , he frequently ceaseth the prosecution of a design , which yet he hath in his eye and desire , when he perceives that there are some things in his way that render it not feasible , nay he forbears to urge men to their darling sins , upon the same score : and who would not think satan cast out in such a case ? when a man spits out the sweet morsel which heretofore he kept under his tongue , and sucked a sweetness from it ; when men of noted iniquities abstain from them , and become smooth and civil , who would not think but that the unclean spirit were gone ? this way and course he puts in practice in several cases . first , when he perceives some extraordinary occasion puts any of his subjects into a good mood or humor of religion . wicked men are not ordinarily so highly bent upon evil ways , but that they may be at sometimes softned and relaxed . pharaoh ( who is most eminently noted for a heart judicially hardned ) at the appearance of the plagues upon himself and egypt , usually relented somewhat , and would confess he had sinned , and that fit would continue upon him for some little time . but very frequently 't is thus with others , an extraordinary occasion melts and thaws down the natural affections of men , ( as a warm day melts the snow upon the mountains , ) and then the stream will for a time run high and strong , at which time satan sees 't is in vain to urge them . thus men that receive an eminent kindness and deliverance from god , what is more common than for such men to say , oh! we will never be so wicked as we have been , we will never be drunk more , the world shall see us reformed and new men : these are indeed good words , and yet though satan knows that such expressions are not from a good heart , ( as that of deut. . . implyes , they have well said , o that there were such an heart in them , ) he nevertheless thinks it not fit then to press them to their usual wickedness at that time : for natural affections raised high in a profession of religion will withstand temptations for a fit , and therefore he forbears till the stream run lower . what a fit of affection had the israelites when their eyes had seen that miraculous deliverance at the red sea ? what songs of rejoycing had they ? what resolves never to distrust him again ? psal . . . then believed they his words , they sang his praise : satan doth not presently urge them to murmuring and unbelief , ( though that was his design ) but he stays till the fit was over , and then he could soon tempt them to forget his works . how like a convert did saul look , after david had convinced him of his integrity , and had spared his life in the cave ? he weeps and acknowledgeth his iniquity , justifies david , owns his kindness , and seems to acquiesce in his succession to the kingdom . the devil had no question a great spite at david , and 't was his great design to stir up saul against him , and yet at that time he could not prevail with him to destroy david , though he might easily have done it ; he was then in a good mood , and satan was forced to give way to necessity , and to seem to go out of saul for the present . secondly , he also ceaseth from his design when he sees he cannot fit his temptation with a sutable opportunity . what could be more the devil's design , and esau's satisfaction , than to have had jacob slain ? esau professeth , it was the design of his heart , and yet he resolves to forbear so long as his father isaac lived , gen. . . the days of my father's mourning are at hand , then ( but not till then ) will i slay my brother jacob. the devil often sows his seed , and yet waiteth and hath long patience , not only in watering and fitting the hearts of men for it , but also in expectancy of fit opportunities ; and in the mean time , he forbears to put men upon that , which time and occasion cannot fitly bring forth to practice . the prophet , hosea . . speaks of that people , as notoriously wicked , they are all adulterers ; but withall , he observes that they forbare these enormous abominations for want of fit seasons , their heart was as an oven heated by the baker , sufficiently enflamed after their wickedness , and yet the baker after he had kneaded the dough , prepared all the ground-work of the temptation , ceased from raising , sleeping all the night till all was leavened ; that is , though their hearts were enraged for sin , yet the devil doth wait till occasions present themselves , and becomes in the mean time like one asleep . now while the devil thus sleeps , the fire that is secretly in the heart , being not seen , men gain the good opinion of converts with others , and often with themselves , not knowing what spirit they are of , because satan ceaseth ( upon the want of occasions ) to tempt and provoke them . thirdly , our adversary is content to forbear , when he percieves that a restraining grace doth lock up the hearts and hands of men. when a stronger than he cometh , who can expect less but that he should be more quiet ? that god doth restrain men sometime when he doth not change them , needs no proof , that satan knows of these restraints , cannot be denyed ; who can give an account of these communings and discourses that are betwixt god and satan concerning us ? his pleadings in reference to job , were as unknown to job ( till god discovered them ) as his pleadings concerning our selves are to us . besides , who can tell how much of god's restraining grace may ly in this , of god's limiting and straitning satan's commission ? now the devil hath not so badly improved his observations , but that he knows 't is in vain to tempt where god doth stop his way , and tye up mens hands . abimeleck was certainly resolved upon wickedness when he took sarah from abraham , gen. . . and yet the matter is so carried for some time , ( how long we know not , ) as if the devil had been asleep or forgot to hasten abimeleck to his intended wickedness ; for when god cautions him , he had not come near her , vers . . the ground of all this was neither in the devil's backwardness , nor abimeleck's modesty , but satan lets the matter rest ; because he knew that god withheld him , and suffered him not to touch her . fourthly , when men are under the awe and fear of such as carry an authority in their countenances and imployments , for the discouraging of sin. satan ( as hopeless to prevail ) doth not solicite to scandalous iniquities . much of external sanctity , and saint-like behaviour ariseth from hence ; the faces and presence of some men have such a shining splendor , that iniquity blusheth and hideth its head before them . sin dare not do what it would , so great a reverence and esteem of such persons , is kept up in the consciences of some , and so great an awe and fear is thence derived to others , that they will not , or dare not give way to an insolency in evil . the israelites were generally a wicked people , yet such an awe they had of joshua , and the elders that outlived joshua , who had seen all the great works of the lord , that satan seemed to be cast out all their days . who could have thought joash had been so much under satan's power , that had observed his ways all the time of je oiada the priest ? then he did that which was right in the sight of the lord ; satan was content to let him alone , because jehoiada's life and authority did overawe him , but after his death satan returned to his possession , and the king hearkened to the princes of judah , and served groves and idols . the like is observed of vzziah , the reverence that he had for zechariah , who had understanding in the visions of god , discouraged the tempter from soliciting him to those evils which afterward he engaged him in : satan is willing ( when he perceives the awe and authority of good men stands in his way ) rather to suspend the prosecution of his design , than by forcing it against so strong a current to hazard the shipwrack of it . fifthly , he also makes as if he were cast out , when he perceives the consciences of men are scared by threatned or felt judgments ; he forbears to urge them against the pricks , when god draws his sword , and brings forth the glittering spear . balaam's ass would not run against the angel that appeared terribly against him in his way . the devil knows the power of an awakened conscience , and sees it in vain to strive against such a stream ; and when it will be no better , he withdraws . as great a power as the devil had in ahab , when he was affrighted and humbled , he gave way , and for that season drave him not on to his wonted practice of wickedness . he also carried thus to the ninevites , when they were awaked by the preaching of jonah , then we see them a reforming people , the devil surceased to carry them into their former provocations . how frequently is this seen among professors , where the word hath a searching power and force upon them ? sin is so curbed and kept under that 't is like a root of bitterness in winter , lying hid under ground , satan forbearing to act upon it or to improve it , till the storms and noise of judgments cease , and then usually it will spring up and trouble them . if satan hath really lost his hold , he ceaseth not to molest and vex even awakened consciences , with urgent solicitations to sin ; but if he perceive that his interest in the hearts of men remains sure to him and unshaken , then ( in case of afrightment and fear of wrath ) 't is his policy to conceal himself , and to dissemble a departure . sixthly , satan is also forced to this , by the prevailing power of knowledg and principles of light , where the gospel in profession , and preaching , displays abroad his bright beams , then whatever shift men make to be wicked in secret , yet the light is as the shadow of death to them , and 't is even a shame to speak of these things in publick . here satan cannot rage so freely , but is put to his shifts , and is forced to be silent , whilst the power of the gospel cuts off half his garments . men begin to reform , some are clean escaped from errour , pet. . . others abandon their filthy lusts and scandalous sins , and so escape the pollutions of the world through the knowledg of our lord and saviour jesus christ , ver . . yet under all these great alterations and appearances of amendment , the devil is but seemingly ejected ; for in the place mentioned , when the light declines , those that were escaped from errour , and those that had fled from sinful pollutions were both entangled again and carried to the same pitch , ( and a great deal further ) of that sin and errour in which they had been formerly engaged . these are the six cases in which satan ceaseth the prosecution of his design ; which was his first policy in feigning himself to be cast out , but he further dissembles a flight , when he thinks it not fit to cease wholly . by abating his pursuit , by slacking his course : and this he doth , first , when he tempts still , but yet less than formerly ; so great is his cunning and patience , that when he cannot get what he would have , he contents himself with what he can get , rather than lose all . he desires , that men would give up themselves fully and freely to his service : but if they like not this , he is willing to take them ( as one speaks ) as retainers , and to suffer them to take a liberty , to come and go at pleasure . he hath two main ends in tempting men to sin , one is to avenge himself upon god in open defiance and dishonour of his name ; the other is the ruine and perdition of souls : if he could , he would have these two ends meet in every temptation ; yet he pleaseth himself with the latter , when he cannot help it , and in that too , he satisfies himself sometimes with as small an interest as may be , so that his possession and interest be but preserved . he knows that one sin , loved and embraced , brings death for its wages . a leak unstopped and neglected may sink the ship as well as a great storm ; and therefore when he perceives the consciences of men shie and nice , he is willing they come to him ( as nicodemus came to christ ) by night in private , and that by stealth they do him service . secondly , he sometimes offers men a composition , and so keeps his hold privately , by giving them an indulgence and tolleration , to comply with religious duties and observations . pharaoh condescended , that israel should go and serve the lord in the wilderness , upon condition , that their wives children and substance were left behind : so satan saith to some , go and serve the lord , only let your heart be with me , leave your affections behind upon the world. that serious warning of christ , ye cannot serve two masters ; ye cannot serve god and mammon , evidently shews , that the devil useth to conceal his interest in the hearts of sinners , by offering such terms ; and that men are so apt to think , that satan is gone out , when they have shared the heart betwixt god and him ; that they stand in need of a full discovery of that cheat , and earnest caution against it : the devil was forced to yield , that herod should do many things at the preaching of john , yet he maintained his possession of his heart , by fixing him in his resolved lust , in the matter of herodias : and this gives just ground of complaint against the generality of sinners ; ye return , but not to me , not with your whole hearts : have ye fasted to me ? have ye mourned to me ? they come and sit as my people , but their hearts are after their covetousness . thirdly , satan hath yet another wile by which he would cheat men into a belief , that he is cast out of the heart ; and this is a subtile way that he hath to exchange temptations . how weak and childish are sinners that suffer themselves thus to be abused ? when they grow sick and weary of a sin , if the devil take that from them , and lay in the room of it another as bad , or the same again , only a little changed and altered ; they please themselves that they have vomited up the first , but consider not , that they have received into their embracement another as bad , or worse . concerning this exchange , we may note two things : first , that sometimes he atteins his end , by exchanging one heinous sin for another as hainous , only not so much out of fashion . as the customs , and times , and places give laws and rules for fashions ; according to which , the decencies , or indecencies of garbs and garments are determined : so is it sometimes with sin , men and countries have their darling sins ; times and ages also have their peculiar iniquities , which ( in the judgment of sinners ) do cloath them with a fitness , and suitableness . sometimes men grow weary of sins , because they are every where spoken against ; because men point at them with the finger , the devil in this case is ready to change with them . drunkenness hath in some ages and places carried a brand of infamy in its forehead ; so hath uncleanness and other sins : when sinners cannot practise these with credit and reputation , then they please themselves with an alteration : he that was a drunkard , is now it may be grown ambitious and boasting : he that was covetous , is become a prodigal or profuse waster ; the heart is as vain and sottish as before , only their lusts are let out another way , and run in another channel . sometimes lusts are changed also , with the change of mens condition in the world ; poverty , and plenty , a private , and a publick station have their peculiar sins : he that of poor is made rich , leaves his sins of distrust , envy , or deceitful dealing , and follows the byas of his present state to other wickednesses equally remarkable ; and yet may be so blinded as to apprehend , that satan is departed from him . secondly , we may observe , that satan exchangeth sins with men , in such a secret private manner , that the change is not easily discovered ; and by this shift he casts a greater mist before the eyes of men : thus he exchanged open prophaness , into secret sins : filthiness of the flesh , into filthiness of the spirit . men seem to reform their gross impieties , abstaining from drunkenness , swearing , adulteries , and then ( it may be ) they are taken up with spiritual pride , and their hearts are puffed up with high conceits of themselves , their gifts and attainments ; or they are entangled with error , and spend their time in doting about questions that engender strife rather than edifying ; or they are taken up with hypocrisies : thus the pharisees left their open iniquities , washing the out-side of the cup and platter ; and instead of these , indeavoured to varnish and paint themselves over ; so that in all this change , they were but as graves that appeared not . or they acquiess in formality , and the outwards of religion ; like that proud boaster , lord , i thank thee i am not as other men are , &c. in all these things the devil seems cast out , and men reformed , when indeed he may continue his possession ; only he lurks , and hides himself under the stuff . these wayes of sinning are but finer poysons , which , though not so nauseous to the stomack , nor so quick in their dispatch , yet may be as surely and certainly deadly ; such fly from the iron weapon , and a bow of steel strikes them through . having thus explained the three wayes by which satan pretends to depart from men , i must next shew his design in making such a pretence of forsaking his habitation . first , that all this is done by him only upon defign , may be easily concluded from several things hinted to us in the fore-cited place of luk. . as ( ) he doth not say , that the devil is cast out , as if there were a force upon him , but that he goeth out , 't is of choice , a voluntary departure . ( ) that his going out ( in this sense ) is notwithstanding irkesome and troublesome to him . the heart of man ( as one observes ) is a palace in his estimation , and dispossession ( though upon design ) is as a desart to him that affords him little ease or rest . ( ) that his going out , is not a quitting of his interest , he calls it his house still , i will return to my house , saith he . ( ) he takes care in going out to lock the door , that it may not be taken up with better guests ; he keeps it empty and tenantable for himself : he tempts still , though not so visibly , and strives to suppress such good thoughts and motions as he fears may quite out him of his possession . ( ) he goes out , cum animo revertendi , with a purpose of returning . ( ) his secession is so dexterously and advantagiously managed , that he finds an easie admittance at his return ; and his possession confirmed and enlarged : they enter in , and dwell there . secondly , the advantages that he designes by this policy are these chiefly . ( ) by this means men are dangerously confirmed in their securities . thus the pharisee blessed himself , lord , i thank thee , &c. they please themselves with this supposition , that the devil is cast out ; and upon this , they cease their war and watchfulness . as saul when he heard that david had escaped , went not out to seek after him : so these trouble not themselves any further to enquire satan's haunts in their hearts ; thus he sits securely within , whilst they think he is fled from them . ( ) by this means also he fits men as instruments to serve his turn in other works of his : he must have in some cases , handsom tools to work withal ; all men are not fit agents in persecution , either to credit it , or to carry it through with vigour and zeal : for this end he seems to go out of some , that under a smoother and profession-like behaviour , ( when they are stirred up to persecute ) the rigour might seem just . thus devout and honourable women were stirred up to persecute paul and barnabas ; the devil had gone out so far , that they had gained the reputation of devout , and then their zeal would easily take fire for persecution , and withal put a respect and credit upon it : for who would readily suspect that to be evil , or satan's design , which is carryed on by such instruments ? besides , if he at any time intends to blemish the good ways of god by the miscarriages of professors , he fetcheth his arrow out of this quiver usually ; if he brings a refined hypocrite to a scandalous sin , then doth the mouth of wickedness open it self to blaspheme the generation of the just , as if none were better : such agents could not be so commonly at hand for such a service , if satan did not in the wayes aforementioned seem to go out of men. ( ) 't is another part of his design after a pretended departure , to take the advantage of their security , to return with greater strength and force : this christ particularly notes , then taketh he seven spirits worse than himself , &c. such ( as peter tells us ) being again entangled , are totally overcome , and their latter end is worse with them than their beginning . how many might i name , ( if it were convenient ) that i have known and observed exactly , answering this description of the apostle , that have for some years left off their wicked ways , and engaged for a profession of religion ; and yet at last have returned like the dog to his own vomit again ? the devil , when he fights after the parthian manner , is most to be feared ; when he turns his back , he shoots most envenomed arrows , and whom he so wounds , he commonly wounds them to the death . the fourth and last stratagem of satan for the keeping his possession , is to stop the way ; to barracado up all passages , that there may be no possibility of escape , or retreat : when he perceives that his former wayes of policy are not sufficient , but that his slaves and servants are so far inlightned in the discovery of the danger , that they are ready to turn back from him ; then he bestirs himself to oppose their revolt : and as god sometimes hedgeth up the way of sinners with thorns , that they should not follow their old lovers , so doth satan ; to which purpose , first , he endeavours to turn them off such resolutions , by threatning to reduce them with a strong hand : here he boasts and vaunts of his power , and sinners weakness ; as rabshekah did against hezekiah , what is that confidence wherein thou trustest ? have the gods of hamath and arpad , &c. delivered their land out of my hand ? have those that have gone before you been able to deliver themselves from me ? have they been able to rescue themselves ? did i not force those that were stronger than you ? did i not make david number the people ? did i not overcome him in the matter of uriah ? did i not compel peter to deny his lord , notwithstanding his solemn profession to the contrary ? and can you think to break away from me so easily ? by this means he would weaken their heart , and enfeeble their resolutions , that they might sit down under their bondage , as hopeless ever to recover themselves from his snare ; but if these affrightments hinder not , if notwithstanding these brags , sinners prepare themselves to turn from sin to god : then , secondly , he improves all he can , that distance which sin hath made betwixt god and them . sins of ordinary infirmity and common incursion do not so break the peace of god's children , as sins of an higher nature do : even in the saints themselves , we may observe , after notorious transgression , ( ) that the acquaintance and familiarity 'twixt god and them , is immediately broken ; what a speedy alteration is made ? how suddenly are all things changed ? god hides himself ; the sun that shined but now , and did afford a very comfortable and cherishing heat , before we are aware , is now hid in a cloud ; our warmth and refreshments are turned into cold and chilness . there is also a change on our part , and that suddenly ; as in the resurrection , we shall be changed in the twinkling of an eye : so here in a moment , our joyes flag and decay , our delights grow dull , our activity is impaired , we are bound and frozen up , and 't is altogether winter with the soul. ( ) it may be noted , that this begets an estrangement in us , and we so carry it , as if we had resolved not to renew our league with god : for though we are not altogether so desperate as to make formal resolutions of continuing in sin , of casting off god , and bidding an everlasting farewel to our former acquaintance ; though we do not say , we will now undoe our selves quite , and harden our selves in our rebellion ; yet sin hath left us in such a maze , and filled us with so many damps and misgiving thoughts , that we do not think of returning , we are at a stand , and like a mighty man astonished that cannot find his hands : we perceive we have lost so much , and have run into such great unkindnesses , that , like broken merchants , nothing is more irksome and tedious , than to review our ways , or look into our debt-books ; instead of this , we endeavour to divert our thoughts , to cast off care , as if we conceived that time would eat it out , and that then of course we might fall into the old channel of freedom and comfort . ( ) when we return at last , oh ! with what bashfulness and amazedness do we appear at our next supplications ; what blushing , what damps , what apology ? nay sometimes as the man without the wedding garment , we are speechless ; how rightly doth such a man resemble the publican confessing , and the prodigal supplicating , while consulting what to say for himself , he now begins to feel , with what sense and feeling the prophets and holy men of old used to express themselves in their confessions ; we blush , we are ashamed , astonished and confounded . this distance sin makes betwixt saints and god sometimes ; but betwixt god and the unconverted it is far greater : now , when either an unconverted sinner , or a fallen saint puts himself to look to god for reconciliation , then doth the devil labour to improve this for their hindrance : that he accuseth us to god , is evident by satans standing at joshua 's right hand ; how he accuseth god to us we know . he tells us , 't is in vain to seek to make up our peace after so great provocations ; urging , that he is a jealous god , of pure eyes : highly resenting the affronts we have given him , &c. nay , he goes so high this way , that god is put to it in scripture ( of purpose to furnish us with an answer to these objections ) to proclaim , that he is slow to anger , not easily provoked : that if men return from the evil of their ways , he will return to them , accept , and pity them , &c. thirdly , if this divert them not , but that they still persist in their resolves , then he follows after them with an high hand ; sometimes , ( as pharaoh did with israel ) he grows severe and imperious with them , and redoubles the tale of their bricks ; he forceeth them to higher and more frequent iniquities : sometimes ( as the same pharaoh ) he musters up all his chariots and horse-men to pursue after them , and in the highest diligence imaginable , he brings forth his greatest power , besetting them on all sides with temptations and allurements of pleasures and delight : where he perceives his time to be short , and his power shaken , he comes down in resolves to try his utmost strength . and hence is it that converts complain , that when they begin in earnest to look after god , they are most troubled with temptations . besides this , what ever he can do to make them drive heavily , shall not be wanting . sometimes he makes attempts upon their thoughts and affections , which are as their chariot wheels ; and if these can be knocked off any way , it retards them . sometimes he casts stumbling-blocks in their way ; if any prejudice may divert them , if threatnings or penalties can hinder ; if the frowning of friends , or any thing else can put a stop to their proceedings , he will have them ready . sometimes he endeavours to retard them by sollicitations of acquaintance , offers of former occasions and opportunities of sinning , or what ever else may be as a remora to their intentions . fourthly , but if none of these serve , then as his last shift , he proclaims open war against them , pursues them as enemies and rebels : now he begins to accuse them , for that which they did by his advice and temptation . now sins that were called little are aggravated . now that day of repentance , which he was wont to say was long , he tells them 't is quite spent , that the sun of their hope is set ; nothing now doth he suggest but hell , damnation , and wrath ; he makes them ( as it were ) see it , hear it , and feel it in every thing ; that interest in their hearts which he dissembled before , now he stands upon and asserts , and will not be beat off , designing in all this , either to make them weary of these new resolves by this unusual disquietment , and hostility , or to precipitate them upon some desperate undertaking , or at least to avenge himself upon them , in venting his malice and rage against them ; but of this more afterward . chap. xvii . satan's deceits against religious services and duties . the grounds of his displeasure against religious duties . his first design against duties , is to prevent them . his several subtilties for that end , by exernal hindrances , by indispositions , bodily and spiritual , by discouragements ; the ways thereof , by dislike ; the grounds thereof ; by sophistical arguings . his various pleas therein . our next work is to take notice of the spite and methods of the serpent against the ways of worship and service , that these are things against which his heart carries an high fury , and for the overthrow of them imploys no small part of his power and subtilty : needs no proof , seeing the experience of all the children of god is an irresistible evidence in this matter . i shall therefore first only set forth the grounds of his displeasure , and earnest undertakings against them ( before i come to his particular ways of deceit ) which are these : first , by this means ( if he prevail ) he deprives us of our weapons . this is a stratagem of war which we find the philistims practised against israel , they took away all their smiths , lest the hebrews should make them swords or spears : hence was it that in the battel there was neither sword nor spear found in the hand of any of the people that were with saul and jonathan . the word of god is expressly called the sword of the spirit ; prayer is as a spear , or rather a general piece of armour : if the devil deprive us of these , he robs us of our ammunition ; for by reason of these , the church is compared to a tower built for an armory , wherein hang a thousand bucklers , all shields of mighty men ; and the apostle expressly calls them weapons of our warfare , of purpose given us , for the pulling down of strong holds , and the demolishing of those forts and batteries of high imaginations that satan rears up in the hearts of men against their happiness ; if these be taken away , our locks are cut , ( as sampson's were ) our strength is departed , and we become weak as other men , we are open to every incursion and inroad that he pleaseth to make against us . secondly , if he hinders these , he intercepts our food and cuts off our provisions . the word is called milk , sincere milk of the word ; 't is that by which we are born , nourished , and increase ; 't is our cordial and comfort ; christ indeed is the bread of life , and the fountain of all our consolations , but the word and prayer are the conduit pipes that convey all to us ; if these be cut , we fade as a leaf , we languish , we consume and waste , we become as a skin , bottle in the smoak , our moisture as the drought in summer , our soul fainteth , our heart faileth and we become as those that go down to the pit ; so that if the devil gain his design in this , he hath all ; give him this , and give him the kingdom also ; this is the most compendious way of doing his work , and that which saves him a labour in his temptations . the strongest holds ( that cannot otherwise be taken ) are easily subdued by famine ; and , like fig-trees with their ripe figs when they are shaken , even fall into the mouth of the eater : if our spiritual food fail us , of our own accord we yield up our selves to any lust that requires our complyance . thirdly , besides these , there is no design whereby satan can shew more malice and spite against god. he doth all he can to maintain a competition with the almighty : his titles , of the god of the world , the prince of the power of the air , shew what in the pride of his heart he aspires to , as well as what by commission god is pleased to grant him . these duties of worship and service are the homage of god's children , by which they testify the acknowledgments of his deity ; by wresting these out of our hands , satan robs god of that honour , and makes the allegiance of his servants to cease ; if he could do more against god , doubtless he would : but seeing he hath not an arm like god , and so cannot pull him out of heaven , by this means he sets up himself as the god of the world , and enlargeth his territories , and staves off the subjects of the god of heaven from giving him the honour due to his name ; and that the devil in these endeavours is carried on by a spite against god , as well as by an earnest desire of the ruine of souls , may be abundantly evidenced , by his way of management of that opposition that he gives to the duties of service and worship . i shall only to make this out , instance in three things : ( . ) that where the devil prevails to set up himself as an object of worship , there he doth it in a bold insolent presumptuous imitation of god's appointments in the ways of his service ; he enjoyns covenants , seals , sacrifices , prayers and services to his miserable slaves , as may appear by undoubted histories , of which more in due place . ( . ) he never acknowledgeth the truth of god's ways , but with an evil mind , and upon design to bring them under contempt ; his confessions have so much of deceit in them that christ would not accept them ; and therefore we read that when the devil was sometime forward to give his testimony to christ , ( as mark . . i know thee who thou art , the holy one of god , ) jesus rebuked him , and commanded him to hold his peace ; he clearly saw that he confessed him , not to honour him , but by such a particular acknowledgment to stir up the rage and fury of the people against him . to this end satan , in acts . . many days together publickly owns paul and silas , these men are the servants of the most high god , which shew unto us the way of salvation : though he spake truth , yet had he a malicious aim in it , which he accordingly brought about by this means , and that was to raise up persecution against them , and to give ground to that accusation which they afterward met withall , vers . . that they taught customs which were not lawful to be received . but ( . ) his particular spite against god in seeking to undermine his service is further manifested in this , that the devil is not content to root out the service due to god , but when he hath done that , he delights to abuse those places where the name of god was most celebrated , with greatest prophanations . i shall not in this insist upon the conjecture of tilenus , that sylva dodonaea , a place highly abused by the devil , and respected for an oracle , was the seat , or a religious place of dodanim , mentioned in gen. . . nor upon that supposal , mentioned also by the same author , that the oracle of jupiter hammon was the place where c ham practised that religious worship which he learned in his fathers house . we have at hand more certain evidences of the devils spite . such was his abuse of the tabernacle by the prophane sons of eli , who prophaned that place with their uncleanness and filthy adulteries . such was his carriage to the ark while it was captivated by the philistims . of like nature were his attempts against the temple it self . solomon in his latter days was tempted to give an affront to it , he built an high place for chemosh , the abomination of moab , in the hill that is before jerusalem , in the very sight and face of the temple ; but afterward he prevailed to defile the temple it self . gilgal and beth-aven are places of such high prophanation , that the prophet hos . . . tells them all their wickedness was in gilgal , none of their abominations were like to those ; and in hos . . . they are dehorted from going to gilgal or bethaven , and yet both these places had been famous for religion before . gilgal was the place of the general circumcision of the israelites that were born in the wilderness , there was their first solemn passover kept after their entring into the land. bethel was a place where god ( as it were ) kept house , the house of god. here jacob had his vision . but the more famous they had been for duties of worship , the devil sought to put higher abuses upon them ; so that gilgal became on hatred , and bethel became a beth-aven , an house of vanity . fourthly , satan is the more animated to undertake a design against the ways of religious service , because he seldom or never misseth , at least something of success . this attempt is like saul and jonathan's bow , that returned not empty . in other temptations sometimes satan comes off basfled altogether , but in this work ( as 't was said of some israelites ) he can throw a stone at an hairs breadth , and not miss : he is sure in one thing or other to have the better of us ; his advantage in this case is from our unsutableness to our service . what we do in the duties of worship requires a choice frame of spirit ; our hearts should be awed with the most serious apprehensions of divine majesty , filled with reverence , animated with love and delight , quickned by faith , clothed with humility and self-abhorrency , and in all the procedure of duties there must be a steady and firm prosecution under the strictest watchfulness . of this nature is our work , which at the first view would put a man to a stand , and out of amazement force him to say , who is sufficient for these things ? who can stand before such an holy lord god ? but when we come to an impartial consideration of our manifold weaknesses and insufficiences in reference to these services , what shall we say ? we find such a narrowness of spirit , such ignorances , sottishness , carelesness of mind , thoughts so confused , tumultuous , fickle , slippery , and unconstant , and our hearts generally so deceitful and desperately wicked , that 't is not possible that satan should altogether labour in vain , or catch nothing ; this being then a sure gain , we may expect it to be under a most constant practice . fifthly , if he so prevails against us that the services of worship become grosly abused or neglected , then doth he put us under the greatest hazards and disadvantages . nothing so poysonous as duties of worship corrupted ; for this is to abuse god to his face : by this , not only are his commands and injunctions slighted as in other sins , but we carry it so , as if we thought him no better than the idols of the heathens , that have eyes and see not , that have ears and hear not . to come without an heart , or with our idols in our heart , is it any thing of less scorn than to say , tush , doth the most high see ? besides , he hath given such severe cautions and commands in these matters , as will easily signify the aggravation of the offence . you see how sharply god speaks of those that came to enquire of the lord , with the stumbling-block of their iniquity before their face , ezek. . , . i will answer them according to the multitude of their idols , i will answer them by my self . saul's miscarriage in offering sacrifice , sam. . . was that great offence for which god determined to take the kingdom from him . god's severity against nadah and abihu , his stroke upon vzzah , do all shew the hazard of such prophanations . but above all , that danger which both old and new testament speak of , the hardning of the heart , blinding the eyes , dulling the ears , that men should not hear , nor see , nor be converted and saved , but that the word should ( instead of those cordial refreshing smells , which beget and promote spiritual life in the obedient , ) breath forth such envenomed poysonous exhalations , ( when 't is thus abused and prophaned ) that it becomes the savour of death unto death , is most dreadful . no wonder then if satan be very busie against these holy things , when if he catch us at an advantage of this nature , it proves so deadly and dangerous to us : for what can more please him , that makes it his delight and imployment to destroy ? all these reasons evince that satan hath an aking tooth against religious services , and that to weaken , prevent , or overthrow them is his great endeavour . here then especially may we expect an assault according to the advice of sirach , my son , when thou entrest god's service , stand fast in righteousness and fear , and prepare thy soul for temptation . what are the subtilties of satan against the holy things of god , i am next to discover . duties and services are opposed two ways . ( . ) by prevention , when they are hindred . ( . ) by corruption , when they are spoiled . he hath his arts and cunning , which he exerciseth in both these regards . first then , of satan's policy for the preventing of religious services , he endeavous by various means to hinder them . as , first , by external hindrances . in this he hath a very great foresight , and accordingly he foresees occasions and opportunities at a distance , and by a long reach of contrivance , he studies to lay blocks and hindrances in the way . much he doth in the dark for this end , that we know not . as god hath secrets of wisdom that are double to that which is known , so also hath satan many ways and actings that are not discerned by us ; his contrivances of businesses and avocations long aforehand , are not so observed by us as they might be ; where he misseth of his end , it comes not to light , and often where he is successful in his preventions , we are ready to ascibe it to contingencies , and the accidental hits of affairs , when indeed the hand and policy of satan is in it . paul that was highly studied and skilful in satan's devices , observing how his purposes of coming to the thessalonians were often broken and obstructed ; he knew where the blame lay , and therefore instead of laying the fault upon sickness , or imprisonments , or the oppositions of false brethren ( which often made him trouble beyond expectation , ) he directly chargeth all upon satan , thess . . . we would have come unto you ( even i paul ) once and again , but satan hindred us . at the same rate , understanding the purposes of faithful men , for the promoting the good of mens souls , he often useth means to stop or hinder them . some have observed ( having a watchful and jealous eye over satan , ) that their resolves and endeavours of this nature have usually been put to struggle sore in their birth , when their purposes for worldly affairs and matters go smoothly on without considerable opposition . secondly , he makes use of indispositions to hinder service : and here he works sometimes upon the body , sometimes upon the soul , for both may be indisposed . first , sometimes he takes the advange of bodily indispositions : he doth all he can to create and frame these upon us , and then pleads them as a discharge to duty . if he can put the body into a fit of drowsiness or distemper , he will do it : and surely he can do more this way than every one will believe , he may agitate and stir the humors . hence some have observed more frequent and stronger fits of sleepiness and illness to come upon them , on the days and times that require their attendance upon god , than on other days , when they shall be lively , active , and free of dulness upon common occasions , at sports , songs , interludes , when they shall not have the like command of themselves in the exercises of worship . surely it was more than an ordinary drowsiness that befell the apostles , matth. . . he had told them the seriousness of the occasion , that he was betrayed , that his soul was exceeding sorrowful even to the death : these were considerations that might have kept their eyes from slumber . when they sleep , he awakens them with a piercing rebuke , could ye not watch with me one hour ? and adds to this an admonition of their own danger , and the temptation that was upon them , and yet presently they are asleep again , and after that , again : strange drowsiness ! but he gives an excuse for them , which also tells us the cause of it , the spirit is willing ; their hearts were not altogether unconcerned , but the flesh , that is the body that was weak , that is , subject to be abused by satan , who brought them into a more than ordinary indisposition , as is noted vers . . their eyes were heavy . secondly , the soul hath also its indispositions , which he readily improves against duty to hinder it . as , first , it is capable of a spiritual sluggishness and dulness , wherein the spiritual senses are so bound up , that it considers not , minds not , hath no list , nor inclination to acts of service . what a stupifaction are our spirits capable of ? as david in his adultery seems not to mind , nor care what he had done . in like manner are some in a lethargy , as the prophet speaks , they care not to seek after god. bernard hath a description of it , contrahitur animus , subtrahitur gratia , defervescit novitius fervor , ingravescit tepor fastidiosus ; the spirit is contracted , grace withdrawn , fervour abates , sluggishness draws on , and then duties are neglected . secondly , the spirit is indisposed by a throng of worldly affairs , and these oft justle out duty . christ tells us , they have the same influence upon men that gluttony and drunkenness have , and these unfit men for action , take heed ( saith luk. . . ) to your selves , lest at any time your heart be overcharged with surfeiting and drunkenness , and the eares of this life . these then may at so high a rate overcharge the souls of men , so as to make them frame excuses ; i have bought a farm , or oxen , and therefore i cannot attend , and by this means may they grow so neglective , that the day of the lord may come upon them at unawares . thirdly , sometimes the soul is discomposed through passion , and then 't is indisposed , which opportunity the devil espying , he closeth in with it ; sometime he blows the fire that the heat of anger may put them upon a carelesness ; sometimes he pleads their present frame , as an unfitness for service , and so upon a pretence of reverence to the service , and leaving the gift at the altar till they be in a better humor , many times the gift is not offered at all , pet. . . the apostle directs husbands to manage their authority over their wives with prudence , for the avoiding of brawls and contentions , ye husbands dwell with them according to knowledg , giving honour to the wife a● the weaker vessel ; the reason of which advice he gives in these words , that your prayers be not hindred . prayers are hindred partly in their success when they prevail not , partly they are hindred when the duty of prayer is put by and suspended : and this doubtless the apostle aimes at , to teach us that contentious quarellings in a family hinder the exercise of the duty of prayer . elisha kings . discomposed himself in his earnest reproof of jehoram , for with great vehemency he had spoken to him , vers . , . what have i do with thee ? get thee to the prophets of thy father . w●e●● it not that i regard the presence of jehosaphat , i would not look toward thee , nor see thee . but when he set himself to receive the visions of god , he calls for a minstrel , vers . . the reason whereof ( as p. mantyr , and others suppose ) was this , that however what he spoke to jehoram proceeded from zeal , yet being but a man and subject to the like infirmities of other men , it had distracted and discomposed his spirit , which made him unfit and uncapable to entertain the visions of god. musick then being a natural means for the composure and quiet of the mind , he takes that course to calm and fit himself for that work . fourthly , ignorance and prejudice are spiritual indispositions , which are not neglected by the devil . knowledg is the eye and guide of the soul. if there be darkness there , all acts which depend upon better instruction must cease . the disciples ignorance of scriptures , brought in their unbelief ; christ notes that as the fountain-head of all their backwardness , luk. . . o fools , and slow of heart to believe all that the prophets have spoken . in like manner , if men are not clear or knowing in the ways and necessities of duty and service , the devil can easily prevail with them to forbear and neglect . prejudice riseth up to justifie the disregard of duty , and offers reasons , which ( it thinks ) cannot be answered . thirdly , satan endeavours to prevent duty by discouragements . if he can make the knees feeble , and the hands hang down , he will quickly cause activity and motion to cease . the wayes by which he endeavours to discourage men from the duties of service are these ; first , he sets before them the toile and burthen of duty . if a man sets his face toward heaven , thus he endeavours to scare him off ; is not ( saith he ) the way of religion a dull , melancholy way ? it is not a toile ? a tedious task ? are not these unreasonable injunctions , pray continually , pray without ceasing ; preach in season and out of season ? this suggestion though it be expresly contrary to command , yet being so suitable to the idle and sluggish tempers of men , they are the more apt to take notice of it ; and accordingly they seek ways and shifts of accommodating the command to their inclinations . in amos . . the toyl of sabbaths and festival services ( as they thought it ) makes them weary of the duty ; when will the new moon be gone , that we may sell corn ? and the sabbath , that we may set forth wheat ? these men thought their services tedious and intrenching upon their callings and occupations . mal. . . they said , behold , what , a weariness is it : looking upon it as an insufferable burthen ; nay , they proceeded so far , as to snuff at it . now when the devil had so far prevailed with them , it was easie to put them upon neglect ; which ( as the place cited speaks ) presently followed upon it , they brought the torne , and the lame , and the sick for a sacrifice . satan first presented these services as a wearisome burthen , then they snuffed at them ; next they thought any service good enough , how mean soever , though to an open violation of the law of worship : and lastly , from a pollution of the table of the lord , they proceeded to a plain contempt of duty , the table of the lord is polluted , and the fruit thereof , even his meat is contemptible . vers . . in the management of this discouragement , the devil hath most success upon those that have not yet tasted the sweetness and easiness of the wayes of the lord , his yoke is indeed easie , his burthen is light ; his service is a true freedom to those that are acquainted with god , and exercised in his service . but when men are first beginning to look after god and duty , and are not yet filled , and satisfied with the fatness of his house : this temptation hath the greater force upon them , and they are apt to be discouraged thereby . secondly , he endeavours to discourage them , from the want of success in the duties of worship . when they have waited long and sought the lord , then he puts them upon resolves of declining any further prosecution ; as he did with joram at the siege of samaria , why wait i upon the lord any longer ? ( said he ) after he had expected deliverance a long time without any appearance of help . when saul saw that god answered him not , neither by dreams , nor by vrim , nor by prophets , the devil easily perswaded him to leave off the ordinary ways of attendance upon god , and to consult with the witch of endor . the prophane persons mentioned in mal. . . that had cast off all regard to his laws , all respect to his ordinances , were brought to this pitch of iniquity , by the suggestions of want of success ; they said , it is vain to serve god : and what profit is it , that we have kept his ordinances , and that we have walked mournfully before the lord of hosts ? it seems they were like the people spoken of in isa . . , . they had fasted and prayed , and god delayed to answer them , which they looked upon as a disobligement from duty ; and that which they could peremptorily insist upon as a reason , which might justifie their neglect . wherefore have we fasted , say they , and thou seest not ? wherefore have we afflicted our soul , and thou takest no knowledge ? neither doth this discouragement fall heavy , only upon those whose hearts are departed already from god , who might be supposed to be forward to imbrace any excuse from his service ; but we shall find it bears hard upon the children of god. david was ready to give over all , as a man forsaken of god , psal . . , . why hast thou forsaken me , o my god , i cry in the day time , but thou hearest not ; and in the night season , and am not silent . we may clearly gather from his expressions , that this temptation had sorely bruised him , and that upon god's delay of answer , he was ready to charge an unrighteousness upon gods carriage toward him ; for in that he adds , that he kept his ground , and did not consent to it ( as the words following , but thou continuest holy , do imply ) it shewed what the devil was objecting to him . and elsewhere , in psal . . . when he had cryed and was not answered , he began to be weary , and his eyes failed ; nay , his flesh and heart failld : his spirit sunk , as a man almost vanquished and overcome with the temptation . thirdly , this our adversary raiseth up discouragements to us from the unsuitableness of our hearts to our services ; herein he endeavours to deaden our hearts , to clog our spirits , to hinder and molest us , and then he improves these indispositions and discomposures against the duty in which he hath a double advantage : for ( ) he deprives us of that delight in duty which should whet on our desires to undertake it , so that we come to the lord's table as old barzillai , without a taste or relish of what we eat or drink . when we come to hear , the ear that tryeth words , as the pallat tasteth meat , finds no savour in what is spoken ; and this satan can easily do by the inward deadness or disquiet of the heart : even as the anguish of diseases takes away all pleasures which the choicest dainties afford . as job observes , when a man is chastned with pain upon his bed , his life abhors bread , and his soul dainty meat . and when a man is brought to loath his duties , as having nothing of that sweetness and satisfaction in them which is every where spoken of , a small temptation may put him upon neglect of them . ( ) he hath plausible and colourable arguments , by which he formeth an opinion in the minds of men , that in cases of indisposition they may do better to forbear than to proceed . he tells them , they ought not to pray or present any service while they are so indisposed , that no prayer is acceptable where the spirit doth not enliven the heart , and raise the affections ; that they do not take his name in vain , and increase their sin , and that they should wait till the spirit fill their sails : and to say the truth , it is a great difficulty for a child of god to hold his feet in such slippery places ; how many have i known complaining of this , and perswading themselves verily , that they might do far better to leave off all service , than to perform them thus ? and scarcely have i restrained them from a complyance with satan , by telling them , that indispositions are no bar to duty ; but that duty is the way to get our indispositions cured . that duty is absolutely required , and dispositions to be endeavoured ; and that 't is a less offence to keep to duty under indispositions , than wholly upon that pretence to neglect it . and indeed , where these indispositions are bemoaned and striven with , the services are often more acceptable to god , than pleasing to our selves : the principle is truly spiritual and excellent ; a foundation of saphirs and precious stones , upon which ( if we patiently wait ) he will build a pallace of silver ; for that service is more spiritual that is bottom'd , and carry'd on by a consciencious regard to a command , when there are no moral motives from sence and comfort concurring , than that which hath more of delight to encourage it , while the power of the command is less swaying and influential . fourthly , men are oft discouraged from a sence of unworthiness of the priviledge of duty , a kind of excess of humility , which principally relates to the sacrament of the lords supper and prayer ; the accuser of the brethren tells them , that they have nothing to do to take the name of god in their mouthes , that 't is an insufferable presumption . hence , some like the woman with the bloody issue , dare not come to christ to ask a cure , while yet they earnestly desire it ; and would rather , if they could privately steal it , then openly beg it . the publican is presented to us in the parable , as one that could scarce get over that objection ; he is set forth standing at a distance , not daring to lift up his eyes to heaven ; scarce attempting to speak , rather expressing his unworthiness to pray , than setting upon the duty : his smiting upon his breast , and saying , god be merciful to me a sinner , argued , that much of these discouragements lay upon him . the like we may see in the prodigal , who it seems had it long in dispute , whether he should go to his father , whose kindnesses he had so abused ; and so long as he could make any other shift , he yielded to the temptation : at last he came to that resolve , i will arise and go to my father , and say , i have sinned against heaven , and thee , and am not worthy to be called thy son. which shew , that the sense of this kept him off till necessity forced him over it . and this is a discouragement the more likely to prevail for a neglect of service ; because part of it is necessary , as the beginning of those convictions of our folly : to have such low thoughts of our selves , that we are not worthy to come into his presence , nor to look toward him , is very becoming ; but to think , that we should not come to him , because our conscience accuseth of unworthiness , is a conclusion of satan's making , and such as god never intended from the premises , but the direct contrary ; come , saith god , though unworthy . the like course doth the devil take to keep men off from the lord's table ; oh ( saith he ) 't is a very solemn ordinance ; he that partaketh of it unworthily , eateth and drinketh damnation to himself : how darest thou make such bold approaches ? while the hearts of men are tender , their consciences quick and accusing , the threatning begets a fear , and they are driven off long , and debarr themselves unnecessarily from their mercies . fourthly , satan endeavours to hinder duty , by bringing them into a dislike and loathing of duty . this is a course most effectual , dislike easily bringeth forth aversation ; and withal , doth strongly fix the mind in purposes of neglect and refusal : the devil bringeth this about many ways : as , first , by reproaches and ignominious terms . it was an old trick of the wicked-one , to raise up nick-names and scoffs against the ways of god's service , thereby to beget an odium in the hearts of men against them . the seat of the scornful is a chair that satan had reared up from the beginning . by this art , ( when god was known in jury , and his name was great in israel ) were the heathens kept off from laying hold on the covenant of god. he rendred them , and the ordinances of worship ridiculous to the nations : the opprobium of circumcision , and their unreasonable faith ( as the heathens thought it ) upon things not seen , was a proverb in every man's mouth ; credat judaeus apella — non ego . the jews were slandered with the yearly sacrifice of a grecian . and apion affirms , that antiochus found such an one in a bed in the temple : and that they worshipped an asses head in the temple . apion slandered the jews with vlcers in their privy parts every seventh day : hence he derives sabbath , of sabatosis ; which with the aegyptians signifies an vlcer . lysimachus slandered the jews in aegypt , as leprous church-robbers ; and that their city was hence called hierosola . when the gentiles were called into the fellowship of the gospel , it was aspersed with the like scoffs and flouts ; it was frequently called a sect , a babling and strange and uncouth doctrine : besides , a great many lies and forgeries that were invented to make it seem odious ; and by this means it was every where spoken against . machiavil , that propounded the policy of full and violent calumniations to render an adversary odious ( knowing that how unjust soever they were , yet some impression of jealousie and suspition would remain ) had learned it of this old accuser , who had often , and long experienced it to be a prevalent course , to bring the services of god under dislike . david speaking of what befel himself , in this kind : psal . . , , , . that his zeal lay under reproach ; his weeping and fasting became a proverb : and that in all these , he was the song of the drunkard . he expresseth such apprehensions of the power of this temptation upon the weak ; that he doth earnestly beg , that satan might not make it a snare to them . vers . . let not them that wait on thee , o lord god of hosts , be ashamed for my sake ; let not those that seek thee , be confounded for my sake . and further declares it , as a wonderful preservation and escape of this danger ; that notwithstanding these reproaches , he had not declined his duty . vers . . but as for me , my prayer is unto thee lord. paul seems to speak his sense of this piece of policy ; his imprisonment administred matter of reproach to his profession : though his cause were good , yet he suffered trouble as an evil doer ; this he knew the devil would improve to a shame and disgrace unto the service of god , and therefore he chargeth timothy to be aware of that temptation , tim. . . be not thou therefore ashamed of the testimony of our lord , nor of me his prisoner . and vers . . he takes notice of onesiphorus , that had escaped that snare , and was not ashamed of his chain . and we have the greater reason to fear the danger of this art , when we find that the tempter made use of it , to turn away the affections of the capernaumites from christ himself , mat. . . when he had preached in their synagogues , to the applause and astonishment of all his hearers ; the devil fearing the prevalency of his doctrine , finds out this shift , to bring them to a dislike of him , and his preaching ; is not this the carpenters son ? and they were offended in him . secondly , duties are brought under dislike by the hazards that attend them : the devil leaves it not untold , what men shall meet with from the world , if they run not with them into excess of vanity and neglect ; if bonds , imprisonments , banishments , hatreds , oppositions , spoyling of goods , sufferings of all kinds will divert them , he is sure to set all these affrightments before them : which though they do not move some from their steadfastness ; such as daniel , whose constancy in duty was not pierced by the fear of lyons : and the three children , who would not decline the ways of the lord for the terrour of a fiery furnace . yet these considerations prevail with most , as christ notes , in those that received seed in stony places , whose joy in the word was soon blasted , and they offended at the ways of duty , when tribulation and persecution because of the word arose : christ pronouncing him blessed , that should not be offended in him , because of the dangers of his service , shews , that the escape of such a temptation is not a common mercy . and if we shall observe paul's practice , upon his first undertaking of the ministry , when it pleased god to call him to preach his son christ among the heathen , we shall see , ( ) that he was aware of such objections as these . ( ) that flesh and blood are apt to comply with them , and to take notice of them . ( ) and that the best way to avoid them is , to stop the ears against them , and not to hearken to them , or consult with them . ( ) and that he that must do it to purpose , must without delay , immediately resolve against such hinderances ; it being most difficult for men that will be inclining to such motions , and hearkning to what the devil offers , under pretence of self-preservation , to disingage themselves after they have suffered their souls to take the impression . thirdly , the meanness of religious appointments ( as to the outward view ) is also made use of , to beget a loathing of them . in this the devil hath this advantage , that however they are all glorious within , and as the curtains of solomon ; yet are they as to their outward appearance like the tents of kedar , without any of that pomp and splendor which the sons of men affect and admire . christ himself when he had vailed his glory by our flesh , was of no exteriour form or beauty . the ministration of his word , which is the scepter of his kingdom , seems contemptible , and a very foolishness to men ; insomuch , that paul was forced to make an apology for it , in that it wanted those outward braveries of excellency of speech and wisdom , by shewing it was glorious in its power , and was indeed an hidden wisdom ( though not like that wisdom which the princes of wisdom , and philosophy affected ) among such as were perfect . the sacraments both of the old and new testament seemed very low and contemptible things to a common eye ; neither need we any other evidence to shew , that men are apt to disrelish them , and to entertain strange thoughts of them upon this very account , than this , that some raise up batteries against these ordinances upon this ground , that because they seem low and mean to them , therefore they think it improbable , that god should have indeed appointed them to be used in the literal sense , or that at best they are to be used as the first rudiments of christianity , and not enjoyned upon the more grown christians . neither may i altogether pass over that remarkable humour , that is in some , to give additional ornaments of outward garb and form , for the greater honour and lustre of these injunctions of christ ; so that while they endeavour to shew their greatest respects to them , they betray their inward thoughts to have carryed some suspition of their reality because of their plainness ; and by this means whilst they endeavour to put an honour upon christs institutions , they really despise them , and shew their respects to their own inventions . but that we may be further satisfied , that satan works by this engine , let us consider , that of cor. . . the jews were for signs from heaven , to give a credit and testimony to that doctrine which they would receive . the greeks ( who were then the only people for learning ) were for philosophical speculations , and disputes . now ( saith the apostle ) the doctrine of the gospel ( which is the preaching of christ crucified ) because it came not within the compass of what both these expected , therefore the devil so wrought upon this advantage , that both contemned it , it was to the jews a stumbling-block , and to the greeks foolishness . of this also he speaks more fully , cor. . . where he shews , that the minds of the corinthians were ready to be corrupted with error , against the plain import of the gospel ; and that which they took offence at , was its simplicity : they looked upon it as contemptible , because not containing such gorgious things as might suit a soaring and wanton fancy . now he resolves all this into a cheat of satan , taking the advantage of this , ( as he did upon eve from the seeming inconsiderableness of the prohibition of eating a little fruit ) to perswade them , that so mean a thing as the gospel could not be of god. i fear ( saith he ) lest by any means , as the serpent beguiled eve through his subtilty , so your minds should be corrupted from the simplicity that is in christ . fourthly , the sins of professors , through the craft of satan , beget a loathing of these holy things . if god loath his own appointments , and cannot bear them , because of the iniquities of those that offer them ; no wonder , if men be tempted to disgraceful apprehensions of them , when they observe some that pretend an high care , and deep respect for them , live prophanely . the sins of eli's sons wrought this sad effect upon the people , that men ( for their sakes ) abhorred the offerings of the lord , sam. . . those that fell off to error , and thence to abominable practices , caused the way of truth to be evil spoken of , pet. . . the priests that departed out of the way , caused many to stumble at the law , mal. . . nay , so high doth satan pursue this sometimes , that it becomes an inlet to direct atheism . fifthly , satan also works mightily in the prophane dispositions of men , and acts that principle to a disregard and weariness of the services of god ; a flagitious wicked life naturally leads to it : those that eat up gods people as bread , psal . . . called not upon god. this eats out at last the very exteriour and formal observation of religious duties , in this satan bends his force against them : ( ) by heightning the spirits of men to an insolent defiance of god by a continued prosperity : he draws out the pride and vanity of their spirits , to a bold contempt , who is the lord that we should serve him ? we are lords , we will come no more at thee : our tongues are our own , &c. thus they set their mouthes against heaven . eliphaz tells us this , as the usual carriage of those that lived in peace and jollity ; job . . therefore say they unto god , depart from us , for we desire not the knowledge of thy wayes ; who is the almighty that we should serve him ? ( ) by hiding from them the necessities of duty . job speaking of the hypocrite , job . . . describes him by these neglects of duty , will he delight himself in the almighty ? will be always call upon god ? of this he gives the reason , vers . . he will call and cry when trouble comes upon him . when distresses make duties necessary , then he will use them ; in his affliction he will seek him early , hos . . . as the israelites did , psal . . . when he slew them , then they sought him , and enquired early after god. but when he is not thus pinched ( and satan will endeavour in this case , that he be as far from the rod of god , as he can make him ) he gives over seeking god , and loaths it ; nay , accounts it as ridiculous so to do : they mock at his counsel , and contemn his advice of waiting upon him . sixthly , satan picks quarrels in men , at the manner of performance of duty . when duty cannot be spoken against , then he endeavours to destroy it by the modes , circumstances , and way of performance : as ( ) if those that act in them discover any weakness ( as who doth not , when he hath done his best ? ) this he endeavours to blemish the duty withal . the bodily presence of paul was objected against him , as being contemptible , and his speech as weak ; but the design of that objection lay higher , the devil thereby endeavouring to render the duties of his ministry as contemptible , and not to be regarded . ( ) if the circumstances please not , he teacheth them to take pet with the substance , and like children to reject all , because every thing is not suitable to their wills . ( ) if it be managed in any way not grateful to their expectations ; if too cuttingly and plain , then they think they be justified to say , they hate it , as ahab did micaiah : if any way too high or abstrusely , then likewise they fling off . on this point the devil perswaded many of christs followers to desert him , jo. . . because he had spoken of himself in comparisons , that they judged too high ; when he said , he was that bread that came down from heaven , vers . . they said , that was a saying not to be born : and on that occasion , they went back , and walked no more with him . seventhly , the devil brings a naus●ating of the duties of worship , by a wrong representation of them , in the carriage and gestures of those that engage in them . it seems strange to some , that are but as idle spectators , to observe the postures of saints : seriously lifting up their eyes to heaven , or humbly mourning , and smiting on their breasts ; these the devil would render ridiculous , and as the suspicious managements , of an histrionical or hypocritical devotion : as men at a distance beholding the strange variety of actions and postures of such as dance , being out of the sound of their musick , shall think them a company of mad men , and frantick people . such perverse prospects doth he sometimes afford to those , that come rather to observe what others do , than to concern themselves in such duties ; that , not seeing their private influences , nor the secret spring that moves them , they judge them foolish ; and from thence they contract an inward loathing of the duties themselves . fifthly , in order to the hindring or preventing of duty , satan useth to impose upon men , by fallacious arguings : and by a piece of his sophistry , he endeavours to cheat them out of their services . i shall note some of his remarkable dealings in this kind : as first , he heightens the dignity of god's children ; upon a design to spoil their duty . he tells them , they are partakers of the divine nature . that they are in god and christ , and have the communications of his spirit ; and therefore they need not now drink of the cistern , seeing they enjoy the fountain ; and that these services ( in their attainments ) are as useless , as scaffolds are when once the house is built . to prosecute this he takes advantage , ( ) of the natural pride of their hearts ; he puffs them up with conceits of the excellency of their condition ; a thing which all men are apt to catch at with greediness , upon the least imaginary grounds : if a man have but a little knowledg , or have attained to any vain speculations , he is presently apt to be vainly puffed up by his fleshly mind . the same hazard attends any conceited excellency , which a man apprehends he hath reached unto . those monsters of religion , mentioned by peter and jude , that made no other use of the grace of god but to turn it into wantonness ; yet were they so tumified with the apprehensions of their priviledges , that whilst they designed no other thing , than plain licentiousness , and a wantonness in the lusts of the flesh ; yet ( it seems ) they encouraged themselves , and allured others , from a supposed liberty which their priviledges gave them ; and to this purpose had frequently in their mouthes , great swelling words of vanity , pet. . . even whilst they walked after their own lusts , jud. vers . . ( ) to strengthen their proud conceits , the devil improves what the scriptures speak , of the differences of god's children ; that some are spiritual , some are carnal ; some weak , others strong ; some perfect , some less perfect ; some little children , some young men , some fathers . the end of all this , is to make them apprehend themselves christians of an higher rank and order , which also makes way consequently for a further inference , ( viz. ) that there must needs be immunities and priviledges suitable to these heights and attainments . to this purpose , ( ) he produceth those scriptures that are design'd by god , to raise up the minds of men , to look after the internal work and power of his ordinances , and not to center their minds and hopes in the bare formal use of them , without applying their thoughts to god and christ ; unto whom , they are appointed to lead us . such as these scriptures , rom. . . he is not a jew , which is one outwardly ; neither is that circumcision which is outward in the flesh : but he is a jew , which is one inwardly , and circumcision is that of the heart , in the spirit , and not in the letter . and rom. . . we should serve in newness of spirit , and not in the oldness of the letter . cor. . . wherefore henceforth know we no man after the flesh , yea though we have known christ after the flesh , yet now henceforth know we him no more . ephes . . . he gave some apostles , and some prophets , &c. for the perfecting of the saints — till we all come in the unity of the faith , and of the knowledge of the son of god unto a perfect man. by a perverse interpretation of these , and some other scriptures of like import , he would perswade them , that the great thing that christ designed by his ordinances , was , but to train up the weaker christians by these rudiments ( as the a , b , c , to children ) to a more spiritual and immediate way of living upon god : and that these become altogether useless , when christians have gotten up to any of these imaginary degrees of a supposed perfection . enough of this may be seen in the writings of saltmarsh , winstanly , and others , in the late times . how great a trade satan drove by such misapprehensions not long since , cannot easily be forgotten ; so that god's worship did almost lye wast ; and in many places , the way to sion did mourn . secondly , he will sometimes confess an equality of priviledge among the children of god , and yet plead an inequality of duty , that god is as good and strong to us , and that we have all an equal advantage by christ , he will readily acknowledge . but then when we should propound the diligence of the saints in their services for our pattern ( as of davids praying seven times a day , daniels three times , anna's serving god with fastings and prayers night and day , &c. ) he tells us , these were extraordinary services , and ( as it were ) works of supererrogation , more than the command of god laid upon them . so that we are not tyed to such strictness ; and we being naturally apt to indulge our selves in our own ease , are too ready to comply with such delusions . and by degrees men are thus brought to a confident belief , that they may be good enough , and do as much as is required , though they slacken their pace , and do not fast , pray , or hear so often , as others have done . thirdly , another sophism of his , is to heighten one duty , to the ruine of another . he strives to make an intestine war among the several parts of the services we owe to god ; and from the excellency of one , to raise up an enmity , and undervaluing disregard of another . thus would he sever , as inconsistent , those things that god hath joyned together . as among false teachers , some say , lo here is christ ; and others , lo he is there . so we find satan dealing with duties , he puts some upon such high respects to preaching , that ( say they ) christ is to be found here , most frequently , rather than in prayer , or other ordinances ; others are made to have the like esteem for prayer : and they affirm , in this is christ especially to be met withal . others say the like of sacraments , or meditation . in all these satan labours to beget a dislike and neglect of other services . thus ( in what relates to the constitution of churches ) he endeavours to set up purity of churches , to the destruction of vnity ; or vnity to the ruine of purity . a notable example hereof we have in the euchytae , ( a sect of praying hereticks , which arose in the time of valentinian and valens ) who upon the pretence of the commands of christ and paul , for praying continually , or without ceasing and fainting , owned no other duty as necessary ; vilifying preaching and sacraments , as things ( at best ) useless and unprofitable . the like attempts he makes daily upon men , where though he prevail not so far , as to bring some necessary duties of service into open contempt ; yet he carries them into too much secret neglect , and disregard . fourthly , he improves the grace of the gospel , to infer an unnecessariness of duty ; and this he doth , not only from the advantage of a prophane and careless spirit in such as presumptuously expect heaven , though they mind not the way that leads to it : for with such it is usual ( as one observes ) for satan to sever the means from the end , in things that are good , to make them believe , they shall have peace , though they walk in the imaginations of their heart ; to make them lean upon the lord for heaven , in the apparent neglect of holiness and duty . as in evil things , he severs the end from the means , making them confident they shall escape hell and condemnation , though they walk in the path that leads thither . but besides this , he abuseth the understandings and affections of men , by strange and uncouth inferences ; as that god hath received a satisfaction , and christ hath done all ; so that nothing is left for us to do . the apostle paul was so much aware of this kind of arguing , that when he was to magnifie the grace of god , he always took care to fence against such perverse reasonings ; severely rebuking and refelling such objections : as in rom. . , . where speaking , that our unrighteousness did commend the righteousness of god , he falls upon that reply , why then am i judged as a sinner ? which he sharply refells , as an inference of slanderous imputation to the gospel , which hath nothing in it to give the least countenance to that conclusion , let us do evil , that good may come . and adds , that damnation shall justly overtake such as practise accordingly . the like we have , rom. . . shall we continue in sin , that grace may abound ? which he rejected with the greatest abhorrency , god forbid ! from both which places we may plainly gather , that as unsound as such arguings are , yet men ( through satans subtilty ) are too prone , upon such pretences , to dispute themselves to a careless neglect of duty . this might be enlarged in many other instances , as that of maximus tyrius , who disputed all duties unnecessary upon this ground , that what god will give , cannot be hindred ; and what he will not give , cannot be obtained ; and therefore 't were needless to seek after any thing . much to the same purpose do many argue , if they be predestinated to salvation they shall be saved , though they do never so little ; if they be not predestinated , they shall not be saved though they do never so much . in all which inferences the devil proceeds upon a false foundation , of severing the means , and the end , which the decree of god hath joyned together : but the main of the design , is to hide the necessity of duty from them . fifthly , by urging a necessity or conveniency for suspending or remitting duties . in temptations to sin , he doth from a little , draw on the sinner to more ; but in omissions of duty , he would entice us , from much to little ; and from little , to nothing . very busie he is with us , to break , or interrupt our constant course of duty . duties in order , and practice , are like so many pearls upon one string , if the thread be broken , it may hazard the scattering of all . if we be once put out of our way , we are in danger to roave far before we be set in our rank again . to effect this ( ) he will be sure to straiten or hinder us in our opportunities if he can , and then to plead necessity for a dispensation . 't is true indeed , necessities , when unavoidable ( as the issue of providence , rather than our negligence ) may excuse an omission of duty : because in such cases , god accepting the will for the deed , will have mercy and not sacrifice . but necessity is , most-what a pretence or cover to the slothfulness of professors ; and the devil will do all he can to gratifie them in that humour , and to prepare excuses for them , from such hinderances or interruptions , as business , or disturbances can make : yet if these be not in readiness , he will ( ) endeavour to take off our earnestness , by suggesting to us our former diligence , that we at other times have been careful and active : or ( ) by setting before us the greater negligence of those that are below us . the meaning of both which insinuations is to this one purpose , that we may make bold with some omissions , without any great hazard of our religious intentions , or scandal and offence to others . now , if he can by any of these wayes , bring us to any abatement of our wonted care and exercise , he will then still press for more , and from fervency of spirit , to a cold moderation ; from thence he will labour to bring us down to seldom performances : from thence , to nothing . the spiritual sluggard that will be overcome to some neglects , shall be found a companion at last to a waster ; and will be brought to a total neglect of all . the church of ephesus , rev. . , . may sadly give proof of this , they left their first love ; and from thence declined so far , that at last god was provoked to remove the candlestick out of its place . sixthly , satan puts tricks upon men , ( in order to the hindring of duty ) by putting us from a service presently needful , with the proposal of another , in which , at that time , we are not so concerned . in several duties of christianity , there is a great deal of skill required to make a right choice , for present or first performance ; and to have a right judgment to discover the times and seasons of them , is matter of necessary study . our adversary observing our weaknesses in this , ( when no other art will prevail , ) endeavours to put us upon an inconvenient choice , when he cannot make us neglect all . as ( ) by engaging us in a less duty , that we may neglect a greater ; he is willing that we ( as the pharisees ) should tithe mint and annis , upon condition that we neglect the greater things of the law. this was the fault of martha , luk. . . who busied her self in making entertainment for christ's welcome , and in the mean time neglected to hear his preaching : which , as he notes , was the only necessary duty of that time ; one thing is necessary . she is not blamed , for doing that which was simply evil in it self ( for the thing she did was a duty ; ) but for not making a right choice of duty ; for that rebuke , mary hath chosen the better part , is only a comparative discommendation ; as austin interprets , non tu malam , sed illa meliorem , the thing thou doest is not evil , if it had not put thee upon a neglect of a greater good . ( ) he sometimes puts men upon what is good and necessary ; but such , as they cannot come at without sin. thus sacrificing in it self was a necessary duty : and such was sauls condition , that it concerned him at that time , to make his peace with god , and to enquire his mind . yet when the devil upon that pretence , put him upon offering a sacrifice , he put him upon no small transgression . the like game satan sometimes plays with private christians , who are perswaded beyond their station and capacity in reference to some ordinances of god. ( ) he sometimes puts men upon dangerous undertakings in pursuit of their fancy , of gaining an advantage for some service ; and so are they turned out of the way of present obedience , in grasping at opportunities of duty out of their reach . saul spared the sheep and oxen of the amalokites for sacrifice , when obedience had been more acceptable than sacrifice . ( ) there is a further cheat in the choice of duty ; when satan employs them to provide for duties to come , to the neglect of duties presently incumbent upon them ; whereas we are more concerned in that , which , at present , is necessary ; than in that , which may be so for the future ; which is a mistake , like that of caring for the morrow , while we use not what god puts in our hand for to day . chap. xviii . satan's second grand design against duties , is to spoil them . ( ) in the manner of undertaking ; and how he effects this . ( ) in the act or performance , by distracting outwardly , and inwardly . his various ways therein , by vitiating the duty it self . how he doth that . ( ) after performance ; the manner thereof . the chief of satans ways for the hindring and preventing of duty have been noted ; what he comes short in this design , he next labours to make up , by spoyling and depraving them : and this he doth endeavour three ways . first , by putting us upon services in such a manner as shall render them unacceptable , and displeasing unto god , and unprofitable to us : as ( ) by a careless and rash undertaking of service . we are commanded to take heed to our selves how we hear , or pray ; and to watch over our hearts , that they be in a fit posture for meeting with god. because the heart , in service , is that which god most looks at , and our services are measured accordingly ; if then by a heedless undertaking ; we adventure upon them , not keeping out foot when we go into the house of god , we offer no other than the sacrifice of fools ; and give occasion to god to complain that we do but draw neer to him with our lips , while our hearts are far from him . secondly , the like spoil of duty is made , when we adventure upon it , in our own strength , and not in the strength of christ . satan sees the pride of our heart , and how much our gifts may contribute to it , and how prone we are to be confident of a right performance of what we have so often practised before : and therefore doth he more industriously catch at that advantage , to make us forget , that our strength is in god ; and that we cannot come to him acceptably , but by his own power . christians are often abused this way ; when their strength is to seek , duty is oft perversly set before them , that they may act as sampson did , when his locks were cut , who thought to shake himself , and to go out as at other times , and so fell into the hands of the philistines . thirdly , if he can substitute base ends and principles , as motives to duty , instead of these that god hath commanded , he knows the service will become stinking and loathsome to god. fasting , prayers , alms , preaching , or any other duty may be thus tainted , when they are performed upon no better grounds , than to be seen of men , or out of envy , or to satisfie humour , or when from custom , rather than conscience . how frequently did the prophets tax the jews for this , that they fasted to themselves ? and brought forth fruit to themselves ? how severely did christ condemn the pharisees upon the same account ? telling them , that in hunting the applause of men , by these devotions , they had got all the reward they were like to have . fourthly , when we do our services unseasonably , not only the grace and beauty of them is spoiled ; but often are they rendred unprofitable . there are times to be observed , not only for the right management of common actions , but also for duties . what is christian reproof , if it be not rightly suited to season , and opportunity ? the same may be said of other services . fifthly , services are spoiled , when men set upon them without resolutions of leaving their sins . while they come with their idols in their heart , and the stumbling-block of their iniquity before their face , god will not be enquired of by them . he requires of those that present their services to him , that ( at least ) they should not affront him , with direct purposes of continuing in their rebellions against him : nay , he expects from his servants , that look for a blessing in their duties ; that they come with their hearts sprinkled from an evil conscience , and their bodies washed with pure water . if they come to hear the word , they must lay aside all filthiness , and superfluity of naughtiness : if they pray , they must lift up pure hands . if they come to the lords supper ; they must eat that feast with the unleavened bread of sincerity and truth . and albeit , he may accept the prayers of those , that are so far convinced of their sins ( though they be not yet sanctified ) that they are willing to lay down their weapons , and are touched with a sence of legal repentance : for thus he heard ahab , and regarded the humiliation of nineveh . ) yet while men cleave to the love of their iniquity , and are not upon any terms of parting with their sins , god will not look to their services , but abhor them . for thus he declares himself , isa . . . to what purpose is the multitude of your sacrifices ? bring no more vain oblations . — i cannot away with them , it is iniquity , even the solemn meeting , — my soul hateth them , they are a trouble to me , i am weary to bear them : when you spread forth your hands , i will hide mine eyes from you , yea when you make many prayers , i will not hear . the ground of all this is , that their heart was no way severed from the purposes of sinning , your hands are full of blood , vers . . satan knowing this so well , he is willing that they engage in the services of god ; if they will keep up their allegiance to him , and come with intentions to continue wicked still : for so while he cannot prevent the actual performance of duty , ( which yet notwithstanding he had rather do , because he knows not but god may by that means sometime or other rescue these slaves of satan out of his hand ) he makes their services nothing worth , and renders them abominable to god. sixthly , in the manner of undertaking , duties are spoiled , when men have not a submissive ingenuity in them , by giving themselves up to the direction and disposal of the almighty ; but rather confine and limit god to their wills and desires . sometimes men by attempting of services to god , think thereby to engage god to humour them in their wills and ways . with such a mind did ahab consult the prophets about his expedition to ramoth-gilead ; not so much seeking gods mind and counsel for direction , as thinking thereby to engage god to confirm and comply with his determination . with the same mind did johanan and the rest of the people consult the lord , concerning their going down to aegypt , jer. . . though they solemnly protested obedience to what god should say , whether it were good or evil ; yet when the return from god , suited not with their desires and resolutions , they denied it to be the command of god ; and found an evasion to free themselves of their engagement , jer. . . such dealings as these being the evident undertakings of an hypocritical heart , must needs render all done upon that score , to be presumptuous temptings of god ; no way deserving the name of service . secondly , not only are services thus spoiled , in those wrong grounds and ways of attempting , or setting about them , but in the very act , or performance of them , while they are upon the wheel , ( as a potters vessel in the prophet ) they are often marred : and this satan doth two ways . ( ) by disturbing our thoughts , which should be attentive and fixed upon the service in hand . ( ) by vitiating the duty it self . first , by distracting or disturbing our thoughts . this is an usual policy of satan . those fowls which came down upon abrahams sacrifice , are supposed ( by learned expositors ) to signifie those means and ways by which the devil doth disorder and trouble our thoughts in religious services . and christ himself compares the devil stealing our thoughts from duty , to the fowls of the air , that gather up the seed as soon as it is sown . there are many reasons that may perswade us , that this is one of his master-pieces of policy . as ( ) in that the business of distraction is oft , easily done ; our thoughts do not naturally delight in spiritual things , because of their depravement ; neither can they easily brook to be pent in , or confined so strictly , as the nature of such imployments doth require ; so that there is a kind of preternatural force upon our thoughts , when they are religiously imployed ; which as it is in it self laborious : ( like the stopping of a stream , or driving jordan back ; ) so upon the least relaxing of the spring , that must bend our thoughts heaven-ward , they incline to their natural bend and current . as a stone rolled up a hill , hath a renitentia , a striving against the hand that forceth it , and when that force slackens , it goes down-ward . how easily then is it for satan to set our thoughts off our work ? if we slacken our care never so little they recoyle , and tend to their old byas ; and how easie is it for him to take off our hand ? when 't is so much in his power to inject thoughts and motions into our hearts ; or to present objects to our eyes , or sounds to our ears , which by a natural force raiseth up our apprehension to act : for in such cases , non possumus non cogitare : we cannot restrain the act of thinking , and not , without great heedfulness , can we restrain the pursuit of those thinkings and imaginations . ( ) satan can also do it insensibly ; our distractions or roveings of thoughts creep and steal upon us silently , we no more know oft , when they begin , than when we begin to sleep ; or when we begin to wander in a journey , where oft we do not take our selves to be out of the way , till we come to some remarkable turning . ( ) and when he prevailes to divide our thoughts from our duty , he always makes great advantage ; for thus he hinders ( at least ) the comfort and profit of ordinances . while we are busied to look to our hearts , much of the duty goeth by , and we are but as those , that in publick assemblies are imployed to see to the order and silence of others , who can be scarce at leasure to attend for their own advantage . besides , much of the sweetness of ordinances are abated by the very trouble of our attendance . when we are put to it ( as abraham was ) to be still driving away those fowls that come down upon our sacrifice , the very toil will eat out , and eclipse much of the comfort . thus also he ( at least ) provides matter to object against the sincerity of the servants of god ; and will assurly find a time , to set it home upon them to the purpose , that their hearts were wandring in their services . thus he further gets advantage for a temptation to leave off their duty , and will not cease to improve such distractions ( as we have heard ) to an utter overthrow of their services . nay , if he prevail to give us such distractions as wholly takes away our minds , and serious attentions from the service , then is the service become nothing worth , though the outward circumstances of attendance be never so exact and saint-like . who could appear in a more religious dress , than those in ezek. . . who came and sate , and were pleased with divine services ( as to all outward discovery ) as gods people ; yet was all spoiled with this , that their hearts were after their covetousness . now this distraction satan can work two wayes . first , by outward disturbances . he can present objects to the eyes , on purpose to entice our thoughts after them . the closing of the eyes in prayer , is used by some of the servants of god , to prevent satan's temptations this way . and we find , in the story of mr. rothwel , that the devil took notice of this in him , that he shut his eyes to avoid distraction in prayer . which implies , a concession in the devil , that by outward objects he useth to endeavour our distraction in services . the like he doth by noises and sounds . neither can we discover how much of these disturbances , ( by coughings , hemmings , tramplings , &c. which we hear in greater assemblies ) are from satan , by stirring up others to such noises . we are sure the damsel that had an unclean spirit , act. . that grieved and troubled paul ( going about these duties ) with her clamours , was set on by that spirit within her , to distract and call off their thoughts from the services , which they were about to undertake . besides , the common ways of giving trouble to the servants of god in outward disturbances , he sometimes ( though rarely ) doth it in an extraordinary manner : thus he endeavoured to hinder mr. rothwel from praying for a possessed person , by rage and blaspheming . the like hinderance we read , he gave luther , and others : and truly so strict an attendance in the exercise of our minds , spiritual sences , and graces , is required in matters of worship : and so weak are our hearts in making a resistance , or beating off these assaults , that a very smal matter will discompose us , and a smaller discomposure will prejudice and blemish the duty . secondly , he distracts or disturbs us also , by inward workings , and injections of motions , and representations of things to our minds : and as this is his most general and usual way , so doth he make use of greater variety of contrivance and art in it : as , first , by the troublesome impetuousness and violence of his injections , they come upon us as thick as hail . no sooner do we put by one motion , but another is in upon us : he hath his quiver full of these arrows , and our hearts ( under any service ) swarm with them , we are incessantly infested by them , and have no rest . at other times , when we are upon worldly business , we may observe a great ease and freedom in our thoughts ; neither doth he so much press upon us : but in these , satan is continually knocking at our door , and calling to us , so that it is a great hazard , that some or other of these injections may stick upon our thoughts , and lead us out of the way ; or if they do not , yet 't is a great molestation or toil to us . secondly , he can so order his dealings with us , that he provokes us sometimes , to follow him out of the camp , and seeks to ensnare us , by improving our own spiritual resolution and hatred against him ; even as courage whetted on and enraged , makes a man ventersome beyond the due bounds of prudence , or safety . to this end , he sometimes casts into our thoughts hideous , blasphemous , and atheistical suggestions , which do not only amaze us , but oftentimes engage us to dispute against them ; which , at such time , is all he seeks for : for , whereas in such cases we should send away such thoughts with a short answer , get thee behind me satan ; we by taking up the buckler and sword against them , are drawn off from minding our present duty . thirdly , he doth sometimes seek to allure , and draw our thoughts to the object , by representing what is pleasant and taking . ( ) he will adventure to suggest good things impertinently , and unseasonably , as when he puts us upon praying , while we should be hearing ; or while we are praying , he puts into our hearts , things that we have heard in preaching : these things , ( because good in themselves ) we are not so apt to startle at , but give them a more quick welcome . ( ) he also can allure our thoughts , by the strangeness of the things suggested ; sometimes we shall have hints of things which we knew not before , or some fine and excellent notions , so that we can scarce forbear turning aside after them , to gaze at them : and yet when all is done , except we wholly neglect the duty for them , they will so vanish , that we can scarce remember them when the duty is over . ( ) sometimes he suits our desires and inclinations with the remembrances of things that are , at other times , much in our love and affection ; and with these we are apt to comply : the pleasure of them making us forget our present duty . thoughts of estates , honours , relations , delights , recreations , or whatever else we are set upon at other times , will more easily prevail for audience now . fourthly , he hath a way to betray , and circumvent us , by heightning our own jealousies and fears against him ; and here he out-shoots us in our own bow : and by a kind of overdoing , makes us undoe our desired work . for where he observes us fearful , and watchful against wandring , he doth alarm us the more : so that ( ) instead of looking to the present part of duty ; we reflect upon what is past , and make enquiries , whether we performed that aright ? or whether we did not wander from the beginning ? thus our suspitions that we have miscarried , bring us into a miscarriage : by this are we deceived , and put off from minding what we are doing at present . or ( ) an eager desire to fix our thoughts on our present service , doth amaze and astonish us into a stupid inactivity , or into a saying , or doing , we know not what ; as ordinarily it happens to persons , that out of a great fearfulness to offend in the presence of some great personages , become unable to do any thing rig●t ; or to behave themselves tollerably well : or as an over-steady and earnest fixing the eye , weakens the sight , and renders the object less truly discernable to us . fifthly , sometimes the exercise of fancy acting or working according to some mistake which we have entertained ; as to the manner of performance , doth so hold our thoughts doing , that we embrace a cloud or shadow , when we should have looked after the substance . i will give an instance of this , in reference to prayer ; which ( i have observed ) hath been a snare and mistake to some , and that is this ; because in that duty , the scripture directs us to go to god , and to set him before us : therefore have they thought it necessary to frame an idea of god in their thoughts , as of a person present to whom they speak . hence their thoughts are busied , to conceive such a representation ; and when the shadow of imagination vanisheth , their thoughts are again busied to enquire , whether their hearts are upon god ? thus by playing with fancy , they are really less attentive upon their duty . sixthly , satan can lay impressions of distraction upon men , before they come to religious services , which shall then work , and shew their power to disturb , and divide our hearts ; which is by a strong prepossession of the heart , with any thing that we fear , or hope , or desire , or doth any way trouble us : these will stick to us , and keep us company in our duties , though we strive to keep them back . and this was the ground of the apostles advice , to the unmarried persons , to continue in a single life , ( times of persecution and distress nearly approaching , ) that they might attend upon the lord without distraction : implying , that the thoughtfulness , and more than ordinary carefulness , which would seize upon the minds of persons under such straits and hazards , would unavoidably follow them in their duties , and so distract them . secondly , the other way , ( besides this of distraction ) by which satan spoils our duties in the act of performance , is , by vitiating duty it self : and this he commonly doth three ways . first , when he puts men upon greater care for the outward garb and dress of a service , than for the inward work of it ; he endeavours to make some devotionaries deal with their duties , as the pharisees did with their cups , washing and adorning the out-side , while the inside is altogether neglected . thus the papists generally are for the outward pomp and beauty of services ; being only careful , that all things should have their external bravery : as the tombs of the prophets were painted and beautified , which yet were full of rottenness . and the generality of christians more taken up with this , than with the service of the heart : paul was so sensible of this snare , in the work of preaching , ( where ordinarily men cared for excellency of speech , or wisdom ) that he determines another course of preaching ; not notions , or rhetorick , and enticing words , but the doctrine of christ crucified in sincerity and plainness . 't is not indeed the outward cost and fineness of ordinances that god regards ; incense from sheba , and the sweet cane , from a far country are not to any purpose , where the heart doth not most design a spiritual service ; for these are rather a satisfaction to the humours of men , than to please god : an offering to themselves rather than to him . and therefore is it , that what jeremiah confessed they did , ( chap. . . ) in buying incense and the sweet cane , isaiah ( chap. . . ) seems to deny , thou hast bought me no sweet cane with money ; that is , though thou didst it , yet it was to thy self , rather than to me : i accepted it not , and so was it all one as if thou hadst not done it . secondly , duties and services are more apparently vitiated by humane additions : a thing expresly contrary to the second commandment , and yet is there a strange boldness in men this way , which sometimes riseth to such an height , that the plain and clear commands of god are violated , under the specious pretence of decency , order , and humility ; and nothing doth more take them , than what they devise and find out . satan knows how displeasing this is to god , and how great an inclination there is in men to be forward in their inventions , and self-devised worship ; that he can easily prevail with the incautious . this was the great miscarriage of the jewish nation all along the old testament : and of the pharisees , who though they declined the idolatries of their fathers ; yet were so fond upon their traditions , that they made their worship vain , as christ tells them . and this humour also in pauls time was insinuating it self into christians ; managed by a great deal of deceit , col. . . and shew of wisdom , vers . . which accordingly he doth earnestly fore-warn them of . there are indeed several degrees of corrupting a service or ordinance by humane additions ; according to which , 't is more or less defiled : yet , the least presumption this way , is an offence and provocation . thirdly , duties are vitiated in their excess . natural worship , which consists in fear , love , faith , humility , &c. can never be too much : but instituted worship may , men may preach too much , and pray too long , ( a fault noted by christ in the pharisees , they made long prayers ) even in duties ; a man may be righteous overmuch . timothy was so , in his great pains and over abstemious life , to the wasting of his strength , which the apostle takes notice of , and adviseth against it , drink no longer water , &c. the corinthians were so , when out of a high detestation of the miscarriage of the incestuous person , they were backward to forgive him , and to receive him into the church again . peter is another instance to us of excess ; jo. . . first , in a modest humility , he refuseth to let christ wash his feet : but after , understanding the meaning of it , then he runs to the other extream , and offers not only his feet , but his hands and his head . when the servants of god are conscious of defects in their services , ( as if they would make amends for these , by the length and continuance of their services ) they are easily drawn into an excess , every way disadvantagious to themselves , and the service . thirdly , when satans designs do not take to spoil the duties , either by the manner of the attempt , or in the act : he then seeks to play an after - game , and endeavours to spoil them , by some after-miscarriage of ours , in reference to these services . as first , when he makes us proud of them : we can scarce perform any service with a tollerable suitableness , but satan is at hand to instill thoughts of applause , vain glory , and boasting ; and we readily begin to think highly of our selves , and performances ; as if we were better than others , whom we are apt to censure , as low and weak in comparison of our selves . though this be an apparent deceit , yet 't is a wonder how much the minds , even of the best , are apt to be tainted with it ; even where there are considerable endeavours for humility , and self-denial , these thoughts are apt to get too much entertainment . now , though we run well , and attain some comfortable strength , and watchfulness in the services of god : yet , if they be afterward fly-blown with pride , or if we think to embalm them with praises , or reserve them as matter of ostentation ; though they be angels food , yet ( like the manna of the israelites , when kept too long ) they will putrifie , and breed worms , and so be good for nothing , after that we have been at the pains of gathering it . secondly , when well-performed services are perverted to security , then are they also spoiled ; we are ready to say of them , as the rich man of his abundance , soul take thine ease , thou hast much laid up for many years . satan is willing ( for a further advantage ) that we think our selves secure from him ; and as after a full meal , we are apt to grow drowsie : so after services , we are apt to think our selves out of harms way . the church after an high feast with christ , presently falls asleep , and highly miscarries in security , and neglect : by this means do the best of saints sometimes lose the things they have wrought , and throw down what they formerly built up . daemonologia sacra : or , a treatise of satans temptations : the second part. containing the manifold subtilties and stratagems of satan , for the corrupting of the minds of men with errour ; and for the destruction of the peace and comfort of the children of god. by r. g. london , printed by j. d. for richard randel , and peter maplisden , booksellers in new-castle upon tine , . part ii. chap. i. that it is satan's grand design to corrupt the minds of men with errour . the evidences that it is so . and the reasons of his endeavours that way . next to satan's deceits in tempting to sin and against duty , his design of corrupting the minds of men by errour calls for our search ; and indeed this is one of his principal endeavours , which takes up a considerable part of his time and diligence . he is not only called in scripture an vnclean spirit , but also a lying spirit , and there are none of these cursed qualifications that lie idle in him : as by his uncleanness we may easily conjecture his attempts upon the will and affections to defile them by lust ; so by his lying we may conclude that he will certainly strive to blind the understanding by errour . but a clear discovery of this we may have from these considerations . first , from god's interest in truth , in reference to his great designs of holiness and mercy in the world. truth is a ray and beam of him who is the father of lights . all revealed truths are but copies and transcripts of that essential , archetypal truth . truth is , the rod of his strength , psal . . . the scepter of his kingdom by which he doth subdue the hearts of men to his obedience and service in conversion . truth is that rock upon which he hath built his church , the foundations are the prophets and apostles , eph. . . that is , the doctrine of the prophets and apostles , in the scriptures of the old and new testament . truth is that great depositum committed to the care of his church , which is therefore called the pillar of truth : because as princes or rulers put their proclamations on pillars for the better information of their subjects , so doth his church hold out truth to the world. holiness is maintained by truth , our ways are directed by it , and by it are we forewarned of satan's devices . now the prince of darkness carrying himself in as full an opposition to the god of truth as he can in all his ways , god's interest in truth will sufficiently discover the devil's design to promote errour ; for such is his hatred of god , that ( though he cannot destroy truth , no more than he can tear the sun out of the firmament , yet ) he will endeavour by corrupting the copy , to disgrace the original ; though he cannot break christ's scepter , yet by raising errour he would hinder the encrease of his subjects ; though he cannot remove the rock upon which the church is built , he will endeavour to shake it , or to interrupt the building , and to tear down god's proclamation from the pillar on which he hath set it to be read of all ; and if we can conceive what an hatred the thief hath to the light , as it contradicts and hinders his designs , we may imagine there is nothing against which the devil will use greater contrivances than against the light of truth : he neither can , nor will make a league with any , but upon the terms that nahash propounded to the men of jabesh-gilead , that is , that he may put out their right eye , and so lay it for a reproach upon the israel of god. 't is the work of the holy spirit to lead us into truth , and by the rule of contraries 't is the devil's work to lead into errour . secondly , though the scripture doth charge the sin and danger of delusion and errour upon those men that promote it , to the deception of themselves and others , yet doth it chiefly blame satan for the great contriver of it , and expressly affirms him to be the grand deceiver : instruments and engeniers he must make use of to do him service in that work , but still it is the devil that is a lying spirit in their mouths ; 't is he that teacheth and prompts them , and therefore may they be called ( as elymas was by paul ) the children of the devil , or ( as cerinthus of old ) the first-born of satan . the church of corinth , among other distempers , laboured under dangerous errours , against which when the apostle doth industriously set himself , he doth chiefly take notice , . of the false-teachers who had cunningly wrought them up to an aptitude of declining from the simplicity of the gospel ; these he calls false-apostles , as having no commission from god , and satan's ministers , cor. . , . thereby informing us who it is that sends them out and imploys them upon this errand . . he especially accuseth satan as the great contriver of all this evil ; if any shut their eyes against the light , he gives this for the principal cause , that the god of the world blinded their minds : if any stumbled at the simplicity of the gospel , he presently blames the subtilty of the old serpent for it , cor. . . when false doctrine was directly taught , and varnished over with the glorious pretexts of truth , still he chargeth satan with it , vers . . no marvel , for satan himself is transformed into an angel of light ; where he doth not only give a reason of the corrupting or the adulterating the word of god by false-apostles , as vintners do their wines by mixtures , ( a metaphor which he makes use of , cap. . . ) that they learned it of satan , who abode not in the truth , but was a lyar from the beginning : but also , he further points at satan , to furnish us with a true account of the ground of that cunning craft which these deceitful workers used , while they metamorphosed themselves , by an imitation of the way and manner , zeal and diligence of the apostles of christ ; they were taught by one who had exactly learned the art of imitation , and who could , to all appearance , act to the life the part of an angel of light. and to take away all objection or wonder , that so many with such seeming earnestness and zeal , should give up themselves to deceive by false-doctrine : he tells us that this hath been the devil's work , from the first beguiling of eve , vers . . and that as he then made use of a serpent for his instrument , so ever since in all ages he hath made so often , and so much use of men as his emissaries , that it should now neither seem a marvel , nor a great matter to see the devil at this work by his agents . thirdly , that this is satan's great design , may be further cleared from the constant course of his endeavours . the parable of the tares , matth. . . shews , that satan is as busie in sowing tares , as the master of the field is in sowing wheat ; that by tares , not errors in the abstract , but men are to be understood , is evident from the parable it self ; but that which makes men to be tares , is sin and errour : so that in a complex sense , we are taught how diligent the devil , ( who is expressly signified by the enemy , vers . . ) is in that imployment , much of his time hath been taken up that way . there were false prophets ( saith peter , epist . . . ) and there shall be false-teachers ; that is , so it was of old , and so it will be to the end . the shortest abstract of satan's acts in this matter , would be long and tedious , judge of the rest by a few instances . in the apostles times , how quickly had the devil broached false doctrine ? that it was necessary to be circumcised , was early taught , acts . . in col. . . the vain deceit of philosophy , traditions , and the elements of the world , ( which were the body of mosaical ceremonies ) are mentioned as dangerous intrusions ; and in vers . . the worshipping of angels ( as it seems ) was pleaded for , with no small hazard to the church . the denial of the resurrection is expressly charged upon some of the corinthian church , cor. . . and that the resurrection is past already , tim. . . is affirmed to have been the doctrine of hymeneus , philetus , and others ; but these are comparatively little , to that gross errour of denying christ , jud. v. . or , that jesus is the christ , joh. . . or , jesus christ is come in the flesh , joh. . . which are branded for antichristian errours , and were boldly asserted by many false prophets that were then gone out into the world ; and to such a height came they at last , that they taught the lawfulness of committing fornication , and to eat things offered to idols , rev. . . all these falsehoods took the boldness to appear , before all the apostles were laid in their graves : and if we will believe what austin tells us from epiphanius and eusebius , there were no less than ten sorts of heretical antichrists in the apostle john's days , the simonians , menandrians , saturnilians . &c. this was an incredible increase of false doctrine in so short a time , and in the times and preachings of the apostles themselves , whose power and authority ( one would think ) might have made satan fall before them as lightning . what progress then in this work of delusion might be expected , when they were all removed out of the world ? they left indeed behind them sad predictions of the power of delusion in after-times , of your selves shall men arise , speaking perverse things . after my departing shall grievous wolves enter , &c. acts . . the spirit speaketh expressly , that in the latter times some shall depart from the faith , tim. . . and paul ( thess . . . ) prophesies of a general apostacy , upon the revealing of the man of sin , and the mystery of iniquity , and that these should be perilous times , tim. . . to the same purpose , john mentions the coming of the great antichrist , as a thing generally known and believed , joh. . . but before all these , christ also had fully forewarned his servants of false-christs , the power and danger of their delusion , and of the sad revolt from the faith which should be before his second coming , matth. . . and as we have heard , so have we seen , all ages since the apostles can witness that satan hath answered the prophecies that were concerning him : what a strange increase of errours hath been in the world since that time ? iraeneus and tertullian made catalogues long since , after them epiphanius , and eusebius reckoned about eighty heresies ; austin after them brings the number to eighty eight . now , though there be just exceptions against the largeness of their catalogues , and that it is believed by many , that there are several branded in their rolls for hereticks , that meerly suffer upon the account of their name and nation ( for barbarism , scythism , hellenism are mustered in the front ) and others also stand there , for very small matters ( as the quarto decimani , &c. ) and that some ought altogether to be crossed out of their books ; yet still it will appear that the number of errours is great , and that all those hard names have this general signification , that the devil hath made a great stir in the world by errour and opinion ; after times might also be summoned in to speak their evidence , and our own knowledg and experience might without any other help , sufficiently instruct us ( if it were needful ) of the truth of this , that errour is one of satan's great designs . secondly , let us next look into the reasons which do so strongly engage satan to these endeavours of raising up errours . if we set these before us , it will not only confirm us in our belief , that this is one of his main imployments , ( for if errour yield him so many advantages for the ruine of men , and the dishonour of god , there can be no doubt of his readiness to promote it . ) this also may be of use to put us in mind , who it is that is at work behind the curtain , when we see such things acted upon the stage , and consequently may beget a cautious suspition in our minds against his proceedings ; the reasons are such as these . first , errour is sinful , so that if satan should be hindred in his endeavours for any further mischief , than the corrupting of any particular person , yet he will reckon , that he hath not altogether lost his labour . some errours , that overturn fundamentals of faith , are as deadly poyson , and called expressly damnable by the apostle , pet. . . these heresies are by paul , gal. . . recounted among the works of the flesh , of which , he positively affirms , that they that do such things cannot inherit the kingdom of god : those that are of a lower nature , that do not so extreamly hazard the soul , can only be capable of this apology , that they are less evil ; yet as they are oppositions to truth ( propounded in scripture for our belief and direction ) they cease not to be sins , though they may be greater or less evils , according to the importance of those truths which they deny , or the consequences that attend them ; and if we go yet a step lower , to the consideration of those rash and bold assertions , about things not clearly revealed ; though they may possibly be true , yet the positiveness of avouchments and determinations in such cases , where we want sufficient reason to support what we affirm , ( as that of the pseudo-dionysius for the hierarchy of angels , and some adventurous assertions concerning god's secret decrees , and many other things of like nature ) are by the apostle , col. . . most severely taxed for an unwarrantable and unjust presumption , in setting our foot upon god's right ; as if such men would by violence thrust themselves into that which god hath reserved for himself , ( for so much the word intruding imports , ) the cause of this he tells us , is the arrogancy of corrupt reason , the fleshly mind , ( suitable to that expression , matth. . . flesh and blood hath not revealed it ; ) the bottom of it is pride , which swells men to this height ; and the fruit ( after all these swelling attempts ) is no other than ( as the apples of sodom ) dust and vanity , intruding into those things which he hath not seen , vainly puft up by his fleshly mind : if then satan do but gain this , that by errour ( though not diffused further than the breast of the infected party ) truth is denied , or that the heart be swelled into pride and arrogancy , or that he hath hope so to prevail , 't is enough to encourage his attempts . secondly , but errour is a sin of an encreasing nature , and usually stops not at one or two falshoods , but is apt to spawn into many others , ( as some of the most noxious creatures have the most numerous broods : ) for one errour hath this mischievous danger in it , that it taints the mind to an instability in every truth ; and the bond of stedfastness being once broken , a man hath no certainty where he shall stay : as a wanton horse once turned loose , may wander far . this hazard is made a serious warning against errour , pet. . . beware lest ye being led away with the errour of the wicked , fall from your own steadfastness . one errour admitted , makes the heart unsteady ; and besides this inconvenience , errour doth unavoidably branch it self naturally into many more , as inferences and conclusions resulting from it , as circles in water multiply themselves ; grant but one absurdity and many will follow upon it , so that 't is a miracle to find a single errour . these locusts go forth by bonds , as the experience of all ages doth testify , and besides the immediate consequences of an errour , which receive life and being together with it self , as twins of the same birth . we may observe a tendancy in errours , to others that are more remote , and by the long stretch of multiplyed inferences , those things are coupled together that are not very contiguous . if the lutherans ( 't is * dr. prideaux his observation ) admit vniversal grace , the huberians introduce vniversal election , the puccians natural faith , the naturalists explode christ and scriptures at last as unnecessary : this is then a fair mark for the devil to aim at , if he prevails for one errour , 't is an hundred to one but he prevails for more . thirdly , satan hath yet a further reach in promoting errour , he knows 't is a plague that usually infects all round about , and therefore doth he the rather labour in this work , because he hopes thereby to corrupt others , and infected persons are commonly the most busie agents ( even to the compassing of sea and land ) to gain prosilytes to their false perswasions . this harvest of satan's labour , is often noted in scripture , they shall deceive many , matth. . . many shall follow their pernicious ways , pet. . . how quickly had this leaven spread it self in the church of galatia , even to paul's wonder ? gal. . . i marvel , that you are so soon removed from him , that called you into the grace of christ , into another gospel . instances of the spreading of errour are frequent . pelagianism rose about the year , but presently spread it self in palestine , africa , greece , italy , sicily , france , and britain . arrianism , like fire in straw , in a little time brought its flame over the christian world , and left her wondring at her self , that she was so suddenly become arrian . socinianism had the like prevalency , laelius privately had sowed the seeds , and after his death faustus socinus his nephew did so bestir himself , that within ten years ( after his confident appearing ) whole congregations in sarmatia submitted themselves to his dictates , as calovius affirms , and within twenty or thirty years more several hundreds of churches in transilvania were infected , and within a few years more , the whole synod was brought over to subscribe to socinianism . we have also instances nearer home , after the reformation , in the raign of edward the sixth , how soon did popery return in its full strength when queen mary came to the crown ? which occasioned peter martyr ( when he saw young students flocking to mass ) to say , that the tolling of the bell overturned all his doctrine at oxford . and of late we have had the sad experience of the power of errour to infect , no errour so absurd , ridiculous , or blasphemous , but ( once broached ) it presently gained considerable numbers to entertain it . fourthly , errour is also eminently serviceable to satan for the bringing in divisions , schisms , rents , hatreds , heart-burnings , animofities , revilings , contentions , tumults , wars , and whatsoever bitter fruits , breach of love , and the malignity of hatred can possibly produce . enough of this might be seen in the church of corinth , the divisions that were amongst themselves were occasioned by it , and a great number of evils the apostle suspected to have been already produc'd from thence , as debates , envyings , wraths , strifes , back-bitings , whisperings , swellings , tumults , cor. . . he himself escaped not from being evilly intreated , by those among them that were turned from the simplicity of the gospel : the quarrelsome exceptions that they had raised against him , he takes notice of : they charged him with levity , in neglecting his promise to come to them , cor. . . they called him carnal , one that walked according to the flesh , chap. . . they taunted him as a contemptible fellow , ver . . they undervalued his ministry , which occasioned ( not without great apology ) a commendation of himself ; nay , they seemed to call him a false apostle , and were so bold as to challenge him for a proof of christ speaking in him , cor. . . if the devil had so much advantage from errour that was but in the bud , and that in one church only ; what may we imagine hath he done by it , when it broke out to an open flame in several churches ? what work do we see in families when an errour creeps in among them ? the father riseth up against the son , the son against the father , the mother against the daughter , the daughter against the mother : what sad divided congregations have we seen ? what fierceness , prejudices , slanders , evil-surmises , censurings , and divisions hath this brought forth ? what bandying of parties against parties , church against church , hath been produced by this engine ? how sadly hath this poor island felt the smart of it , the bitter contests that have been betwixt presbyterian and independent , betwixt them and the episcopal ? makes them look more like factious combinations , than churches of christ . the present differences betwixt conformists and nonconformists ( if we take them , where they are lowest ) they do daily produce such effects , as must needs be very pleasing and grateful to the devil , both parties mutually objecting schism , and charging each other with crime and folly ; what invectives and railings may be heard in all companies ? as if they had been at the greatest distances in point of doctrine . but whosoever loseth , to be sure the devil gains by it . hatreds , strife , variance , emulations , lyings , railings , scorn and contempt , are all against the known duty of brotherly kindness , and are undoubted provocations against the god of love and peace : what can we then think of that can be so useful to satan as errour , when these abovementioned evils are the inseparable products of it ? the modestest errours that ever were among good men are still accompanied with something of these bitter fruits . the differences about meats and days ( when managed with the greatest moderation ) made the strong to despise the weak , as silly , wilful , factious humorists ; and on the contrary , the weak judged the strong , as prophane , careless , and bold despisers of divine institutions , for so much the apostle implyes , rom. . . let not him that eateth , despise him that eateth not ; and let not him which eateth not , judge him that eateth . but should we trace errour thorow the ruines of churches , and view the slaughters and bloodshed that it hath occasioned ; or consider the wars and desolations that it hath brought forth , we might heap up matter fit for tears and lamentations , and make you cease to wonder that satan should so much concern himself to promote it . fifthly , the greatest and most successful stratagem for the hindering a reformation , is that of raising up an army of errours . reformation of abuses , and corruptions in worship or doctrine , ( we may well suppose ) the devil will withstand with his utmost might and policy , because it endeavours to pull that down which cost him so much labour and time to set up , and so crosseth his end . they who are called out by god to jeopard their lives in the high places of the field , undertake an hard task in endeavouring to check the power of the mighty , whose interest it is to maintain those defilements , which their policy hath introduced , to fix them in the possession of that grandeur and command which so highly gratifies their humours , and self-seeking aspiring minds : but satan knowing the strength of that power , which hath raised them up to oppose , with spiritual resolution , the current of prevailing iniquity , usually provides himself with this reserve , and comes upon their backs with a party of deluded erronious men raised up from among themselves , and by this means he hopes either to discourage the undertakers for reformation , by the difficulty of their work ( which must needs drive on heavily , when they that should assist prove hinderers , ) or at least to straiten and limit the success : for by this means ( . ) he divides the party , and so weakens their hands . ( . ) he strengthens their enemies , who not only gather heart from these divisions ( seeing them so fair a prognostick of their ruine , ) but also improve them , by retorting them as an argument , that they are all out of the way of truth . ( . ) the erroneous party in the rear of the reformers , do more gall them with their arrows ( even bitter words of cursed reviling , ) and more hazard them with their swords and spears of opposition , than their adversaries in the front against whom they went forth . in the mean while , they that stand up for truth , are as corn betwixt two milstones ; oppressed with a double conflict , beset before and behind . this hath been satan's method in all ages . and indeed policy it self could not contrive any thing that would more certainly obstruct reformation than this . when the apostles ( who in these last days were first sent forth ) were imployed to reform the world , to throw down the ceremonies of the old testament , and heathen worship , satan had presently raised up men of corrupt minds to hinder their progress ; what work these made for paul at corinth , and with the galatians , the epistles to those churches do testify . the business of these men was to draw disciples after them from the simplicity of the gospel , nay to another gospel ; and this they could not do but by setting up themselves , boasting of the spirit , carrying themselves as the apostles of christ , and contemning those that were really so , insinuating thereby into the affections of the seduced , as if they zealously affected them , and that paul was but weak and contemptible , nay their very enemy for telling them the truth . what unspeakable hindrance must this be to paul ? what grief of heart ? what fear and jealousie must this produce ? he professeth he was affraid lest he had bestowed upon them labour in vain , gal. . . and that he did no less than travel of them in birth the second time ; vers . . if one alexander could do paul so much evil , by withstanding his words , that he complains of him , and cautions timothy against him . if one diotrephes , by prating against john with malicious words , prevailed with the church , that they received not him , nor the brethren ; what hurt might a multitude of such be able to do ? in the primitive times of the church , after the apostles days ; when those worthies were to contest with the heathen world , the serpent cast out of his mouth water , as a flood , after the woman : ( which most interpret to be a deluge of heresies : and some particularly understand it of the arrian heresie ) that he might hinder the progress of the gospel . which design of his did so take , that many complaints there were , of hindring the conversion of the heathens , by the errours that were among christians . epiphanius tells us , that pagans refused to come near the christians , and would not so much as hear them speak , being affrighted by the wicked practices and wayes of the priscilianists . austin complains to the same purpose , that loose , and lascivious hereticks administred matter of blaspheming to the idolatrous heathens . in after-times , when religion grew so corrupt by popery , that god extraordinarily raised up luther , calvin , and others in the fifteenth , and sixteenth centuries ; to discover those abominations , and to bring back his people from babylon . the devil gave them no small trouble by a growth of errours , so that they were forced to fight against the papists before , and those philistines behind ; insomuch , that reformation attained not that height and universality , which might rationally have been expected from such blessed undertakings . this was the conjecture of many , particularly of our country-man , dr. prideaux , that if these fanatick enthusiasts ( which with so great a scandal to the gospel then brake forth ) had not retarded and hindred those glorious proceedings ; that apocalyptical beast of rome , had been not only weakned and wounded , but utterly overthrown and slain . in particular cities , where any of the faithful servants of christ endeavoured to detect the errours of popery , these instruments of satan were ready to joyn with the common adversary in reproaches and disturbances : how they opposed musculus at augusta ; and with what fierceness they called him viper , false prophet , woolf in sheeps cloathing , &c. you may see in those that write his life . how these men hindred the gospel at limburg , against junius ; at zurich , against zuinglius ; at ausburg , against vrbanus regius ; you may also see in their lives . in all which , and others of like nature , you will still find , ( ) that there was never a reformation begun , but there were erroneous persons to hinder and distract the reformers . ( ) that these men expressed as great hatred against the reformers , and oftentimes more , than against the papists : and were as spitefully bitter in lies , slanders , and scorns against them , as the papists themselves . sixthly , satan can also make use of errour , either to fix men in their present mistaken wayes , and careless course ; or as a temptation to atheism ; varieties or opinions and doctrines , do amuse , and amaze men ; while one cryes , lo here is christ , and another , lo he is there . men are so confounded , that they do not know what to chuse . 't is one of the greatest difficulties to single out truth , from a croud of specious confident pretences ; especially , seeing truth is modest , and oftentimes out-noised by clamorous bold errour : yea , sometimes out vyed by the pretensions of spirit , and revelation , in an antiscriptural falshood . at what a loss is an unskilful travellour , where so many wayes meet ? while one party cries up this , another that , mutually charging one another with errour . they , whose hearts are any thing loosened from a sence and reverence of religion , are easily tempted to disbelieve all . thus errour leads to atheisme , and layes the foundation for all those slanderous exceptions against scripture , by which godless men usually justifie themselves in their religion . now , though all wicked men are not brought to this , because the consciences of some , do so strongly retain the sentiments of a deity , that all satans art can not obliterate those characters ; yet , the consideration of the multitude of errours doth rivet them in the perswasion of the truth , and goodness of that way of religion , wherein they had been educated . papists are hardned by this ; and though they have no reason to boast of their unity among themselves , as they have been often told ; and now of late , by dr. stillingfleet : ( who hath manifested , that their divisions among themselves , are as great , and managed with as great animosity , as any amongst us ; ) yet are their ears so beaten with the objection of sects and schisms elsewhere , that they are generally confirmed to stay where they are . besides , this is a stumbling-block which the devil throws in the way of poor ignorant people ; if they are urged to a serious strictness in religion , they are affrighted from it , by the consideration of sects and parties , and the woful miscarriages of some erronious persons , that at first pretended to strictness ; imagining , that strictness in religion , is an unnecessary dangerous thing ; and that the sober godly christians , are but a company of giddy , unsetled , conceited , precise persons , who will in a little time run themselves into madness and distraction ; or into despair . and thus out of fear of schism or errour , they dare not be religious in good earnest ; but content themselves with drawing near to god with their mouthes , and confessing him with their lips , whilst their hearts are far from him , and in their works they deny him . there is such a propensity in the hearts of men , to be staggered by the multitude and boldness of errours , that the apostle paul expresseth a sence of it , and seems tenderly careful to avoid that blow , ( which he knew satan would readily give through that consideration ) by the apology that he makes for god , in his holy , wise , providential permission of them , cor. . . there must be heresies among you . his intent , is not barely to put them off with this ; that heresies are unavoidable ; but to satisfie them , that there is a necessity of them : and that they are useful , as god's furnace and fan , to purifie and to cleanse , that they which are approved , may be made manifest . the like care he hath , in tim. . , . upon the mention of the errour of hymeneus , and philetus , where he obviateth the offence that might arise , by reason of their apostacy : partly by removing the fears of the upright , in affirming their safety , whatever became of other men , seeing the foundation of god standeth sure : and partly , by declaring it , no more suitable or dishonourable for god to permit the rise of errours in his church , than for great men to have in their houses , not only vessels of gold and silver , but also of wood and of earth ; some to honour , and some to dishonour . by these very apologies , it appears , that satan by this device of errour , designs to shake mens faith , and to drive them from their religion . seventhly , neither can this , that corrupt doctrines bring forth corrupt practices , be of any less weight with satan ; or less engageing , for the pursuit of this design , than any of the fore-mentioned reasons . corrupt doctrines are imbraced as the very truth of god by the deluded ; and one way or other , directly , or consequentially they lead on practice ; and that with the highest security , and confidence ; as if they were very truths indeed . the devil then hath this great advantage by errour ; that if he can but corrupt the minds of men ; especially in the more weighty and fundamental points of religion : then by a great ease , and without any more labour , he hath gained them to the practice of whatsoever these corrupted principles will lead unto . no course can be taken , that with greater expedition and prevalency , can introduce profane debaucheries than this . thus he conquers parties and multitudes , as a victorious general takes cities , and whole countries by surrender : whereas his particular temptations to sin , are but inconsiderable , less successful , picqueerings in comparison : and when he hath once corrupted the understandings of men , he hath by that means , a command over their consciences ; and doth not now urge to evil , in the notion of a devil , or tempter ; but as an angel of light , or rather as an vsurper of divine authority : he requires , he commands these wicked practices , as necessary duties ; or at least , gives a liberty therein , as being harmless allowances . this difference was of old observed in satans management of persecution , and errour ; that in the former , he did compel men to deny christ : but by the latter , he did teach them . that the lives and practices of men , are so concerned by corrupt doctrines , may appear to any , that are but indifferently acquainted with scripture , or history . we are told by the apostle paul , that faith and conscience stand so related to each other , that they live and die together ; and that when the one is shipwracked , the other is drown'd for company . in phil. . . he seems severely harsh against those of the concision , he calls them dogs , beware of dogs ; beware of evil workers . the reason of which expression , ( i apprehend ) lyes not so much in these resemblances , that dogs spoyl the flock , by devouring ; or that they are fawning creatures : or that they are industrious in prosecution of their prey : ( though in all these particulars , false teachers may be compared to dogs ; for they spare not the flock , they compass sea and land , to gain disciples , and they intice them with fair speeches : ) but rather , he intends the similitude , to express the prophane life , and carriage of these seducers ; for dogs are filthy creatures , to a proverb , the dog to his vomit . and common prostitutes , for their uncleanness , were called dogs , in the old testament . so some expound , deut. . . the hire of a whore , or the price of a dog. and we have full and clear descriptions of seducers , from their wicked and abominable practices . . pet. . . they that walk after the flesh , in the lust of uncleanness , and despise government ; presumptuous are they , self-willed , they are not afraid to speak evil of dignities . vers . . having eyes full of adultery , and that cannot cease from sin : an heart exercised with covetous practices ; cursed children . vers . . they allure through the lusts of the flesh , through much wantonness . — jude vers . . there are certain men crept in unawares , who were before of old , ordained to this condemnation ; ungodly men , turning the grace of god into lasciviousness . vers . . these are murtherers , complainers , walking after their own lusts , &c. . tim. . vers . , , , . men shall be lovers of their own selves ; coveteous , boasters , proud , blasphemers , disobedient to parents , vnthankful , vnholy , without natural affection , truce-breakers , false accusers , incontinent , fierce , despisers of those that are good , traitors , heady , high-minded , lovers of pleasures , more than lovers of god : of this sort are they which creep into houses . — all which , do set forth heretical persons as the most scandalous wicked wretches that we shall meet with : grosly filthy in themselves , corrupted in all the duties of their relations , natural , and civil ; defiled in all the ways of their converse with men. neither are these wicked practices issuing from gross errours , to be looked upon as rare , accidental , or extraordinary effects thereof , but as the natural and common fruits of them : for christ makes this to be the very special property and note , whereby false prophets may be discovered . matth. . . ye shall know them by their fruits : do men gather grapes of thornes , or figs of thistles ? &c. these fruits , were not their doctrines , but their lives : ( for to know false prophets by false doctrines is no more , than to know false doctrine by false doctrine . ) if any object , that many false teachers appeared in the shape of seeming holiness , and strictness of life ; they may be answered , from christ's own words : for there he tells us , ( to avoid mistakes ) that their first appearance , ( and it may be the whole lives of some of the first seeds-men of any errour ) is under the form of sanctity : they come to you in sheeps-cloathing ; in an outward appearance of innocency , and plausible pretences : but then he adds , that their fruits afterward will discover them . a tree at its first planting , is not discovered what it is ; but give it time to grow to its proper fruitfulness , and then you may know of what kind it is : so that we need not affirm , that damnable doctrines produce wicked lives in all that entertain them at the very first ; 't is enough for discovery , if there be a natural , consequential tendency in such doctrines , to practical impieties ; or that at last , they produce them , though not in all , yet in many . and that this matter hath been always found to be so , all history doth confirm . such there were in the apostles dayes , as is evident , by their complaints . such there were in the church of pergamos , rev. . . thou hast them that hold the doctrine of balaam ; who taught balak to cast a stumbling-block before the children of israel ; to eat things sacrificed unto idols , and to commit fornication . there were also , the nicolaitans , of whom christ declares his abhorrency . vers . . in the church of thyatira , there was the woman jezebel , who taught and seduced many of that church , to the like abominable doctrines and practices . vers . . besides these , the apostle john was troubled with the abominable gnosticks . the filthy carpocratians , who taught , that men must sin , and do the will of all the devils , or else they could not evade principalities and powers ; who would no otherwise be pleased to suffer them to escape to the superiour heavens . of these men , and their licencious doctrine doth he speak , john. . . &c. that they that are born of god indeed , must not , dare not , cannot give themselves up to a liberty in such abominations . the same fruits of corrupt doctrine appeared after the apostles dayes . what was montanus but an impure wretch ? what were his two companion prophetesses , priscilla , and maximilla , but infamous adulteresses ? the priscillianists , the manichees , and abundance more , left the stink of their prophaneness behind them ; by reason of whom , ( according to peters prophesie , pet. . . ) the way of truth was evil spoken of . later times have also given in full evidence of this truth . how shameful and abominable were the lives of john of leyden , and the rest of those german enthusiasts ? who reads the story of hacket , and coppinger , without detestation of their wicked practices ? what better have the familists , and libertines of new and old england been ? some were turned off to highest ranting , in all prophaneness of swearing , drinking , adultery , and the defying of a godly life : and this , under the unreasonable boast of spirit and perfection . the heavens may blush , and the earth be astonished at these things ! but in the mean time , satan huggs himself in his success ; and encourageth himself to further attempts in propagating errour , seeing it brings in so great an harvest of sin. eighthly , in this design of false-doctrine , satan is never altogether out : if he cannot thus defile their lives , yet 't is a thousand to one , but he obstructs their graces by it . what greater hinderance can there be to conversion , than errour ? the word of truth is the means by which god , through his spirit , doth beget us ; 't is part of that image of god that is implanted in us : 't is god's voice to the soul , to awaken it . it cannot then be imagined that god will give the honour of that work to any errour : neither can truth take place , or have its effect upon a soul fore-stalled with a contrary falshood . falshood in possession , will keep truth at the door . neither is conversion only hindred , by such errours as directly contradict converting truths ; but also by collateral non-fundamental errours . as they fill the minds of men with prejudice against those that profess another perswasion ; so that for their own beloved errours-sake , men will not entertain a warning , or conviction from those that dissent from their opinions : they first account them enemies , and then they despise their message . 't is no small matter in satans way , to have such an obstruction at hand , in the grand concern of conversion . yet this is further serviceable to him , to hinder , or weaken the graces of the converted already : if he can set god's children a madding upon errour , or make them fond of novelties ; he will by this means exhaust the vigour and strength of their hearts ; so that the substantials of religion will be neglected . for as hurtful plants engross all the moisture and fatness of the earth where they stand , and impoverish it into an inability , for the nourishment of those that are of greater worth : so doth errour possess it self of the strength of the spirit ; and in the mean time , neglected graces dwindle into emptiness , and fade as a leaf . the most curious questions and opinions that are , contribute nothing to the establishment of the heart ; 't is only grace that doth that . heb. . . the heart is established with grace , and not with disputes about meats : nay , they do grace a prejudice , in that they make it sick and languishing : for to that sence is the original , in tim. . . doting about questions , or growing diseased , because of the earnest prosecution of opinions . ninthly , errour hath yet another mischief in it , which makes it not a little desirable to satan ; and that is the judgment , or punishment that it brings . so that it every way answers the devils hatred against both soul and body . the blessings of prosperity and peace do attend the triumphal chariot of truth . psal . . , . truth shall spring out of the earth , and righteousness shall look down from heaven . and then it follows , that the lord shall give that which is good , and our land shall yield her increase . but on the contrary , errour doth more provoke god than men are aware . how often did god desolate the israelites , set a fire in their cities , and gave them into the hands of their enemies , because of their changing the truth of god into a lye ; and worshipping and serving the creature more than the creator ? god left not the church of pergamos , and thyatira without severe threatnings for the errour of the nicolaitans . rev. . . repent , or else i will come unto thee quickly . vers . . i will cast them into great tribulation , except they repent of their deeds , and i will kill her children with death . and accordingly , god fulfilled his threatning upon them , by bringing in the saracens to desolate them , and to possess their land : as he also brought the goths upon the empire , for the arrian heresie . how is satan pleased to labour in a design that will kindle the wrath of the almighty ? chap. ii. of the advantages which satan hath , and useth , for the introduction of errour . as , ( . ) from his own power of spiritual fascination . that there is such a power , proved from scripture , and from the effects of it . ( . ) from our imperfection of knowledge ; the particulars thereof explained . ( . ) from the byass of the mind . vvhat things do byas it ; and the power of them to sway the understanding . ( . ) from curiosity . ( . ) from atheistical debauchery of conscience . that satan may the better speed in his design , he carefully takes notice of , and diligently improves all advantages . indeed all his stratagems are advantages taken against us , ( for so the apostle in his caution to the corinthians calls his devices , lest satan should get an advantage of us , cor. . . ) but here , i only understand those that are more general , which are the grounds and encouragements to his particular machinations against men , and which also direct him in his procedure . these are first , satan's own power of spiritual fascination , by which he infatuates the minds of men , and deludes them , as the external senses are deceived by inchantments or witchcraft . that satan is a cunning sophister , and can put fallacies upon the understanding ; that by subtile objections or arguments he can obtrude a falshood upon the belief of the unskilful and unwary ; that he can betray the judgment by the affections , are things of common practice with him . but that which i am now to speak of , is of an higher nature , and though it may ( probably ) take in much of his common method of ordinary delusion , yet in this it differs , ( at least ) that 't is more efficacious and prevalent ; for as his power over the children of disobedience is so great that he can lead them captive at his will , ( except when he is countermanded by the almighty , ) so hath he ( by special commission ) a power to lead those to errour effectually , ( without missing his end ) that have prepared themselves for that spiritual judgment by a special provocation ; and for ought we know , as he hath an extraordinary power which he exerts at such times , so may he have an extraordinary method which he is not permitted to practise daily , nor upon all . that such a power as this the devil hath , is believed by those , whose learning and experience have made their judgments of great value with serious men ; and thus some do describe it , 't is a delusion with a kind of magical inchantment ; so calvin : a satanical operation whereby the senses of men are deluded ; thus perkins : who after he had asserted that satan can corrupt the fantasy or imagination , he compares this spiritual witchcraft to such diseases of melancholy , that make men believe that they are , or do , what they are not or do not , ( as in the disease called lycanthropia : ) and to the inchantments of jannes and jambres , who deluded the senses of pharaoh . others more fully call it , a more vehement operation of the great impostor , whereby he obtrudes some noxious errour upon the mind , and perswades with such efficacy , that it is embraced with confidence , defended strenuously , and propagated zealously . a particular account of the way and manner by which the devil doth this , is a task beyond sober enquiry ; it may suffice us to know that such power he hath , and this i shall confirm from scripture , and from the effects of such delusion . first , there are several scriptures which assert a power in satan to bewitch the minds of men into errour , from which i shall draw such notes as may confirm , and in part explain this truth in hand . and i shall begin with that of gal. . . o foolish galatians , who hath bewitched you , that you should not obey the truth , &c. the word which the apostle here useth for bewitching , ( as ( grammarians and criticks note ) is borrowed from the practice of witches and sorcerers , who use by secret powers to bind the senses , and to effect mischiefs . 't is true he speaks of false apostles , but he intends satan as the chief workman ; and this he transfers to signify satan's power upon the mind , in blinding the understanding for the entertainment of errour . neither can any thing be objected why this place should not prove a fascinating power in satan ( such as we have been speaking of ) but this , that it may be supposed to intend no more than an ordinary powerful perswasion by arguments : yet this may be answered , not only from the authority of learned interpreters , who apprehend the apostle and his expression to intend more , but also from some concomitant particulars in the text. he calls them foolish galatians , as we translate it , but the original goes a little higher , to signify a madness ; and withall , he seems to be surprized with wonder at the power of satan upon them , which had not only prevailed against the truth , but against such evident manifestations of it as they had , when they were so plainly , fully and efficaciously instructed ; for before their eyes jesus christ had been evidently set forth : which expressions and carriage cannot rationally be thought to befit a common ordinary case . next to this , let us a little consider that famous scripture , in thess . . , , . whose coming is after the working of satan , with all power — and for this cause , god shall send them strong delusions , that they should believe a lye — . i shall from this place observe a few things , which if put together , will clear the truth we speak of : as first , in this delusion here mentioned , the apostle doth not only set down extraordinary outward means , ( as signs , and lying wonders ) but also suits these extraordinary means with a sutable concomitant inward power ; for , by power i do not understand ( as some ) a power of shewing signs , and doing wonders , as if the apostle had said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the power of signs and wonders , for the words will not well bear that without some unnatural straining : but i understand by it , a power distinct from the signs and wonders by which he moves their hearts to believe , by an inward working upon their minds , striking in with the outward means of lying miracles propounded to their senses . and we may the better satisfy our selves in this interpretation , if we compare it with rom. . . where not only the power of doing wonders is expressed by a phrase , proper and different from this of the text in hand , through mighty signs and wonders , or in the power of signs and wonders , but it is also clearly distinguished from the power of the spirit of god in working upon the hearts to make those wonders efficacious and perswasive ; so that , as in the spirit of god we observe a power to do wonders , and a power to work upon the heart by these wonders , we may conclude that this wicked spirit hath also ( in order to sin and delusion ) this twofold power . but secondly , i note further , that this power is called a special energy of peculiar force and efficacy in its working , the strange inexpressible strength of it seems to stand in need of many words for explanation : he calls it all power ( which as well notes the degree and height , as the variety of its operations , ) and then the energy , the virtue , operativeness and strength of power . thirdly , 't is also to be observed that satan's success and exercise of this power of delusion depends upon the commission of god , and that therefore 't is extraordinary , and not permitted to him but upon special occasions and provocation , for this cause god shall send , &c. fourthly , the success of this power when exercised , is certain . they are not only strong delusions in regard of the power from whence they come , but also in regard of the event , those upon whom they come cannot but believe . infatuation and pertinaciousness are the certain fruits of it . fifthly , the proof of all is manifest in the quality of the errours entertained , for they are palpable gross lyes , and yet believed as the very truths of god , and they are in such weighty points as do evidently determine the soul to ruine , lies to be damned , which two things are sufficient proofs of spiritual fascination . it being unimaginable that rational men ( and especially such as were instructed to a belief of a contrary truth ) should so far degenerate from the light of reason , as to be deluded by gross and apparent lyes , and of such high importance , except their minds had been blinded in some extraordinary way . some further confirmation may be added to this truth from king. . . and there came forth a spirit and stood before the lord , and said , i will perswade him — i will go forth , and i will be a lying spirit in the mouth of all his prophets , and he said , thou shalt perswade him , and prevail also . i might here take notice of satan's readiness in this work , as wanting neither skill nor will , if he were but always furnished with a commission ; as also the powerful efficacy of spiritual witchcraft , where it pleaseth the lord to permit to satan the exercise of his power , thou shalt perswade , and prevail also . but that which i would observe here , is something relating to the manner of his proceeding in these delusions : he attempted to deceive the false prophets , and by them to delude ahab ; and both , by being a lying spirit in the mouth of the prophets : which necessarily , ( as peter martyr observes ) implies , ( ) that satan had a power so strongly to fix upon their imaginary faculty , the species , images , or characters of what was to be suggested , that he could not only make them apprehend , what he presented to their minds ; but also , make them believe , that it was a divine inspiration , and consequently true : for these false prophets did not speak hypocritically , what they knew to be false , but what they confidently apprehended to be true ; as appears by the whole story . ( ) he could irritate , and inflame their desire to publish these their perswasions to the king , after the manner of divine prophecies . ( ) he had a further power of perswading ahab , that his prophets spake truth . that passage of rom. . . god gave them over to a reprobate mind , — doth give some account how men are brought by the devil into these false perswasions . a reprobate mind , is a mind injudicious ; a mind that hath lost its power of discerning . 't is plain then , that he can so besot and blind the mind , that it shall not be startled at things of greatest absurdity , or inconveniency . if any yet further enquire , how he can do these things ? we must answer , that his particular ways and methods , in this case , we know not ; only it may be added , that ephes . . . paul tell us , he can make their minds vain , and darken their understandings . by mind , the seat of principles is commonly understood . by understanding , the reasoning , or discursive faculty , which is the seat of conclusions : so that his power seems to extend to the obliterating of principles ; and can also disable them to make right inferences : insomuch , that he wants nothing , that may be necessary to the begetting of strong perswasions of any falshood , which he suggests ; according to what is intimated , gal. . . this perswasion cometh not of him that called you : that is , not of god , but of the devil . from all these scriptures , then it appears , that this spiritual fascination , is a power in satan which he exerts , by special commission , upon those that receive not the truth in the love of it , by which be can so strongly imprint falshoods upon their minds , that they become unable to discern betwixt truth , and a lye ; and so by darkning their vnderstanding , they are effectually perswaded to believe an errour . secondly , there is yet another proof of this spiritual witchcraft , from the consideration of the effects of it upon the deluded : and the uncouth , strange unnatural way of its proceeding . let all particulars of this kind be put together , and it will not be found possible to give any other rational accompt of some errours , than that of extraordinary delusion . first , let us take notice of the vileness and odiousness of some errours that have prevailed upon men ; some have been plainly sottish ; so evidently foolish , that it cannot be imagined , that men that entertained them , had at that time the use of reason , or any competent understanding . this very consideration , the prophet isaiah insists upon largely , chap. . from vers . . to vers . . where he taxeth them smartly , for the senceless doltishness of their errour , in worshiping idols : he tells them , the matter of it is the work of nature ; a cedar , oak , or ash , that they themselves ( possibly ) had planted , and the rain did nourish it . vers . . he tells them also , that the form of it , was from the art of the workman , the smith , or carpenter . vers . , . the smith with the tongs , both worketh in the coals , and fashioneth it with hammers , and worketh it with the strength of his arms. — the carpenter stretcheth out his rule , he marketh it out with a line , he fitteth it with planes , and he marketh it out with a compass . — he further minds them , that without any reverence , they make use of the residue of the materials ; out of which , they formed their idol to common services of dressing their meat , and warming themselves ; he burneth part thereof in the fire , with part thereof he eateth flesh , he roasteth roast , and is satisfied ; yea , warmeth himself , and saith , aha , i am warm , i have seen the fire . vers . . then he accuseth them of sottishness ; in that , the residue thereof he maketh a god , even his graven image , he falleth down to it , and worshipeth it , and prayeth unto it , and saith , deliver me , for thou art my god , vers . . and from all this he concludes , that seeing this is so directly contrary to common reason and understanding , ( which . in the ordinary exercise of it , would easily have freed them from such a dotage : for if they had but knowledge or understanding to say , i have burnt part of it in the fire ; i have baked bread , and shall i make the residue an abomination ? — vers . . they could not have been so foolish , ) it must then , of necessity , be a spiritual infatuation . their eyes were shut that they cannot see , and their hearts , that they cannot understand — vers . . a deceived heart hath turned him aside — vers . . other errours there are , that lead to beastly , and unnatural villanies ; such as directly cross all the sober principles of man-kind , the natural principles of modesty , the most general and undoubted principles of religion , and holiness . as when adulteries , swearing , ranting , going naked , cruelties , murthers , outragious confusions , and madness , are cloathed with pretences of spirit , revelation , freedom in the use of the creature , exercise of love , and having all things common , &c. ( of which , sad instances have been given more than once . ) let any sober man consider , how it could come to pass , that men that have reason enough to defend them against such furies , and the knowledge of scripture , which every-where ( with the greatest happiness imaginable , and highest earnestness ) doth prohibit such practices as most abominable , and doth direct to a sober , just , modest , humble , inoffensive life , should entertain notwithstanding , such errours , as transform men into beasts , monsters , or rather devils ; and religion , into the grossest impieties : and all this , as the perfection and top of religious attainment , commanded in the word of god , or by his spirit ; and well-pleasing to most holy and pure divine majesty ? let it ( i say ) be left to the consideration of men , how it should be , without some such extraordinary cause as hath been mentioned ? secondly , let it be observed also , that some errours bring with them some extraordinary , strange , unnatural , unusual actions ; and put men into such odd garbs , postures , and behaviours , that it is easie to see , they are acted by a force , or power , not humane . some have been carried to do things , beyond whatsoever might have been expected from the age and capacities of the parties ; as extasies , trances , and quakings of little children ; their prophesying , and speaking scripture-threatnings after such fits . some have been acted in a way of extatical fury ; as * montanus , of whom eusebius witnesseth : that sometimes he would be seized upon , by a kind of malignant spirit , and would suddenly-break forth into a rage and madness ; and presently utter rash and bold speeches , strange unusual voices , with prophesyings ; insomuch , that he was judged by those that saw him , to be acted by the devil . others have been as in a more sober spiritual rapture : an instance whereof i shall give you from mr. baxter in these words ; i have heard from an ancient godly man , that knew arthington , and coppinger ; that they were possessed with the spirit of the grundletonians . the same man affirmed , that he went but once among them himself , and after prayer , they breathed on him , as giving him the holy ghost ; and he was so strangely transported for three days , that he was not the same man ; and his family wondred what was the matter with him : he had no confession of sin , but an elevated strain in prayer , as if he had been in strange raptures : and after three days he was as before , and came no more at them . some have been carried into childish , and ridiculous actions ; such was the behaviour of jo. gilpin , in his delusion at kendal in westmerland ; as his going to the fidlers house , playing upon a base viol , in token of spiritual melody ; his creeping up the streets upon hands and knees , in token of bearing his cross ; his making marks on the ground , and beating it , as his mortification of sin : and a great many more things of like nature . such things as these , are as spiritual marks and characters engraven upon errours , by which a diabolical power , moving and acting such deluded creatures , ( like so many puppits ) is evidently discovered . thirdly , when we see not only idiots , and those whose defect of understanding , might put them under the power of an ordinary cheat , thus imposed upon ; but men , otherwise intelligent , rational , and serious , blinded with follies , taken with apparent dotages , admiring trifles , and carried away with things , which common reason would teach them to abhor : 't is more than suspicious , that 't is not any probability of truth , or excellency in the errour , that prevails with them : but , a spiritual power that doth bewitch them . when we consider , that such a learned man as tertullian begins to admire such a wretch as montanus ; or such an one as arthington , led away with hacket and coppinger , or such a man as kneperdollin , seduced by john of leyden ; and especially , such numbers of wise , and seemingly sober and religious persons going down the stream , after irrational and plainly irreligious errours ; what else can be apprehended to be the cause , but a powerful satanical delusion ? fourthly , add we to these , the consideration of the suddenness of the prevalency of such errours , against plain and evident truths , ( which is a circumstance taken notice of by the apostle . gal. . . i marvel that ye are so soon removed from him that called you into the grace of christ , unto another gospel . ) in which case we may observe , it usually falls out , that mens affections prevent their discoveries , at the first view they are taken , before they understand what the errour is ; and they are perswaded before they know . fifthly and lastly , that the earnestness of the prosecution , by which they maintain , and propagate the errour , is a kind of unnatural fury , which hurries men with violence into an unyielding stifness , to the stifling of all kind of charity , and consideration . these things put together , ( i say ) makes the matter in hand evident ; when men , otherwise rational , are at first touch , highly inamoured with , and violent in the pursuit of errours , that are sottish , or devillish ; we can resolve it into nothing less , than into that of the apostle , who hath bewitched you ? the improvement of this first , and great advantage for the introduction of errours , is more than can be well expressed ; but he hath besides , other advantages which he no way neglects : among which , secondly , our imperfection in knowledge , is none of the least ; if our knowledge had been perfect , it would have been a task too hard for the devil , to make us erroneous ; for men do not err , but so far as they are ignorant : to impose upon men against clear and certain knowledg is impossible . men cannot believe that to be true , which they know to be false . it would be as silly for satan to make such attempts , as for a jugler to endeavour the deception of those , that know and see the ways of his conveiances as well as himself . that our knowledg is imperfect , i shall prove and explain in the following particulars . first , the scripture plainly asserts it , the greatest number of men ( which are in an unregenerate estate ) are expresly called , foolish , blind , ignorant , men that are in darkness , men that do not know , nor consider , that perish through ignorance . others , that ( in comparison to these ) are called children of the light ; and such as see with open face , are notwithstanding ( when compared to a state of perfection ) represented to be in the non-age of their knowledg , unripe , imperfect ; the apostle doth so express it , cor. . . we know in part , we prophesie in part . in the explanation of this , he compares our attainments in this world , to the understanding , thoughts , and speakings of children , v. . concludes v. . that all our knowledg , gives us but a dark imperfect reflection of things ; we see through a glass darkly . secondly , men that have had the clearest heads , and have been at the greatest pains in their enquiries to find out truths , have brought back the clear conviction of their own ignorance . austin confesseth , that in the scriptures , ( which he made his chief study ) the things which he knew not , were more than the things he understood . chytraeus , in humble modesty goes a little further , my dearest knowledg ( saith he ) is to know , that i know nothing : and it will be a clear demonstration of that mans ignorance , that boasts of his knowledg ; his own mouth will prove against him , that he knows nothing as he ought to know . thirdly , the consideration of the nature of the things , which are the objects upon which we employ our search , will sufficiently convince us , that we do comprehend but very little . for though the scripture hath expressed the main concerns of eternal life so fully , that they are as clear as light , and need no such stretch of the brain , but that the meanest capacities may as certainly understand them , as they understood any thing of common business ; as , that christ dyed for sinners ; that without faith it is impossible to please god ; that without holyness no man shall see his face , &c. yet , ( as peter speaks , pet. . . ) there are many things that are hard to be understood ; there are difficulties , depths , and mysteries . some things ( whereof we have but dark touches in scripture ; though enough to let us know , that such things there are ; and to humble us for our ignorance ) are , in their own nature , sublime , bounded on all sides with rocks , and praecipices , where our near and bold approaches are prohibited : such are those things , that concern the decrees of god , the trinity , &c. other things are dark and uncertain to us , from their very proximity to us ( as some are pleased to fancy the reason ; ) such are the nature , faculties , and workings of our own souls within us : which we cannot directly see , ( as the eyes sees not it self ) and do but as it were guess by dark reflections . some things in scripture are accidentally obscure to us , that were plain to those that heard them first , to whom they were spoken , and written : for now , to the understanding of a great many passages , there is necessary the knowledg of the tongues , in which they were dictated , of the histories of those times to which they severally related ; as also , of the particular customs of the jewish nation , which gave a mold and form to a great many scripture assertions : all which are easie , and familiar to those that knew the exact propriety of such languages , were acquainted throughly with such histories customs , usages , and manner of speakings : and besides all these , the application of general rules , to particular cases , ( where a little circumstance may make a great alteration , ) is full of puzzle and intricacy . insomuch , that some have thought , that there are several cases of conscience , that are not yet fully determined , and that are like so to remain . fourthly , neither is the nature of knowledg it self , without an argument to prove , the insufficiency of our knowledg ; to know , is properly to understand things by their causes ; or at least , by their effects : and to make a right result of particulars from a general maxim. such a kind of knowledg , is necessary in religion ; for setting aside , some particulars of mysterious height , ( about which , god hath set bounds , lest men in presumptuous boldness should adventure to break through unto the lord to gaze . ) and some things which are the principles of nature , or their next results , ( which are upon that score , beyond all need of enquiry , ) in all which , 't is enough to believe , that what the scripture saith is true , without asking a further account : yet in other things , the scripture gives us the grounds , reasons , and proofs of what it declares , or asserts ; as may appear by infinite examples : so that to know christ dyed , or that we are justified by faith , or that christ shall come to judgment ; without a knowledge of the grounds , and reasons of these things , is indeed but gross ignorance . the like may be said , of the knowledg of general precepts , without the knowledg of their necessary application . but how few are there that do thus know ? the greatest part of men satisfie themselves with the bare affirmations of scripture , and they resolve all into this , that the word of god saith so : or , that it is the will of god it should be so , without further enquiry . and as for others , though they may know the reasons of many things , yet are there a vast number of particulars , whose reasons we know not , though the scripture may contain them : and as for consequences , and the application of general rules , their just limitation , and the enumeration of the cases wherein they are true , or false : it is that that keeps the wits of men upon the rack perpetually . fifthly , the unsuitableness of our capacities , to those objects of words , we have but a mole-hill of substantial matter . nay , seeing we make but a sorry shift , at best , by these artifices to come to some rude conceptions of things , which otherwise we cannot in any tolerable manner comprehend ; it is as great a proof of our imperfection in knowledg , as the necessary use of staves and crutches is an evidence of lameness . if i should pass from this , to the consideration of the multitude ( beyond all number ) of books that are written , we shall find them but so many proclamations of our ignorance ; for if we could believe them all to contain so many wholsome precepts of necessary truth ( which yet we cannot rationally imagin ) this would imply , that the greatest part wanted these informations ; and that common ignorance is not only a general distemper , but also a distemper hard to be cured , that stands in need of such multitudes of instructors , and such varieties of helps . but if we believe , that among this infinite number of volumes there are thousands of lyes , millions of unproved conjectures , millions of millions of idle unprofitable fancies ; then do we in express terms pronounce them guilty of ignorance , and of ignorance so much the more dangerous , by how much the more bold it is , to avouch it self in the light , and to obtrude it self upon the belief of others , who instead of being better informed by it , shall but encrease their own blindess : were there nothing to be said but this , that there are such a vast multitude of commentators upon the bible , which do all pretend to expound and explain it , it would of necessity admit of these conclusions . ( ) that the bible hath in it things so dark or at least , our capacities are so dull , that there is need of great endeavours to explain the one , or assist the other . ( ) that the knowledg of men is imperfect : for if all , or most men could certainly interpret the scripture , there needed not so many volumes , but that one , or two might have signified as much , as now whole libraries can do . the imperfection of our knowledg , being thus laid open , 't is easie to see , what advantages the devil may make out of it , for the promoting of errour ; for it must now become our wonder , not that any man errs , but that all do not . we find it easie to impose any thing upon children , 't is an easie matter for a trifle to cheat them out of all they have . surely then satan may do as much by men , who are but children in understanding . the apostle , ephes . . . puts us in mind of this hazard , under that very similitude , that we henceforth be no more children tossed to and fro , and carried about with every wind of doctrine . how fitly doth he resemble us to children ? their weaknesses are , ( ) want of discerning , they see not the true worth of things . ( ) credulity , they believe all fair speeches , and specious promises ; and the hazard of both these is in this , that it makes them unconstant , uncertain , and fickle ; and such are we made by our ignorance : so little do we truly discern , so apt are we to believe every pretence ( for the simple believes every word , prov. . . ) that as the apostle's metaphors do tell us ) we are easily tossed from one conceit or opinion to another , as a ship is by the waves , or a feather in the wind. thirdly , a third advantage which the devil takes against us in his design of errour , is the byass of the mind ; were our understandings purely free , in a just and even ballance toward all things propounded to its deliberation and assent , ( though it were imperfect in its light ) the danger were the less ; but , now in regard of the bent and sway it is under ; 't is commonly partial , and inclined to one side more than to another , and yet the matter were the less , if only one or two noted things had the power of setting up a false-light before the mind ; but there are many things that are apt to do us this mischief , which have the same effect upon us , that bribes have upon persons interested in judgment , which not only tempts them to do wrong , but so blindes their eyes , that they know not they do so , or at least , not in so great a measure . the mind is byassed . first , naturally to errour , rather than truths ; the corruption of our nature is general , and doth not only dispose the will and affections to practical iniquities , but doth also incline the vnderstanding to errour and misapprehension . and that seems to be the ground of christs assertion against the jews ; jo. . . i am come in my fathers name , and ye receive me not ; if another shall come in his own name , him ye will receive . which implies , that men are naturally more prone to believe an imposter , than one that speaks the most certain and profitable verities : and besides this general inclination to vanities and lyes , there are ( if some think right ) some errours that are formally engraven in the nature of faln man ; as that opinion , to be saved by works . for not only do all men ( that have any apprehensions of a future eternal state ) resolve that question of obtaining salvation into works , as the proper cause , ( and indeed no other could have been imagined , if the scripture had not revealed the redemption by the blood of jesus . ) but the jews in jo. . . ( when they propound that question , what shall we do , that we might work the works of god ? ) take it for granted , that works ( of some kind or other ) are the causes of happiness . possibly some impression of that notion ( while it was a truth , as in the state of innocency it was , ) may yet remain upon our natures , though by the fall , the case is altered with us . secondly , the mind is byassed by bodily temper , and complectional inclination ; the varieties of complections , introduce varieties of humours , and dispositions : and the understanding ( being necessitated to look through these , as so many coloured glasses , ) is apt to judge , ( that is to mis-judge ) according to the mis-representation of objects . thirdly , sometimes habitual acquirements have the same influence upon the understanding , that natural humours have . the arts and sciences we study , our ways of education and imployment , are but so many prejudicate praepossessions that do secretly taint the mind . fourthly , there are also accidental inclinations , which ( though not customary ) have the force of a second nature , because their working is violent and impetuous , and these which are from a wounded conscience , or excesses of melancholy , have a byass more than ordinary ; they lay violent hands upon the understanding , and with a mighty torrent run it down . so that if an errour be offered , that is suitable to such fears , or misapprehensions , it can scarce miss of success . the extraordinary turbulencies of some other passions ; as anger , love , &c. have the like effect . fifthly , vitious habits do so much byass the mind , that the understanding must needs be defiled by them . nothing can more prepare the mind to a wicked errour , than a wicked life . an errour of indulgence ( being so grateful to corruption ) may readily find favour with the understandings of those that know not to do good , because they have accustomed themselves to do evil . sixthly , there are external things that have no less power on the understanding , than any of the fore-going ; and these are custom , education , and interest ; these stick so close , and work so subtily , that though there are few that are not ( in disputable cases ) influenced by them , yet none are able , or willing to take notice , how , and by what steps they do engage them to pass sentence against truth . and indeed , that man must have a singular measure of suspicious watchfulness , and clear integrity , that is not deceived by them . and the best way to keep clear of the mischief that these may do us , is to be severe in our suspitions , on that side to which custom and interest have their tendencies . seventhly , i might note , that there is something considerable to this purpose , in the nature of spirits . some spirits are unfixed , and volatile ; and these are soon altered by their own unsteadiness . others are tenacious and unflexible ; and if such be first set wrong , 't is not an easie thing that will reduce them to truth . others are soft and ductile , perswaded by good words as soon as strong arguments . and again , some are of such a rough , sowre , contradictious temper , that they will sooner chuse to run wrong , than comply with the perswasions of those that offer truth , even for that reason , because they are perswaded to it ; so that the truth which ( if none had minded them ) they of themselves would have embraced , they will now refuse when 't is pressed upon them , out of a cross and thwarting humour , because they hate nothing more than to do as they are bidden . to come a little nearer , let us consider how these things shew their power upon the mind , to sway and incline it . 't is indeed true , that in things that are clearly and strongly propounded to the understanding , it cannot but judg according to the evidence of truth ; and cannot be guided by the will , to judg contrary : nay , the will ( though in things purely speculative , it may retain its averseness ; as also in things practical , while they are considered only , as what may be done , before the understanding hath come up to its final resolve , determining , that such things must , or ought to be done ) cannot but follow the light and information of the understanding , and that according to the proportion of its conviction ; so that though in some cases , a man would have things otherwise than he believes them to be : yet , he cannot believe what he will , neither can he refuse to will what is certainly represented to be good and necessary . notwithstanding all this , the fore-mentioned particulars may so byass the mind , that it shall not act truly and steadily ; as we may see in these three particulars . first , in things clearly demonstrated to the understanding ; though the will cannot directly oppose , nor prevail to have them judged false , yet it can indirectly hinder the procedure of the understanding , and divert it from fixing its consideration upon the truth ; or from working it self into positive determinations , for bringing it into practice . thus , many that cannot but believe there is a god , and that his law is true ; being byassed by their lusts , the power of pleasures , or interest , &c. do prevail upon their understandings , to take up other objects of consideration ; so that they are said to forget god , and to cast his commandments behind their backs : as also , not to remember their latter-end , though they cannot but believe , that they shall dye . truth may be imprisoned , and fettered , where it cannot be slain . we read of holding the truth in vnrighteousness , rom. . . which was this , that those heathens ( of whom the apostle speaks ) by reason of their vitious inclinations and practices ; though they could not obliterate those notices of equity and religion that were imprinted on their minds ; yet , they kept them at under , ( as captives in a dungeon ) and suffered them not to rise up in a just practical improvement . now the wrong that is done to truth this way , is not only , by rendring it unfruitful and useless at present , but hereby the devil hath his advantage in the gaining of time , to gather together more forces against that truth ; and by frequent onsets of contrary arguings ; ( especially upon the advantage of the minds indifferency , and remissness , begot by long and often diversions , ) to set another face upon it , and by degrees to over-turn former perswasions . this was the very case of the heathens , in the place last cited ; who being first swayed by their impieties , became unwilling to give way to those dictates of light and justice which they had ; and having thus gratified their lusts , the devil further prevailing with them , to find evasions from the power of those truths , they began to make unsuitable inferences from these premises , which they could not deny , and so became sottish and vain in their reasonings , changing the glory of the uncorruptible god , into an image made like unto corruptible man. and by such practices against truth , they at last changed the truth into a lye , vers . . and at long-run obliterated the knowledg of god out of their minds . this is satan's old method of over-turning truth at last , by diverting the mind from receiving the present powerful impressions of those principles . secondly , but in things doubtful , where there is not a clear certainly , what is truth ? but contrary opinions strive with such equal confidence , that 't is difficult to determine which hath the conquest ; there the mind may be so swayed by its byass , that it may give approbation to errour : nay , where upon a fair and indifferent tryal , truth hath the greater appearance of strength ; and errour nothing else , than little shadows or appearances of reason to shelter it self under ; yet , that way may the mind be inclined by the aforesaid things . we have a more easie and facile belief for what we would have , than for what we would not . though there is nothing more noted by common experience than this , that men are usually drawn aside by humours , inclinations , interests , and education , &c. to judg well of that which an unprejudiced person would easily see to be weak , unjust , ridiculous , or unreasonable : yet , how these considerations and tempers do exert their force upon the understanding to draw it into a compliance ; or by what secret art they can heighten probabilities , and lessen objections ; or by what insensible progress they move , that men thus carried do not perceive that they are under such a force , is not so very discernible . how often may we observe , men ( that are rational enough , to discover the pitiful shifts , and poor allegations of others , ) with such gravity and confidence ( where their own interests are concerned ) to offer such low reasonings , and extravagant impertinences , that all that hear them , are ready to laugh at their folly ; and yet they themselves entertain no less than perswasions of the invincibleness of their arguings ? they so eagerly desire what they would establish , that they , think any thing is enough to justifie it ; and are apt to imagine that their shifts and excuses appear as strong to others , as to themselves . i have known some , that by the sway of interest , have changed their opinions in religious matters , and have really become otherwise perswaded , than they had been formerly , ( and not as some , who for advantage will knowingly take up what they cannot believe to be true , ) and have not been able to say , that they have met with new arguments , or new answers to objections ; but , i know not how , arguments , which they had contemned , and laid by for weak , began to look big upon them : the arguments by which their former perswasion was upheld , grew insensibly feeble in their hands ; the one revived , gathered strength , after they had a little cherished them , by thinking there might be something in them , though before they knew all the particulars , and could not instance in any thing which they had not formerly notified and answered ; and the other sort of arguments grew weaker and weaker , till at last they parted with all good conceit of them ; so that such a change was but as the turning of the tables : that which acted behind the curtain , and wrought this change of the fancy , could be no other than some of the forementioned things that byassed their mind ; for where the arguments , pro and con were the same , the alteration of opinion ( where men are not so wicked as to go directly against their own light , ) must of necessity be imputed to the different positions of external things , and the different humours and inclinations begot by them : even as the different stations of men in the prospect of some pictures , represent them variously , one way they give the shape of a beautiful face ; another way , they express the ugly deformity of a devil : or as different reflections of the sun-beams upon the same object , cloath it with several colours . the scripture doth also give us notice of this advantage which the devil takes from the inclinations of men , to lead them into mistakes . that of mic. . . ( if a man walking in the spirit of falshood , do lye , saying , i will prophesie unto thee of wine , and of strong-drink , he shall even be the prophet of this people ) hath this for its foundation , that let the errour be never so gross and palpable ; ( as if a man should prophesie a liberty for drunkenness , ) if it be suitable to the sway of peoples humours , it will readily enough be embraced , he shall be a prophet to this people : that is , such a prophet will easily prevail with such a people , their vitious inclinations fit them for any impression of a suitable errour . the apostle paul also found this too true in the heresies of his own times : for he tells us , that seducers had learned that cunning from the devil , to draw men to errour , by the sway of their lusts ; tim. . . they creep into houses , and lead captive silly women laden with sins , and led away with divers lusts . as also , tim. . . he prophesies of the future use of this stratagem ; after their own lusts shall they heap to themselves teachers . so that the usual prevalency of errour , was , and is , from the under-ground-working of lusts , humours , habits , and inclinations ; which make men willing to entertain an opinion , which can but gratifie them with a suitableness , or fitness . thirdly , where the fore-mentioned particulars of inclination , natural , or acquired humours , custom , education , &c. do neither divert the understanding , nor engage it to close with errour : yet , often do they discover , how powerfully they can byas the mind , in that these prevail with men , to modifie and mold a truth according to the bent , or form of their inclinations . as a bowl which is skilfully aimed at a mark , goes nevertheless by a compass which its byas forceth it unto , according to the risings or fallings of the ground it meets with in the way . men may arrive at real truth in the main , and yet may shape it according to their humours . for instance , let us consider the different modes or forms , in which the same truth is represented under the workings of different tempers . a melancholy person conceives of all things under such reflections , as fear and sadness do usually give ; if he consider god he looks upon him in the notion of greatest severity and justice : if upon the ways of duty , he colours them all in black , and can scarce account any thing piety , which is not accompanied with sadness and mourning ; if he calls his soul to a reckoning , his conclusions concerning himself are sad , doleful , or at best suspicious . on the contrary , an hilarous cheerful temper , censures all sadness for fullenness , and is apt to accuse those that go mourning in their way , for unthankful murmurers , and unbelieving complainers ; it interprets god's favourable condesentions to the weak , in the greatest latitude , and is easily perswaded to those things that are upon the utmost brink of liberty : to which , others of a more timerous disposition dare not approach , for fear of offending . this puts an higher excellency upon the duties of praise , as the other upon fasting and mourning . those men that are morose and severe , they are apt to think , that god is such an one as themselves : and though they acknowledg there is such a grace as charity , yet under a pretence of strictness , they cannot believe they are bound to exercise it towards any that are under any failing , of which they judge themselves to be free ; and therefore such men are usually very difficult , in all cases wherein condescention is to be used ; they are hard to be reconciled , and after the miscarriage of any person , are not easily satisfied of their repentance : and in cases of dissent from their way and practice of religion , they are commonly censorious , and conclude the worst . they again that are naturally mild and gentle , under a pretence of charity and meekness , are apt to become remiss in their carriages towards any brother ; and because charity thinks not evil , they model their acknowledged duty into the form of their own disposition , and so think they must see , and yet not perceive ; and instead of covering the infirmities of a brother , they have a mantle to cast over every transgression . at the same rate also do they frame their conceptions of god , as if he was so merciful , that he would scarce reckon any abomination to be above the height of an ordinary infirmity : these are apt to think , that the mercies of god ( so much praised in scripture ) signifie little less than an indulgence in transgression , far above what precisians are apt to imagine : and that it is as easie to obtain forgiveness from god for any offence , as it is to say , the lord be merciful to me a sinner . those that accustom themselves to the delights of the senses , are apt to bend the way of their religion to that humour ; and think , that nothing can be solemn in worship , that is not set out with garnishings that may please the eye , or ear. nay , 't is observable enough , that religion borrows some taint or shape , from the various studies and sciences of men ; in some , ( as in many of the fathers ) we may see religion dipt in platonism , or peripateticism . some introduce the distinctions and definitions of philosophy ; others compel all scriptures to submit to the laws of strict logical analysis . thus , according to the various mediums that men look through , are truths discoloured , and dressed up in several shapes : 't is easie from these instances to imagine , that satan must have a great advantage against us in point of errour , from the byas of the mind . fourthly , adventurous curiosities is another general advantage by which he works . this ariseth partly from a desire of knowledge , and partly from pride ; and both these make way for his design . a desire after knowledg is natural , and withal very bewitching . to know hath something in it more than ordinary . this is noted in job . . vain man would be wise , though man be born like a wild asse's-colt : though he be foolish , yet he affects wisdome ; and the very delight of knowing , doth engage men to curious prying searches , though with much labour and hazard . of this temper were the athenians , act. . . they spent their time in nothing else , but either to tell , or to hear some new thing : not barely in telling news , but in inquiries after new notions and discoveries : and this made them willing to hear paul , as a setter forth of strange gods , and a new doctrine . when this desire after knowledg is animated with pride , ( as oft it is , for knowledg puffeth up ) then 't is more dangerous ; when men are upon a design , to seem higher than others , to be singular , to see more , than what all men see , to be admired , to out-talk their neighbours , what adventures will they not make ? how fair do they lye open to any conceit that may serve this end ? that satan labours to improve this curiosity , is without doubt ; he carefully affords fuel to this burning , and diligently blows it up into a flame . the first temptation had that ingredient in it , ye shall be as gods , knowing good and evil . and we see it was a great enticement to eve , that which would make one wise , was therefore desirable . the blame of israels first idolatry , seems to be laid at this door , deut. . . they sacrificed — to gods whom they knew not , to new gods that came newly up : implying , that they were drawn aside from their old established way of worship , by a curiosity , to try the new ways of the heathens . and so great an hand hath this , generally , in errours ; that paul , tim. . . makes this itch after novelty the great ground of that defection from truth , which he foresaw was coming , they shall heap to themselves teachers , having itching ears . this itch of the ear , is the usual fore-runner of a scab in the church , because it doth dispose men to receive any kind of teacher . god indeed doth sometimes take the advantage of our natural curiosity for our good : by this means many of johns hearers , who went out into the wilderness to him , as to a strange sight ( as those words imply , what went ye out into the wilderness to see ? ) were converted . by this means , the gospel afterwards made a large progress , as we see commonly new teachers affect most at first , for when men grow acquainted with their gifts , their admiration decays , and the success of their labours is not so great many times . the devil also observing , the prevalency of curiosity ; and that men are more pleased with new notions , than with old truths ; he endeavours also to plow with this heifer , and oft makes a great harvest by it . there is yet another advantage more that he sometimes useth : and that is , fifthly , atheistical debauchery , when men by long custome in sinning , have arrived to habitual carelesness and presumption , then they become practical atheists ; their vitious habits work upon their understandings , to obliterate all principles : when men are gone so far , they are fit engineers for satan ; for while they dis-believe all things , they can ( to serve a design , or to head a party ) take up any opinion , and pretend the greatest seriousness in the propagating it ; though in the mean time , they secretly laugh at the credulity of the vulgar . these men let out themselves , and all their parts to the devil , and he knows how to make use of them , to bring on the delusion , and deception of others . many ages have given examples of such : those seducers mentioned in the new testament , were ( some of them ) of this rank , and therefore called deceitful workers . such as were not really under those perswasions , which they thought to six upon others ; but upon design , transformed themselves into the apostles of christ ; such as served not our lord jesus christ , but their own bellies : and yet by good words and fair speeches , deceived the hearts of the simple , rom. . . who , through covetousness , with feigned words , made merchandize of men , pet. . . balaam was such , and the woman jezabel that called her self a prophetess , rev. . . such was the arch-bishop of spalato , who for advantage could at pleasure take up , and lay down his religion . such an one was the false jew ( not so long since ) discovered in this place , who ( being a romish emissary ) pretended to be a jew converted ; and seeking a pure church , under that vizor , designing to overthrow ( by private insinuations , ) the faith of the simple , uncautious admirers ! by such instruments satan works , where he hath opportunity . chap. iii. of satan's improving these advantages for errour . . by deluding the understanding directly : which he doth ( . ) by countenancing errour from scripture . of his cunning therein . ( ) by specious pretences of mysteries ; and what these are . of personal flatteries . ( . ) by affected expressions . reason of their prevalency . ( ) by bold assertions . the reasons of that policy . ( ) by the excellency of the persons appearing for it , either for gifts or holiness . his method if managing that design . ( . ) by pretended inspiration . ( ) by pretended miracles . his cunning herein . ( ) by peace and prosperity in ways of errour . ( ) by lyes against truth , and the professors of it . what are the general advantages which satan hath to forward his design of errour we have seen . it now remains , that we take an account of the various ways , by which he improves those advantages , and those may be referred to two heads . ( ) they are such stratagems , as more directy work upon the understanding to delude and blind it . or ( ) they are such as indirectly by the power of the will and affections do influence it . first , those stratagems , that more immediatly concern the understanding , are the use of such arguments , which carry in them a probability to confirm an errour ; though indeed they are but fallacies , sophisms , or paralogisms : of which the apostle speaks , col. . . lest any beguile you , — that is , lest they impose upon you , by false reasonings . his usual way of proceeding in this case is , first , when he hath to do with men that are brought up with profession and belief of scripture ; he is then careful to give an errour some countenance or pretence from scripture : it is not his course to decry the scriptures with such men , but to suppose their truth and authority , as the most plausible way to his design : for by this means he doth not only prevent a great many startling objections , which would otherwise rise up against him , ( seeing men brought up with scripture , cannot easily be brought to call them false , ) but with considerable advantage , he doth thereby authorize and justifie his errour : for nothing can give more boldness or confidence to a mistake , then a belief that it is backed with scripture . that this is one of his grand stratagems , may be sufficiently evinced from the infinite number of errours that pretend to scripture warrant . those that are above , or beyond scripture , ( which acknowledg no dependance upon it ) are but few , and rare : and indeed , among christians , errour cannot well thrives without a pretence of scripture . men would have enough to do to perswade themselves to such errours , but it would be impossible to make a party or perswade others ; such errours would presently be hissed out of the world. upon this account is it , that atheism sculks and conceals it self , ( except where generally tolerated prophaneness gives it more than ordinary encouragement , ) which is not to be ascribed to any shame-faced modesty , that atheisms can be supposed to nourish ; but to the generall dislike of others , who so stick to the authority of the bible , that they reject all direct contradictions to it with great abhorrency . hence also it is , that some erroneous persons are forced to contradictions in their practice against their professed principles , because they find it impossible to propagate their errours , without some pretence or other to scripture . they that would undermine those sacred records , are forced to make use of their authority for proof of what they would say . the papists have a quarrel at them , and envy them the title of perfection and perspicuity , upon design to intoduce traditions , and to set up the popes judicial authority in matters of faith ; and when they have said all they can , to subject the scriptures to the popes determination , they are forced at last to be beholden to the scriptures , to prove the popes determination : they would prove the scriptures by the church ; and then the church by the scriptures : which is a circle they have been often told of , and of which , some of the wiser sort among themselves are ashamed . others also , that will not allow the scriptures to be a general standing rule , are yet forced to make it ( in some cases ) a rule to themselves , and eagerly plead it to be so to others . they that pretend to be above ordinances , and decry outward-teachings as unnecessary , or hurtful : yet , they teach outwardly , because they see they are not able to enlarge the empire of errour , without such teaching . those very errours that make it their chief business , to render the scriptures no better than an old almanack ; they yet seek to scripture to countenance their blasphemous assertions ; and if they get any scrap or shred of it , that may by their unjust torture be wrested to speak any such thing , or any thing toward it , they think all their follies are thereby patronized ; and commonly , such men either fix upon such places as give warning of the necessary concomitances of the spirit , and heart , with the outward act of service ; ( and from hence , separating what god hath joyned together , they set up spiritual sabbaths , spiritual baptism , spiritual worship , to cry down , and cashier the external acts of such ordinances : ) or they pretend kindred to scripture , as prophesying , or foretelling those new administrations which they are about to set up . let h. nicholas be an instance of this , who though he decryed the service of the law under god the father , and the service of the belief under christ ; and in the room of both these , would set up another administration , under the spirit ; yet , ( that he might be the better believed ) he applyed several scriptures to his purpose , as prophetically foretelling h. nicholas , and his services ; and would have men imagine , that he was that angel flying in the midst of heaven with the everlasting gospel , rev. . . and that prophet enquired after by the jews , joh. . . art thou that prophet , and that man ordained to judg the world ? act. . . and that the times of his dispensation , were the times of perfection , and glory spoken of in cor. . . and heb. . . the like pretences for new administrations had saltmarsh , and several others . satan fixing his foot upon this design , and taking advantage of mens ignorance , curiosity , and pride , &c. it is impossible to tell what he may do ; he hath introduced many heresies already , and none knows what may be behind ; many passages of scripture are dark , to the wisest of men : a great many more are so to the common sort of christians . a great many wits are imployed by him , as adventurers for new discoveries ; and a small pretence is ground enough for a bold undertaker to erect a new notion upon ; and a new notion in religion , is like a new fashion in apparel , which bewitcheth the unsteady with an itch to be in it , before they well understand what it is : so that 't is alike impossible to stint the just number of errours , as to adjust the various pretences from scripture upon which they may be countenanced . leaving therefore this task to those that can undertake it , i shall only note a particular or two of satans cunning in affixing an errour upon scripture . first , in any grand design of error , he endeavours to lay the foundation of it as near to truth as he can ; but yet so , that in the tendency of it , it may go as far from it as may be . as some rivers whose first fountains are contiguous , have notwithstanding a direct contrary course in their streams . for instance , in those errors that tend to overthrow the doctrine of the gospel , concerning christ and ordinances ( and these are things which the devil hath a great spite at ) he begins his work with plausible pretences of love and admiration of christ and grace ; he proceeds from thence to the pretence of purer enjoyments , from thence to a dislike of such preachers and preaching , as threaten sin , and speak out the wrath of god against iniquity , and these are presently called legal preachers , and the doctrine of duty a legal covenant ; having them once at this point , they easily come to immediate assistances , and special gifts , which they pretend to have above others ; being thus set up , they are for free grace , and the enjoyment of god in spirit ; from thence they come to christian liberty , and by degrees duties are unnecessary , there is no christ but within them , and being freed from the law , whatever they do is no transgression . this is a path that satan hath trodden of old , though now and then he may vary in some circumstances , and be forced to stop before he come to the utmost of his journey . you may observe this method in the late errors of new-england , in the familists of germany , and in those of old-england ; in all which at the long-run men are led as far from scripture , as darkness is from light. now this is not only to be seen in a progressive multiplication of errors , but often may we perceive the same subtilty of satan in a simple error , as when he takes up part of a truth which should stand in conjunction with another , and sets it up alone against its own companion , where we shall have the name and pretence kept up , but the thing quite destroyed . god requires services of men , and prescribes to their use , prayer , hearing , sacraments , but because in these god is dishonoured when men only draw near with their lips , he further tells us , that he is not a jew which is one outwardly , neither is that circumcision which is of the flesh , &c. this part are some men so fixed upon , that they think they are discharged of the other , and in practice go quite from these duties , and yet still they profess they are for ordinances and the worship of god ; just so are some men for christ , but then 't is but the name , not the thing ; they own christ they say , but then 't is christ in them , and christ come in their flesh , but not that christ that died at jerusalem , as a sacrifice for the sins of men. secondly , satan takes great care that an errour be ( in all the ways of its propagation ) cloathed with scripture phrases ; and the less the errour can pretend to any plausible ground of scripture , the more doth he endeavour to adorn it with scripture language , ( i understand this chiefly of such errors , as are designed for the multitude ) so that though scripture be not used to prove the errour , yet are deceivers taught to express their conceptions by it , and to accomodate the words and sentences of it to their purposes ; for besides pride and confidence , scriptural eloquence is a necessary ingredient to make a powerful deluder . observe the ring-leaders of errors , and you shall find that ordinarily , such have at first been studious of the scriptures ; and though never able to digest them , yet when they turned their ears from truth , they have carried their scripture language ( which they had before brought themselves unto by long custom ) away with them , and still retain it , and express their opinions by it . now this is a great advantage to satan . for first , by this means the ignorant multitude are often caught without any more ado ; if they hear scripture expressions they are apt to think that all is truth which is spoken by them ; and they the rather believe it , because they will imagine such teachers to be well versed in scripture , and consequently either so honest , or so knowing that they neither can , nor will delude them . secondly , there is a majesty in scripture which ( in some sence ) doth stick to the very expressions of it ; men may perceive that generally hearers are more affected with scripture eloquence , than with play-book language ; it hath ( as it were ) a charm in the words , which makes the ear attentive , more than a quaint discourse , starched up in the dres● of common rhetorick : one gives us an observation to that purpose of his own preaching , and so may many others . while then men hear such language , they have a reverence to it . and as physitians cover their pills with gold that the patient might more willingly take them ; so do men often swallow down errour without due consideration , because conveyed to them in a language which they respect . secondly , satans second care for the advancement of errour , ( after he hath given it all the countenance he can from scripture ) is to gild it over with specious pretences , he sets it off with all the bravery he can , and then urgeth that as an argument of its truth . men are apt to judg that what doth better their spiritual condition cannot be a lye or delusion ; and the argument were the more considerable , if the advantages were such as he pretends them to be : but the very noise and boast of advantages please the unwary , without a due enquiry into their reality . the apostle in rom. . . reduceth all this policy of the deceiver to two heads : ( . ) good words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , words that set out the profit and advantage of the thing . ( . ) and fair speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speeches that flatter the condition of the party . his art , as to the first of these , is to tell them that the notions offered to them are special discoveries , rare mysteries , which have been hidden from others ; and thence infers , that it must of necessity conduce much to their happiness , and spiritual perfection to know and embrace them . those that troubled the church in pauls days with false doctrines , used this slight of boasting , as appears by that expression in tim. . . oppositions of science ; it seems they called their opinions ( though they were but prophane , and vain-bablings ) by the name of science or knowledg , implying that all others , even the apostles themselves were in the dark , and came short of their illumination . the like we have in rev. . . of that abominable prophetess jezebel , who recommended her blasphemous filthy doctrines , under the name of depths , profundities , or hidden knowledg , though the spirit of god told that church they were not such ; but if depths , they were depths of satan , ( as 't is added there by way of correction ) and not of the spirit of god. we may trace these ●oo●steps of satan in all considerably prevailing errors : for what hath been more common than to hear men speak of the designs they have been carrying on , under the specious titles of christ's coming to set up a righteous kingdom ; the churches coming out of babylon , and out of the wilderness ; the dawning of the day of the lord ; the day of reformation , the time of the restitution of all things ; with abundance of brags of the same kind . i shall add no particular instance of this nature ; but a few strains of h. nicholas , with whom such high promising vaunts were ordinary . his service of love , he compares to the most holy , ( whereas johns doctrine of repentance was but a preparation to the holy ; and the service of christ he allowed to be no more than as the holy of the temple ) this his service he calls , the perfection of life , the completion of prophecies , the perfect conclusion of the works of god , the throne of christ , the true rest of the chosen of god , the last day , the sure word of prophecy , the new jerusalem , and what not ? if we make further enquiry into the nature of these fair promising mysteries , we shall find that satan most frequently pitcheth upon these three . first , he befools men into a belief , that the scriptures do under the vail of their words and sentences , contain some hidden notions , that are of purpose so disguised , that they may be locked up from the generality of men , at least from learned and wise men ; and that these rarities cannot be discerned from the usual significations of the words and phrases , ( as we understand other books of the same language ) but they fancy these sacred writings to be like the writings of the aegyptians , by which they absconded their mysteries , especially like that kind of writing , whereby under words of common known sence , they intended things which the words themselves could not signify ; and that which occasions this imagination is this , that we read frequently of mysteries in scriptures , and hidden wisdom , and the special revelation of them to god's children which are very great truths , but yet not to be so understood , as this delusion supposeth : for these expressions in scripture intend no more than this , that the design of god to save man by christ is in it self a mystery , which never would have been found out without a special revelation ; and that though this mystery is now revealed by the gospel , yet as to the application of it to the hearts of men in conversion , by the operation of the spirit , it is yet a mystery . but none of these intend any such suggestion , that there are private notions of truth or doctrine that are lying under ground ( as it were ) in scripture words , which the words in the common language will not acquaint us withal ; nay , the contrary is expresly affirmed , when we are told that all is plainly laid open to the very simple , so that from the scriptures they may as well understand the fundamental principles of religion , as they may understand any other thing which their language doth express to them . however in this satan takes advantage of mens pride and curiosity , to make them forward in the acceptation of such offers , especially when such things are represented , as the only saving discoveries which a man cannot be ignorant of but with hazard of damnation . secondly , in this boast of mystery , satan sometimes takes another course somewhat differing from the former , and that is to put men upon allegorical reflections and allusions , by which the historical passages of scripture are made ( besides the import of the history ) resemblances of spiritual truths ; which supposeth the letter of scripture to be true , ( but still as no better than the first rudiments to train up beginners withal , ) yet withal , that the spiritual meaning of it raiseth the skilful to a higher form in christ's school . at this rate all are turned into allegories . if they fall upon the first of genesis , they think they then truly understand it , when they apply the light and darkness , and god's separating of them , with such other passages , to the regeneration of the soul. the like work make they with the sufferings of christ . but then the crafty adversary at last enticeth them on to let go the history , as if it were nothing but a parable , not really acted , but only fitted to represent notions to us . allegories were a trap which the devil had for the jews , and wherein they wonderfully pleased themselves . how much origen abused himself and the scriptures by this humour is known to many ; and how the devil hath prevailed generally by it upon giddy people in later times , i need not tell you . the pretence that satan hath for this dealing is raised from some passages of the new testament , wherein many things of the old testament are said to have had a mystical signification of things expressed or transacted then , and some things are expresly called allegories . hence papists determine the scripture to have , besides the grammatical sence , ( which all of us do own ) and besides the tropological sence ( which is not divers or distinct from the grammatical ; as when from histories , we deduce instructions of holy and sober carriage ) an allegorical and analogical sense : in which dealing men consider not , that the spirit of god his interpreting a passage or two allegorically , will never justify any mans boldness in presuming to do the like to any other passage of scripture ; and beside , when any hath tryed his skill that way , another may with equal probability carry the same scripture to a different interpretation , and by this means , the scripture shall not only become obscure , but altogether uncertain and doubtful , and unable to prove any thing ; so that this doth extreamly dishonour scripture , by making it little less than ridiculous . porphyry , and julian made themselves sport with it , upon the occasion of origens allegorizing , and no wonder , seeing that humour ( as one calls it ) is no better than a learned foolery . notwithstanding this , men are sometime transported with a strange delight in turning all into allegories , and picking mysteries out of some by-passages and circumstances of scripture , where one would least expect them : which i can ascribe to no second cause more , than to the working and power of fancy , which as it can frame ideas and images of things , out of that that affords no real likeness or proportion , ( as men that create to themselves similitudes and pictures in the clouds or in the fire ) so doth it please it self in its own work , and with a kind of natural affection , it doth kiss and hug its own baby . it hath been my wonder sometimes to see how fond men have been of their own fancies , and how extreamly they have doted upon a very bauble . i might note you examples of this , even to nauseousness , in all studies , as well as in this of religion . those that affect the sublimities of chymistry , do usually by a strange boldness stretch all the sacred mysteries of scripture ( as of the trinity , of regeneration , &c. ) to represent their secrets and processes , as may be seen sufficiently in their writings : one of them i cannot forbare to name , and that is glauber ; who doth so please himself with some idle whims about sal and sol , that at last he falls in with bernardinus gomesius , ( whom he cites and approves ) who in this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which signifies salt ) finds the trinity , the generation of the son , the two natures of christ , the calling of the jews and gentiles , the procession of the spirit , and the communications of the spirit in the law and gospel , and all this he gathers from the shapes , stroaks and positions of these three letters : a very subtile invention ! not unlike to this , were some of the dotages of the jewish cabala , which they gathered from the different writing of some letters in the sacred text , from the transposing of them , and from their mystical arithmetick . r. elias from the letter aleph , mentioned six times in gen. . . collected his notion of the worlds continuance for years , because that letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands for a thousand in the hebrew computation . another rabbi ( mentioned by lud. cappellus ) hath a profound speculation concerning the first letter of genesis , which ( as he saith ) doth therefore begin with beth , and not with aleph , to shew the unexceptionable verity of god's word , against which no mouth can justly open it self , and this he gathers from the manner of the pronunciation of that letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is performed by the closure of the lips. it were not possible to imagine , that wise men should be thus carried away with childish follies , if there were not some kind of inchantment in fancy , which makes the hit of a conceit , ( though never so silly ) intoxicate them into an apprehension of a rare discovery . and doubtless this is the very thing that doth so transport the allegorizers and inventers of mysteries , that they are ravished either with the discovery of a new-nothing , or with the rare invention of an aenigmatical interpretation . thirdly , the devil hath yet another way of coining mysteries , and that is a pretence of a more full discovery of notions and ways , which ( as he tells those that are willing to believe him , ) are but glanced at in the scripture ; and this doth not only contain his boast of unfolding prophecies , and the dangerous applications of them to times and places that are no way concerned , ( which hath more than once put men upon dangerous undertakings ) but also his large promise of teaching the way of the lord more perfectly , and of leading men into a full comprehension of those tremendous mysteries , wherein the scripture hath as industriously concealed the reasons , way , and manner of their being , as it hath fully asserted that they are , ( such are the decrees of god , the trinity , &c. ) as also of unfolding and teaching at large those things that the scripture seems only to hint at . in all which points we have instances enough at hand , which will shew us how the devil hath played his game , either by making men bold in things not revealed , or by drawing men to dislike solid truths , and by puffing them up with notions , till at last they were prepared for the impression of some grand delusion . all this while i have only explained the first head of satan's specious pretences , which consists in the promise of discoveries and mysteries . the next head of pretences , are those that relate to the persons inamoured with these supposed mysteries . with these he strokes their heads , and causeth them to hug themselves in a dream of an imaginary happiness . for if they have the knowledg of mysteries which are locked up from other men , they cannot avoid this conclusion , that they are the only favourites of heaven ; that they only have the spirit , are only taught of god , &c. such swelling words of vanity have ever accompanied delusion . and indeed , we shall find the confidence of such men more strong , and their false embracements more rapturous , than ordinarily the ways of truth do afford , upon this account ; that in such cases , fancy is elevated , and the delights of a raised fancy are excessive , and enthusiastical . 't is a kind of spiritual frenzy , which extends all the faculties to an extraordinary activity ; the devil doing all he can to further it , by his utmost contributions . joy , delight , hope , love , are all raised to make an hubbub in the heart ; whereas on the contrary , truth is modest , humble , sober , and affords a more silent joy , though more even and lasting . here might i set errour before you in its rant , and give you a taste of the high flown straines of it . montanus ( as vile as he was ) had the confidence to call himself the comforter . novatus and his brother would be no less than moses and aaron . the gnosticks called themselves the illuminati . the swinkfieildians assumed the title of the confessors of the glory of christ . the family of love had their evangelium regni , the gospel of the kingdom . the fratricelli , distinguished themselves from others by the term spiritual . muntzer asserted , that all of his opinion , were gods elect : and that all the children of their religion were to be called the children of god ; and that all others were ungodly , and designed to damnation . h. nicholas affirms , that there was no knowledg of christ nor scripture , but in his family . to this purpose most of them speak , that forsake the wayes of truth ; and though these swellings are but wind and vapour , yet those heights are very serviceable to the devils purposes : who by this means confirms those whom he hath already conquered , and then fits them out with the greater confidence to allure others ; and men are apt enough to be drawn by fair shews , and confident boastings . but i proceed . the third stratagem of satan for promoting errour , is to astonish men with strange language , and affected expressions . it was an old device of satan to coyn an unintelligible gibberish as the proper vehicle of strange enthusiasticks doctrine , and this he artificially suits to his pretended mysteries ; without this his rare discoveries would be too flat and dull to gain upon any man of competent understanding . for if these dotages were cloathed in plain words , they would either appear to be direct non-sence , or ridiculous folly . it concerns him when he hath any feats of delusion in hand , to set them off with a canting speech , as juglers use their hard words , of ailif , casyl , zaze , presto , millat , &c. to put their ignorant admirers into a belief of some unknown power by which they do their wonders . and this is in some sort necessary ; extraordinary matters are above expression , and such wild expressions put men into an expectation of things sublime . this knack satan hath constantly used . montanus had his strange speeches . and all along downward to our times , we may observe , that errour hath had this gaudy dress ; the familists especially abound with it , you may read whole books full of such a kind of speaking , as the book called theologia germanica , or german divinity ; the books of jacob behmen , the bright morning star , &c. neither are the papists free ; one of late hath taken the paines to shew them this , and other follies : among them you may find such talk as this , of being beclosed in the mid-head of god , and in his meek-head ; of being substantially united to god , of being oned to god ; as also of the abstractedness of life , of passive vnions , of the deiform fund of the soul ; of a state of introversion : of a super-essential life , a state of nothingness , &c. just like the raveings of h. nicholas , david george , and others , who confidently discourse of being godded with god , of being consubstantiated with the deity , and of gods being manned with them . i have oft considered , what reason might be given for the takeingness of such expressions , and have been forced to satisfie my self with these : first , many mistake the knowledge of words , for the knowledge of things . and well may poor ignorant men believe , they have attained , no man knows what , by this device ; when among learned men , the knowledg of words is esteemed so great a pitch of learning , and they nourish a great many controversies that are only verbal . secondly , some are pleased to be accounted vnderstanders by others , and rest in such high words , as a badge of knowledge . thirdly , some are delighted with such an hard language upon an hope , that it will lead them to the knowledg of the things at last : they think strange expressions , are a sign of deep mysteries . i knew one , that set himself to the reading of jacob behmens books , ( though at present he confessed , he was scarce able to make common sense of three lines together , ) upon a secret enticement that he had from the language , to come to some excellent discovery , by much pains and reading . fourthly , some that have their fancies heated , have by this means broken confused impressions of strange things in their imaginations , and conceive themselves to know things beyond what common language can express : as if with paul , rapt up into the third heaven , they hear , and see wonders unutterable . but what reason soever prevails with men to take up such a way of speaking , satan makes them believe , that it containes a rich mine or treasury , not of common truths , but of extraordinary profundities . fourthly , in stead of argument to confirm an errour , sometimes we have only bold assertions , that it is truth , and a confident condemning the contrary as an errour ; urging the danger of mens rejecting it , backed with threatning of hell and damnation : and all this in the words of scripture . to be sure they are right , and all other men are wrong . this kind of confidence and fierceness hath been still the complexion of any remarkable way of delusion ; for that commonly confines their charity to their own party , ( which is a great token of an errour ) not only may you observe in such extraordinary proclamations of wrath against those that will not believe them : ( a practice used by the mad fanaticks of munster ; who , ( as our quakers were wont to do ) go up and down the streets , crying , wo , wo ; repent , repent ; come out of babylon ; the heavy wrath of god ; the axe is laid to the root of the tree . ) but in their more setled teaching , they pronounce all to be antichrist , and of the carnal church , that do oppose them . take for this h. nicholas his words , all knowledg ( besides his ) is but witchery and blindness , and all other teachers , and learners , are a false christianity , and the devils synagogue ; a nest of devils , and wicked spirits ; a false being , the antichrist , the kingdom of hell , the majesty of the devil , &c. this piece of art , not only our quakers , ( to whom nothing is more familiar , than to say to any opposer , thou art damn'd , thou art in the gall of bitterness , the lake of fire and brimstone is prepared for thee , &c. ) but also the papists commonly practise , who shut all out of heaven that are not of their church ; and when they would affright any from protestanism , they make not nice to tell him , that there is no possibility of salvation , but in their way . the reasons of this policy are these , ( ) the heart is apt to be startled with threatnings , and moved by commands ; especially , those that are of a more tender and frightful spirit : and though they know nothing by themselves , yet these beget fears , which may secretly betray reason , and make men leave the right way because of affrightment . ( ) the confidence of the assertors of such things , hath also its prevalency : for men are apt to think that they would not speak so , if they were not very certain , and had not real experience of what they said : and thus are men threaped out of their own perswasions . ( ) the native majesty of scripture , in a business of so great hazard , adds an unexpressible force to such threatnings : and though ( being misapplyed ) they are no more scripture threatnings ; yet , because god hath spoken his displeasure in those words , men are apt to revere them : as men cannot avoid to fear a serpent or toad , ( though they know the sting and poyson were taken out ) because nature did furnish them with a sting or venom . fifthly , 't is an usual trick of satan to derive a credit and honour to errour , from the excellencies ( supposed , or real ) of the persons that more eminently appear for it . so that it fetcheth no small strength from the qualities of those that propagate it . the vulgar ( that do not usually dive deep into the natures of things ) content themselves with the most superficial arguments , and are sooner won to a good conceit of any opinion , by the respects they carry to the author , than by the strongest demonstration . the excellencies that usually move them , are either their gifts or their holiness . if the seedsmen of an errour be learned , or eloquent and affectionate in his speaking , men are apt to subscribe to any thing he shall say , from a blind devotional admiration of the parts wherewith he is endowed . and often , where there is no learning , or where learning is decryed , ( as savouring too much of man ) if there be natural fluency of speech , with a sufficient measure of confidence , it raiseth them so much the higher in the esteem of the common sort , who therefore judge him to be immediately taught of god , and divinely furnished with gifts . at this point began the divisions of the church of corinth , they had several officers severally gifted ; some were taken with one mans gift , others with another mans ; some are for paul , as being profound , and nervous in his discourses ; others for apollo , as eloquent , a third sort were for cephas , as ( suppose ) an affectionate preacher : thus upon personal respects were they divided into parties . and if these several teachers were of different opinions , their adherents imbraced them upon an affectionate conceit of their excellencies . and generally satan hath wrought much by such considerations as these . this he urgeth against christ himself , when he set up the wisdom and learning of the rulers and pharisees , as an argument of truth in their way of rejecting such a messias ; joh. . . have any of the rulers , or of the pharisees believed on him ? there is no insinuation more frequent than this ; these are learned , excellent , able men , and therefore what they say , or teach , is not to be disbelieved ; and though this be but argumentum stultum , a foolish argument , yet some that would be accounted wise , do make very great use of it . the crack of learned doctors among the papists , is one topick of perswasion to popery , and so to other errours , as appears by this , that all errours abound with large declamations of the praises of their founders and teachers : and the most illiterate errours usually magnifie the excellent inspirements , and gifts of utterance of their leaders . but the other excellency of holiness in the teachers of errour , is more generally and more advantagiously improved by satan , to perswade men , that all is true doctrine which such men profess . of this delusion christ forewarned us , they shall come in sheeps cloathing ; that is , under the mask of seeming holiness ; ( at least at first ; ) notwithstanding , beware of them , math. . . those complained of by paul , cor. . . though they were satans ministers , yet that they and their doctrine might be more plausibly entertained , they were transformed as the ministers of righteousness : this cunning we may espie in hereticks of all ages . the scribes and pharisees used a pretence of sanctity as a main piece of art , to draw others to their way ; their alms , fastings , long prayers , strict observations , &c. were all designed as a net to catch the multitude withal . the lying doctrines of antichrist were foretold by paul , to have their success from this stratagem ; all that idolatry and heathenism which he is to introduce , must be , ( and hath been ) through the hypocrisie of a painted holiness ; and where he intends most to play the dragon , he there most artificially counterfeits the innocency and simplicity of the lamb. arch-hereticks have been arch-pretenders to sanctity . and such pretences have great influence upon men : for holiness and truth are so near of kin , that they will not readily believe that it can be a false doctrine which an holy man teacheth ; they think that god that hath given a teacher holiness , will not deny him truth : nay , this is an easie and plausible measure , which they have for truth and errour . to enquire into the intricacies and depths of a disputation , is too burdensome and difficult for ordinary men , and therefore they satisfie themselves with this consideration , ( which hath little toyl in it , and as little certainly ) that surely god will not leave holy men to a delusion . it would be endless to give all the instances that are at hand in this matter ; i shall only add a few things of satans method in managing this argument , as first , when he hath a design of common , or prevailing delusion , he mainly endeavours to corrupt some person of a more strict serious , and religious carriage , to be the captain and ring-leader ; such men were pelagius , arrius , socinus , &c. he mainly endeavours to have fit instruments . if he be upon that design of blemishing religion , and to bring truth into a dis-esteem ; then ( as one observes ) he perswades such into the ministry , as he fore-sees are likely to be idle , careless , prophane , and scandalous ; or doth endeavour to promote such ministers into more conspicuous places , and provokes them to miscarriage , that so their example may be an objection against truth , while in the mean time , he is willing , that the opposers of truth should continue their smooth carriage ; and then he puts a two-edged sword into the hands of the unstable : can that be truth where there is so much wickedness ? and can this be errour , where there is so much holiness ? secondly , in prosecution of this design , he usually puts men upon some more than ordinary strictness , that the pretence of holiness may be the more augmented ; in this case a course of ordinary sanctity is not enough , they must be above the common practice ; some singular additions of severity and exactness above what is written , are commonly affected to make them the more remarkable . christ notes this in the pharisees , concerning all their devotions , and the wayes of expressing them ; their phylacteries spoken of , mat. . . ( as some think ) were not intended by that text of deut. . . but only that they should remember the law , and endeavour not to forget it ; as they do that tye a thred , or such like thing about their finger for a remembrancer ; according to prov. . . bind them about thy neck , write them upon the table of thine heart . however , if they were literally enjoyned , they would have them ( as christ tells them ) broader than others , as an evidence of their greater care . the cathari boasted of sanctity and good works , and rejected second marriages ; the apostolici were so called , from a pretended stricter imitation of the singular holiness of the apostles . the valesians made themselves eunuches ( according to the letter ) for the kingdom of god. the donatists accounted that no true church , where any spot or infirmity was found . the messalians or euchytae were for constant praying . the nudipedales for going bare-foot , &c. the papists urge canonical hours , whippings , pennances , pilgrimages , voluntary poverty , abstinence from meats , and marriage in their priests and votaries . in a word , all noted sects have something of special singularity , whereby they would difference themselves from others , as a peculiar character of their greater strictness ; and for want of better stuff , they sometimes take up affected gestures , devotional looks , and outward garbs ; all which have this note , that what they most stand upon , god hath least , or not at all required at their hands ; their voluntary humility , or neglecting of the body , being but will-worship , and a self-devised piece of religion . thirdly , when once men are set in the way of exercising severities , satan endeavours ( by working upon their fancies ) to press them on further to a delight and satisfaction in these * wayes of strictness , so that the practiser themselves are not only confirmed in these usages , and the opinions that are concomitant with them ; but others are the more easily drawn to like and profess the same things . any serious temper under any profession of religion , easily comes to be devout , and readily complies with opportunities of evincing its devotion by strictness . and therefore we shall find among heathens , a great devotional severity , and such as far exceeds all of that kind , which the papists do usually brag of , the magi abstained from wine , eat not the flesh of living creatures , and professed virginity . the indian brachmans did the like , and besides used themselves to incredible hardship ; they laid upon skins , sustained the violence of the sun , and storms , and exercised themselves therewith ; some spending thirty seven years in this course , others more . we read strange things of this nature concerning the aegyptian priests , and others . the mahumetans are not without their religious orders , which pretend a more holy and austere life than others ; and though of some ( as of the torlachs and dervizes ) several private villanies are reported , yet of others , ( as of the order of calender ) we are assured from history , that they profess virginity , and expose themselves to hardship , and a stricter devotion in their way ; and generally 't is said , of all of them , that they go meanly clad , or half naked ; some abstinent in eating , and drinking , professing poverty , renouncing the world : some can endure cutting and slashing , as if they were insensible ; some profess perpetual silence , though urged with injuries , and tortures ; others have chains about their necks and arms , to shew , that they are bound up from the world , &c. if such things may be found among heathens , no wonder that errour boasts of them , for in both there is the same reason of mens pleasing themselves in such hardships ( which is from a natural devotion , assisted by satans cunning , ) and the same design driven on by it ; for the devil doth confirm heathens and mahumetans in their false worship , by the reverence and respect they carry to such practices . fourthly , because religious holiness hath a beauty in it , and is very lovely ; he doth all he can to affect men with the highest revernce for these pretences of religious strictness : so that they that will not be at pains to practise them , can bestow an excessive respect and admiration upon those that are grown famous in the use of such things ; and by that means , being almost adored , they are without doubt perswaded , that all they teach or do is right , and in a doting fondness they multiply superstitious errours . idolatry is supposed to have a great part of its rise from this : while men endeavoured to express their thankful and admiring remembrances of some excellent persons , by setting up their pictures , their posterity began to worship them as gods : pilgramages were first set on foot by the respects that men gave to places that were made famous by persons and actions of more than ordinary holiness : and because the devil found men so very apt to please themselves in paying such devotional reverences , he wrought upon their superstitious humour to multiply to themselves the occasions thereof , and by fabulous traditions sent them to places no otherwise made memorable than by dreams and impostures . much of this you might see if you would accompany a caravan from cairo to mecca and medina , where you would see the zealous pilgrims with a great many orisons and prayers compassing abrahams house ; kissing a stone , which ( they are told ) fell from heaven , blessing themselves with a relique of the old vesture of abrahams house ; washing themselves in the pond , which ( as their tradition goes ) the angel shewed to hagar ; saluting the mountain of pardons ; throwing stones in defiances of the devil , as ( their legend tells them ) ismael did ; their prayers on the mountain of health ; their visit to the prophets tomb at medina , &c. the like might you observe among the papists , in their pilgrimages to jerusalem and the sepulchre , to the lady of loretto's chappel and other places . by such devices as these the unobservant people are transported with a pleasure , insomuch that they not only perswade themselves they are very devout in these reverences , but they also become unalterably fixed to these errours that do support these delightful practices , or as consequences do issue from them . sixthly , a more plausible argument for errour ( than the learning and holiness of the persons that profess it ) is that of inspiration , in which the devil soars a loft , and pretends the highest divine warrant for his falshoods : for god is truth , and we know that no lye is of the truth . now to make men believe that god by his holy spirit doth in any manner dictate such opinions , or certainly reveal such things for truths : is one of the highest artifices that he can pretend to , and such a confirmation must it be ( to those that are so perswaded , ) that all disputes and doubtings must necessarily be silenced . that the devil can thus transform himself into an angel of light , we are assured from scripture , which hath particularly cautioned us against this cheat . the apostacy of the later times , tim. . . the apostle foretells should be carried on by the prevalency of this pretence , some shall depart from the faith , giving heed to seducing spirits . that by spirits there , doctrines are intended rather than doctors , is mr. medes interpretation : but it will come all to one if we consider that the word spirit carryes more in it , than either doctrine or doctor ; for to call either the one or the other a spirit would be intollerably harsh , if it were not for this , that that doctor is hereby supposed to pretend an infallability from the spirit of god , or ( which is all one ) that he received his doctrine by some immediate revelation of the spirit ; so that by seducing spirits must be , men or doctrines that seduce others to believe them , by the pretence of the spirit , or inspiration : and that text of joh. . . doth thus explain it , believe not every spirit , but try the spirits whether they are of god ; which is as much as if he had said , believe not every man or doctrine that shall pretend he is sent of god , and hath his spirit ; and the reason there given makes it yet more plain , because many false prophets are gone out into the world : so that these spirits are false prophets , men that pretend inspiration . and the warning , believe not every spirit , tell us , that satan doth with such a dexterity counterfeit the spirits inspirations , that holy and good men are in no small hazard to be deceived thereby . most full to this purpose is that of thess . . . that ye be not soon shaken in mind , or be troubled , neither by spirit , nor by word , nor by letter as from us , as that the day of christ is at hand ; where the several means of seduction are particularly reckoned , as distinct from the doctrine and doctors , and by spirit can be meant no other than a pretence of inspiration or revelation . 't is evident then that satan by this artifice , useth to put a stamp of divine warrant upon his adulterate coyn ; and if we look into his practice , we shall in all ages find him at this work . among heathens he frequently gained a repute to his superstitious idolatrous worship by this device : the men of greatest note among them feigned a spiritual commerce with the gods. empedocles endeavoured to make the people believe that there was a kind of divinity in him , and affecting to be esteemed more than a man , cast himself into the burnings of mongebel , that they might suppose him to have been taken up to the gods. pythagoras his fiction of a journey to hell was upon the same account . philostratus and cedrenus report no less of apollonius , than that he had familiar converses with their supposed dieties : and the like did they believe of their magi and priests ; insomuch that some cunning politicians ( observing how the vulgar were under a deep reverence to such pretences ) gave it out that they had received their laws by divine inspirations . numa pompilius feigned he received his institutions from the nymph aegeria : lycurgus from apollo : minos the law-giver of candy , baosted that jupiter was his familiar . mahomet also speaks as high this way as any , his alcoran must be no less than a law received from god , and to that end , he pretends a strange journey to heaven , and frequent converse with the angel gabriel . if we trace satan in the errours which he hath raised up under the profession of the scriptures , we may observe the same method , the valentinians , gnosticks , montanists talked as confidently of the spirit , as moses or the prophets could do , and a great deal more ; for some of them blasphemously called themselves the paraclete , or comforter . among the monsters which later ages produced , we still find the same strain ; one saith he is enoch , another stiles himself the great prophet , another hath raptures , and all immediately inspired . the papists have as much of this cheat among them as any other , and some of their learned defenders avouch their lumen propheticum , and miraculorum gloria , prophesies and miracles , to be the two eyes , or the sun and moon of their church ; nay by a strange transportment of folly , ( to the forfeiture of the reputation of learning and reason ) they have so multiplied revelations , that we have whole volumns of them , as the revelations of their saint brigit and others ; and by wonderful credulity they have not only advanced apparent dreams and dotages to the honour of inspirations or visions , but upon this sandy foundation they have built a great many of their doctrines , as purgatory , transubstantiation , auricular confession , &c. by such warrants have they instituted festivals , and founded several orders ; the particulars of these things you may see more at large in dr. stillingfleet and others . and that there might be nothing wanting that might make them shamelesly impudent , they are not content to equal their fooleries with the scriptures of god , as that the rule of their st. francis ( for i shall only instance in him , omitting others for brevity sake ) was not composed by the wisdom of man , but by god himself , and inspired by the holy ghost ; but they advance their prophets above the apostles , and above christ himself . their st. benedict ( if you will believe them ) was rapt up to the third heavens , where he saw god face to face , and heard the choire of angels ; and their st. francis was a none-such for miracles and revelations . neither may we wonder that satan should be forward in urging this cheat , when we consider . first , what a reverence men naturally carry to revelations , and how apt they are to be surprised with an hasty credulity . an old prophecy , pretended to be found in a wall , or taken out of an old manuscript ( of i know now what uncertain author , ) is usually more doted on , than the plain and infallible rules of scripture : this we may observe daily , and forreiners do much blame the english for a facile belief of such things , but it is a general fault of mankind , and we find even wise men forward in their perswasions upon meaner grounds , than those that gain credit to old prophecies . for their antiquity and strangeness of discovery , especially at such times wherein the present posture of affairs seem to favour such predictions with a probadility of such events , are more likely to get credit , than these artificial imitations of the ways and garbs of the old prophets , and the cunning legerdemain of those that pretend to inspirations , by seeming extasies , raptures , and confident declarations , &c. nevertheless arrant cheats , have by these ways deceived no mean men. alvarus acknowledgeth that he honoured a woman as a saint , that had visions and raptures , as if really inspired ( and the same apprehensions had the bishop and fryars ) who was afterward discovered to be a naughty woman : who shall then think it strange that the unobservant multitude should be deluded by such an art ? secondly , especially if we consider that god himself took this course to signify his mind to men ; his prophets were divinely inspired , and the scriptures were not of any private interpretation : the words that the pen men of scriptures wrote , were not the interpretations of their own private thoughts ; for the prophecy came not in old time by the will of man , but holy men of god spake as they were moved by the holy ghost , pet. . , . now though the prophecies of scripture are sealed , and no more is to be added to them upon any pretence whatsoever ; yet seeing there are promises left us , of the giving of the spirit , of being taught and led by the spirit ; it is an easy matter for satan to beguile men into an expectation of prophetick inspirations , and a belief of what is pretended so to be : for all men do not , or will not understand , that these promises of the spirit , have no intendment of new and extraordinary immediate revelations , but only of the efficacious applications of what is already revealed in scripture . this kind of revelation we acknowledg and teach , which is far enough from enthusiasm , ( that is , a pretended revelation of new truths ) and we have reason to assert , that internal perswasions without the external word , are to be avoided as satan's cozenages . but for all this , when mens minds are set a gadding , if they meet with such as magnify their own dreams , and call their fancies , visions , the suitableness of this to their humour , makes them to reject our interpretations of these promises as false , and to perswade themselves that they are to be understood of such inspirations as the prophets of old had ; and then they presently conclude they are to believe them , lest otherwise they should resist the holy ghost . thirdly , but the advantage which the devil hath to work delusion upon by this pretence , is an high motive to him to practise upon it . for inspirations , visions , voices , impulses , dreams , and revelations are things wherein wicked impostors may by many ways and artifices play the counterfeits undiscovered ; 't is easy to prophesy false dreams , and to say , thus saith the lord , when yet they do but lye , and the lord never sent them , nor commanded them ; nay 't is easy by tricks and illusions , to put that honour and credit upon their designs , which they could not by their bare assertions , backed with all their art of seeming seriousness : the inventions of men ( that have been formerly successful in this deceit ) being now laid open to our knowledg , may make us more wary in our trust . among the heathens you may find notable ways of deceits of this nature . the story of hanno and psappho is commonly known , they tamed birds , and learned them to speak , hanno and psappho are gods ; and then set them at liberty , that men hearing such strange voices in the woods from birds , might imagine that these men were declared gods by special discovery . mahomets device of making a dove to come frequently to his ear , ( which he did , by training her up to an use of picking corn out of it , ) served him for an evidence ( among the vulgar beholders , who knew not the true cause of it ) of his immediate inspiration by the angel gabriel , who ( as he told them ) whispered in his ear in the shape of a dove . the like knavery he practised for the confirmation of the truth of his alcoran , by making a bull ( taught before to come at a call or sign ) to come to him , with a chapiter upon his horns . hector boetius tells us of a like stratagem of a king of scots , who ( to animate his fainting subjects against the picts that had beaten them , ) caused a man clothed in the shining skin of fishes , and with rotten wood ( which as a glow-worm in the night , represents a faint light ) to come among them in the dark , and through a reed or hollow trunk ( that the voice might not appear to be humane ) to incite them to a vigorous onset : this they took to be an angel , bringing them this command from heaven , and accordingly fought and prevailed . crafty benedict , ( who was afterward pope under the name of boniface the eighth ) made simple celestine the fifth give over the popedom , by conveying to him a voice through a reed to this purpose : celestine , celestine , renounce the papacy , give it over , if thou wouldst be saved , the burthen is beyond thy strength , &c. the silly man taking this for a revelation from heaven , quitted his chair and left it for that crafty fox benedict . not very many years since , the same trick was played in this country to a man of revelations , who called himself david in spirit , when he had wearied his entertainer with a long stay , he quitted himself of his company , ( as i was credibly informed ) by a policy which he perceived would well suit with the man's conceitedness ; for through a reed in the night time he tells him , that he must go into wales , or some such country , and there preach the gospel ; the next morning the man avouches a revelation from god to go elsewhere , and so departs . these instances shew you how cunningly a cheating knave may carry on a pretence of revelation or vision . and yet this is not all the advantage which the devil hath in this matter , though it is an advantage which he sometime makes use of when he is fitted with suitable instruments . but he works most dangerously when he so acts upon men , that they themselves believe they have visions , raptures and revelations , for some are really perswaded that it is so with them . neither is it strange , that men should be deluded into an apprehension that they hear and see what they do not ; in feavers , frenzies , and madness , we clearly see it to be so : and who can convince such persons of their mistakes , when with as high a confidence as may be , they contend that they are not deceived ? shall we think it strange that satan hath ways of conveying false apprehensions upon mens minds ? no surely , do we not see that the senses may be cheated , and that the fancies of men may be corrupted ? is it not easy for him to convey voices to the ear , or shapes and representations to the eye ? and in such cases , what can ordinarily hinder a belief that they hear or see such things ? but he needs not always work upon the fancy by the senses . if he hath the advantage of a crazy distempered fancy ( as commonly he hath in melancholly persons ) he can so strongly fix his suggestions upon them , and so effectually set the fancy on work to embrace them , that without any appearance of madness , they will perswade themselves that they have discoveries from god , impulses by his spirit , scriptures set upon their hearts , and what not ? and because they feel the workings of these things within them , it is impossible to make them so much as suspect that they are deceived . do but consider the power of any fancy in a melancholick person , and you may easily apprehend how satan works in such delusions . melancholy doth strangely pervert the imagination , and will beget in men wonderful misapprehensions , and that sometimes doth bewitch them into peremptory uncontroulable belief of their fancy ; 't is a vehement , confident humour , what way soever it takes , the imagination thus corrupted hath an enormous strength , so that if it fix upon things never so absurd or irrational , 't is not reducible by the strongest reasons . if such a man conceits himself dead , or that he is transformed to a wolf or cat , or that he is made of glass ( as many in this distemper have done ; ) there is no perswasion to the contrary , that can take place with him . now if this humour be taken up with divine matters ( as usually it doth , for it hath a natural inclination to religious things ) it still acts with fierceness and confidence , and there are many things often concomitant to such actings , that if it misconceit inspiration or prophecy , the parties themselves are not only bound up under that perswasion , but even unwary spectators are deluded . for sometime a melancholy imagination is not wholly corrupt , but only in respect of some one or two particulars , whilst in other things it acts regularly , and then neither they nor others ( that are unacquainted with such cases ) are so apt to suspect that they are mistaken in these things , while they act rationally and soberly in other matters . sometime they have vehement fits of surprisal ( for the humour hath its ebbings and flowings ) and this gives them occasion to apprehend that someting doth supernaturally act or raise them , and then when the things they speak , are for the matter of them , of religious concern , and odd notions ( for the humour flies high , and bounds not it self with ordinary things , ) and withal uttered in scripture rhetorick and with fervency and urgency of spirit , when these things concur , there is such an appearance of inspiration , that the parties themselves and others rest fully perswaded that it is so . seventhly , pretended and counterfeit miracles the devil makes much use of , to countenance errour , and this is also one of his strong-holds ; for he suggests that god himself bears witness by these signs , wonders , and miracles to such erroneous doctrine , as seems to be concerned by them . that the devil cannot work a true miracle hath been discoursed before , but that he can perform many strange things , and such as may beget admiration , none denies ; and that by such unwonted actions , he usually endeavours to justify false doctrines , and to set them off with the appearance of divine approbation , we are sufficiently forewarned in the scriptures . jannes and jambres resisted moses by false miracles . in deut. . . god speaks of the signs and wonders of false prophets , who would by that means seek to seduce the people to follow after other gods. christ also in matth. . . foretells that false christs and false prophets shall arise , and shew great signs and wonders , insomuch that ( if it were possible ) they shall deceive the very elect , and puts a special note of caution upon it , behold , i have told you before . and to the same purpose is that of paul concerning antichrist , thes . . . where he tells us of powerful signs and wonders by the working of satan ; who doth all the while only lye and cheat , that he may draw men to errour . if we make enquiry how satan hath managed this engine , we shall observe not only his diligence in using it , on all occasions to countenance all kind of errours both in paganisme and christianity , but also his subtile dexterity by cheating men with forgeries and falshood . heathenish idolatry among other helps for its advancement , wanted not this , the oracles and responses ( which were common before the coming of christ ) were esteemed as miraculous confirmations of the truth of the dieties which they worshipped ; the moveings and speakings of their statua's were arguments that the operative presence of some celestial numen was affixed to such an image . in some places the solemn sacrifices are never performed without a seeming miracle . as in nova zembla where the priests trances , his running a sword into his belly , his making his head and shoulder fall off his body into a kettle of hot water by the drawing of a line , and then his reviving again perfect and entire without maime or hurt , are all strange astonishing things to the beholders . but besides such things as these which are standing constant wonders , we read of some that have had as it were a gift of miracles , that they might be eminently instrumental to promote and honour paganisme . all histories agree that simon magus did so many strange things at rome ( as the causing an image to walk , turning stones into bread , transforming himself into several shapes , flying in the air , &c. ) that he was esteemed a god. philostratus and cedremus report great things of apollonius , as that he could deliver cities from scorpions , serpents , earthquakes , &c. and that many miracles were wrought by him ; this man satan raised up in an extraordinary manner to revive the honour of paganisme , that it might at least vie with christianity . and though few ever attained to that height which apollonius and simon magus reached unto , yet have we several instances of great things done now and then , by some singular persons upon a special occasion , which satan improved to his advantage . vespasian cured a lame and blind man. adrianus cured a blind woman , and which is more , after he was dead by the touch of his body , a man of pannonia who was born blind received his sight . valerius maximus tells of many strange things , and particularly of a vestal virgin that drew water into a sieve . as livy tells of another ( claudia by name ) who with her girdle drew the ship to the shore which carryed the mother of their gods , when neither strength of men nor oxen could do it . errours under profession of christianity have been supported and propagated by the boast of miracles . a clear instance for this we have in popery , that religion being a perpetual boast of wonders . to let pass their great miracle of transubstantiation ( which as one hath lately demonstrated , is a bundle of miracles , or contradictions rather ) because it appears not to the senses of any man , and consequently is not capable of being an argument to prove any of their opinions . we have abundance of strange things related by them , as proofs of some doctrines of theirs in particular , as purgatory , invocation of saints , transubstantiation , &c. and of their profession in the general , devils cast out , blind and lame cured , dead raised , and what not ; it would be endless to recite particulars ; it would take a long time to tell what their st. francis hath done , how he fetched water out of a rock , how he was homaged by fowls and fishes , how he made a fountain in marchia run wine , and how far he exceeded christ himself in wonderful feats ; christ did nothing which st. francis did not do , nay he did many more things than christ did : christ turned water into wine but once but st. francis did it thrice : christ was once transfigured , but st. francis twenty times : he and his brethren raised above a thousand to life , cast out more than a thousand devils , &c. their dominious raised three dead men to life . their zeverius while he was alive did many miracles , and after he was dead , his body lay fifteen months sweetly smelling , without any taint of corruption . 't is irksome to repeat their stories ; abundance of such stuff might be added out of their own writings : the design of all which is to prove , ( to those that are so prodigal of their faith as to believe them ) that they only are the true church , and that by this note ( among others ) they may be known to be so . but let us turn aside a little to observe satans cunning in this pretence of miracles ; let things be soberly weighed , and we may see enough of the cheat . this great boast is ( as austin hath it ) resolved into one of these two , either the figments of lying men , or the craft of deceitful spirits . as to the first of these , 't is evident , that a great many things , that have been taken by the vulgar for mighty wonders , were nothing but the knaveries of impostors , who in this matter have used a threefold cunning . first , by meer jugling and forgery in confederacies and private contrivances they have set upon the stage persons ( before instructed to act their parts ) or things aforehand prepared , to pretend to be what they were not , that others might seem to do what they did not , and all to amaze those that know not the bottom of the matter . of this nature was mahomets dove and bull , who were privately trained up to that obedience , and familiarity which they used to him . the pagan priests were not altogether to seek in this peice of art . lucian tells us of one alexander , who nourished and tamed a serpent , and made the people of pontus believe that it was the god aesculapius ; and doubtless the idol priests improved their private artificial contrivances . as of the movings of their images ( as that of venus made by daedalus , which by the means of quicksilver inclosed , could stir it self ) their eating and drinking ( as in the story of bel in the apochryphal adjections to the book of daniel ) their responses , and several other appearances ( as of the paper head of adonis or osiris ) which ( as lucian reports ) comes swimming down the river every year from aegypt to byblos , &c. these and such like they improved as evidences of the power , knowledg , and reality of their gods. and though in the prevalency of idolatry , where there was no considerable party to oppose , their cheats were not always discovered , yet we have no reason to imagine that the priests of those days were so honest , that they were only deceived by the devils craft , and did not in a villanous design purposely indeavour the delusion of others . if we had no other grounds for a just suspition in these cases , the famous instances of the abuse of paulina at the temple of isis in rome , in the reign of the emperour tyberius , by the procurement of mondus , who corrupted the priest of anubis to signify to her the love of their god , and under that coverture gratified the lust of mondus , mentioned by josephus . and that of tyrannus priest of saturne in alexandria , who by the like pretence of the love of saturne , adulterated most of the fairest dames of the city , mentioned by ruffinus . these would sufficiently witness that the priests of those times were apt enough to abuse the people at the rate we have been speaking of . in popery nothing hath been more ordinary ; who knows not the story of the holy maid of kent , and the boy of bilson ? how common is it with them to play tricks with women troubled with hysterical distempers ? and to pretend the casting out of devils , when they have only to deal with a natural disease ? not very many years since they practised upon a poor young woman at durbam , and made great boasts of their exorcisms , reliques , and holy-water against the devil ( with whom they would have all believe she was possessed ) when the event discovered , that her fits were only the fits of the mother . i my self ( and some others in this place ) have seen those fits allayed by the fume of tobacco blown into her mouth , to the shame and apparent detection of that artifice . i might mention the legerdemain of antonius of padua , who made his horse adore the host , for the conversion of an heretick ; the finding of the images of st. paul and st. dominick in a church at venice with this inscription for paul , by this man you may come to christ ; and this for dominick , but by this man you may do it easilier : and the honour put upon garnet , by his image on straw , found at his execution , ( in all probability ) by him that made it and threw it down , or by his confederate : but these are enough to shew the honesty of these kind of men. secondly , they have also a cunning of ascribing effects to wrong causes , and by that means they make those things wonders that are none . mahomet called his fits of falling-sickness , extasies or trances . austin tells us the heathens were notable at this : the burning lamp in the temple of venus , though only the work of art , was interpreted to be a constant miracle of that deity . the image which ( in another temple ) hung in the air , by ignorant gazers was accounted a wonder , when indeed the loadstone in the roof and pavement ( though unseen ) was the cause of it . the sydonians were confirmed in their constant annual lamentations of adoms , by a mock miracle of the redness of the river adonis , at one time of the year constantly , they take it to be blood , when it is nothing else but the colouring of the water by the dust of red earth or minium , which the winds constantly at that time of the year from mount libanus do drive into the water . neither are the papists out in this point ; i will only instance in that observation of dr. jenison , to confirm the doctrine and practice of invocation : they take the advantage of sovereign baths and waters , and where they espy any fountain good against the stone , or other diseases , presently there is the statue or image of some saint or other erected by it , by whose vertue the cure and miracle must seem to be done ; or some chappel is erected to this or that saint , to whom prayers before , and thanks after washing , must be offered . thirdly , where the two former fail , men that devote themselves to this kind of service , imitate their father the devil , and fall to plain lying , and devised fables . idolatry was mainly underpropped by fabulous stories ; and no wonder , when they esteemed it a pious fraud , to nourish piety towards the gods , in which case ( as polibius saith ) though their writers speak monsters , and write childish , absurd , and impossible things , yet are they to be pardoned for their good intent . among the papists what less can be expected , when the same principle is entertained among them ? canus , and ludovicus vives mentioned by him , ( as also some few others ) do exceedingly blame that blind piety of coining lyes for religion , and feigning histories for the credit of their opinions ; but while they with great freedom and ingenuity do tax the fables of their own party , they do plainly acknowledg that they are too much guilty of feigning , insomuch that not only the author of the golden legend is branded with the characters of a brazen face , and a leaden heart , but also gregories dialogues , and bedes history are blamed by him , as containing narrations of miracles taken upon trust from the reports of the vulgar . and indeed the wonders they talk of , are so strange , so unlikely , so ridiculous , and absurd some of them , that except a man offer violence to his reason , and wilfully shut his eyes against the clear evidences of suspition , he cannot think they are any thing else than dreams and fables , no better then aesops ; you may meet with several catalogues of them in protestant writers . as their st. swithins making whole a basket of broken eggs by the sign of the cross . patricius his making the stoln sheep to bleet in the thiefs belly after he had eaten it . their st. brigets bacon which in great charity she gave to an hungry dog , was found again in her kettle ; dionysius after he was beheaded carryed his head in his hand three french miles . st. dunstan took the devil by the nose with his tongues till he made him roar . dominicus made him hold the candle till he burnt his fingers . st. lupus imprisoned the devil in a pot all night . a chappel of the virgin mary was translated from palestine to loretto . a consecrated host ( being put into a hive of bees to cure them of the murren ) was so devoutly entertained , that the bees built a chappel in the hive , with doors , windows , steeple and bells , erected an altar , and laid the host upon it , sung their canonical houres , and kept their watches by night as monkes used to do in their cloisters , &c. who would ever imagine that men of any seriousness could satisfy themselves with such childish fopperies ? these are the usual ways by which men of design have raised the noise of miracles . the other part of satans cunning relates to himself and his own actions : when his agents can go no further in the trade of miracle-making , he as a spirit , doth often make use of his power , knowledg , and agility , by which he can indeed do things incredible , and to be wondred at . 't is nothing for him by his knowledg of affairs at a distance , of the private endeavours , or expressed resolves of princes , to prognosticate future events : by his power over the bodies of men , he can with the help of inclinations and advantages do much to bring a man into a trance , or take the opportunity of a fit of an apoplexy , and then like a cunning jugler , pretend ( by i know not what , nor whom ) to raise a man from death . he knows the secret powers and vertues of things , and by private applications of them may easily supply spirits , remove obstructions , and so cure lameness , blindness , and many other distempers , and then give the honour of the cure to what person or occasion may best fit his design ; so that either by the officious lyes of his vassals , or the exerting of his own power on suitable objects at fit times , he hath made a great noise of signs and wonders in the world. and this stratagem of his , hath ever been at hand to gain a repute to false doctrine . and the rather doth he insist upon this , first , because true miracles are a divine testimony to truth . as nichodemus argued joh. . . no man could do these miracles that thou doest , except god be with him . and there were solemn occasions wherein they were necessary ; as when god gave publick discoveries of his mind before the scriptures were written ; and also when he altered the oeconomy of the old testament , and setled that of the new. in these cases it was necessary that god should confirm his word by miracles . but now , though these ends of miracles are ceased , though god hath so setled and fixed the rule of our obedience and worship , that no other gospel or rule is to be expected , and consequently no need of new miracles , where the certain account of the old miracles are sufficient attestations of old and unalterable truths ; nay though god have expresly told us , deut. . . that no miracle ( though it should come to pass , and could not be discovered to be a lye ) should prevail with us to forsake the established truths and ways of scripture , or to entertain any thing contrary to it ; yet doth satan exercise herein a proud imitation of the supream majesty , and withal doth so dazle the minds of the weaker sort of men , ( who are more apt to consider the wonder , than to suspect the design ) that ( without due heed given to the cautions which god hath laid before us in that particular ) they are ready to interpret them to be gods witness to this or that doctrine to which they seem to be appendant . secondly , because satan hath a more than ordinary advantage to feign miracles , he doth more industriously set himself to pretend them , and to urge them , for the accomplishment of his ends . 't is an easy work to prevail with men that are wholly devoted to their own interest under the mask of religion , to say and do any thing that may further their design ; and the business of miracles is so imitable by art , through the ignorance and heedlesness of men , that with a small labour satan can do it at pleasure . the secret powers of nature ( such as that of the loadstone ) by a dexterous application brought into act , in a fitly contrived subject , will seem miraculous to those that see not the secret springs of those actions . there have been artificial contrivances of motions , which had they been disguised under a religious form , and directed to such an end , might have passed for greater miracles than many which we have mentioned . such was the dove of architas which did fly in the air , as if it had been a living creature . such was the flie of regiomontanus , and the eagle presented to the emperour maximilan , which in the compass of their little bodies , contained so many springs and wheels as were sufficient to give them motion , and to direct their courses as if they had been animated . albertus magnus his artificial man , and the silver gally , and tritons made by a goldsmith at paris , were rare peices of art , their motions so certain and steady , that they seemed to have life and understanding . if art can do all this , how much more may we suppose can satan do ? how easily can he make apparitions , present strange sights to the eye , and voices to the ear ? and by putting out his power do a thousand things astonishing and wonderful ? eightly , sometime satan pleads for errour , from the ease , peace , or other advantages which men pretend they have received , since they engaged in such a way , or received such a perswasion . this is an argument from the effect , and frequently used to confirm the minds of men in their opinions . hence they satisfy themselves with these reasonings : i was before always under fears and uncertainties , i never was at peace or rest in my mind , i tryed several courses , followed several parties , but i never had satisfaction or comfort till now , and by this i know that i am in a right way . others argue after the same manner from their abundance and outward prosperity : i met with nothing but crosses and losses before , but now god hath blessed me with an increase of substance , prospered my trade and vndertakings , &c. these , though apparently weak and deceitful grounds , are reputed strong and conclusive , to those that are first resolved upon an errour . for men are so willing to justify themselves in what they have undertaken , that they greedily catch at any thing that hath the least appearance of probability to answer their ends . this plea of satisfaction is commonly from one of these two things . first , from inward peace , and contentment of mind . satan knows that peace is the thing to which a man sacrificeth all his labours and travel ; this he seeks , ( though often in a wrong way , and by wrong means : ) he knows also that true peace is only the daughter of truth , ( the ways whereof are pleasantness , and the paths whereof are peace ; ) neither is he ignorant of the delights which a man hath , by enjoying himself in the sweet repose of a contented mind , that he may charm the hearts of the erroneous into a confidence and assurance that they have taken a right course , he doth all he can to further a false peace in them , and to this purpose he commonly useth this method : first , he doth all he can to unsettle them from the foundation of truth upon which they were bottomed ; he labours to render things suspitious , doubtful or uncertain : this some have noted from thes . chap. . ver . . where satans first attempts are to shake their minds , not only by disquiet , ( of which we are next to speak ) but by alteration of their judgment , ( for mind is sometimes taken for sentence , opinion , judgment , as cor. . . we have the mind of christ , and cor. . . in the same mind , and in the same judgment . secondly , his second approach is to raise a storm of restless disquiet upon that uncertainty ; and in order to his intended design he usually fills them with the utmost anxiety of mind , and makes their thoughts ( like a tempestuous sea ) dash one against another . this peice of his art is noted in the forecited place , that ye be not shaken in mind or troubled ; the word signifies a great perplexity . and this is an usual method which the false teachers among the galatians practised , they first troubled them , and then endeavoured by the advantage of that trouble to pervert the gospel of christ . to effect both these , he doth amuse them with all the objections that can be raised . if he can say any thing of the antiquity of the errour , the number , wisdom , learning or authority of those that embrace it , they are sure to hear of these things to the full ; the danger of continuing as they were , and the happiness of the new doctrine , are represented with all aggravating circumstances ; and these so often , that their thoughts have no rest : and if this restlesness does wound or weaken them , he pursues with an high hand . these ways of disturbing the unsettled mind , are hinted to us in the aforesaid place , spirit , word , letter , any thing that carries a seeming authority to unsettle , or power to amaze and distress . and we may here further note , that where the minds of men are discomposed with other fears or disquiets , satan is ready to improve them to this use , so that commonly when the word of god begins to work at first upon the consciences of men , to awaken them to the consideration of their sin and danger , the adversary is then very busy with them to inveagle them into some errour or other . thirdly , having throughly prepared the mind with restless fears , he then advanceth forward with the proffers of peace and comfort in the way of errour which he proposeth ; and in this case errour will boast much , come to me , and ye shall find rest for your souls . how grateful and welcome the confident proffers of ease and satisfaction are to a tossed and disquieted mind any man will easily imagine ? 't is usually thus , men that are tired out , will easily embrace any thing for ease . a man in this case may be wrought upon like wax to receive any impression ; he will fasten on any thing true or false that doth but promise comfort . fourthly , the compleatment of his method is to please the man in the fruition of the peace promised : and this he labours to do , not only to fix the man in his delusion , but to make that man brag of ease to be a snare to others . and 't is easy for the devil to do this : for , first , the novelty of a new opinion doth naturally please , especially if it give any seeming commendation for discovery or singularity . we see men are fond of their own inventions , and delighted to be lifted up above others . secondly , satan can easily allay the storm which he himself raised : he gives over to molest with anxious thoughts , on the contrary he suggests thoughts of satisfaction . thirdly , and whatever he can do in a natural way to raise up our passions of joy and delight , he will be sure to do it now , to ravishment and excess if he can ; and then he not only makes these men sure , ( for what argument can stand before such a confidence ? ) but hath an active instrument for the allurement of such as cannot discover these methods . secondly , outward prosperity is the other common plea for errour . though successes , plenty and abundance of worldly comforts , argue of themselves neither love nor hatred , truth nor falshood , because the wise providence of god , for holy ends and reasons ( often undiscerned by us ) permits often the tabernacles of robbers to prosper , and permits those that deal treacherously with the truths of god , to be planted , to take root , to grow , yea , to bring forth fruit ; nevertheless if in a way of errour they meet with outward blessings , they are apt to a scribe all to their errours , and to say as israel , hos . . . i will go after my lovers that gave me my bread and my water , my wool and my flax , mine oyl and my drink , without any serious consideration of god's common bounty , which upon far other accounts , gives them corn , and wine , and oyl , and multiplies their silver and gold , which they prepared for baal , ver . . i shall not need to add any thing further for the proof and explanation of this , than what we have in jer. . . where the jews expresly advance their idolatrous worship as the right way , and confirm themselves even to obstinacy in the pursuit of it , upon this reason ; we will certainly do whatsoever thing goeth out of our own mouth , to burn incense to the queen of heaven — for then had we plenty of victuals , and were well , and saw no evil : but since we left off to burn incense to the queen of heaven , and to pour out our drink-offerings unto her , we have wanted all things , and have been consumed by the sword , and by the famine . ninthly , instead of better arguments , satan usually makes lyes his refuge : and these respect either the truth which he would cry down , or the errour which he would set up . those lyes that are managed against truth , are of two sorts ; mistakes and misrepresentations of its doctrines , or calumnies against the persons and actions of those that take part with it . those lyes that are proper to bespatter a truth withal , are such as tend to render it unlovely , inconvenient , or dangerous . satan hath never been awanting to raise up mists and fogs to eclipse the shining beauty of truth . sometime he perswades men that it is a novelty , and contrary to the tradition of the fathers : and then if an errour had been once upon the stage before , and had again been hissed out of the world , when it peeps out again into the world , its former impudency is made an argument for its antiquity , and truth is decryed as novel . or , if it be but an errour of yesterday , and hath only obtained an age or two , then the ghosts of our forefathers are conjured up as witnesses , and the plea runs currant , what is become of your fathers ? or , are you wiser than your fathers ? are they all damned ? these were insisted on by the heathens : the gods of the country , and the worship of their fathers , they thought should not be forsaken for christianity , which they judged was but a novelty in comparison of paganisme . of the same extract is that old song of the papists , where was your religion before luther ? and to this purpose they talk of the succession of their bishops and popes . and other errours grow a little pert and confident , if they can but find a pattern or sample for themselves among the old heresies . sometimes he endeavours to bring truth into suspition , by rendering it a dangerous encroachment upon the rights and priviledges of men , as if it would turn all upside down , and introduce factions and confusions . this clamour was raised against the gospel , that it would subvert the doctrine of moses and the law. sometimes he cloaths the opinions of truth with an ugly dress , and misrepresents it to the world , as guilty of strange inferences and absurdities , which only arise from a wrong stating of the questions : and where it doth really differ from errour , he endeavours to widen the differences to an inconvenient distance , so that if it go a mile from errour , satan will have it to go two ; if truth teach justification by faith , errour represents it as denying all care of holiness and good works ; if truth say , bare moral vertues are not sufficient without grace , errour presently accuseth it , as denying any necessary use of morality , or affirming that moral vertues are obstructions and hinderances to salvation . it were easie to note abundance of such instances . as for calumnies against the persons and actions of those that are assertors of truth , 't is well known for an old thread-bare design , by which satan hath gained not a little . machiavil borrowed the policy from him , and formed it into a maxime , for he found by experience that where strong slanders had set in their teeth , though never so unjustly , the wounds were never throughly healed : for some that heard the report of the slander , never heard the vindication , and those that did , were not always so unprejudiced as to free themselves from all suspition , but still something remained usually upon their spirits for ever after ; and that , like a secret venome , poysons all that could be said or done by the persons , that ( wrongfully ) fell under their prejudice , and did not a little derogate from the authority and power of the truths which they delivered . the friends of truth have always to their cost found it so . christ himself escaped not the lyes and censures of men when he did the greatest miracles ; they raised this calumny against him , that he cast out devils by beelzebub the prince of devils : when he shewed the most compassionate condescentions , they called him a man gluttonous , a wine-bibber , a friend of publicans and sinners ; and at last upon a misinterpretation of his speeches , ( i will destroy this temple , and in three days i will build it up , mat. . . ) they arraigned and condemned him for blasphemy : and his servants have ( according to what he foretold ) drunk of the same cup ; the more eminent in service , the greater draught . paul , a chosen vessel , met with much of this unjust dealing ; he was accused act. . . as speaking against the people , the law , and the temple ; and , chap. . . called a pestilent fellow , a mover of sedition , a prophaner of the temple . neither can we wonder at this , that the greatest innocency , or highest degree of holiness , is no armour of proof against the sharp arrows of a lying tongue : when we read this as one of satan's great characters , that he is the accuser of the brethren , and that his agents are so perfectly instructed in this art , that they are also branded with the same mark of false accusers , jude . 't is well known how the primitive christians were used , they were accounted the filth and off-scouring of all things ; there could be nothing that could render them odious or ridiculous but they were aspersed with it , as that they sacrificed infants , worshipped the sun , and used promiscuous vncleanness ; nay , what ever plague or disaster befel their neighbours , they were sure to carry the blame . and we might trace this stragem down to our own days . luther in his time was the common butt for all the poysoned arrows of the papists calumny ; which so exceeded all bounds of sobriety and prudence , that they devised a romance of his death , how he was choaked of the devil ; that before he died , he desired his corps might be carried into the church , and adored with divine worship ; and that after his death the excessive stench of his carcase forced all his friends to forsake him . all this and more to this purpose they published while he was alive , whose slanders ( worthy only of laughter ) he refuted by his own pen. the like fury they expressed against calvin , by their bolsecus , whom they set on work to fill a book with impudent lyes against him : neither did beza , junius , or any other of note escape without some slander or other . how unjustly the arrians of old accused athanasius of uncleanness , and of bereaving arsenius of his arm , is sufficiently known in history . but the devils malice doth not always run in the dirty channel of odious calumnies , he hath sometimes a more cleanly conveyance for his lyes against holy men. in prosecution of the same design , 't is a fair colour for errour , if he can abuse the name and credit of renowned champions of truth , by fathering an errour upon them which they never owned . by this means he doth not only grace a false doctrine with the authority of an eminent person , whose estimation might be a snare to some well-meaning persons , but weakens the truth , by bringing a faithful assertor of it into suspition of holding ( at least in some points ) dangerous opinions ; by which many are affrighted from entertaining any thing that they write or preach : for , though they may be confessedly sound in the most weighty doctrines , yet if it be once buzz'd abroad that they are in any thing unsound , this dead fly spoils all the precious ointment : and the matter were yet the less , if there were any just cause for such a prejudice ; but such is satans art , that if a man explains the same truth but in different words and forms of speech , than those that others have been used unto ; or if he casts it into a more convenient mould , that ( by laying aside doubtful or flexible expressions ) it may be more safely guarded from the exceptions of the adversaries , especially if he carefully chuse his path betwixt the extreams on either hand ; this is enough for satan to catch at , and presently he bestows upon him the names of the very errours which he most strenuously opposeth ; nay , sometimes if he mention any thing above the reach or acquaintance of those that hear him , 't is well if he escapes the charge of heresie , and that he meets not with the lot of virgilius bishop of saltzbury , who was judged no less than heretical , for venting his opinion concerning the antipodes . i know men do such things in their zeal , but while they do so , they are concerned to consider how satan doth abuse their good meaning to the disservice of truth . as satan's design in bespattering the actions and doctrines of good men , is to bring the truth they profess into a suspition of falshood , and to advance the contrary errours to the place and credit of truth ; so doth he use a skill proportionable to his design . and though he be so impudent that he will not blush at the contrivance of the most gross and malicious lye , yet withall he is so cunning , that he studiously endeavours some probable rise for his slanders , and commonly he takes this course : first , he doth all he can to corrupt the professors of truth ; if riches or honours will tempt them to be proud , high-minded , contentions , or extravagant , he plyes them with these weapons ; if the pleasures of the flesh and world be more likely to besot them , or to make them sensual , earthly or loose , he incessantly lays those baits before them ; if fears and persecutions can affright them out of duty ; if injuries and provocations may prejudice them into a forward or wayward temper , he will certainly urge them by such occasions , and when he hath prevailed in any measure , he is sure to aggravate every circumstance to its utmost height , and upon that advantage to make additions of a great many things beyond what they can be justly accused of . this old device paul , in rom. . . takes notice of concerning the jews , whose breach of the law so dishonoured god , that the name of god was blasphemed among the gentiles through them . the jews lived wickedly , and their wicked lives was a currant argument among the gentiles to confirm them in paganism ; for they judged the law of god could not approve it self to be better than their own , when the professors of it were so naught . to prevent this mischief , we are seriously warned to be carefully strict in all our stations , that the name of god and his doctrine be not blasphemed . secondly , whatever miscarriages any professor of truth is guilty of , satan takes care that it be presently charged upon all the profession . if any one offend , it is matter of publick blame ; much more if any company or party shall run into extravagancies , or do actions strange and unjustifyable , those that agree with them in the general name of their profession ( though they differ as far from their wild opinions and practices as their enemies do ) shall still be upbraided with their follies . we see this practised daily by differing parties , according to what was foretold , in pet. . . false prophets seduce a great number of christians to follow their pernicious ways , and by reason of their wild ungodly behaviour , the whole way of truth was evil spoken of . thirdly , the least slip or infirmity of the children of truth the devil is ready to bring upon the stage ; and they that will not charge themselves as offenders for very great evils , will yet object to the disparagement of truth the smallest mistakes of others ; a mote in the eye of the lovers of truth shall be espyed , when a beam in the eye of falshood shall pass for nothing . fourthly , slanderous aspersions are sometimes raised from a simple mistake of actions , and their grounds or manner of performance , and sometimes from a malicious misrepresentation . the devil seldom acts from a simple mistake , but he will either suborn the passionate opposers to a wilful perverting of the true management of things , or will by a false account of things take the advantage of their prejudice , to make men believe that such things have been said or done , which indeed never were . the christians in the primitive times were reported to be bloody men , and that they did kill men in sacrifice , and did eat their flesh and drink their blood ; and this was only occasioned by their doctrine and use of the sacrament of the body and blood of christ . they were accused for promiscuous uncleanness with one another , and this only because they taught that there was no distinction of male and female in respect of justication , and that they were all brethren and sisters in christ . this account tertullian gives of the calumnies of those times , and others have noted the like occasions of other abuses of them . they were reported to worship the sun , because they in times of persecution were forced to meet early in the fields , and were often seen undispersed at sun-rising . they were reported to worship bacchus and ceres , because of the elements of bread and wine in the lords supper . if they met in private places , and in the night , it was enough to occasion surmises of conspiracy and rebellion : so ready is satan to take occasion where none is given . fifthly , but if none of these are at hand , then a downright lye must do the turn , according to that of jer. . . come and let us devise devices against jeremiah : and when once the lye is coyned , satan hath officious instruments to spread it ; jer. . . report , say they , and we will report it . these were the lyes raised against truth ; but besides this endeavour , he useth the same art of lying to inhance the credit of errour . lying inspirations , lying signs and wonders we have spoken of , i shall only mention another sort of lying , which is that of forgery , an art which errour hath commonly made use of . sometimes books and writings erroneous have been made to carry the names of men that never knew or saw them . the apostles themselves escaped not these abuses ; you read of the counterfeit gospels of thomas and bartholomew , the acts of peter and andrew , the apostolical constitutions , and a great many more . later writers have by the like hard usage been forced to father the brats of other mens brians . i might be large in these , but they that please may see more of this in authors , that have of purpose discovered the frauds of spurious , suppositious books ; the design is obvious ; errour would by this means adorn it self with the excellent names of men of renown , that so it might pass for good doctrine with the unwary . chap. iv. of satan's second way of improving his advantages , which is by working upon the understanding indirectly by the affections . this he doth ( . ) by a silent insensible introduction of errour . his method herein . ( . ) by entangling the affections with the external garb of errour , a gorgeous dress , or affected plainness . ( . ) by fabulous imitations of truth . the design thereof . ( . ) by accommodating truth to a complyance with parties that differ from it . various instances hereof . ( . ) by driving to a contray extream . ( . ) by bribing the affections with rewards , or forcing them by fears . ( . ) by engaging pride and anger . ( . ) by adorning errour with the ornaments of truth . the usual arguments by which satan doth directly blind the understanding to a perswasion to accept darkness for light , we have now considered . it remains that some account be given of the second way of prevailing upon the understanding , and that is by swaying it through the power and prevalency of the affections . in order to this he hath many devices , the principal whereof are these : first , by silent and insensible procedure he labours to introduce errours ; and lest men should startle at a sudden and full presentment of the whole , he thinks it policy to insinuate into the affections , by offering it in parcels . thus he prevents wonderment and surprisal , ( lest men should boggle and turn away , ) and doth by degrees familiarize them to that , which at first would have been rejected with abhorrency . we read in the parable of the tares , that the envious man which sowed them ( who was satan ) took his opportunity while men slept , and then went away in the dark ; insomuch that the discovery was not made at the sowing , but at their coming up . in pursuance of this policy , we find the principal instruments of satan have followed the footsteps of their master ; they creep in unawares , jude . they privily bring in damnable heresies , pet. . . and as if they were guilty of some modest shamefastness , they creep into houses , tim. . . the steps by which the devil creeps into the bosoms of men to plant errour in the heart , are these : first , he endeavours to gain the heart by the ingenious sweet and delightful society of those that are corrupted already . errour hath a peculiar art to woo the good-will before it disclose it self ; it first steals the ear and affections to the person , and thence insensibly derives it to the opinion . truth is masculine , and perswades by teaching , but errour doth often teach by perswading . 't is very difficult to affect the person , and not to bestow upon the errour better thoughts than it deserves . those therefore that are cunning in the art of seduction , make extraordinary pretences of affectionate kindness , and ( as the apostle noted concerning the seducers of his time , gal. . . ) they zealously affect ( those whom they would delude ) but not well : their art doth also teach them not to be over-hasty in propounding their opinions , nor so much as to touch upon them till they perceive they have gained a firm perswasion of their aimity , and of the reality of those kindnesses which they have made shew of : but when they have once gained this point of advantage , they take opportunity more freely to propound and press their doctrines . thus are men at last beguiled with enticing words . 't is also part of the same design , that satan sometimes makes use of women seducers : for , ( . ) they are more apt to be deluded themselves ; silly women are soon led captive . ( . ) being deceived , they are most earnestly forward in the heat of zeal to propagate their opinions . ( . ) and by the advantage of their nature they are most engaging , their affectionate perswasions usually have a peculiar prevalency . the daughters of moab ( through balaam's counsel ) were made choice of , as the fittest instruments to seduce israel to idolatry . solomon , though a wise man , was prevailed with by the importunity of his wives , against his former practice and knowledg , to favour false worship . the woman jezabel , rev. . . was satan's under-agent , to teach and seduce god's servants to commit fornication , and to eat things sacrificed to idols . ( . ) besides , they have a greater influence upon their children , to leaven them with their own opinions . secondly , satan also observes a gradual motion in fixing any particular errour . if he attempt it immediately without an external agent , he first puts men upon the reading or consideration of some dark passages that seem to look favourably upon his design ; then he starts the notion or objection ; then begets a scruple or questioning : having once proceeded thus far , he follows his design with probable reasons , till he have formed it into an opinion : when 't is come to this , a little more begets a perswasion , that perswasion he ripens into a resoluteness and obstinacy , and then at last fires it with zeal for the deluding of others . having thus laid the foundation by one errour , he next endeavours to multiply it , and then brings in the inferences that unavoidably follow : for as one wedg makes way for another , so from one falshood , another will easily force it self , and from two or three , who knows how many ? and though the consequences are usually more absurd than the principles , yet are they with a small labour brought into favour , where the principles are first confidently believed ; so that those errours , which because of their ugly look , satan durst not at first propound , lest he should scare men off from their reception , he can now with an undaunted boldness recommend . it cannot be imagined that ever men would at first have entertained opinions of contempt of ordinances and libertinism , and therefore we may observe they usually come in the rear of other opinions , which by a long tract of art prepare their way . yet may we note , that though satan usually is forced to wait the leasure of some mens timerousness and bashfulness , and therefore cannot ripen errour to an hasty birth as he desires , ( hence is it , that one man often doth no more for his time , but only brew it , or it may be makes only the rude draught of it , and another vents and adorns it : for so it was betwixt laelius and faustus socinus , betwixt david george and his successors : ) and though he be so confined to the first principles of errour , which he hath instilled , that he cannot at present enlarge them beyond their own just consequences ; yet there are some choice principles of his , which if he can but fasten upon the mind , they presently open the gap to all kind of errours imaginable ; they are like the firing a train of gunpowder , which in a moment blows up the whole fabrick of truth : such are the delusions of enthusiasm , inspirations and prophetick raptures ; let these be once fixed , and then there is nothing so inhumane , irreligious , mad , or ridiculous , but satan can with ease perswade men to it , and also under the highest pretences of religion and certainty ; the experience of all ages , hath made any further proof of this altogether needless . this is his way when he acts alone . but if he use instruments , though he is also gradual in his procedure , yet 't is in a different method : for there he sometimes proceeds from the abuse of something innocent and lawful ( by the help of a long tract of time ) to introduce the grossest falshood . thus may we conceive he brought idolatry to its height : first men admired the wisdom or famous acts of their progenitors , or benefactors ; next , they erected pillars , or images of such persons , to perpetuate the names , honour and memory of them and their actions . another age being at a greater distance from the things done , and consequently greater strangers to the true ends and reasons of such practices , which being ( as it usually falls out in such cases ) abused by false reports or misrepresentations of things , ( for time covers things of this nature with so thick a mist , that 't is difficult to discover the true metal of an original constitution ) they in a devout ignorance gave the images a greater respect than was at first intended ; then did they slide into a conceit they were not of the ordinary rank of mortals , or at least they were exalted to a condition which ordinary mortals were not capable of ; thus they supposed them deities , and gave them worship of prayers and sacrifices : hence they went further , and multiplied gods , and that of several sorts , according to the natures of things that were good or hurtful to them ; and then at last consulting how mean their offerings were , and how unlikely to please their godships , they concluded humane sacrifices most sutable , especially to expiate greater provocations , and in times of great calamity . the burthensom heap of ceremonious superstitions in popery was the work of several ages , they were not brought in all at once . one in a devotional heat fancied such a ceremony as a fit testimony of zeal , or a proper incitement of his affections ; another deviseth a second , and so all along ; as the minds of men were best pleased with their own inventions , and had so much credit or authority to recommend them to others , they encreased the sum by new additions , till at last they are become a burthen not to be born ; and still as they receeded from the primitive purity , and became more careless and corrupt in their lives , ( for from good bishops they declined to but tollerable arch-bishops , till at last they are become incurable babylonians , ) so they departed gradually from the simplicity of the gospel , and abounded in contrivances of ceremonies . thirdly , in corrupting established truths . satan's proceedings are not by sudden and observable leaps , but by lingring and slow motions ; as flowers and plants grow insensibly , and as men gradually wax old and feeble . violent and hasty alterations he knows would beget observation , dislike , and opposition ; neither will he make such attempts , but where he is sure of a strong prevalent party , which by force and power is able to carry all before it : in this case he is willing to enforce errour by fire and sword. thus he propagated mahumetism at first , and still continueth to do so by the conquering arms of the turks ; but where he hath not this advantage , he betakes himself to another course , and studieth to do his work so that he may not be observed . the possibility of such a change , with the manner of effecting it , we may observe in many churches , that have declined from the doctrine which they at first received , but most of all in the church at rome , which at first was a pure church , as the apostle testifieth , but now so changed from the truths upon which they were bottomed in their first constitution , as if she had not been the same church . they boast indeed that as they were at first , so they are now ; but nothing is more evident than the contrary : and the possibility of their insensible corruption is as demonstrable as the alteration of doctrine in any other church . the manifold ways that satan takes in this matter in the abuse of scripture , by raising perverse interpretations , and unnatural inferences , and the advantages of a long succession in authority ; of the negligence and ignorance of the common people ; of the crafty subtilty of the teachers , especially when religion began to be abused to secular interest , is described by acontius and others . if we should single out any of their noted errours , and follow up the history of it to its first original , we shall find , that whatever strong current it hath now gotten , it was very small and inconsiderable in the fountain . the invocation of saints , though it be now an established article among them , yet its first rise was from the unwary prosopopoea's of of the ancients , and the liberty of their oratorical declamatory stile ; these gave occasion to some private opinions , these opinions to some private devotional liberty in practice , and from private opinions and practices , at last it obtained so strong a party , that it procured a publick injunction . the like method was used for the doctrine of transubstantiation , whose beginning was from the abuse of such sentences as this in ancient writers , that after consecration it was no more bread and wine , but the body and blood of christ ; by which expression the authors intended no more than this , that the bread and wine in the sacrament were relatively altered , and were more than ordinary bread and wine , because they were representatives of the body and blood of christ : however , this gave them courage to interprect literally and strictly these words of christ , this is my body : and thus by degrees from the opinion of a few it became the judgment of many , and from the toleration of a private opinion of some doctors and unimposed , it obtained at last a canon to make it authentick , publick doctrine . fourthly , this insensible proceeding is in nothing more evident than in the power of custom and education ; custom doth by degrees take off the startling of conscience : and those opinions or practices which at first look affright it , are by a little familiarity made more smooth and tollerable . the dissents of men by frequent seeing and hearing , become tame and gentle ; but the force of education is incomparably great , for this makes an errour to become as it were natural ; they suck it in with their milk , and draw it in with their air. this general advantage the devil hath over all the children of erroneous parents , especially where countreys or nations are of the same perswasion ; insomuch that turks have as great belief of their alcoran as we of the bible , and think as reverently of mahomet as christians do of christ . the children of idolatrous pagans have as great a confidence of the truth of their way of heathenish worship , as we have of god's ordinances and institutions . fifthly , we may see something of this stratagem of silent intanglement in satan's surprisals ; for sometimes he inveagles men at unawares , and engageth them in errour while they know not what they are doing . weak heads cannot see the far end of a smooth-fac'd doctrine ; and they usually embrace it by whole-sale , for some particular that strikes upon their fancy , or gratifies their humour . if they read a book that hath some good things in it , or is affectionate , for the sake of these they swallow all the rest ( though never so dangerous doctrine ) without further examination . the like advantage he hath from actions that are bad or tollerable , according to the various respects which they have to the ends or consequences that ly before them , for he frequently doth interest men in an erroneous consequence , by concerning them in actions that lead that way ; and having thus beguiled them into an evil mistake , instead of drawing their foot out of the snare , he pusheth them forward to maintain their ground , and to justify their proceedings . this was the case of some of the corinthians , when the heathens had offered sacrifice to an idol , part of the sacrifice was reserved , and either sold at the shambles , or used in a feast , to which the heathens sometimes invited their christian acquaintance or relations . those that went , ( knowing that an idol was nothing ) eat what was set before them , without any regard to the idol , and making no question for conscience sake : by their example , other that had not that knowledg , cor. . . were emboldned , not only to eat against their scruples and doubts of conscience , ( which is all that many interpreters think to be intended in that place ) but also ( as the words make probable ) with some positive regard to the idol ; so that by the examples of those that sate in the idols temple , eating what was set before them as common meat , others misinterpreting their actions , proceeded to eat with a conscience of the idol , as if the idol had been something indeed , and deserving a conscientious regard . not unlike to this was that art of julian , mentioned by sozomen , whereby he endeavoured to twist something of paganism with actions and things that were lawful or necessary : he caused the images of mars and mercury to be placed by his own , so that the respects that were payed to the emperours picture , seemed to carry a concomitancy of reverence to those idols : he also ( in prosecution of the same policy ) caused their meats and drinks to be sprinkled or mixed with the lustral water , that so every one that used them , might be inured to give some regard to his idols ; and that some , at least , might be engaged to a justification of that and such other practices . all these are but instances of satans silent insinuation , by which he secretly steals the affections , and through these , taints the judgment . next follows , a second plot upon the affections , which is an endeavour to entangle them by the external garb of errour . in this he works by two contrary extreams , that he may the better prevail with mens different dispositions . first , he sometimes cloaths a false doctrine with the most pompous , gorgeous , delightful attire , that like solomons harlot it may entice those that are pleased with the highest gratifications of the senses , i have decked my bed with coverings of tapestry , with fine linnen of egypt , &c. most men that are given up to an animal life , cannot be pleased with any religion but such as may most please the senses ; they so disrelish the simplicity of the gospel ( which is , notwithstanding , its particular mark and honour , cor. . . ) that they cannot perswade themselves they do any thing in religious worship , except they abound in costly ceremonious observances . thus do some interpret that fear of the heathens , which first put them upon images and outward representations of their gods ; they were affraid they should not have any religion to their own satisfaction , except they proceeded in such a course as might make their senses sure that they were doing something : the devil knowing well the force of external beauties in religion , prepared the way to idolatry by it . they had their costly temples , some of them admirable for antiquity and magnificence , enriched with gifts and offerings , excellent for matter and workmanship , adorned with images , lamps , beds , and tables of gold , beautified by art , and natural pleasantness of scituation ; they had also their groves in the most pleasant and delightful places , as that of the daphne besides antiochia , which was invironed with tall cypress trees , ten miles about , and within adorned with the sumptuous temples of apollo and diana's sanctuary ; in these places they had their musick and solemn festivals , which were sometimes extraordinary , for cost and continuance . antiochus at daphne continued an incredible solemnity , with a vast train and costly preparation for thirty days together ; and that nothing might be wanting , they had their annual feasts , sacrifices , rites , the adornments of their priests , their white garments , their coats of divers colours , their miters , &c. in a word , nothing was lacking that might please the eye or ear. and doubtless the devil found this course very successful to win the affections of men to gentilism . and if it were not for this consideration , it might be admired that the jews ( who were instructed in the true worship of god ) should , notwithstanding , be so prone to idolatry , and so hardly drawn from it : but , surely their strong inclinations that way proceeded from a natural delight that men have in a sensual religion , which by a powerful witchcraft doth inchant them to an excess of love . the same method the devil takes in popery , the chief inticement lies in its glorious external appearance ; all their religious places are dressed up in the highest bravery , they are beautified with images and pictures , with lights and costly adornments ; they abound in rites , ceremonies , gestures , and observances , and all this is but to dazle the eyes , and to win a reverence in men to their worship ; and accordingly , they practise in these exteriour things on purpose to ravish mens affections ; their children are brought up to a confirmed delight and resolution for popery , by pleasing them with shews , pictures , representations , processions , and grateful observances . if a stranger of another religion come among them , then as their first essay , they shew them all their play-things , that their affections may be tickled with the outward pomp and ornament of their way , for they know by experience , that a glitering out-side , and a great deal ado of bodily labour , is the all of most mens religion ; if it have but body enough , they never enquire whether it have spirit or life within : a dead carcass in robes , that may put them to the exercise of their postures , and ceremonious complements , doth make up a more grateful religion for a carnal man , than a living , spiritual service , that necessarily will put them upon inward care and watchfulness in the constant exercise of holy spiritual graces , without affording any considerable gratification to the senses : hence is it truly more difficult , ( and yet inwardly more beautiful and glorious ) to pray in faith and humility , even in short breathings after god , than to say a thousand ave maria's , or to perform a task of ordinary penance . but as those that have no children of their own , delight themselves in playing with a monkey or baboon , so those that know not how to worship god in spirit and truth , seek to satisfie themselves in the performance of external gesture and ceremony . secondly , on the other hand ; he sometimes is willing that an errour should affect an excess of plainness and simplicity . in this he takes advantage of those expressions in scripture , wherein the gospel is commended for its simplicity , and the inventions of men under the pretences of wisdom , humility , and neglecting of the body are condemned . upon this ground , he runs men upon such an excess of dotage , that they never think the things of god are rightly managed but when they are brought down to a contemptible silliness . by this means he arms conceited ignorant men with exceptions against learning , and the necessary decencies of languague in preaching ; and with them they are the only preachers , and most likely to be inspired that use least study and preparation for their work . 't is indeed very true , that the affected fooleries of a bombast stile , or startcht discourse , and needless citations of sentences for ostentation , without any true advantage to the matter in hand , are things very pedantick , and exceedingly unsuitable to the gravity of the work of the ministry , and renders it very ungrateful to a pious mind : but this contrary folly makes the solemn ordinances of god so nauseous and contemptible , that it often makes way ( by satan's cunning improvement of the temptation ) to an atheistical rejection of all worship . in the mean time 't is wonderful to observe , how some persons please themselves with this conceit , that their way of worship is plain , and that they speak what immediately comes into their mind ; and though it be non-sense or contradictions ( which sufficiently evidenceth that 't is nothing of kin to the spirits inspiration ) which they utter , yet 't is argument enough to them , that their opinions and ways are right , because they proceed in a designed neglect of all necessary order , and under pretence of the simplicity of the gospel , they reduce all they do to childish silliness . neither is this all the mischief which the devil raiseth out of this conceit , for the contempt and disuse of the sacraments , may in great part be ascribed to it . those erroneous ways of worship that are most noted for decrying those institutions of christ , have this for their plea , that the worship which god is best pleased with , is spiritual , and that all bodily services and external observations are things that god stands not upon , such as profit little , and were no further in use , but to recommend an internal spiritual communion with god ; so that the more they reject these things , they perswade themselves they have a more true understanding of the design of god in religion . either of these ways satan makes use of for the befooling of men into an humour of pleasing themselves with errour . but , thirdly , he hath of old endeavoured to cloud and enervate the doctrine of the bible by traditionary fables . we meet with many passages to this purpose : sometimes he sets up unwritten traditions , not only of equal authority to the written word , but as completions and perfections of it . this he practised among the jews with such success , that the traditions of the elders were of greater force with them than the commands of god , as christ himself noted of them , matth. . . of these unwritten traditions ( which they called the law by the word of mouth , feigned by them to be given to moses when he was in the mount , and so delivered from hand to hand ) the apostles gave many warnings , and signified the hazards that truth stood in by them , through the cunning of satan , as col. . . beware lest any man spoil you — through the traditions of men. tim. . . neither give heed to fables , and endless genealogies . tit. . . not giving heed to jewish fables , and commandments of men. — tim. . . and they shall turn away their ears from the truth , and shall be turned unto fables . the papists at this day give the same entertainment to this device that the jews did of old , they boast as high of their traditions , and are every whit as fabulous and foolish in them as they were . satan in his attempts upon the gentiles to confirm them in their false worship , though he kept up the substance of this design , yet he was necessitated to alter the scene a little , that he might more handsomly accommodate it to their condition ; and therefore he set up amongst them fabulous imitations of the truths and ordinances of the scripture , insomuch that there is scarce any grand mystery , or remarkable history , or ordinance mentioned in the scripture , but we may find something among the heathens in tradition or practice that doth allude to it . what traditionary imitations had they of the creation recorded in the book of genesis ? that of ovid concerning the chaos and first beginning of things , is known to every school-boy . the phoenicians in their theology give an odd account of it , from their taautus , to this purpose , that the first beginnings of all things were a dark disordered chaos , and the spirit of the dark air ; hence proceeded moth , that is mire , from thence issued the seeds and generation of all creatures in earth and heaven , &c. the wickedness of men before the flood , ( mentioned gen. . , . ) is fabulously related in an ancient book , ( falsly ascribed to enoch ) wherein the watchmen or angels are reported to take them wives of the daughters of men , and that from thence was the race of giants . for the description of paradise , the heathens had the poetical fiction of the elyzian fields , as they had the story of deucalion , instead of noahs ark and the deluge . the story of lots wife was abused by the fiction of orpheus his wife , suddenly snatched from him for looking back . the history of sampson was turned into their story of hercules and his ten labours . from the sun standing still in joshua and hezekiahs time , came that fiction of jupiters doubling the night , that he might enjoy alemena . in some of these disguises of sacred story , they go so near in name and circumstances that 't is past doubt they imitated the true history , which they corrupted : for instance , herodotus relates , that sethon king of egypt and priest of vulcan , was helped by his god from heaven against senacherib , which plainly relates to hezekiah king of juda , and the wonders that god did for him . so in imitation of vriahs letters to joab for his own destruction , we have in homer and others the story of praetus , sending letters to jobatas by bellerophon , wherein his death was commanded ; the near affinity of the names joab and jobatas , shews with what heifer the devil plowed . the history of abraham's offering up isaac , is by porphiry applied to saturn , who saith , he was by the phaenicians called israel , he had by anobreth one only son , called jeud ( an evident allusion ( saith godwin , antiq. lib. . cap. . ) to gen. . . where isaac is in the hebrew called jechid , that is an only begotten ) him he offered up on an altar purposely prepared ; here not only the matter , but the names do clearly shew , that abraham's story is imitated in this . the like imitation i might shew to have been among the heathen , of doctrinal truths , as of the sacred mystery of the trinity . in peru they worship the father , son , and brother ; as also their tangatauga , which they say was one in three , and three in one . but their imitation of ordinances is every where remarkable , so that i need say nothing of their temples , priests , sacrifices , and other religious rites ; only the devil's imitation of the sacraments of the new testament deserves particular observation : instances of an apish imitation of baptism are every where obvious , and that of the lords supper or christian communion was frequently resembled in the chief peruvian feasts , where they carried small loaves of bread in great platters of gold , of which all present received , and eat little pieces , and this as a sign of honour and profession of obedience to their gods , and the ingua . not unlike to this were those morsels of paste , which the mexicans used in their religious feasts , which they laid at their idols feet , consecrating them by singing and other ceremonies , and then they called there the flesh and bones of their god vitziliputzli , ( alluding directly to that of our saviour , this is my body , &c. insomuch that acosta thought the devil mocked their transubstantiation by it ; ) this was distributed among all , and was eaten with a great deal of reverence , fear , and devotion . we may see by those instances , that in these fabulous imaginations of truth , the devil hath industriously traded , and that which he aimed at in this design may easily be conjectured to be , . the despiting and discrediting of truth ; he renders it ( by this means ) suspitious of some forgery , as if the scripture were no better than an uncertain tradition , as if ( at the best ) it were doubtful , whether scripture or these traditionary fables had better authority . . he further intends the intanglement of the affections to errour by this device ; for he doth , as it were , take the spoils of the tabernacle to adorn his dagon withal , and without doubt the heathens were very much hardned in gentilism by these traditionary stories ; hence , one observes , the devil imitated the history of the miracle done in favour of hezekiah , that the scriptures might lose their credit and authority , and that the glory of such a wonder might be transferred to their idols ; and the consequence of both these , is . to deprive the truth of its convincing power upon the consciences of men. the principles of scripture convince by the evidence of their truth : if that truth be questioned by the substitution of another competitor , it presently loseth its force , and the commands thereof are disregarded , upon a supposition of its uncertainty . . another of his ways to betray the understanding by the affections , is by putting men upon an accommodation of truth , to a complyance with parties differing from it . and this hath been so much the more successful , because it hath begun , and been carried on upon the most specious pretences . the avoiding of offences ; the smoothing of the way of religion , for the gaining of the contrary minded ; the preservation of peace and unity , are pleas very plausible ; and really upon the account of these things , the scripture ( both by its precepts and examples ) hath recommended to us condescentions and brotherly forbearances . the jews ( who were dissatisfied at the first publication of the liberty from the yoke of mosaical ceremonies , purchased for us by christ ) were indulged in the use of circumcision , and observance of the difference of meats for a long time , till they might be the better satisfied in the truth . these pretences the devil makes use of to undermine truth . and pleasing his agents with the honour of a pious design , ( and it may be at first really so intended by them ) he prevails with them , not only for a present condescention to men of contrary practice , but to cast the principles of truth into such a fixed mould that they may carry a more near resemblance to those opinions which they do most directly oppose . the appearance of sanctity , peaceableness , prudence , and successfulness in such an undertaking , doth exceedingly animate the well-meaning designers , which satan , in the mean time , carries them beyond all bounds , and so dangerously fixeth an unnatural representation of truth , that it loseth its own splendor , and settles at last upon unsafe notions . thus by the continuance of such a complyance , errour begins to recruit its forces , and is as likely to draw over truth wholly to its side , ( by the argument of resemblance , and the consequences following thereupon ) as truth is wholly to extirpate and conquer errour ; and if it do not that , succeeding ages ( that minded not the first design ) finding things so continued to them in deep reverence to their predecessors , form their prudential condescentions into perverse opinions . if we follow the tract of time from the first preaching of the gospel , we may find satan's footsteps all along . in the apostles times , when the believing jews were tollerated necessarily ( till time and experience might fully convince them ) in their observation of the law of moses , ( which was certainly given of god , and so might very easily occasion an opinion of the continuance of it , act. . , . ) though the apostles did not at all accommodate the standing precepts of the new testament to carry a perpetual resemblance of that opinion , neither did they still countenance that practice , but did seasonably and fully declare against it , exhorting christians to stand in the liberty wherewith christ hath made them free , gal. . , . yet satan was busie to take advantage of the present forbearances , which the holy ghost had directed them unto ; insomuch that instead of convincing all the dissenters by that lenity , some dissenters waxed bold to perswade the christians to another gospel : but after their days the devil pursued this design with greater scope ; for instance , in constantines time , when the gentiles flocked into the church with dirty feet , and in their old rags , they were tollerated in some old customs of gentilism , and upon a design to win them , they made bold to bend the doctrine of the gospel toward their former usages : they thought indeed it was best to wink at things , and not to bear too hard upon them at first , but that tollerating a lesser evil , they might avoid a greater inconvenience ; and withall they deemed they had done great service to the church and christian religion , if they could any way divert the heathen from worshipping their idols : and to effect this the easilier , they seemed to cherish their customs and rites of worship , as consonant in the general , to the principles of christianity , only they excepted against the object of their worship as unlawful , so that upon the matter they did no more than change the name . the manifold inconveniences that followed this kind of dealing , they did not discover at first ; but besides the infecting the simplicity of christian religion with the dirt and dregs of paganism , ( which they might easily have seen ) time hath since discovered , that here the devil secretly laid the chief foundations of popery . whosoever shall impartially compare the rites , customs , usages and garbs of popery , with those of paganism , will , to his admiration , find such an exact agreement and consonancy , that he must necessarily conclude that either paganism imitated popery , or popery imitated paganism ; but the latter is true , and that these corruptions in religion by popery came in by a designment of conforming christianity to heathenism , ( though it may be upon pious intentions at first ) is no difficult thing to evince ; for ( besides that the rites of paganism were more ancient , and so could not be borrowed from popery which came long after ) the scripture did foretel a great defection from truth , which should be in the last days , and this under a profession of religion ; and the things particularized , are such , as shew that the defection should carry an imitation of paganism ; for no less seems to be signified by tim. . . the spirit speaketh expressly , that in the latter times some shall depart from the faith , giving heed to seducing spirits , and doctrines of devils ; that is , as mr. mede ( whose interpretation i follow ) doth prove , doctrines concerning devils or daemons ( as in heb. . . we have the phrase of doctrines of baptisms , which must needs signify doctrines concerning baptisms ) the gentile theology of daemons is the thing which paul prophesies should be introduced into christianity . how clearly this relates to popery may be evident to any that doth not wilfully blind himself by prejudice . their doctrine of daemons was this : they supposed two sorts of gods , supream and inferiour ; the supream they supposed did dwell in the heavenly lights , sun , moon , and stars , without change of place ; these they judged were so sublime and pure , that they might not be prophaned with the approach of earthly things , and that immediate approaches to them were derogatory to their soveraignty . the inferiour order of gods they imagined were of a middle sort , betwixt the supream beings and men , as participating of both : these they called mediators and agents , and supposed their business was to carry up mens prayers to god , and to bring down blessings from god upon men ; these were in scripture called baalim , and by the greeks daemons : to this purpose austin and others speak . now these daemons , they supposed , were the souls of dead men that had been more than ordinarily famous in their generation . thus ninus made an image to his father belus after he was dead , and caused him to be worshipped . hermes confesseth that aesculapius grand-father to asclepius , and mercury his own grand-father , were worshipped as gods of this order . abundance of instances i might produce to this purpose ; but to go on , these daemons , because to them was committed the care of terrestrial affairs , ( as celsus argues against origen , ) and because of the help and advantage that men might receive from them , they supposed it gratitude and duty to worship them , and this worship they performed at their images sepulchres and reliques . to this purpose plutareb tells us of theseus his bones , and plato of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or shrines of their daemons . how evident is it that the papists in their doctrine and practice about the invocation of saints and angels , have writ after this copy , and that they are the men that have introduced this doctrine of daemons , the thing it self declares without further evidence ? had the heathens their dead hero's for agents 'twixt the supream gods and men ? so have the papists their dead saints to offer up their prayers . did the heathen expect more particular aids from some of these daemons in several cases than from others ? so do the papists : instead of diana for women in labour , and aesculapius for the diseased , they have their st. margaret and st. mary for travelling ; sebastian and roch against the pestilence ; apollonia against the toothach ; st. nicholas against tempests , &c. did the heathen pray to these daemons for their aid ? so do the papists to their saints , as their breviaries , rosaries , and ladies psalters testify . had the heathen their feasts , their statas ferias to their daemons ? so have the papists . had they their februalia & proserpinilia with torches and lights ? so have the papists their candlemas with lights . did the heathen erect images and pillars , or keep the ashes and shrines of their daemons ? so do the papists : the one had processions and adorations , so have the other ; and a great many more things there are wherein popery keeps a correspondence with heathenism . to this purpose you may read enough in monsieur de croy , of the three conformities . to make it yet more clear that the corruptions in religion by popery came in by the design of suiting christian religion to paganism , i shall in a testimony or two shew you that they professedly avouched the design . gregory the great writes chidingly to serenus bishop of marseilles ( who it seems was no forward man in this matter ) to this purpose , thou shouldest have considered that thou didst converse chiefly with the gentiles , to whom pictures are instead of reading , to the end that no offence be given them under colour of lawful zeal wherewith thou art not cunningly endued . and in another epistle to mellitus , he adviseth , that the honours and offerings which the heathens gave to their daemons , should be transferred to the martyrs , and their relickes , and gives this reason for it , it is impossible ( saith he ) to cut off all at once from stubborn minds . eusebius also endeavours to perswade to christianity by this argument , that the christians custom of honouring the memories of the martyrs , and solemnly assembling at their sepulchres , did agree with the custom of the gentiles of doing the like honour to their daemons , and having mentioned what hesiod speaks , concerning plato's opinion , that their champions became daemons after death , helpers and protectors of men ; for which cause they were worshipped at their sepulchres as god ; he adds to this purpose , that if these honours had been given to the favorites of god , and champions of true religion , it had been well enough : and for this shews the example and custom of christians then to go to the tombs of martyrs , there to pray in honour of their blessed spirits . and although at first they might be more modest in honouring the martyrs than now they are , according to that of austin , these observances at the tombs of martyrs ( saith he ) are only ornaments of their memories , not sacrifices to them as to gods. yet this soon slid into greater abuse , insomuch that lud. vives , in his notes on that chapter , blames those of his own time for worshipping saints as gods , and tells us he cannot see the difference betwixt the opinion concerning saints ( as generally practised ) and that of the heathens concerning their gods. i might add the positive acknowledgment of beatus rhenanus , jacobus de voragine , concerning the burning of candles to the virgin mary , which custom they confest was borrowed from the heathens , with a respect to the frowardness of paganism , and a design not to exasperate them , that they might gain them . i might also shew , that the mischeif of this design , of accomodating truth to a compliance with different parties , hath not only shewn it self in introducing strange actions and ceremonies ; but hath also discovered it self in leavening mens judgments in reference to opinion . calvin conjectures that those confident assertions of the powers of nature , were first occasioned by an over - officious willingness to reconcile the doctrine of the scripture with the opinions of philosophy ; and that men , being unwilling to run the hazard of the scorn which they might meet with in contradicting the general received principles of philosophers , were willing to form the doctrine of truth relating to human ability accordingly . abundance of instances of this kind may be given . whence came the doctrine of purgatory , but from hence ? 't is but * plato's philosophy christianized by the roman synagouge . he divided all men into three ranks ; the virtuous , who are placed by him in the elysian feilds ; the desperate vngodly , these he adjudgeth to everlasting fire ; and a third sort , betwixt the perfectly virtuous and he desperately wicked , he sendeth to acheron , to be purged by punishment . all this † eusebius makes mention of at large . that the papists derived their purgatory from hence , is generally affirmed by protestants , nay not only in these cases , but in very many more , corruptions have entred into christianity , by an over eager endeavour to make the doctrine of the scriptures to run even with the sayings and assertions of the schools of philosophers ; a thing complained of old by tertullian , who plainly affirmed the philosophers to be the patriarchs of the hereticks . to which agrees that observation of dr. owen , that those who either apologized for christians , or refuted the objections of the heathens against christianity , frequently cited the opinions or sentences of the philosophers , and accommodated them to their purpose , that so they might beget in their adversaries more friendly perswasions towards the christian religion , by evidencing , that the mysteries thereof were not absurd , nor dissonant from reason , seeing they might be justified by the sayings of their own philosophers . and here was laid , in this design and its prosecution , ( and surely it pleased its vndertakers not a little ) the foundation of that evil which religion hath since groaned under , that men made bold with the tremendous mysteries of christianity , to accommodate them unwarily to the notions of the gentiles . and this the apostle paul foresaw in that caution he gave col. . . beware lest any man spoil you through philosophy , and vain deceit , after the tradition of men , after the rudiments of the world , and not after christ . certainly the snare is neither unusual , nor weak , where the caution is so serious . 't is a thing naturally pleasing , to be the inventer of any new thing , or to make new discoveries in religion , to raise new hypotheses , or to adventure in unbeaten paths , for a reconcilement of religion to any notion , or practice , famous for its antiquity , or pretence to beauty and decency . men hug themselves when they can make several things to hit right , and an exact suiting of parallels is instead of demonstration . by this foolish delight the devil makes men bold to make essays ; and what doth answer their humour , passeth currant for undoubted truth . . he doth sometime blind the understanding , by working up the affections to such an earnest opposition to some error , that in a forward haste they cast the mind upon a contrary extreme : so that through an hasty violent avoidance of one error , they are cast upon a contrary , and ( it may be ) as dangerous as that they fly from . and this the devil doth with great ease , having the plausible pretence of zeal , and care to truth , wherein the affections being highly ingaged , the mind in a careless confidence doth easily overshoot the truth , ( which commonly lies in the middle ) and thinks it doth well enough , if it gives the greatest contradiction to the error now to be abominated . men in this case , having their eyes only fixed upon what they would avoid , consider not so much whither they are going , as from what they go . so that seeking ( as men in a fright ) to avoid the pit that is before them , they run backward into another behind them . this is such a noted stratagem of satan , that all men take notice of it the general , though all men do not improve the discovery for their own particular caution . the wisest of men are often so befooled by their violent resistance of an vntruth , that they readily overshoot themselves and miss the mark. the fathers in the heat of dispute said many things so inconveniently , that those who come after , do see and lament these hasty oversights ; and have no other way to salve their credit , but by giving this observation in excuse for them . and it may be observed that some errors which have risen from this root at first , have so strongly fixed themselves , that they have grown up to the great annoyance of the truth ; while the contrary errors that did occasion them are forgotten , and their memories are perished . i shall but instance in one instead of many , and that shall be arrianism ; how sadly prevalent that hath been in its time , all men know that know any thing of church history ; the christian world once groaned under it . but that which gave the first occasion to arrius to fix himself in that error , was the doctrine of alexander , who discoursing of the vnity in the trinity too nicely , seemed to justify the error of sabellius , who had taught ( as also noetus before ) that there was but one person in the trinity , called by divers names of father , son , and spirit , according to different occasions ; the trinity ( according to his doctrine ) being not of persons , but of names and functions . while arrius was dissatisfied with this account of the trinity , he ran to a contrary extreme ; and that he might give the highest proof of a trinity of persons , he affirmed that jesus christ had a beginning , and that there was a time when he was not , &c. thus socrates speaks of the rise of that heresy . we might further follow the footsteps of this device , and trace it in most opinions ; where we might find the humour of running to a contrary extreme , hath still either set up a contrary error , or at least leavened the truth with harsh and unjustifiable expressions and explanations . the disputes betwixt faith and works , have been thus occasioned and aggravated . some speak so of faith , as if they slighted works ; others so urge a necessity of works , as if they intended to make faith useless . some talk of grace to an utter contempt of morality ; others on the contrary magnify morality to the annihilating of grace . some in their practice acquiesce in the outward performance of ordinances : if they pray or receive the sacraments , ( though never so formally ) they are at peace , supposing they have done all that is required ; others observing the mistake , and knowing that god looks more to the performance of the soul and spirit , than to the act of the body , upon a pretence of worshipping god in spirit , throw off the observation of his ordinances altogether . neither is there any thing that doth more generally and apparently undoe us in the present dissentions , ( as many have complained ) than mens violent over-doing , and running to contrary extremes . . satan makes use of rewards , or punishments , on the one hand to bribe , or on the other to force the affections , and they being strongly possessed , easily prevail with the understanding to give sentence accordingly . men are soon perswaded to take that for truth which they see will be advantageous to them . some men indeed take up with a profession of truth , which yet their hearts approve not ; but the advantages they have by their profession , do silence their dissatisfactions ; these are said to use the profession of truth as a cloak of covetousness , thes . . . but others go further , and are really brought to an approbation of that doctrine or way that makes most for their profit , their minds being really corrupted by a self-seeking principle ; they perswade themselves , ( where there is any contest about doctrines ) that that doctrine is true which is gainful , and will accordingly dispute for it . hence that expression in tim. . . supposing that gain is godliness . to this may be added , that the affections are quickly sensible of the ease , and sensual gratifications of any doctrine , and these are usually thrown into the same scale to make more weight . men have naturally a good liking to that doctrine that promiseth fair for ease , liberty , gain , and honour ; and this hath made it an usual piece of satans business in all ages to gild an error with outward advantages , and to corrupt the mind by secret promises of advancement . on the other side , he labours as much to prejudice truth , by representing it as hazardous and troublesom to the professors of it . and this not only affrights some from an open confession of the truth they believe ; but also by the help of the affections doth perswade some to believe that to be an error , which unavoidably brings persecution with it : by this engine are the minds of men turned about to think well or ill of a doctrine presented to them . this is so well known , that i shall forbear a further prosecution of this head , and go to the next course than satan takes to corrupt the judgment by the affections ; which he doth , . by stirring up some particular passions , which in opinions do usually more influence the vnderstanding . and here i shall only insist upon these two , pride , and anger ; with the peculiar means that satan hath to engage them in his service . that pride and anger are the two usual firebrands of contention , and fountains of error , all ages have acknowledged and bewailed . these two companions in evil do so darken the mind , that the miserable captive , in whom they domineer , is carryed blindfold he knows not whither , nor how . pride usually begins , and anger follows with all its forces to justify what pride hath undertaken . hence the apostle in tim. . . rakes up all the concomitant filth of error , as envy , strife , railings , evil surmisings , and perverse disputings of men , and lays them at the door of pride ; he is proud , knowing nothing . for the ingaging of these two thieves , that rob the understanding of its light , satan hath many artifices in readiness . pride ( which is forward enough of it self ) is soon excited , by laying before it an opportunity of a seeming rare discovery , or of advancing the glory of knowledge above the common pitch , of being seen and admired as more excellent than others , &c. ( for upon such unworthy grounds have some dared to adventure upon strange notions ) yet there is nothing that doth more firmly ingage it , than contention or dispute : for though the proper end of disputation be the sifting out of truth ; yet such is mans pride , and satans advantage by it , that it seldom attains its true end in those that are ingaged . by-standers , that keep their minds calm , and unbyassed , may receive more satisfaction than the contenders themselves ; and there needs no other evidence of this , than the common experience which men have of our frequent contentions , where we have confutations , answers and replies , and yet still all parties continue in their opinions without conviction . so that they that would unfeignedly feels truth , ( in my mind ) take not the best course in their pursuit , that presently engage themselves in a publick dispute , for the usual heats that are begot in a contention alienate their minds from a just impartiality , and the dust they raise blinds their eyes , that they discern not truly . let us look into this artifice of engaging pride by disputation , and by it the judgment . first we find , that when an humor of contending is raised , certain truths are neglected , as to their improvement and practice ; for so much of the strength of the soul is laid out upon disputable questions , that little is left for more weighty matters . secondly , in disputes mens credit is so concerned , that 't is a most difficult thing to preserve a faithful regard to verity , especially where they are managed with affronts and contumelies . they that by calm handling might be induced to acknowledge a mistake , will scarce come near that point of ingenuity , when they must be called fool , knave , or ass for their labour . hence ordinarily ( though they profess otherwise ) men seek rather victory than truth . thirdly , in disputes pride and passion are usually heightned , and the stronger the passions are , the weaker is the judgment . eager altercations bring a confusion , both upon the matter of which they dispute , and upon the understanding that should judge . fourthly , in the heart of disputation , when the mind is inflamed , men usually behave themselves like those in a fray , where they snatch and throw any thing that comes to hand , and never mind where it hits ; they will affirm or deny any thing that may seem any way to bring them off . fifthly , these assertions being once affirmed , must be maintained , and so errors and contentions increase without end . disputes fix a man in his perswasion , and do as it were tye him to the stake , so that right or wrong he will go through with it . sixthly , some dispute in jest against their present judgment , and yet at last dispute themselves into a belief of what they wantonly at first affirmed ; as some tell lies so long , that at length they believe them to be true . seventhly , a sadder mischief often follows a disputing humor , which is an hazard of the loss of all truth ; men dispute so long till they suspect all things , and after a long trade of scepticism , turn atheists . after the same manner doth the devil engage anger in all disputes and controversies , for it keeps company with pride , wherever there is a provocation . and besides this , anger stirring up injuries and wrongs , hath often engaged men ( as it were in revenge ) to change their opinion , and to take up another way or doctrine . nay often that simple mixture of pride and anger which we call emulation , hath privately tainted the integrity of mind , and prepared it for the next fair opportunity of error . this is noted of arrius , by theodoret , that when alexander was chosen bishop of alexandria , he envied him the preferency , and from thence sought occasions of contention , which after a little while the devil brought to his hand , as we have heard . so great is the power of these two passions over the understanding , that we have cause to wonder at their success : seldom or never can if be shown that any ring-leader in errour was not visibly tainted with pride , or not apparently sowred with discontents and emulation . . to these ways of blinding the understanding by the affections , i shall add but one more , which is this : satan endeavours mainly to adorn an errour with truths clothing ; he takes its ornaments and jewels to dress up a false doctrine , that it may look more lovely and dutiful ; i mean , that he designs ( where errours are capable of such an imitation ) to put them into the way , method , garb and manner which truth doth naturally use : if truth be adorned with zeal , order , strictness , or have advantageous ways of managing it self , errour must straight-way imitate it in all these things ; and though he that looks near , may easily discern that 't is not the natural complexion of errour , but an artificial varnish , and such as doth no more become it than a court-dress doth become a course , clownish country person , ( for you may at first look usually discover the wolf under sheeps clothing , and under the garb of the apostles of christ you may see the ministers of satan ) yet are the credulous usually affected with these appearances ; if they find a professed strictness , a seeming severity , an imitation of the ways of truth , or of the fruits thereof , they commonly seek no further , but judg that to be truth which doth the things that truth doth ; and if errour can handsomly stand in competition with truth , upon a pretence of being as effectual in good works , and doing things of themselves lovely , and of good report , it doth much gain upon the good liking of those whose consideration leads them not much further than fair appearances . i shall only exemplify this by the art and policy which julian used to set up paganism , and to ruine christianity , ( and those who have observed the ways which he took to gain his end , will readily acknowledg he was as well skill'd in advancing errour and suppressing truth as any whosoever , and knew exactly to suit his designs to mens inclinations ) he observing that christian religion had some particular things in its practice and way , which made it's face to shine , as that it had persons solemnly set apart by ordination for teaching the mysteries of the gospel , and for managing the publick worship of god ; that these persons were to be grave in their carriage , and exemplary in a strict holy conversation ; that the constitutions of religion appointed certain necessary and effectual ways of discipline , for punishment , and restoring of offenders , and bringing them to repentance ; that it took care of the comfortable maintenance of those that had given up themselves to the ministry of the word and prayer ; that it also enjoyned a relief of the poor and strangers , &c. taking notice ( i say ) of these excellencies in christianity , and how lovely they were in the eyes of their enemies ; he appointed the like constitutions for paganism , and ordained that the idol temples should be suited in conveniency and comliness to christian churches ; that there should be seats and desks for the chief doctors and readers of gentilism , who at set-times were to exhort the peoples , and pray with them ; and that colledges and monasteries should be erected for them , and for the relief of the poor and strangers ; he commanded discipline and penances for the chastisement of offenders ; he required that their priests should seriously give up themselves to the worship of god , as also their families ; that they should not frequent shews and taverns , nor practise any infamous trade and art. thus sozomen reports him , and gives us a copy of his letter to arsacius high priest of galatia to this purpose ; and all this he did to bring gentilism into credit with the vulgar , whom he had observed to be affected to christianity for its order , strictness and government . yet is not this the only instance that may be given in this kind : for observe but any errour that by schism sets up for it self in a distinct party , and you shall see that though it departs from the truth of the church , and from its communion , yet still ( as the israelites did with the egyptians ) it carries away with it these jewels of the church , and keeps to some considerable part of the churches way , ( though modified according to its own bent ) that it might have a lustre with it , to make it taking with others . these eight particulars are the most remarkable ways of satan , whereby the affections are gained to a good liking of errour , and by them the judgment secondarily corrupted to call it truth . chap. v. satan's attempts against the peace of god's children , evidenced , ( . ) by his malice ; ( . ) from the concernment of peace to god's children . what these concerns are , explained . ( . ) from the advantages which he hath against them by disquieting their minds . . confusion of mind . . unfitness for duty , and how . . rejection of duty . . a stumbling block to others . . preparation of the mind to entertain venemous impressions , and what they are . . bodily weakness . . our miserie 's satan's contentment . we have viewed the ways of satan by which he 〈◊〉 all 〈…〉 to sin , by which he withdraws men from duty and service , by which he corrupts the mind through errour ; it only now remains that something be spoken of his attempts against the peace and comfort of the children of god. that 't is also one of satans chief designs to cheat us of our spiritual peace , may be fully evinced by a consideration of his malice , the great concern of inward comfort to us , and the many advantages which he hath against us by the disquiet of our minds . first , whosoever shall seriously consider the devil 's implacable malice , will easily believe , that he so envies our happiness that he will industriously rise up against all our comforts . 't is his inward fret and indignation that man hath any interest in that happiness from which he irrecoverably fell , and that the spirit of god should produce in the hearts of his people any spiritual joy or satisfaction in the belief and expectation of that felicity , and therefore must it be expected that his malice ( heightned by the torment of his own guilt , which ( as some think ) are those chains of darkness in which he is reserved at present , to the judgment of the great day ) will not , cannot leave this part of our happiness unattempted . he endeavours to supplant us of our birth-right , of our blessing , of our salvation , and the comfortable hopes thereof . from his common imployment in this matter , the scripture hath given him names , importing an opposition to christ and his spirit , in the ways they take for our comfort and satisfaction . christ is our advocate that pleads for us , satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a calumniator . the spirit interceds for us , satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the accuser of the brethren , who accuseth them before god night and day . the spirit is our comforter , satan is our disturber , a beelzebub who is ever raking in our wounds , as flyes upon sores . the apostle paul had his eye upon this , when he was advising the corinthians to receive again the penitent incestuous person , his caution was most serious , cor. . . lest satan get advantage of us , lest he deceive and circumvent us , ( for his expression relates to men , cunningly deceitful in trade , that do over-reach and defraud the unskilful ) : and the reason of this caution was , the known and commonly experienced subtilty of satan , for we are not ignorant of his devices , implying that he will , and frequently doth ly at catch to take all advantages again 〈◊〉 . some indeed restrain these advantages to vers . . as i ld 〈◊〉 only meant , that satan was designing to fix the corinthians upon an opinion , that backsliders into great sins were not to be received again , or that he laid in wait to raise a schism in the church upon the account of this corinthian . others restrain this advantage which he waited for , to vers . . where the apostle expresseth his fear , lest the excommunicated person should be swallowed up of too much sorrow ; but the caution being not expressly bound up to any one of these , seems to point at them all , and to tell us that satan drives on many designs at once , and that in this mans case satan would endeavour to put the corinthians upon a pharisaical rigour , or to rend the church by a division about him , and to oppress the penitent by bereaving him of his due comfort ; so that it appears still , that it is one of his designs to hinder the comfort , and molest the hearts of god's children . secondly , of such concern is inward spiritual peace to us , that 't is but an easie conjecture to conclude from thence , that so great an adversary will make it his design to rob us of such a jewel : for , . spiritual comfort is the sweet fruit of holiness , by which god adorns and beautifies the ways of religious service , to render them amiable and pleasant to the undertakers . her ways are ways of pleasantness , and all her paths are peace , prov. . . and this is the present rest and refreshment of god's faithful servants under all their toil , that when they have tribulation from the world , yet they have peace in him , joh. . . and that being justified by faith , they have peace with god , and sometimes joy unspeakable and full of glory , pet. . . and this they may the more confidently expect , because the fruits of the spirit are love , joy , peace , &c. gal. . . . spiritual comfort is not only our satisfaction , but our inward strength and activity , for all holy services doth depend upon it . by this doth god strengthen our heart , and gird up our loyns to run the ways of his commandments ; it doth also strengthen the soul to undergo afflictions , to glory in tribulations , to triumph in persecutions ; the outward man is also corroborated by the inward peace of the mind ; a merry heart doth good like a medicine , but a broken spirit drieth the bones , prov. . . all which are intended by that expression , neh. . . the joy of the lord is your strength ; 't is strength to the body , to the mind , and that both for service and suffering ; the reason whereof the apostle doth hint to us , phil. . . the peace of god which passeth all understanding , shall keep your hearts and minds ; that is , peace doth so guard us as with a garison , ( for so much the word imports ) that our affections ( our hearts ) being entertained with divine satisfactions , are not easily enticed by baser proffers of worldly delights , and our reasonings ( our minds ) being kept steady upon so noble an object , are not so easily perverted to a treacherous recommendation of vanities . . joy and peace are propounded to our careful endeavours , for attainment and preservation , as a necessary duty of great importance to us . rejoycings are not only recommended as seemly for the vpright , but injoined as service , and that in the constant practice , rejoyce evermore , in every thing give thanks , thess . . , . rejoyce in the lord alway ; and again i say , rejoyce , phil. . . in the old testament god commanded the observation of several feasts to the jews , these though they had their several respective grounds from god's appointment , yet the general design of all seems to have been this , that they might rejoyce before the lord their god , lev. . . as if god did thereby tell them that it was the comely complexion of religion , and that which was very acceptable to himself , that his children might always serve him in chearfulness of heart , seeing such have more cause to rejoyce than all the world besides . they are then much mistaken , that think mounful eyes and sad hearts be the gretest ornaments of religion , or that none are serious in the profession of it , that have a chearful countenance and a rejoycing frame of spirit . 't is true , there is a joy that is devilish , and in mirth which is madness , to which christ hath denounced a wo , wo be to them that laugh now , for they shall mourn and weep ; but this is a joy of another nature , a carnal delight in vanity and sin , by which men fatten their hearts to ruine ; and whatsoever is said against this , can be no prejudice to spiritual , holy joy in god , his favour and ways . . spiritual comfort is also a badg of our heavenly father's kindness . as joseph ( the son of his fathers affections ) had a special testimony thereof in his party-coloured coat ; so have gods favourites a peculiar token of his good will to them , when he gives them the garments of praise for the spirit of heaviness ; if spiritual comfort be so advantagious to us , it will be no wonder to see satan so much rage against it ; it would be a satisfaction to him to tear these robes off us , to impede so needful a duty , to rob us of so much strength , and to bereave us of the sweet fruits of our labours . thirdly , it further appears that satan's design is against the comforts of god's children , by the many advantages he hath against them , from the trouble and disquiet of their hearts : i shall reckon up the chief of them ; as , . from the trouble of the spirit , he raiseth confusions and distractions of mind : for , . 't is as natural to trouble , to raise up a swarm of muddy thoughts , as to a troubled sea to cast up mire and dirt : and hence is that comparison , isa . . . a thousand fearful surmises , evil cogitations , resolves , and counsels , immediatly offer themselves . this disorder of thoughts christ took notice of in his disciples when they were in danger , why do thoughts arise in your hearts ? luk. . . and david considered it as matter of great anxiety , which called for speedy help , psal . . . in the multitude of my thoughts within me , thy comforts delight my soul . sometimes one fear is suggested , then presently another ; now this doubt perplexeth , then another question is begot by the former ; they think to take this course , then by and by they are off that , and resolve upon another , and as quickly change again to a third , and so onward , one thought succeeding another , as vapours from a boyling pot. . such thoughts are vexatious and distracting , the very thoughts themselves ( being the poysonous steams of their running sores ) are sadly afflictive , and not unfitly called cogitationes onerosae , burdensom thoughts . but as they wrap up a man in clouds and darkness , as they puzzle him in his resolves , non-plus him in his undertakings , distract him in his counsels , disturb and hinder him in his endeavours , &c. so do they bring the mind into a labyrinth of confusion . what advantage the devil hath against a child of god when his heart is thus divided and broken into shivers , 't is easie to imagine . and david seems to be very sensible of it , when he put up that request , psal . . . vnite my heart to fear thy name . . by disquiet of heart the devil unfits men for duty or service . fitness for duty lies in the orderly temper of body and mind , making a man willing to undertake , and able to finish his work with comfortable satisfaction ; if either the body or mind be distempered , a man is unfit for such an undertaking , both must be in a suitable frame , ( like a well-tun'd instrument ) else there will be no melody : hence , when david prepared himself for praises and worship , he tells us , his heart was ready and fixed , and then his tongue was ready also , so was his hand with psaltery and harp , all these were awakened into a suitable posture . that a man is or hath been in a fit order for service , may be concluded from , . his alacrity to undertake a duty . . his activity in the prosecution . . his satisfaction afterward , right grounds and principles in these things being still presupposed . this being laid as a foundation , we shall easily perceive how the troubles of the spirit do unfit us for duty : for , . these do take away all alacrity and forwardness of the mind , partly by diverting it from duty . sorrows when they prevail , do so fix the mind upon the present trouble , that it can think of nothing but its burthen , they confine the thoughts to the pain and smart , and make a man forget all other things ; as david in his trouble forget to eat his bread ; and sick persons willingly discourse only of their diseases , partly by indisposing for action . joy and hope are active principles , but sorrow is sullen and sluggish . as the mind ( in trouble ) is wholly imployed in a contemplation of its misery , rather than in finding out a way to avoid it , so if it be at leisure at any time to entertain thoughts of using means for recovery , yet 't is so tired out with its burden , so disheartned by its own fears , so discouraged with opposition and disappointment , that it hath no list to undertake any thing ; by this means the devil brings the soul into a spiritual catoche , so congealing the spirits , that it is made stiff and deprived of motion . . disquiets of heart unfit us for duty , by hindering our activity in prosecution of duty . the whole heart , soul , and strength should be engaged in all religious services , but these troubles are as clogs and weights to hinder motion . joy is the dilatation of the soul , and widens it for any thing which it undertakes ; but grief contracts the heart , and narrows all the faculties : hence doth david beg an enlarged heart , as the principle of activity , psal . . . i will run the way of thy commandments , when thou shalt enlarge my heart : for what can else be expected , when the mind is so distracted with fear and sorrow , but that it should be uneven , tottering , weak , and confused ? so that if it do set it self to any thing , it acts troublesomly , drives on heavily , and doth very little with a great deal ado ; and yet were the unfitness the less , if that little which it can do , were well done , but the mind is so interrupted in its endeavours , that sometimes in prayer the man begins , and then is presently at a stand , and dare not proceed , his words are swallowed up , he is so troubled that he cannot speak , psal . . . sometimes the mind is kept so imployed and fixed on trouble that it cannot attend in hearing or praying , but presently the thoughts are called off , and become wandring . . troubles hinder our satisfaction in duty , and by that means unfit us to present duties , and indispose us to future services of of that kind . our satisfaction in duty ariseth , . sometimes from its own lustre and sweetness , the conviction we have of its pleasantness and the spiritual advantages to be had thereby ; these render it alluring and attractive , and by such considerations are we invited to their performance , as isa . . . come ye let us go up to the mountain of the lord , — and he will teach us of his ways , and we will walk in his paths . hos . . . come , and let us return unto the lord : for he hath torn , and he will heal us : he hath smitten , and he will bind us up ; but trouble of spirit draws a black curtain over the excellencies of duty , and presents us with frightful thoughts about it , so that we judg of it according to our fears , and make it frightful to our selves , as if it would be to no purpose , rather a mischief than an advantage . . sometime our satisfaction ariseth from some special token of favour which our indulgent father le ts fall upon us , while we are in his work . as when he gives us more than ordinary assistance , or puts joy and comfort into our hearts . and this he often doth to make us come again , and to engage afresh in the same , or other services , as having tasted and seen that the lord is gracious , and that there is a blessedness in waiting for him . as in our bodies he so orders it , that the concocted juices become a successive ferment to those that succeed from our daily meat and drink : so from duties performed , doth he beget and continue spiritual appetite to new undertakings . but o how sadly is all this hindered by the disquiet of the heart ? the graces , of faith and love , are usually obstructed , if not in their exercise yet in their delightful fruits , and if god offer a kindness , inward sorrow hinders the perception : as when moses told the israelites of their deliverance , they hearkned not for hard bondage . if a message of peace present it self in a promise , or some consideration of gods merciful disposition , yet usually this is not credited . job confesseth so much of himself , job . . if i had called and he had answered me , yet would i not believe that he had hearkened unto my voice . david also doth the like , psal . . , . my soul refuseth to be comforted : i remember god , and was troubled . matter of greatest comfort is often so far from giving ease , that it augments the trouble . however the heart is so hurried with its fears , and discomposed with grief , that it cannot hearken to nor consider , nor believe any kind offer made to it . by all these ways doth the devil , through the disquiet of mind , unfit the lord's people for duty ; and what a sad advantage this is against us cannot easily be told . by this means he may widen the distance betwixt god and us , keep our wounds open , make us a reproach to religion : and what not ? but . by these disquiets he pusheth us on to reject all duties , for when he hath tyred us out by wearisom endeavours , under so great indispositions and unfitness , he hath a fair advantage to tempt us to lay all aside . our present posture doth furnish him with arguments , he forgeth his javelings upon our anvil , and they are commonly these three : . that duties are difficult . and this is easily proved from our own experience , while we are broken or bowed down with sorrows : we make many attempts for duty , and are oft beat off with loss : our greatest toil helps us but to very inconsiderable performances , hence he infers , 't is foolishness to attempt that which is above our strength , better sit still then toil for nothing . . that they are unfruitful , and this is our own complaint , for troubled spirits have commonly great expectations from duties at first , and they run to them ( as the impotent and sick people , to the pool of bethesda ) with thoughts of immediate ease as soon as they shall step into them ; but when they have tryed , and waited a while , siretching themselves upon duty ( as elisha's servant laid the staff upon the face of the shunamites son ) and yet there is no voice nor hearing , no answer from god , no peace , then are they presently disatisfied , reflecting on the promises of god , and the counsels of good men , with this , where is all the pleasantness you speak of ? what advantage is it that we have thus run , and laboured , when we have got nothing ? and then 't is easy for the devil to add , and why do you wait on the lord any longer ? . his last and most dangerous argument is , that they are sinful . unfitness for duty produceth many distractions , much deadness , wandering thoughts , great interruptions , and pittiful performances . hence the troubled soul comes off from duty , wounded and halting , more distressed when he hath done , than when he began : upon these considerations , that all his service was sin , a mocking of god , a taking his name in vain , nay a very blasphemous affront to a divine majesty . upon this the devil starts the question to his heart , whether it be not better to forbear all duty , and to do nothing ? thus doth satan improve the trouble of the mind , and often with the designed success . for a dejected spirit doth not only afford the materials of these weapons which the devil frames against it , but is much prepared to receive them into its own bowels . the grounds of these arguments it grants and the inferences are commonly consented to , so that ordinarily duty is neglected , either , . through sottishness of heart , or . through frightful fears : or . through desperateness : bringing a man to the very precipice of that atheistical determination , i have cleansed my hands in vain . . satan makes use of the troubles of gods children as a stumbling-block to others . 't is no small advantage to him , that he hath hereby an occasion to render the ways of god unlovely to those that are beginning to look heaven-ward , he sets before them , the sighs , groans , complaints , and restless out-cries of the wounded in spirit , to scare them off from all seriousness in religion , and whispers this to them ; will you chuse a life of bitterness and sorrow ? can you eat ashes for bread , and mingle your drink with tears ? will you exchange the comforts and contents of life , for a melancholly heart , and a dejected countenance ? how like you to go mourning all the day , and at night to be scared with dreams and terrified with visions ? will you chuse a life that is worse than death ? and a condition which will make you a terrour to your selves , and a burthen to others ? can you be in love with an heart loaden with grief , and perpetual fears almost to distraction ? while you see others in the mean time enjoy themselves in a contented peace ? thus he follows young beginners with his suggestions , making them believe that they cannot be serious in religion , but at last they will be brought to this , and that 't is a very dangerous thing to be religious overmuch , and the high way to dispair : so that if they must have a religion , he readily directs them to use no more of it , than may consist with the pleasures of sin and the world , and to make an easy business of it , not to let sin lye over-near their heart , lest it disquiet them , nor over-much to concern themselves with study , reading , prayer , or hearing of threatning awakening sermons , lest it make them mad , nor to affect the sublimities of communion with god , exercises of faith and divine love , lest it discompose them , and dash their worldly jollities out of countenance . a counsel that is readily enough embraced by those that are almost perswaded to be christians ; and the more to confirm them in it , he sticks not sometime to asperse the poor troubled soul with dissimulation ( where that accusation is proper , for the devil cares not how inconsistent he be to himself , so that he may but gain his end ) affirming all his seriousness to be nothing but whining hypocrisy . so that whether they judg these troubles to be real or feigned , his conclusion is the same , and he perswades men thereby to hold off from all religious strictness , holy diligence , and careful watchfulness . . a further use which the devil makes of these troubles of spirit , is to prepare the hearts of men thereby , to give entertainment to his venomous impressions . distress of heart usually opens the door to satan , and lays a man naked , without armour or defence as a fair mark for all his poysoned arrows , and 't is a hundred to one but some of them do hit . i shall chuse out some of the most remarkable , and they are these : . after long acquaintance with grief he labours to fix them in it . in some cases custome doth alleviate higher griefs , and men take an odd kind of delight in them , 't is some pleasure to complain , and men settle themselves in such a course , their finger is ever upon their soar , and they go about telling their sorrows to all they converse with , though to some this is a necessity , ( for real sorrows if they be not too great for vent , will constrain them to speak , ) yet in some that have been formerly acquainted with grief , it degenerates at last into a formality of complaining ; and because they formerly had cause so to do , they think they must always do so . but besides this , satan doth endeavour to chain men to their mourning upon two higher accounts , . by a delusive contentment in sorrow , as if our tears paid some part of our debt to god , and made amends for the injuries done to him . . by an obstinate sullenness and desperate resolvedness , they harden themselves in sorrow , and say as job . . i will not refrain my mouth , i will speak in the anguish of my spirit , i will complain in the bitterness of my soul. am i a sea , or a whale , that thou settest a watch over me ? . another impression that mens hearts are apt to take , is unthankfulness , for the favours formerly bestowed upon them ; their present troubles blot out the memory of old kindnesses ; they conclude they have nothing at all , because they have not peace ; though god heretofore hath sent down from on high , and taken them out of the great waters , or out of the mire and clay where they were ready to sink ; though he hath sent them many tokens of love , conferred on them many blessings : yet all these are no more to them , so long as their sorrows continue , than haman's wealth and honour was to him , so long as mordecai the jew sate at the kings gate . thus the devil oft prevails with god's children , to deal with god , as some unthankful persons deal with their benefactors ; who if they be not humour'd in every request , deny the reality of their love , and dispise with great ingratitude all that was done for them before . . by inward griefs , the heart of the afflicted are prepared to entertain the worst interpretation that the devil can put upon the providences of god. the various instances of scripture , and the gracious promises made to those that walk in darkness and see no light , do abundantly forewarn men from making bad conclusions of god's dealings , and do tell us that god in design , for our tryal , and for our profit doth often hide his face for a moment , when yet his purpose is to bind us up with everlasting compassions . now the devil labours to improve the sorrows of the mind to give a quite contrary construction : if they are afflicted , instead of saying , sorrow may endure for a night , but joy will come in the morning , or that for a little while god hath hidden himself , he puts them to say , this darkness shall never pass away . if the grief be little , he drives them on to a fearful expectation of worse ; as he did with hezekiah , esa . . . i reckoned till morning , that as a lyon , so will be break all my bones , from day even to night wilt thou make an end of me . if god purpose to teach us by inward sorrows , our pride of heart , carelessness , neglect of dependance upon him , the bitterness of sin , or the like : the devil will make us believe ( and we are too ready to subscribe to him ) that god proclaims open war against us , and resolves never to own us more . so did job , chap. . . know now that god hath overthrown me , and compassed me with his net : how often complained he , thou hast made me as thy mark , thou hast broken me asunder , thou hast taken me by my neck and shaken me to peices ? so also heman , psal . . . why castest thou off my soul ? why hidest thou thy face from me ? . upon this occasion the devil is ready to envenome the soul with sinful wishes and execrations against itself . eminent saints have been tempted in their trouble to say too much this way , job solemnly cursed his day ; job . . let the day perish wherein i was born , and the night in which it was said , there is a manchild conceived , &c. so also jeremiah , chap. . . cursed be the day wherein i was born , let not the day wherein my mother bare me , be blessed ; cursed be the man who brought tydings to my father , saying a man-child is born unto thee ; and let that man be as the cities which god overthrew , and repented not . strange rashness ! what had the day deserved ? or wherein was the messenger to be blamed ? violent passions hurried him beyond all bounds of reason and moderation . when troubles within are violent , a small push sets men forward ; and when once they begin , they are carried headlong beyond what they first intended . . on this advantage the devil sometimes imboldens them to quarrel god himself directly . when job and jeremiah cursed their day , it was a contumely against god indirectly , but they durst not make bold with god at so high a rate as to quarrel him to his face . yet even this are men brought to often , when their sorrows are long-lasting and deep . the devil suggests , can god be faithful , and never keep promise for help ? can he be merciful when he turns away his ears from the cry of the miserable ? where is his pity when he multiplies his wounds without cause ? though at first these cursed intimations do a little startle men , yet when by frequent inculcating they grow more familiar to the heart , the distressed break out in their rage , with those exclamations , where is the faithfulness of god ? where are his promises ? hath he not forgotten to be gracious ? are not his mercies clean gone ? and at last it may be satan leads them a step higher , that is , . to a desparing desperateness . for when all passages of relief are stop up , and the burthen becomes great , men are apt to be drawn into rage and fury , when they think their burthen is greater than they can bear , and see no hope of ease , in a kind of revenge they express their anger against the hand that wounded them . the devil is officiously ready with his advice of curse god and die , and they being full of anguish , are quickly made to comply with it . . when 't is at this height , the devil hath but one stage more , and that is the suggesting of irregular means for ease . rage against god doth not quench the inward burning ; blasphemies against heaven easeth not the pain , the soar runs still and ceaseth not , the trouble continues , the man cannot endure it longer , all patience and hope is gone , what shall he do in this case ? the devil offers his service , he will be the physician , and commonly he prescribes one of these two things : . that 't is best to endeavour to break through all this trouble into a resolved prophaneness ; not to stand in awe of laws , nor to believe that there is a god that governs in the earth , but that this is only the bitter fruit of melancholy , and unnecessary seriousness , and therefore 't is best ; to eat , drink and be merry . if a man can thus escape out of his trouble , the devil needs no more ; but oft he cannot , the wounds of conscience will not be thus healed . then , . he hath another remedy which will not fail , as he tells them , that is , to destroy themselves , to end their troubles with their lives . how open are the breasts of troubled creatures to all these darts ? and were it not that god secretly steps in , and holds the afflicted with his right hand , 't is scarce imaginable but that wounded consciences should by satan's subtile improvement of so fair an advantage , be brought to all this misery . . satan can afflict the body , by the mind . for these two are so closely bound together , that their good and bad estate is shared betwixt them . if the heart be merry , the countenance is chearful , the strength is renewed , the bones do flourish like an herb. if the heart be troubled , the health is impaired , the strength is dryed up , the marrow of the bones wasted , &c. grief in the heart , is like a moth in the garment , it insensibly consumeth the body , and disordereth it . this advantage of weakening the body falls into satans hands by necessary consequence , as the prophets ripe figs , that fell into the mouth of the eater . and surely he is well pleased with it , as he is an enemy both to body and soul : but 't is a greater satisfaction to him , in that as he can make the sorrows of the mind , produce the weakness and sickness of the body : so can he make the distemper of the body ( by a reciprocal requital ) to augment the trouble of the mind . how little can a sickly body do ? it disables a man for all services , he cannot oft pray , nor read , nor hear . sickness takes away the sweetness and comfort of religious exercises ; this gives occasion for them to think the worse of themselves ; they think the soul is weary of the ways of god , when the body cannot hold out . all failures which weariness and faintness produce , are ascribed presently to the bad dispostion of the mind , and this is like oyl cast upon the flame . thus the devil makes a double gain out of spiritual trouble . . let it be also reckoned among the advantages which satan hath against men from trouble of spirit , that 't is a contentment to him to see them in their miseries ; 't is a sport to him to see them ( as job speaks ) take their flesh in their teeth , and cry out in the bitterness of their souls ; their groanings are his musick : when they wallow in ashes , drown themselves in tears , roar till their throat is dry , spread out their hands for help , then he gluts his heart in looking upon their woes . when they fall upon god with their unjust surmises , evil interpretations of providence , questioning his favour , denying his grace , whishing they had never been born , then he claps his hands and shouts a victory . the pleasantest sight to him , is to see god hiding himself from his child , and that child broken with fears , torn in peices with griefs , made a brother to dragons , a companion to owls , under restless anxities , perpetual lamentations , feeble and sore broken , their strength dryed like a potsheard , their throat dry , their tongue cleaving to their jaws , their bowels boyling , their bones burnt with heat , their skin black upon them , their flesh consumed , their bones sticking out , chastened with strong pain upon their bed. this is one of satan's delightful spectacles , and for these ends doth he all he can , to bereave them of their comfort , which we may the more certainly perswade our selves to be true , when we consider the grounds forementioned , his malicious nature , the advantages of spiritual peace , and the disadvantages of spiritual trouble . chap. vi. of the various ways by which he hinders peace . . way by discomposures of spirit . these discomposures explained , by shewing , . what advantage he takes from our natural temper ; and what tempers give him this advantage . . by what occasions he works upon our natural tempers . . with what success . ( . ) these occasions suited to natural inclinations , raise great disturbance . ( . ) they have a tendency to spiritual trouble . the thing proved , and the manner how , discovered . ( . ) these disturbances much in his power . general and particular considerations about that power . having evidenced that one of satan's principal designs is against the peace and comfort of god's children ; i shall next endeavour a discovery of the various ways by which he doth undermine them herein . all inward troubles are not of the same kind in themselves , neither doth satan always produce the same effects out of all . some being in their own nature disquiets , that do not so directly , and immediately overthrow the peace and joy of believing , and the comforts of assurance of divine favour , as others do . yet seeing that by all , he hath no small advantage against us , as to sin and trouble , and that any of them at the long-run , may lead us to question our interest in grace , and the love of god , and may accordingly afflict us , i shall speak of them all ; which that i may do the more distinctly , i shall rank these troubles into several heads , under peculiar names , ( it may be not altogether so proper , but that the curious may find matter of exception to them ) that by them and their explanation , the differences may the better appear . i distinguish therefore of a fourfold trouble , that the devil doth endeavour to work up upon the hearts of men. they are , . discomposures . . affrightments . . dejections of sadness . . distresses of horrour . of all which i shall speak in their order . and . of discomposures of soul. these are molestations and disturbances by which the mind is put out of order and made unquiet ; the calm ( in which it should enjoy it self , and by which it should be composed to a regular and steady acting ) being disturbed by a storm of commotion ; and in which the conscience or the peace of it is not presently concerned . this distinction of the trouble of soul from the trouble of conscience is not new , others have observed it before , and do thus explain it , trouble of soul is larger than trouble of conscience ; every troubled conscience is a troubled soul , but every troubled soul is not a troubled conscience : for the soul may be troubled from causes natural , civil , and spiritual , according to variety of occasions and provocations , when yet a man's inward peace with god is firm ; and in some cases ( as in infants and in men distracted with feavers , &c. ) there may be passions and disturbances of soul , when the conscience is not capable of exercising its office ; nay the soul of christ was troubled ( joh. . . now is my soul troubled ) when it was not possible that sin or despair should have the least ●ooting in him . for the opening of these discomposures of soul , i shall , . shew upon what advantage of natural temper the devil is encouraged to molest men. . by what occasions he doth work upon our natural inclinations . . and with what success of disturbance to the soul. . as to our natural dispositions , satan ( as hath formerly been noted ) takes his usual indications of working from thence ; these guide him in his enterprises ; his temptations being suited to mens tempers , proceed more smoothly and successfully . some are of so serene and calm a disposition , that he doth not much design their discomposure ; but others there are , whose passions are more stirring , ( sit matter for him to work upon : ) and these are , . the angry disposition . how great an advantage this gives to satan to disturb the heart , may be easily conceiv'd , by considering the various workings of it in several men , according to their different humors ; 't is a passion that acts not alike in all , and for the differences ( so far as we need to be concerned , ) i shall not trouble the schools of philosophers , but content my self with what we have in eph. . . where the apostle expresseth it by three words , ( not that they differ essentially ) declaring thereby the various ways of anger 's working ; the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate bitterness . this is a displeasure smothered : for some when they are angry cover it , and give it no vent , partly for that they are sometimes ashamed to mention the ground as trivial or unjust , partly from sullenness of disposition , and oft from a natural reservedness : while the flame is thus kept down , it burns inwardly , and men resolve in their minds many troublesome vexatious thoughts . the second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wrath : this is a fierce impetuous anger . some are soon moved , but so violent , that they are presently transported into rage and frenzy , or are so peevishly waspish that they cannot be spoken to . the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated here anger , but signifies such a displeasure as is deep , entertaining thoughts of revenge and pursuit , setling it self at last into hatred . any of these is enough to bereave the heart of its rest , and to alarm it with disturbances . . others have an envious nature , always maligning and repining at other mens felicity ; an evil eye , that cannot look on anothers better condition without vexation . this turns a man into a devil , 't is the devil's proper sin , and the fury that doth unquiet him , and he the better knows of what avail it would be to help on our trouble . . some are of proud tempers , always overvaluing themselves with the scorn and contempt of others . this humor is troublesom to all about them , but all this trouble doth at last redound to themselves ; these think all others should observe them , and take notice of their supposed excellencies , which if men do not , then it pines them , or stirs up their choler to indignation . solomon , prov. . . mentioning those things that are greatly disquieting in the earth , instanceth in a servant when he reigneth , and the hand-maid that is heir to her mistris , intending thereby the proud imperious insolency of those that are unexpectedly raised from a low estate to wealth or honour : he that is of a proud heart stirreth up strife , prov. . . and as he is troublesome to others , so doth he create trouble to himself ; for he not only molests himself by the working of his disdainful thoughts , while he exerciseth his scorn towards others , ( prov. . . the haughty scorner deals in proud wrath ) but this occasions the affronts and contempt of others again , which beget new griefs to his restless mind . . some have a natural exorbitancy of desire , an evil coveting ; they are passionately carried forth toward what they have not , and have no contentment or satisfaction in what they do enjoy . such humors are seldom at ease , their desires are painfully violent , and when they obtain what they longed for , they soon grow weary of it , and then another object takes up their wishes , so that these daughters of the horsleech are ever crying , give , give , prov. . . . others have a soft effeminate temper , a weakness of soul that makes them unfit to bear any burthen , or endure any hardness . these if they meet with pains or troubles , ( and who can challenge an exemption from them ? ) they are presently impatient , vexing themselves by a vain reluctancy to what they cannot avoid ; not but that extraordinary burthens will make the strongest spirit to stoop , but these cry out for the smallest matters , which a stout mind would bear with some competent chearfulness . . and there are other dispositions that are tender , to an excess of sympathy , so that they immoderatly affect and afflict themselves with other mens sorrows . though this be a temper more commendable than any of the former , yet satan can take advantage of this , as also of the forenamed dispositions , to discompose us , especially by suiting them with fit occasions which readily work upon these tempers : and this was . the second things to be explained , which shall be performed by a brief enumeration of them , the chief whereof are these , . contempt or disestimation . when a man's person , parts , or opinion are slighted , his anger , envy , pride and impatience are awakened , and these make him swell and restless within . even good men have been sadly disturbed this way . job , as holy a man as he was , and who had enough of greater matters to trouble his mind , yet among other griefs , complains of this more than once , job . . . i am as one mocked of his neighbour : the just upright man is laughed to scorn . job . . they that dwell in mine house , and my maids count me for a stranger . — i called my servant , and he gave me no answer ; — yea , young children despised me , i rose up and they spake against me . thus he bemoans himself , and ( which is more ) speaks of it again with some smartness of indignation , job . . now they that are younger than i , have me in derision , whose fathers i would have disdained to have set with the dogs of my flock . david also who had a stout heart under troubles , complains that he could not bear reproaches , psal . . reproach hath broken mine heart , i am full of heaviness . what these reproaches were , and how he was staggered with them , he tells us , vers . . i chastned my soul with fasting , that was to my reproach . i made sackcloth my garment , and i became a proverb to them . they that sit in the gate , speak against me ; and i was the song of the drunkards . with these he was so stounded , that if he had not catch'd hold on god by prayer , ( as he speaks , ver . . ) he had faln ; but as for me , my prayer is unto thee , o lord , &c. and he afterward speaks of his support under reproaches , as a wonder of divine assistance , psal . . . the proud have had me in derision , yet have i not declined from thy law. . injury is another occasion by which the devil works upon our tempers to disquiet us . wrongs of injustice and oppression are hard to bear , this is a common ground of trouble , good men cannot always acquit themselves in this case as they ought . jeremiah when smitten by pashur , and put in the stocks , jer. . , . falls into a sad passion , i am a derision daily , every one mocketh me , i cried out , i cried violence and spoil , imitating the passionate affrightments of those that cry , murther , murther , &c. no wonder seeing solomon gives it as an axiom built upon manifold experience , eccl. . . oppression doth not only make a man unquiet , but mad in his unquietness ; and not only those that are foolish and hasty , but the most considerate and sedate persons ; oppression makes a wise man mad . . another occasion of mens discomposure , is the prosperity of the wicked : their abundance , their advancements to honours and dignity hath always been a grudge to those whose condition is below them , and yet suppose themselves to have better grounds to expect preferment than they . this astonished job even to trembling , job . . when i remember , i am afraid , and trembling taketh hold on my flesh , and the matter was but this ; wherefore do the wicked live , become old , yea , and mighty in power ? &c. the trouble that seizeth on mens hearts on this occasion , is called fretting , a vexation that wears out the strength of the soul , as two hard bodies waste by mutual attrition or rubbing . and it takes its advantage from our envy chiefly , though other distempers come in to help it forward , psal . . . fret not thy self because of evil doers , neither be thou envious against the workers of iniquity . david confesseth , that he was apt to fall into this trouble , psal . . . i was envious at the foolish , when i saw the prosperity of the wicked . against this disquiet we have frequent cautions , prov. . , . and psal . . . be not afraid when one is made rich , when the glory of his house is increased . all which shew our proneness to this disease . . crosses and afflictions give satan an opportunity to work upon our passions . as disappointments of expectations , loss of friends , of estate , persecutions and sufferings for conscience sake , &c. none of these in their own nature are joyous , but grievous : and what use they have been of to the devil to discompose the minds of the sufferers , is evidenced by common experience . the tears , sad countenances , and doleful lamentations of men are true witnesses of the disquiet of their hearts ; every one being pressed with the sense of his own smart , is ready to cry out , is there any sorrow like my sorrow ? i am poor , and comfortless , my lovers and my friends have forsaken me , and there is none to help . some grow faint under their burthen , while their eyes fail in looking for redress , especially when new unexpected troubles overwhelm their hopes , when i looked for good , then evil came ; and when i waited for light , there came darkness , job . . why hast thou smitten us , and there is no healing for us ? we looked for peace , and there is no good ; and for the time of healing , and behold trouble , jer. . . and here they sink , concluding there is no hope . others that bear up better in a blessed expectation of spiritual profit , having that of david in their eye , blessed is the man whom thou afflictest , and teachest in thy law : yet they cannot forbear their complaints even to god , psal . . . the troubles of mine heart are enlarged , o bring thou me out of my distresses , look upon mine affliction and my pain . may those that have had the highest advantages of heavenly support , whose hearts have been kept in peace , counting it all joy that they have fallen into these trials , ( and god doth more this way , for those that suffer for the gospels sake , than ordinarily for others ) yet have not these been under a stoical senslessness of their trouble ; though they were not distressed , they were troubled on every side , though not in despair , yet they were perplexed , cor. . . though their afflictions were light , yet were they afflictions still . . to those may be added the pain or anguish of sickness , and bodily distemper . though there are various degrees of pain , and that some sicknesses are less afflictive than others , yet none of them forbear to pierce the mind . the whole man is discomposed ; he that is exercised with strong pains upon his bed , cryes out in the bitterness of his soul , and he that by insensible degrees languisheth , grows ordinarily peevish , and his mind bleeds by an inward wound , so that he spends his days in sighing , and his years in mourning . and others there are , who being before acquainted with bodily pains , grow very impatient in sickness , and are able to bear nothing : and besides the present sence of pain , the expectation of death puts some into great commotion , the fears of it , ( for it is naturally dreadful ) fills them with disquiet thoughts , and those that approach to the grave , by slow steps , under consumption or languishing sicknesses , they are habituated to sadness , and can think of nothing chearfully , ( except they have great assurance of salvation , and have well learned to dye ) because the coffin , grave , and winding-sheet are still presented to them : these though they be very suitable objects for meditation , and ( well improved ) of great advantage for preparation to death , yet doth satan thereby ( when it is for his purpose ) endeavour to keep men under grief , and to bereave them of their peace . . satan takes an advantage of trouble , from the miseries of others . sympathy is a christian grace ; and to bear one anothers burthens , to mourn with those that mourn , shews us to be fellow-feeling members of the same body , for if one member suffer , all the members suffer with it . yet are some men naturally of so tender a constitution , that satan overdrives them herein , every common occasion will wound them : the usual effects of god's ordinary providence on the poor , lame , or sick , are deeply laid to heart by them ; and instead of being not unsensible of other mens miseries , they are not sensible of any thing else , neither do they enjoy their own mercies . and here , as satan can every moment , present them with objects of pitty , ordinary or extraordinary : so upon a religious pretence of merciful consideration , they are made cruel to themselves , refusing their own peace , because other men are not at ease . . the third particular , promised to be explained for the discovery of these discomposures of soul , was this ; that by a concurrance of these and such like occasions , to such tempers , the hearts of men are disturbed , and their inward peace broken . this i shall evidence by these three things : . that these occasions meeting with such dispositions , do naturally raise great disturbances in their present working . . that they have a tendency to further trouble . . that satan doth design , and hath it ordinarily in his power to discompose the hearts of men hereby . . that these occasions , meeting with such dispositions , do naturally raise great disturbances . this is evident from what hath been said already : for ( . ) all these dispositions carry as much fire in their own bosomes , as is sufficient to burn up the standing corn of any man's peace . what is anger , but an inward burning , a restless confusion of the spirits , sometime a phrensy , a distraction , a troubled sea full of rage , a wild beast let loose ? envy , that is a fretful peevishness , a vexatious repining , needing no other tormentors but its own furies , recoiling upon him that bred it , because it cannot wreak its spite upon its objects . an envious person is a self-murtherer by the verdict of eliphaz , job . . wrath killeth the foolish man , and envy slayeth the foolish one . this is not barely to be understood of its provoking the judge of all the earth to send down its deserved destruction , but also ( if not chiefly ) of its own corroding temper , which by long continuance wasts the strength , and consumes the body . pride is a perpetual vexation , creating its troubles from its own fancy : irregular covetings , keep a man still upon the rack , they make a man like the tantalus of the poets , they give a man a caninus appetitus , a strong appetite with excessive greediness , and restless pursuit , and constant dissatisfactions , he is ever gaping and never enjoying . impatience is a wearisome conflict with a burthen which it can neither bear , nor yet shake off ; where all the fruit of the vain labour amounts to no better account than this , that the impatient makes his burthen the greater , the bands that tye it on the stronger , and the strength that should bear it the weaker . lastly , an excess of pity , multiplies wounds without cause , it hinders a man to be happy , so long as there are any that are miserable : he is always ( in reference to his quiet ) at the mercy of other men , the afflicted can torment him at a distance ; and , by a kind of magick , make him feel the torments that are inflicted upon his image . who can deny , but that men that are ridden by such vexatious dispositions , must lead an unquiet life , and always be tossed with inward tempests . especially ( ) when we consider , how fit the forementioned occasions are , to draw out these humours to their tumultuary extravagancies : a lighted match and gun-powder , are not more exactly suited to raise a shaking blast , than those occasions and tempers are to breed an inward annoyance . some of these humours are so troublesome , that rather than they will want work , they will fight with their own shadows , and by a perversness of prejudicated fancy , will create their own troubles , and the best of them , which seem sometime to take truce , and compose themselves to rest , while occasions are out of the way : yet they are quickly awakened , like sleeping dogs that are roused with the least noise ; what work then may we expect they will make when they are summoned to give their appearance upon a solemn occasion ? but ( ) if we should deal by instances , and bring upon the stage the effects that have been brought forth by these concurring causes , it will appear that they make disturbances in good earnest : let us either view the furious fits , that have been like sudden flashes , soonest gone ; or their more lasting impressions , and we shall find it true . as to violent fits , raised by such occasions and dispositions , examples are infinite . what rages , outrages , madnesses , and extravagances have men run into ? some upon provocations , have furiously acted savage cruelties , and for small matters have been carried to the most desperate revenges . others have been brought to such violent commotions within themselves , that the frame of nature hath been thereby weakened , and overthrown . as scilla , who in a strong passion , vomited choler till he dyed . some in their fury , have acted that which hath been matter of sorrow to them all their dayes . but ( omitting the examples of heathens and wicked men ) let us consider the wonderful transports of holy men. moses a man eminent , beyond comparison , in meekness ; was so astonished with a sudden surprize of trouble , at the sight of the golden calf , that he threw down the tables of the law , and brake them . some indeed observe from thence , a significancy of israels breaking the law , and forfeiting god's protection , as his peculiar people , but this is more to be ascribed to the designment of divine providence , that so ordered it , than to the intendment of moses , who no doubt , did not this from a sedate and calm deliberation , as purposing by this act to tell israel so much ; but was hurried by his grief ( as not considering well what he did ) to break them . asa a good man , when he was reproved by the prophet , ( instead of thankful acceptance of the reproof ) grows angry , falls into a rage , and throws the prophet into prison . elias , discomposed with jezebels persecution , desires that god would take away his life . jonah , in his anger , falls out with god , and justifies it when he hath done : surely such fits as these proceeded from great inward combustion . would wise , sober , holy men have said or done such things , if they had not been transported beyond themselves ? and though in such cases , the fits are soon over , yet we observe that some are apt to fall into such fits often , and are so easily irritated , that ( like the epileptick person possessed by the devil ) upon every occasion , they are by him , cast into the fire or into the water , and by the frequent return of their distemper are never at rest . as to others , whose tempers are more apt to retain a troublesome impression , 't is very obvious that their discomposures have as much in length and breadth , as the other had in height . you may view haman tormented under his secret discontent , which his pride and envy formed in him , for the want of mordicai's obeysance : the kings favour , a great estate , high honour , and what else a man could wish to make him content , are all swallowed up in this gulph , and become nothing to him . you see amnon vexed and sick , for his sister tamer , waxing lean from day to day . you see ahab ( though a king , who had enough to satisfie his mind ) in the same condition for naboth's vineyard . if you say these were wicked men , who rid their lusts without a bridle , and used the spur : look then upon better men , and you will see too much . rachel so grieves and mourns for want of children , that she professeth her life inconsistent with her disappointment , give me children , else i die . hanna upon the same occasion weeps and eats not , and prays in the bitterness of her soul , and the abundance of her complaint and grief . jeremiah ( being pressed with discouragements from the contradiction of evil men ) calls himself a man of strife and contention to the whole earth , jer. . . his sorrows thence arising , had so imbittered his life , that he puts a woe upon his birth , wo is me , my mother , that thou hast born me a man of strife . paul had a noble courage under manifold afflictions , he could glory in the cross , and rejoice in persecutions : nevertheless , the greatness of his work , the froward perversness and unsteadiness of professors , ( which put him under fears , jealousies , and new travel ) the miseries of christians , and the care he had for the concerns of the gospel , ( which was a constant load upon his mind , his heart ( like old eli's ) trembling still for the ark of god ) made him complain as one worn out by the troubles of his heart ; cor. . . in weariness , and painfulness , in watchings often , in hunger and thirst , in fastings often , in cold and nakedness . besides those things that are without , that which cometh upon me daily , the care of all the churches . who is weak , and i am not weak ? &c. for the jews he had great heaviness and continual sorrow in his heart ; and for the gentiles he had perpetual fears . now though he had a great share of divine comforts intermixed , and a more than ordinary assistance of the spirit , to keep him from sinful discomposure of spirit ( at least to such an height , as it ordinarily prevails upon others ) yet was he very sensible of his burthen , and doubtless the devil laboured to improve these occasions to weary out his strength . for by these , and such like things , he frequently vexeth the righteous souls of the faithful ministers of the gospel from day to day : so that their hearts have no rest , and their hands grow often feeble , and they cry out , o the burthen ! o the care ! being ready to say as jeremiah , chap. . . o lord , thou hast deceived me , and i was decieved ; i am a derision daily , every one mocketh me . thus say they , did we ever think to meet with such disappointments such griefs , from the wilfulness , pride , weakness , ignorance , pettishness , inconstancy , negligence , and scandals of friends ? and such hatred , contradictions , scorns , and injuries from enemies ? were we free , what calling would we not rather chuse ? what place would we not rather go to , where we might spend the remainder of our dayes in some rest and ease ? were it not better to work with our hands for a morsel of bread , for so might our sleep be sweet to us at night , and we should not see these sorrows ? at this rate are good men sometime disturbed , and the anguish of their spirit makes their life a burthen . . yet is not this all the disturbance that the devil works upon our hearts by these things , ( though these are bad enough ) but they have a tendency to further trouble . discomposures of spirit , if they continue long , turn at last into troubles of conscience . though there is no affinity betwixt simple discomposure of soul , and troubles of conscience in their own nature ; the objects of the former being things external , no way relating to the souls interest in god and salvation , which are the objects of the latter : yet the effects produced by the prevalency of these disturbances , are a fit stock for the ingrafting of doubts and questionings about our spiritual condition . as saul's father first troubled himself for the loss of his asses , and sent his son to seek them ; but when he stayed long , he forgat his trouble , and took up a new grief for his son , whom he feared he had lost in pursuit of the asses . so is it sometime with men , who after they have long vexed themselves for injuries or afflictions , &c. upon a serious consideration of the working , and power of these passions , leave their former pursuit , and begin to bethink themselves in what a condition their souls are , that abound with so much murmuring , rage , pride , or impatience , and then the scene is altered , and they begin to fear they have lost their souls , and are now perplexed about their spiritual estate . to make this plain i will give some instances , and then add some reasons which will evidence that it is so , and also how it comes to be so . for instances , though i might produce a sufficient number to this purpose , from those that have written of melancholy , yet i shall only insist upon two or three from scripture . hezekiah when god smote him with sickness , at first was discomposed upon the apprehension of death , that he should so soon be deprived of the residue of his years , and behold man no more with the inhabitants of the world , as he himself expresseth it , esay . . afterward his trouble grew greater , he chattered as a crane or swallow , and mourned as a dove , he was in great bitterness , ver . . and sadly oppressed therewith , ver . . that which thus distressed him was not simply the fear of death , we cannot imagine so pious a person would so very much disquiet himself upon that single account ; but by the expressions which he let fall in his complainings , we may understand , that some such thoughts as these did shake him , that he apprehended god was angry with him , that the present stroke signified so much to him , all circumstances considered , ( for he was yet in his strength , and jerusalem in great distress , being at that time besieged by sennacheribs army , and for him to be doomed to death by a sudden message , at such a time , seemed to carry much in it ) and that surely there was great provocation on his part ; and it seems upon search , he charged himself so deeply with his sinfulness , that his apprehensions were no less , than that if god should restore him , yet in the sence of his vileness he should never be able to look up ; i shall go softly all my years in the bitterness of my soul , ver . . ( which expression implies a supposition of his recovery , and a deep sense of iniquity ) and accordingly when he was recovered , he takes notice chiefly of gods love to his soul , and the pardon of his sin , ( which evidently discover where the trouble pinched him ) thou hast in love to my soul delivered it from the pit of corruption , for thou hast cast all my sins behind thy back , vers . . job's troubles were very great , and his case extraordinary : satan had maliciously stript him of all outward comforts , this he ●ore with admirable patience , job . . naked came i out of my mothers womb , and naked shall i return thither : the lord gave , and the lord hath taken away , blessed be the name of the lord. the devil seeing now himself defeated , obtains a new commission , wherein job is wholly put into his hand , ( life only excepted , chap. . . ) he sets upon him again , and in his new encounter labours to bring upon him spiritual distresses , and accordingly improves his losses and sufferings to that end , as appears by his endeavours and the success ; for as he tempted him by his wife to a desperate disregard of god , that had so afflicted him , curse god and die , so he tempted him also by his friends , to question the state of his soul , and his integrity , and all from the consideration of his outward miseries . to that purpose are all their discourses . eliphaz chap. . , , . from his sufferings and his carriage under them , takes occasion to jear his former piety , ( as being no other than feigned ) it is come upon thee , and thou faintest : is not this thy fear , thy confidence , thy hope , and the uprightness of thy ways ? that is , is all thy religion come to this ? and also concludes him to be wicked , who ever perished being innocent ? and where were the righteous cut off ? bildad , chap. . , . chargeth him with hypocrisie upon the same ground , and while he makes his defence , zophar plainly gives him the lye , chap. . . and at this rate they go their round ; and all this while satan ( whose design it was to afflict his conscience with the sense of divine wrath ) secretly strikes in with these accusations , insomuch , that though job stoutly defended his integrity , yet he was wounded with inward distresses , and concluded , that these dealings of god against him were no less than god's severe observance of his iniquity ; as is plain from his bemoaning himself in chap. . . i will say unto god , do not condemn me ; shew me wherefore thou contendest with me . vers . , . thou huntest me as a fierce lion , thou renewest thy witnesses against me , &c. david was a man that was often exercised with sickness and troubles from enemies , and in all the instances almost that we meet with in the psalms , of these his afflictions , we may observe the outward occasions of trouble brought him under the suspition of gods wrath , and his iniquity ; so that he was seldom sick , or persecuted ; but this called on the disquiet of conscience , and brought his sin to remembrance ; as psal . . ( which was made on the occasion of his sickness , as appears from vers . . ) wherein he expresseth the vexation of his soul under the appehension of gods anger ; all his other griefs running into this channel , ( as little brooks losing themselves in a great river ) change their name and nature ; he that was at first only concerned for his sickness , is now wholly concerned with sorrow and smart under the fear and hazard of his souls condition ; the like we may see in psal . . and many places more . having made good the assertion , that discomposures of soul upon outward occasions , by long continuance and satans management , do often run up to spiritual distress of conscience : i shall next for further confirmation and illustration shew how it comes to be so . . discomposures of spirit do obstruct , and at last extinguish the inward comforts of the soul : so that if we suppose the discomposed person at first ( before he be thus disordered ) to have had a good measure of spiritual joy in gods favour , and delight in his ways ; yet the disturbances , . divert his thoughts from feeding upon these comforts , or from the enjoyment of himself in them . the soul cannot naturally be highly intent upon two different things at once , but whatsoever doth strongly engage the thoughts and affections , that carries the whole stream with it , be it good or bad , and other things give way at present . when the heart is vehemently moved on outward considerations , it lays by the thoughts of its sweetness which it hath had in the enjoyment of god ; they are so contrary and inconsistent , that either our comforts will chase out of our thoughts our discomposures , or our discomposures will chase away our comforts . i believe the comforts of elias ( when he lay down under his grief , and desired to die ) ; and of jeremiah ( when he cried out of violence ) run very low in those fits of discontent , and their spirits were far from an actual rejoycing in god ; but this is not the worst , we may not so easily imagine that upon the going away of the fit , the wonted comforts return to their former course : for , . the mind being distracted with its burthen , is left impotent and unable to return to its former exercise ; the warmth which the heart had , being smothered and suspended in its excercise , is not so quickly revived , and the thoughts which were busied with disturbance ( like the distempered humors of the body ) are not reduced suddainly to that evenness of composure as may make them fit for their old imployment . and . if god should offer the influences of joyful support , a discomposed spirit is not in a capacity to receive them , no more than it can receive those counsels that by any careful hand are interposed for its relief and settlement . comforts are not heard in the midst of noise and clamour ; the calmness of the souls faculties are praesupposed as a necessary qualification towards its reception of a message of peace . phineas his wife being overcome of grief for the arks captivity and her husbands death , could not be affected with the joyful news of a son. but . sinful discomposures hinder these gracious and comfortable offers , if we could possibly ( which we cannot ordinarily ) receive them , yet we cannot expect that god will give them . the spirit of consolation loves to take up his lodging in a meek and quiet spirit , and nothing more grieves him than bitterness , wrath , anger , clamour , and malice , which made the apostle , eph. . , . subjoyn his direction of putting these away from us , with his advice of not grieving the spirit by which we are sealed unto the day of redemption . and then . the former stock of comfort , which persons distempered with discomposures might be supposed to have , will soon be wasted , for our comforts are not like the oil in the cruse , or meal in the barrel , which had ( as it were ) their spring in themselves ; we are comforted and supported by daily communication of divine aid , so that if the spring head be stopped , the stream will quickly grow dry . 't is evident then , that inward consolations in god will not ripen under these shadows , nor grow under these continual droppings , seeing a discomposed spirit is not capable to receive more , nor able to keep what comfort it had at first ; we may easily see how it comes to pass that these disturbances may in time bring on spiritual troubles : for if our comforts be once lost , trouble of conscience easily follows . where there is nothing to fortify the heart , the poyson of malicious suggestions will unavoidably prevail . . discomposures of soul afford the devil fit matter to work upon . they furnish him with strong objections against sincerity of holiness , by which the peace of conscience being strongly assaulted , is at last overthrown . the usual weapons by which satan fights against the assurance of gods children , are the guilt of sins committed , and the neglect of duty , and the disturbed soul affords enough of both these to make a charge against it self : for , . where there is much discomposure there is much sin. if in the multitude of words there wants not iniquity , then much more in the multitude of unruly thoughts . a disturbed spirit is like troubled water , all the mud that lay at the bottom is raised up and mixeth it self with the thoughts : if any injury or loss do trouble the mind , all the thoughts are tinctured with anger , pride , impatience , or whatsoever root of bitterness was in the heart before ; we view them not singly as the issue of wise providence , but ordinarily we consider them as done by such instruments , and against our selves as malicious , spiteful , causless , ingrateful wrongs , and then we give too great a liberty to our selves to rage , to meditate revenge , to threaten , to reproach , and what not ? and if our disposition have not so strong a natural inclination to these distempers , yet the thoughts by discomposure are quickly leavened ( it is the comparison used by the apostle , cor. . . to express the power of malice , ( which is an usual attendant in this service ) to infect all the imaginations ) with a sharpness , which makes them swell into exorbitancy and excess ; hence proceed revilings , quarrelings , &c. when the tongue is thus fermented , it is a fire , a world of iniquity , ( producing more sins than can be reckoned ) it defileth the whole body , ( engaging all the faculties in heady pursuit , ) jam. . . . discomposures obstruct duties . this is the inconvenience which the apostle ( pet. . . ) tells us doth arise from disturbances among relations ; if the wife or husband do not carry well , so that discontents or differences arise , their prayers are hindered . duties then are obstructed , . in the act. when the heart is out of frame , prayer is out of season , and there is an aversness to it ; partly because all good things are ( in such confusions ) burthensome to the humor that then prevails , which eats out all desire and delight to spiritual things : and partly because they dare not come into gods presence ; conscience of their own guilt , and awe of god hindring such approaches . . they obstruct the right manner of performance , straitning the heart , and contracting the spirit , that if any thing be attempted , 't is poorly and weakly performed . . and also the success of duty is obstructed by discomposure . god will not accept such services , and therefore christ adviseth to leave the gift before the altar , ( though ready for offering ) where the spirit is overcharged with offences , or angry thoughts , and first to go and be reconciled to our brother , and then to come and offer the gift , it being lost labour to do it before . from these sins of omission and commission , satan can ( and often doth ) frame a dreadful charge against those that are thus concern'd , endeavouring to prove by these evidences , that they are yet ( notwithstanding pretence of conversion ) in the gall of bitterness , and bond of iniquity , whereby the peace of conscience is much shaken ; and the more , because also . these discomposures of soul give satan a fit season for the management of his accusation : strong accusations do often effect nothing , when the season is unsutable . many a time he hath as much to say against the comforts of men , when yet they shake all off ( as paul did the viper off his hand ) and fell no harm . but that which prepares the conscience to receive the indictment , is a particular disposition which it is wrought into , by suspicious credulity and fearfulness : these make the heart ( as wax to the seal ) ready to take any impression that satan will stamp upon it : now by long disturbances he works the heart into this mould very often , and upon a double account he gains himself a fit opportunity to charge home his exceptions . . in that he sets upon the conscience with his accusations , after the heart hath been long molested and confused with its other troubles ; for then the heart is weakned and unable to make resistance as at other times . an assault with a fresh party after a long conflict , disorders its forces and puts all to flight . . in that long and great discomposures of mind , bring on a distemper of melancholy ; for 't is notoriously known by common experience , that those acid humors ( producing this distemper ) which have their rise from the blood , may be occasioned by their violent passions of mind , the animal spirits becoming inordinate ( by long discomposures of sadness , envy , terrour , and fretful cares ) and the motion of the blood being retarded , it by degrees departs from its temperament , and is infected with an acidity , so that persons no way inclined naturally to melancholy may yet become so , by the disquiets of their troubled mind . both these ways , but chiefly melancholy , the devil hath his advantage for disturbing the conscience . melancholy ( most naturally ) inclines men to be solicitous for their souls welfare ; but withall disposeth them so strongly to suspect the worst , ( for 't is a credulous suspitious humour in things hurtful ) and afflicts so heavily with sadness for what it doth respect , that when satan lays before men of that humour their miscarriages under their discontents , their impatience , unthankfulness , anger , rash thoughts and speeches against god or men , &c. withall suggesting that such an heart cannot be right with god , after serious thoughts upon satan's frequently repeated charge , they cry out , guilty , guilty , and then begins a new trouble for their unregenerate estate , and their supposed lost souls . . in this case usually satan hath greater liberty to accuse , and by his accusations to molest the conscience , in that men of discomposed spirits by the manifold evils arising thence provoke god to desert them , and to leave them in satans hand to be brought into an hour of temptation . satan's commission is occasioned by our provocations , and the temptations arising from such a commission , are usually dreadful ; they are solemn temptations , and called so after a singular manner ; for of these i take those scriptures to be meant , watch and pray , that ye enter not into temptation , mat. . . and lead us not into temptation , mat. . . such temptations are not common temptations , and are of unknown force and hazard to the soul , which way soever they are designed , either for sin or terror . for several things do concur in a solemn temptation : as , . satan doth in a special manner challenge a man to the combate , or rather he challenges god to give him such a man to fight with him , as he did concerning job . this christ tells us of , luk. . . simon , satan hath desired to have you ; the word signifies a challenging or daring , and it seems the devil is oft daring god to give us into his hand , when we little know of it . . there is also a special sutableness of occasion , and snare , to the temper and state of men. thus he took peter at an advantage in the high priests hall , and in the case we now speak of he takes advantage of mens provocations and melancholy . . there is always a violent prosecution , which our saviour expresseth under the comparison of sifting , which is a restless agitation of the corn , bringing that which was at the bottom to the top , and shuffling the top to the bottom , so that the chaff or dirt is always uppermost . . and to all this there is divine permission , satan let loose and we left to our ordinary strength ; as is implied in that expression , he hath desired to have you , that he might sift you . now then if the devil have such ground to give god a challenge concerning such men , and if god do ( as he justly may ) leave such men ( whose bitterness of spirit hath been as a smoak in his nostrils all the day ) in satans hand , he will so shake them , that their consciences shall have no rest . and this he can yet the more easily effect , because . discomposures of spirit have a particular tendency to incline our thoughts to severity and harshness , so that those who have had long and great disturbances upon any outward occasions , of loss , affliction , or disappointment , &c. do naturally think ( after a solemn review of such troubles ) harshly of god , and of themselves ; they are ready to conclude that god is surely angry with them , in that he doth afflict them , or that they have unsanctified hearts , in that their thoughts are so fretful and unruly upon every inconsiderable petty occasion . 't is so ordinary for men under the weight of their trouble , or under the sense of their sin , to be sadly apprehensive of gods wrath , and their souls hazard , that it were needless to offer instances ; let davids case be instead of all . that his troubles begot such imaginations frequently , may be seen throughout the book of the psalms ; we never read his complaints against persecuting enemies , or for other afflictions , but still his heart is affraid that god is calling sin to remembrance ; in psa . . he is under great distress , and tells how low his thoughts were ; he was troubled , greatly bowed down , he went mourning all the day long ; he expresseth his thoughts to have been , that god had forsaken him , ver . . and his hopes ( though they afterward revived ) were almost gone ; he cryes out of his sins , as having gone over his head , and become a burthen too heavy for him , ver . . and therefore sets himself to confess them , ver . . he trembles at gods anger , and feels the arrows of god sticking fast in him , ver . . but what occasioned all this ? the psalm informs us , god had visited him with sickness , ver . . besides that ( for one trouble seldom comes alone ) his friends were perfidious , ver . . his enemies also were busie , laying snares for his life , ver . . now , his thoughts were to this purpose , that surely he had some way or other greatly provoked god by his sins , and therefore he fears wrath in every rebuke , and displeasure in every chastisement , ver . . the like you may see in psal . . where the prophet upon the occasion of sickness , ver . . and . and the reproach of enemies , ver . . is under great trouble , and ready to fail except speedy relief prevent , ver . . the reason whereof was this , that he concluded these troubles were evident tokens of god's indignation and wrath , because of thine indignation and thy wrath , ver . . from these five particulars we may be satisfied that it cannot be otherwise , and also how it comes to be so , that sometime trouble of conscience is brought on , by other discomposing troubles of the mind . for if these take away the comforts , which supported the soul , and afford also arguments to the devil to prove a wicked heart , and withal a fit season to urge them to a deep impression , god in the mean time standing at a distance , and the thoughts naturally inclined to conclude gods wrath from these troubles ; how impossible is it that satan should miss of disquieting the conscience , by his strong vehement suggestions of wickedness and desertion ? in our enquiries after satan's success in working these discomposures of mind , we have discovered , . that the disturbances thence arising are great ; . that they have a tendency to trouble of conscience . there is but one particular more to be spoken of relating to his success in this design , and that is , . these disturbances are much in satan's power . ordinarily he can do it at pleasure , except when god restrains him from applying sit occasions , or when ( notwithstanding these occasions ) he extraordinarily suspends the effect , which he frequently doth when men are enraged under suffering , upon the account of the gospel and conscience ; for then though they be bound up under affliction and iron , yet the iron enters not into the soul ; though they are troubled , they are not distressed . these extraordinaries excepted , he can as easily discompose the spirits of men , as he can by temptation , draw them into other sins , which may be evidenced by these considerations : . we may observe , that those , whose passionate tempers do usually transport them into greater vehemencies , are never out of trouble . their fits frequently return , they are never out of the fire , and this is , because satan is still provided of occasions suitable to their inclinations . . though god , out of his common bounty to mankind , hath allowed him a comfortable being in the world , yet we find that generally the sons of men under their various occupations and studies , are wearied out with vexations of spirit ; this solomon in ecclesiastes discovers at large in various imployments of men , not exempting the pursuit of wisdom and knowledg , ( chap. . . in much wisdom is much grief , and he that increaseth knowledg increaseth sorrow ) nor pleasures , nor riches , for by all these he shews that a man is obnoxious to disquiets : so that the general account of man's life is but this , eccles . . . all his days are sorrows , and his travel grief , yea his heart taketh not rest in the night . that it is so , is testified by common experience past denyal ; but how it comes to be so , is the enquiry : 't is either from god , or from satan , working by occasions upon our tempers . that 't is not from god is evident : for though sorrow be a part of that curse , which man was justly doomed unto , yet hath he appointed ways and means by which it might be so mitigated , that it might be tollerable , without discomposure of spirit ; and therefore solomon , designing , in his ecclesiastes , to set forth the chief good , shews that felicity consists not in the common abuse of outward things , ( because that brings only vexation ) but in the fear of god leading to future happiness , and in the mean time , in a thankful , comfortable use of things present without anxiety of mind . hence doth he fix his conclusion ( as the result of his experience ) and often repeats it ; there is nothing better for a man , than that he should eat and drink , and that he should make his soul enjoy good in his labour . eccles . . . & . , . & . , . not that solomon plays the epicure , giving advice to eat and drink , for to morrow we die ; nor that he speaks deridingly to those that seek their felicity in this life , as if he should say , if ye do terminate your desires upon a terrene felicity , there is nothing better then to eat and drink , &c. but he gives a serious positive advice , of enjoying the things of this life with cheerfulness , which he affirms proceeds from the sole bounty of god , as his singular gift ; it is the gift of god , eccles . . . 't is our portion , that is , our allowance , eccles . . . ) for these two expressions [ our portion , and god's gift ] they are of the same signification with solomon here ) and when a man hath power to enjoy this allowance in comfort , 't is god that answereth him in the joy of his heart , ver . . 't is plain then , that god sows good seed in his field ; the springing up therefore of these tares of vexation , which so generally afflict the sons of men , must be ascribed to this , the enemy hath done it . . 't is also a considerable ground of suspition that satan can do much in discomposures of spirit , in that sometimes those whose tempers are most cool and calm , and whose singular dependance upon , and communion with god , must needs more strengthen them against these passionate vexations , are notwithstanding precipitated into violent commotions . moses was naturally meek , above the common disposition of men , and his very business was converse with god , whose presence kept his heart under a blessed awe ; yet upon the peoples murmuring , he was so transported , with fullenness and unbelief at the waters of meribah , numbers . , . that it went ill with him : which david thus expresseth , psal . . . they provoked his spirit , so that he spake unadvisedly with his lips. who can suppose less in this matter , than that satan , having him at advantage , hurried him to this rashness ? specially seeing such vehemencies were not usual with moses , and that his natural temper led him to the contrary . this hath some affinity with the next consideration , which is , . that when men most foresee the occasions of their trouble , and do most fear the trouble that might thence arise , and most firmly design to keep their hearts quiet , yet are they oft forced ( against all care and resolution ) upon extravagant heats . david resolved , and strenuously endeavoured , to possess his soul in serenity and patience , ( for what could be more , than solemn engagement ? psal . . . i said i will look to my ways , and what endeavours could be more severe , than to keep himself as with bit and bridle ? what care could be more hopeful to succeed , than to be dumb with silence ? ) yet for all this , he could not keep his heart calm , nor restrain his tongue , ver . . my heart waxed hot within me , while i was musing , the fire burned , then spake i with my tongue . who suspects not the hand of satan in this ? . 't is also remarkable , that when we have least reason to give way to discomposure , when we have most cause to avoid all provocations , yet then we have most occasions set before us . when we would most retire from the noise of the world for private devotion , when we would most carefully prepare our selves for a solemn ordinance , if we be not very watchful , we shall be diverted by business , disturbed with noises , or some special occasion of vexation shall importune us to disquiet our selves : when yet we shall observe , if we have not these solemn affairs to wait upon ; we shall have fewer of these occasions of vexation to attend us . this cannot be attributed to meer contingency of occasions , nor yet to our tempers solely ; for why they should be most apt to give us trouble , when they are most engaged to calmness , cannot well be accounted for ; 't is evidently then satan , that maliciously directs these occasions ( for they have not a malicious ingeniousness to prepare themselves , without some other chief mover ) at such times as he knows would be most to our prejudice . these general considerations amount to more than a suspition that it is much in satan's power to give disturbances to the minds of men ; yet for the clearer manifestation of the matter i shall shew , that he can do much to bring about occasions of discomposure , and also to stir up the passions of men upon these occasions . . that occasions are much in his hand , i shall easily demonstrate . for . there being so many occasions of vexation to a weak crasy mind , we may well imagine , that one or other is still occuring , and while they thus offer themselves satan needs not be idle for want of an opportunity . . but if common occasions do not so exactly suit his design , he can prepare occasions ; for such is his foresight and contrivance , that he can put some men ( without their privity to his intentions , or any evil design of their own ) upon such actions as may ( through the strength of prejudice , misinterpretation , or evil inclination ) be an offence to others ; and in like manner , can invite those to be in the way of these offences . i am ready to think , there was a contrivance of satan ( if we well consider all circumstances ) to bring david and the object of his lust together ; while bathshebah was bathing , he might use his art in private motions to get david up to the roof of his house . but more especially can the devil prepare occasions that do depend upon the wickedness of his slaves ; these are servants under his command , he can say to one , god , and he goes ; and to another , come , and he comes . if contempt , or injury , affronts or scorns , &c. be necessary for his present work against any , whom he undertakes to disturb , he can easily put his vassals upon that part of the service ; and if he have higher imployment for them , he ever finds them forward . and hence was it that when satan designed to plunder job , he could quickly perform it , because he had the chaldeans and sabeans ready at a call . . if both these should fail him , he can easily awaken in us , the memory of old occasions that have been heretofore a trouble to us : these being raised out of their graves , will renew old disturbances , working afresh the same disquiets , which the things themselves gave us at first . if satan's power were bounded here , and that he could do no more than set before men occasions of vexation , yet we might justly , on that single account , call him the troubler of the spirits of men ; considering , that naturally the thoughts of men are restless , and their imaginations ever rowling . if men sequester themselves from all business , if they shut themselves up from commerce with men ; turn eremites , ( as jerom did ) on purpose to avoid disquiet , yet their thoughts would hurry them from place to place , sometimes to the court , sometimes to the market , sometimes to shews and pastimes , sometimes to quarrellings , sometimes they view fields , buildings and countries , sometimes they fancy dignities , promotions and honours , they are ever working upon one object or other , real or supposed ; and according to the object , such will the affections be , high or low , joyful or sorrowful : so that if the utmost of what satan could do , were no more than to provide occasions , discomposures would follow naturally . the evil dispositions of men would thereby be set a working , though satan stood by as an idle spectator . the serpent ( in our breasts , as solomon tells us eccles . . . ) would bite without inchantment , that is , except it were charmed . but satan can do more than tempt objectively , when he hath provided the fewel he can also bring fire : for , . he can also set our passions on work , and incense them to greater fury than otherwise they would arrive at . we see persons that are distempered with passion , may be whetted up to an higher pitch of rage , by any officious flatterer , that will indulge the humor , and aggravate the provocation . much more then can satan do it by whispering such things to our minds as he knows will increase the flame ; and therefore is it , that where the scripture doth caution us against anger , ( as the proper product of our own corruption , calling it our wrath , eph. . , . ) there also it warns us against the devil , as the incendiary , that endeavours to heighten it . and where it tells us of the disorders of the tongue ( which , though a little member , can of it self do great mischief , jam. . . ) there it also tells us , that the devil brings it an additional fire from hell ; it is set on fire of hell. and there are several ways by which satan can irritate the passions . as , . by presenting the occasions worse than they are , or were ever intended , unjustly aggravating all circumstances . by this means he makes the object of the passions the more displeasing , and hateful ; this must of necessity provoke to an higher degree . . he can in a natural way move ( as it were ) the wheels , and set the passions a going , if they were of themselves more dull and sluggish : for he hath a nearer access to our passions than every one is aware of . i will make it evident thus : our passions , in their workings , do depend upon the fluctuations , excursions and recursions of the blood , and animal spirits , as naturalists do determines : now that satan can make his approaches to the blood , spirits and humors , and can make alterations upon them , cannot be denied , by those that consider what the scripture speaks in jobs case , and in the cases of those , that were by possession of the devil , made dumb , deaf or , epileptick : for if he could afflict job with grievous boils , 't is plain he disordered and vitiated his blood and humors , which made them apt to produce such boils or ulcers ; and if he could produce an epilepsy , 't is evident that he could infect the lympha with such a sharpness , as by vellicating the nerves , might cause a convulsion : and these were much more than the disorderly motions of blood , spirits or humors which raise the passions of men. if any object to this , that then ( considering satan's malicious diligence ) we must expect the passions of men would never be at rest . 't is answered , that this power of satan is not unlimited , but oft god prohibits him such approaches , ( and without his leave he can do nothing ) ; and also grace in god's children , working calmness , submission and patience , doth ballance satan's contrary endeavour . for as hurtful and vexatious occasions , being represented by the sence to the imagination ; are apt to move the blood and spirits : so on the contrary , the ballast of patience and other grace , doth so settle the mind , that the blood and spirits are kept steady in their usual course . . when the passions are up , satan can by his suggestions make them more h●ady and violent . he can suggest to the mind motives and arguments to forward it , and can stir up our natural corruption with all its powers to strike in with the opportunity . thus he not only kindles the fire , but blows the flame . . and he can further fix the mind upon these thoughts , and keep them still upon the hearts of men. and then they eat in the deeper , and like poyson , diffuse their malignity the further . we see that men , who are at first but in an ordinary fret , if they continue to meditate upon their provocation , they increase their vexation , and if they give themselves to vent their passions by their tongues , though they begin in some moderation , yet as motion causeth heat , so their own words whet their rage , according to eccles . . . the beginning of the words of his mouth is foolishness , but the latter end of his talk is mischievous madness . the same advantage hath satan against men by holding down their thoughts to these occasions of discomposure . if occasions be so much in satan's power , and he have also so great an hand over mens passions , 't is too evident that he can do very much to discompose the spirits of men , that are naturally obnoxious to these troubles , except god restrain him , and grace oppose him . thus have i spoken my thoughts of the first sort of troubles , by which satan doth undermine the peace of mens hearts . chap. vii . of the second way to hinder peace . affrightments , the general nature and burthen of them , in several particulars . what are the ways by which he affrights . . atheistical injections . observations of his proceeding in them . . blasphemous thoughts . . affrightful suggestions of r●probation . observations of his proceedings in that course . . frightful motions to s●n. . strong immediate impressions of fear . . affrightful scrupulosity of conscience . the next rank of troubles , by which the devil doth endeavour to molest us , i call affrightments . it is usual for those that speak of temptations , to distinguish them thus : some are ( say they ) enticements , some are affrightments ; but then they extend these affrightments further than i intend , comprehending under them , all those temptations of sadness and terror , of which i am next to speak ; but by affrightments , i mean only these perplexities of spirit into which satan casts men , by overacting their fears , or astonishing their minds , by injecting unusual and horrid thoughts against their consents . some there are that have thought those temptations , of which the apostle complains cor. . . ( there was given me a thorn in the flesh , the messenger of satan to buffet me ) were of this kind , that is , horrid injections frequently repeated , as men deal their blows in fighting . gerson speaking of these , tells us they sometime come from the sole suggestion of satan , troubling the fancy ; and saying , deny god , curse god , and then adds , such was the thorn in the flesh given to the apostle . but whether this was the trouble of the apostle , or some other thing ( for several things are conjectured , and nothing can be positively proved ) we are sure ( from the sad experience of many ) that such troubles he doth often give ; which i shall first explain in the general , and then give a particular of these frightful injections . . to explain the nature and burthen of this kind of trouble , i shall present you with a few observations about them . as , . these astonishing thoughts , are purely injections , such as satan casts into the mind , and not what the mind of it self doth produce , as one expresseth it , they are more darting than reflecting . not but that our natural corruption could of it self beget blasphemous or atheistical thoughts , but when they have their rise from our selves solely , they do not so startle us , having some share ( at least ) of our consent going along with them , they appear not so strange . but in this case in hand , satan is the agent , and men are the sufferers , their understandings and souls being busied all the while to repel them , with the utmost of their reluctances . and to those that do thus strive against them , making resistance with all their strength , with tears and prayers , they are only their afflictions , but not their sins . for the thoughts are not polluted by the simple apprehension of a sinful object , no more than the eye is defiled by beholding loathsome and filthy things : for then should the mind of christ have been defiled , when satan propounded himself , blasphemously , as the object of his worship , his mind as truly apprehended the meaning of that saying [ fall down and worship me ] as ours can do , when he casts such a thing immediately into our thoughts . which is a consideration to be observed diligently , by those that meet with such sad exercise ; if they do truly apprehend that they are but their sufferings , and that god will not charge the sin upon them , they will more easily bear and overcome the trouble . these injections are commonly impetuous and sudden , frequently compared to lightning : and this is usually made a note of distinction , betwixt wicked blasphemous thoughts rising from our natural corruption , and darted in by satan ; the former being more leasurely , orderly , and moderate according to the usual course of the procedure of humane thoughts , the latter usually accompanied with an hasty violence , subtilly , and incoherently shooting into our understandings , as lightning into an house . so that all the strength we have , can neither prevent them nor expel them , nor so much as mitigate the violence of them . . they are also for the most part incessant , and constant troubl●●s , where they once begin . though satan hath variety , in regard of the matter of these amazing injections , ( for sometimes he affrights one man with blasphemous thoughts , another , with atheistical thoughts , a third with grievous unusual temptations to sin , as murther , &c. ) yet , usually , he fixeth his foot upon what he first undertakes . and as cunning huntsmen , do not change their game that they first rouse , that they may sooner speed in catching the prey ; so what frightful thought satan begins the trouble with , that he persists in , and is withal so vehement in his pursuit , that he gives little intermission . he makes these unwelcom thoughts haunt them like ghosts , whithersoever they go , whatsoever they do ; he will give solemn onset it may be twenty or forty times in a day : and at this rate he continues , it may be for some considerable time , so that they are not quit of the trouble for several months , or it may be years . . the matter of these affrightments , are things most contrary to the impressions of nature , or grace , and therefore most odious and troublesome . when he is upon this design , things that are most contrary to the belief and inclination of men are best for his purpose . as men that intend to affright others , chuse the most ugly visors , the strangest garbs and postures , and make the most uncouth inhumane noises ; and the more monstrous they appear , the better they succeed in their purposes . yet satan doth not always chuse the very worst , for then most of the troubles of this kind , would be about the same thing , but he considers the strength of our perswasions , our establishment in truths , the probability or improbability of an after-game with us ; and accordingly sometimes refuseth to trouble us with injections , contrary to what we are most firmly rooted in , chusing rather that which ( though contrary to our thoughts and resolves ) we have not been fixed in , without a great deal of labour , and which ( if there be occasion ) might most fitly be charged upon us as our own , so that ( whereas other suggestions would be slighted , as apparent malice , and scarecrows ) these are most afflicting , ( as being an assault against such a fort which costs us much to rear , and which we are most afraid to lose , ) and most lyable to his accusation after a long continuance , as being the issue of our own unsetledness . . the first and most obvious effects of these injections , are the utmost abhorrency of the mind , ( which presently startles at the appearance of such odious things , ) and the trembling of the body , sometimes to an agony and fainting . the invasion of one single injection , hath put some into such an heart-breaking affrightment , that they have not recovered themselves in a whole days time . this trembling of the body , and agony of the mind , are the usual consequences of any thing that is surprising , strange and fearful : and therefore is trembling of the body made , by divines , a mark to discover , that these hideous blasphemous thoughts are cast in by satan , and have not their rise from our own hearts ; for the horror of the mind is usually so great , when it is spoken to in this language , that it cannot bear up under its astonishment and trouble . yea those very men that are otherwise prophane , and can with boldness commit great iniquities ; cannot but shake , and inwardly concieve an unspeakable hatred at these monstrous suggestions . . these affrightments are more common than men are usually aware of ; they are by some thought to be rare and extraordinary ; but this mistake ariseth from the concealment of these kind of troubles , those that are thus afflicted , are often ashamed to speak to others what they find in their own hearts : but if all would be so ingenuous as to declare openly what fearful imaginations are obtruded upon them , it would appear that satan very frequently endeavour to trouble men this way . . these are very grievous bruthens , and hard to be born upon many accounts . ( . ) who can well express the inward torture and molestation of the mind , when it is forced against its own natural bent and inclination , to harbour such monsters within it self ? how would nature reluct and abominate the drinking down of noisome pudled water , or the swallowing of toads and serpents ? ( and hence was it that persecutors in their devilish contrivances invented such kind of tortures ) and what less doth the devil do , when he forceth blasphemies upon their thoughts ? and commits a rape by a malicious violence upon their imaginations ? david under these temptations , psal . . . crys out , thus my heart was grieved , and i was pricked in my reins : and it cannot be otherwise , for the reason already mentioned . nature abhors to be forced to what is most contrary to it self , and so doth grace . now the things by which satan works these affrightments are contrary to nature or grace , or both together ; and as they will strive to the utmost of their ability to cast out what is so opposite to them , so must the devil to the utmost of his ability ( if he would carry his design ) strength himself in his force , and from hence ( as when fire and water are committed together ) ariseth a most troublesome conflict ; and indeed if there were a compliance of our consent , there would be no affrightment ; neither can this kind of temptation be managed , except there be the utmost dissent of the mind . if any think there is no great ground for these temptations , because some of the particulars by which he is said to affright men are natural to us , as ( for instance ) atheistical thoughts ( which are by some called the master-vein of our original corruption , and by others , said to be in the heart of every man naturally ) and then consequently not so troublesome as is imagined , &c. i answer , that when divines call these , or blasphemous thoughts , natural , they do not mean that they are natural impressions engraven on us by creation ( for they assert the contrary ) that 't is a natural and unextinguishable impression upon every man that there is a god , &c. and usually give in this for proof , that the greatest atheists in fear and extremity will manifest a secret belief of a deity , by calling out , o god , &c. or by some other posture , ( as caligula by hiding himself when it thundered ) but they mean only , that our natural corruption may produce these thoughts , and that they are the natural issues thereof ; and therefore perkins in answer to a question of this nature , tells us , that these two thoughts [ there is a god ] and [ there is no god ] may be , and are both in the same heart . now as this will give us the reason why satan doth make choice of these thoughts to trouble us withall , which may also rise from our selves , ( which i have hinted before , and shall presently again touch upon : ) so it tells us still , that whether these thoughts arise from our own corruption , or from satan , our natural impressions are strong against them , and withall that they cannot be so affrightful but when satan doth manage them , and when the contrary impressions of nature are awakened to give strong resistance , and then that strugling must be as the tearing of our bowels , and still the worse in that we are incessantly pursued : satan still casting back ( with unwearied labour ) the same thoughts as they are repulsed and rejected ; as souldiers that besiege cities use to cast over the walls their fir'd granado's . ( . ) these are also grievous , as they set the mind upon the rack , and stretch it under laborious and doubtful enquiries after the grounds or causes of this kind of trouble , for the heart astonished with such cursed guests against his will , presently reflects upon god and it self , what have i done ? and wherefore am i thus disquieted with monsters ? why doth the righteous lord suffer satan to break open my heart , and fill me with such fearful thoughts ? but when mens enquiries are not so high , but detained in a consideration of the nature of the trouble and manner of its working , without looking up to the providence of god , then are their troubles increased . ( . ) as these injections necessitate men in their own defence , to oppose , and every way to resist , 't is an increase of the burthen : what pleadings are they put to ? what defiances ? what endeavours to call off the thoughts ? and all to little purpose ; while the trouble continues , they are forced to ly in their armour , and to be constantly in their ward . ( . ) and yet are they further troublesome in the after-game that satan plays by these thoughts . 't is not all of his design to affright men , but he usually hath another temptation to come in the rear of this , and that is to turn these affrightments into accusations , and by urging them long upon the hearts of men , to make them believe that they are their own thoughts , the issues of their own natural corruption , and after men are by continual assaults weakned , their senses and memory dulled , their understanding confounded , &c. they easily conclude against themselves ; the tempter imputes all the horrid blaspemy to them , boldly calls them guilty of all ; and because their thoughts have dwelt long upon such a subject , and withall knowing that corrupt nature of it self will lead men to such horrid blasphemies or villanies ( which makes it probable that it might be their own fault , and for this reason satan makes choice of such injections as may in the accusation seem most likely to be true ) being strongly charged as guilty , they yield ; and then begins another trouble more fearful than the former : oh! what sad thoughts have they then of themselves ? as the most vile blasphemous wretches ! sometimes they think , that 't is impossible that other mens hearts should entertain such intollerable things within them as theirs ; and that none was ever so bad as they : sometimes they think , that if men knew what vile imaginations and monstrous things are in their minds , they would in very zeal to god and religion stone them , or at least exclude them from all commerce with men ; sometimes they think their sin to be the sin against the holy ghost ; sometimes they think god is engaged in point of honour to shew upon them some remarkable judgment , and they verily look for some fearful stroke to confound them , and live under such a frightful expectation . these and many more to this purpose are their thoughts , so that these temptations are every way troublesome both in their first and second effects . thus i have in the general expressed the nature of these affrightments ; what the particular injections are by which he studies to affright men , i shall next declare . they are principally six : . atheistical thoughts . by injecting these into the mind , he doth exceedingly affright men , and frequently for that end doth he suggest , that there is no god , and that the scriptures are but delusive contrivances , &c. concerning these i shall note a few things . as , . though there be an observable difference betwixt atheistical injections , and temptations to atheisme , not only in the design , ( satan chiefly intending seduction in the latter , and affrightment by the former ) but also in the manner of proceeding : ( for when he designs chiefly to tempt to atheism , he first prepares his way by debauching the conscience with vitious or negligent living . according to psal . . . that which makes men say in their hearts there is no god , is this , that they are corrupt , and have done abominable works ; and in this method was famous junius tempted to atheism . but when he chiefly intends to affright , he sets upon men , that by a watchful and strict conversation cut off from him that advantage ) yet he doth so manage himself , that he can turn his course either way , as he finds probability of success after tryal ; for he presseth on upon men most , where he finds them most to yeild , so that those who were but at first affrighted , may at last be solemnly perswaded and urged to believe the suggestion to be true , if they give him any incouragement for such a procedure . . contemplative heads and great searchers are usually most troubled in this manner , partly because they see more difficulties than other men , and are more sensible of humane inability to resolve them , and partly because god ( who will not suffer his children to be tempted above what they are able ) doth not permit satan to molest the weaker sort of christians with such dangerous assaults . . persons of eminent and singular holiness may be ( and often are ) troubled with atheistical thoughts , and have sad conflicts about them , satan labouring ( where he cannot prevail for a positive entertainment of atheism ) at least to disquiet their minds by haunting them with his injections , if not to weaken their assent to these fundamental truths , in which he sometimes so prevails , that good men have publickly professed , that they have found it an harder matter to believe that there is a god , than most do imagine . . satan lies at the catch in this design , and usually takes men at the advantage , suddenly setting upon them , either in the height of their meditations and enquiries into fundamental truths , ( for when they soar aloft , and puzzle themselves with a difficulty , then is he at hand to advise them to cut the knot which they cannot unloose ) or in the depth of their troubles , ( for when men cannot reconcile the daily afflictions and sufferings which they undergo , with the love and care of god toward his children , then 't is satans season to tell them that there is no supream disposer of things ) ; in both these cases the devil leaps upon them unawares ( like a robber out of a thicket ) who if he do not wound them by the dart of atheistical injection , at least he is sure to astonish them , and to confound them with amazement . for , . sometimes he pursues with wonderful violence , and will dispute with admirable subtilty , urging the inequality of providence , the seeming contradictions of scripture , the unsuitableness of ordinances to an infinite wisdom and goodness , with many more arguments of like kind ; and this with such unexpected acuteness , and seeming demonstration , that the most holy hearts and wisest heads shall not readily know what to answer , but shall be forced to betake themselves to their knees , and to beg of god that he would rebuke satan , and uphold them that their faith fail not : nay , he doth not only dispute , but by urging , and ( with unspeakable earnestness ) threaping the conclusion upon men , doth almost force them to a perswasion , so that they are almost carried off their feet whether they will or no. which was the very case of david ( when the devil pursued him with atheistical thoughts on the occasion of the prosperity of wicked men , and his daily troubles , ) psal . . . my feet were almost gone , my steps had well-nigh slipt . . yet for all this , he sometimes lays aside his sophistical subtilty , and betakes himself to an impudent importunity ; for sometimes he insists only on one argument , not changing that which he first took up , nor strengthening his suggestion with variety of arguments , but by frequent repetition of the same reason , persists to urge his injected atheism . this gives no discovery of any deep reach if he designed to perswade , ( for 't is scarce rational to imagine , that serious men , who by many arguments are fully perswaded there is a god , should readily lose their hold upon the appearance of one objection , ) but it shews that he purposeth only to molest . and this appears more evidently , when he contents himself with weak and trivial arguments , which the afflicted party can answer fully , and yet cannot for all that quit themselves of the trouble : for instance , 't is not very many years since a serious and pious person came to me , and complained , that he could not be at rest for atheistical thoughts that perpetually haunted him , and upon a particular enquiry into the cause and manner of his trouble , he told me the first rise of it was from his observation , that i had interpreted some scriptures otherwise than he had heard some others to have done ; but withall , he added , that he knew the reason of his perplexity was but silly , and that which he could easily answer : this being no just charge against the scripture , ( whose sense and truth might for all that be one , and uniform to it self ) but only an implication of humane weakness appearing in the different apprehensions of expositors ; yet notwithstanding , he affirmed he could not shake off the trouble , and that his thoughts were ever urged with the same thing for a long time together ; nay , such is his impudency in this kind of trouble , that those who know 't is the best way not to dispute fundamentals with satan , but with abhorrency to reject him ( after the example of christ ) with a get thee behind me satan , and accordingly do with their utmost strength reject them , yet they find that he doth not readily desist . how sad is this trouble ? how are pious persons affrighted to see the face of their thoughts made abominably ugly and deformed by these violent and unavoidable injections ? 't is not only wearisome to those that know it to be solely satans malice , but it often proves to be an astonishing surprisal : like that of a traveller , who while he passeth on his way without foresight or thought of danger , is suddenly brought to the top of a great precipice , where when he looks down to the vast deep below , his head swims , his heart pants , his knees tremble , and the very fear of the sudden danger so confounds him that he is ( through excessive dread ) ready to fall into that which he would avoid : so are these amazed at so great hazards before them . satan could not by all his art prevail with them to abandon the holy ways of god in exchange for the pleasures of sin , and now they seem to be in danger to lose all at once , and yet 't is more affrightful by far to those that charge ( though satans cunning ) all this atheism upon themselves . . another affrightful injection ; is that of blasphemous thoughts , as that god is not just , not compassionate , that scriptures and ordinances are but low and sorry things , &c. that satan doth delight to force such thoughts upon men , is evident , ( . ) from his nature . he is a blasphemous spirit , and withal so malicious , that whatsoever is in his cursed mind , he will be ready to vent upon all occasions . ( . ) from his practice : for where he can obtain the rule over mens imaginations , ( as in some distracted persons , and those that are distempered with feavers , ) he usually makes them vomit for● oaths , cursings , and blasphemies , and this he doth to some that ( while they have had the use of their reason ) have not been observed to give their tongue the liberty of swearing , or cursed speaking . ( . ) from his professed design in the case of job , concerning whom he boasted to god himself , that he would make him curse him to his face , and accordingly tempted him by his wife to curse god and die . ( . ) from the sad experience of those that have suffered under this sad affliction ; for many have complained of blasphemous thoughts , and those whom he cannot conquer , he will thus trouble . neither need we think it strange that the devil can impress blasphemies upon the imaginations of men against their wills , when we consider that he could make saul ( in his fits ) to behave himself like an inspired person , and cause him to utter things beyond , and unsutable to his disposition , ( after the rate and manner of those raptures which idolatrous priests used to be transported withal : ) this in sam. . . is called sauls prophesying , when the evil spirit from the lord vexed him ; and is the same with that which is spoken concerning baal's priests , king. . . they prophesied until the time of the offering of the evening sacrifice ; that is , they were exercised with trances and rapturous furies , in which they uttered strange sounds and speeches . how easily then may satan possess the fancies of men with blasphemies ? so that the unwilling may be troubled with them , and those that are deprived of the benefit of reason , may ( from the power of the impression upon their imagination ) vent them with a kind of unwilligness . melancholy persons do very frequently meet with this kind of trouble , satan having a great power upon their imagination , and great advantages from the darkness of that humor , to make the fear arising from such thoughts the more astonishing , and to delude them into an apprehension that they are guilty of all that passeth through their thoughts , and also to work this perplexity to more dismal effects . in these kind of men he doth play the tyrant with such injections , abusing them to such an height , as if they were his vassals and slaves , whose thoughts and tongues were in his ( and not their own ) keeping ; and so strongly doth he possess them with this perplexity sometimes , that all the counsels , reasonings , or advice of others , cannot in the least satisfie or relieve them ; yet notwithstanding i have known several under this affliction , who ( when by physick , the state of their bodies hath been altered ) have found themselves at ease immediately , the trouble gradually and insensibly ceasing of it self . others there are that have great vexation from these thoughts , and these are commonly such as by some long and grievous pain , sickness or other crosses , have their spirits fretted and imbittered ; then is satan ready to suggest , that god is cruel , or regardless of his people ; and these thoughts are the more dreadful , because fretting and murmuring spirits have a natural tendency to to think harshly of god ; so that satan in this case doth with the more boldness obtrude these suggestions upon them , finding so great a forwardness toward such imaginations , and also with greater severity he doth reflect upon them , as being in some likelihood compliant and consenting . when other persons ( not so concerned as these two sorts of men above mentioned ) are assaulted with blasphemous thoughts , the fits are less permanent , and ( because they easily discover the design , and author of them ) not highly affrightful , though still troublesome . the burthen of these injections are much like the former , very sadly afflicting . for who can easily bear the noise of satan while he shouts continually into their ears odious calumnies , and blasphemous indignities against god ? david could not hear wicked men blaspheme god , but it was as a sword in his bones , exceeding painful : the impressions of nature , ( that teach us to revere and honour god ) the power of education ( that confirms these impressions ) the perswasion of faith ( that assures us of the reality and infinite excellency of a godhead ) and the force of love ( that makes us more sensibly apprehensive of any injury , or dishonour done to him whom we love above all ) : all these do suffer by these violent incursions of satan , and the sufferer finds himself to be pained and tortured in these noble parts . how grievous must it be to a child of god , to have his ear chained to these intollerable ingrateful reproaches ? especially when we consider that the devil will in this case , utter the most dreadful blasphemies he can devise , which will still add to the affliction , ( for even those men that through habit , can well bear ordinary petty oaths , will yet startle at outragious prodigious swearing ) and therefore what ever covert and consequential blasphemies may be to some men , these impudent hideous abuses of the holy and just god , must needs sadly trouble those that are forced to hear them . and the more constant the greater trouble . who would not be weary of their lives , that must be forced to undergo this vexation still without intermission ? and yet , the devil can advance the trouble a little higher by the apparatus , or artificial dread , which he puts upon the temptation in the manner of the injection . as the roaring of the lion increaseth terrour in the beasts of the field , who without that , would tremble at his presence ; and as the thundering and lightning at the giving of the law , increased the fear of israel ; so when satan is upon this design , he shakes as it were the house , and makes a noise that the fright may be increased . . suspicious fears of being excluded out of gods eternal decree of election , is another of his affrightments . this is , when satan boldly takes upon him to determine god's secret counsel concerning any man ; peremptorily asserting , that he is none of gods elect. in which case he often doth only inject the suspicion confidently , without offer of proof ; or if he use arguments , they never amount to a proof of his assertion , ( neither is it possible they should , for these are among god's secrets , and out of satans reach ) though possibly they may prove the person to be not converted at present . so that this kind of trouble differs exceedingly , from those disquiets of temptation , which frequently men suffer about their state of regeneration . and indeed , the question should not be confounded , it being of great concern to men , when their peace is assaulted , to be able to observe the difference betwixt these two assertions , thou art not elected : and , thou art not yet regenerated . seeing the latter being granted , there yet remains a hope of the probability , or possibility of that mans conversion afterwards : ( the suspitions of non-conversion are more common , and not so dangerous ) ; nay , in unregenerate persons , the fears of their being yet in that condition ( being joyned with diligence and care to avoid the danger ) are necessary , and advantagious ; but ) the former being granted , all hopes are , together with that concession , laid off , which must needs make the affrightment intollerable . in this we may observe , . that satan for the better management of this design , doth not only inject these suspitions in the most dreadful language , ( as thou art a lost and damned wret●h , hopelesly miserable to all eternity : god hath not elected thee to life , but prepared for thee ( as a vessel of wrath ) the lake of fire and brimstone for ever , &c. ) but also he doth assert them with the highest peremptoriness imaginable , as if he had authority from god to pronounce a sentence of condemnation against a man : this must needs amaze the afflicted unspeakably . . in this he also observe his advantages : for there are some men so sadly suited to this design , that satan comes better to speed upon them , than others . usually he fixeth his eyes , . upon young persons at their first serious attendances upon , and considerations of scripture truths . their hearts are then tender , ( youth hath a natural tender-heartedness ; we find them coupled together in rehoboam's character , chron. . . when rehoboam was young , and tender-hearted ) and they are apt to receive strong impressions . when those who were formerly mindless of their spiritual concern , begin to be serious , they can no sooner fall upon a consideration of those weighty doctrines : that there are sheep and goats , some saved , and some damned ; that the blessed are few , in comparison of the many that take the broad-way to destruction , and that these were from eternity ordained unto life , and these only , &c. no sooner ( i say ) begin they to ponder these things , but satan is ready with this suspition , and what dost thou know , but thou art one of these excluded wretches ? if but few are saved , a thousand to one thou art none of them ? for why should god look upon thee more than another ? these are his first assays with young-men , beginning to be serious , in which afterward he proceeds with greater boldness , as he seeth occasion . . he also doth this to persons that are some way quickned to a devotional fear of god , and care of their souls , but withal are ignorant , and not able distinctly to apprehend , and orderly to range the doctrines of the scriptures into a due consistency with one another . their careful fears make them enquire into what god hath said concerning the everlasting state of men ; and before they can be able to digest the principles of religion , satan sets some truths edg-ways against them , which put them into great affrightment , while ( through their ignorance ) other truths ( appointed and declared for the satisfaction of the minds of those that hunger and thirst after righteousness ) cannot come in to their relief . how startling must the truths of gods election be , when they stand forth alone , and are not accompanied with the invitations of the gospel , that promise pardon and acceptance to all that will come in and submit to christ ? satan usually holds such kind of men , to the consideration of those truths , that have the most dismal aspect , and while they are stopt there , they can draw forth no other conclusions than these , that they are in hazard , and for ought they know , utterly lost . . satan hath also this plot against those that by some grievous iniquity , or long continuance in sin , have highly provoked the lord. here he useth arguments from the heinousness of their iniquity ; thou art a reprobate , because thou hast committed these great evils , these are marks of damnation , &c. which arguments , though they be of no value , and no way proving that for which they are brought , yet satan injecting suspitions , and their own consciences in the mean time justly accusing , they so sink under their fear , that they suffer satan to make what conclusion he will , and then they subscribe to it . . above all , melancholy persons give the devil the greatest advantage to raise affrightments . that distemper naturally fills men with sad thoughts , and is credulous of the worst evil that can be objected against him that hath it . of it self , it can create the blackest conceits , and saddest surmises , and then believes its own fancy . when satan strikes in with this humour , they are the more confirmed in their suspitions , and the fright is the greater , because they are as incredulous of what is good ( if it be told them ) as they are apt to believe what is evil , and to believe it , because they fear it ; though no other reason were offered : but much more when satan in a prophetick manner foretels their misery , and assures them they must never be happy . . the suspitions which the devil hath by these advantages raised up , he doth endeavour to increase , and to root them deeply in the minds of them , upon whom he hath thus begun : and indeed , by frequent inculcating the same thing with his continued peremptoriness of asserting the certainty of their non-election , he at last brings up very many to a full perswasion that it is so ; and besides other arts that he may have , or exercise in this particular , he commonly practiseth upon men , by perverting the true intendment and use of the doctrine of election . that there is such a thing as election , and that of a determinate number , are truths undeniable ; and the end of their discovery in the gospel , is the comfort and confirmation of the converted . here they may see gods unchangeable love to them , how much they stand engaged for the freeness of grace , and that the foundation of god is sure , &c. for to this purpose doth our saviour improve these doctrines , john . , , , , , . but nothing of this is spoken to discourage any man from his endeavours , neither can any man , prove that he , or any other , is excluded out of the decree of election , ( except in case of the sin against the holy ghost ) ; neither is it possible for the devil to prove any such thing against any man ; neither ought any to suppose himself not elect : but on the contrary , if he is willing to forsake sin , and desirous to be reconciled to god , he ought to apprehend a probability , that he is elected , because the proffer of christ is made to all that will recieve him . and therefore should men stop their ears against such suggestions , and not dispute that with satan , but rather hearken to the commands , exhortations , and promises of scripture , it being most certain that these secret things belong to god , deut. . . and are no mans rule to walk by , seeing revealed things only belong to us . all this the devil perverts , for he endeavours to make election the immediate object of our faith , and our rule to walk by ; as if it were necessary that every man knew gods eternal purpose concerning him , before he begin his endeavours . and as he argues some men into a perverse carelessness upon the ground of election , making them to conclude , that if they are ordained to life , they shall be saved , though they live wickedly ; if they be not , they shall be damned , though they endeavour never so much to the contrary . so he also argues some , from this doctrine , into terrible fears of damnation , because they cannot be assured aforehand , that their names are written in heaven . and these dreadful suspitions he doth labour to strengthen , by some mens unwary handling of the doctrine of non-election ; when some preachers unskilfully urge the dangerous signs of reprobation , or speak severely of god's decrees , without due caution and promise of mercy to all penitent sinners . or when some , unskilful in the methods of comforting the distressed in conscience , because they are not able to shew the afflicted their condition , or to speak a word in season to quiet their minds , and to direct them what course to take , do usually refer them to god's decree , and tell them , if god have decreed them to salvation , they shall be saved . satan doth industriously hold them there , by this means he leads them from the promises and their duty , and keeps them musing and poring upon election , till they are bewildred , and cannot find the way out . thus have several continued under their affrightments for many years . . we may observe , that when satan hath brought them into this snare , he doth tyrannically domineer over them . he doth deride them under their trouble , and mock at them when their fear comes upon them . and because now the very thought , or hearing of election is as a daggar to the heart , and a dreadful sound in their ears , he delights to repeat it to them ; for the very naming of the word , becomes as dreadful , as the sentence of condemnation to a malefactor , being always accompanied with this reflection ; oh how miserable am i , that have no part nor portion in it ! besides , he doth busie their minds with imaginary representations of hell , and sets before them as in a scheme , the day of judgment , the terrours of the damned , the sentence against the goats on the left-hand , the intollerable pains of everlasting burnings , and ( that which is the misery of all these miseries ) the eternity of all . thus he forceth their meditations , but still with application to themselves ; neither doth he suffer them to rest in the night , but they are terrified with sad dreams , and the visions of the night do disquiet them . . how grievous this affrightment is , i should next observe , but that is partly expressed in the aforegoing particulars , and may yet more fully appear by a consideration of these things . . that a man hath nothing dearer to him than his soul : alas , that cannot be counterballanced by the gaining of the whole world , and to have no hope or expectancy of its salvation , must needs be terribly affrightful . . these suspitions of non-election prevailing , all promises and comforts are urged in vain , and they commonly return them back again to those that offered them , with this reply : they are true , and useful to those unto whom they appertain , but they belong not unto me . nay , all means are rejected as useless . if such be advised to pray , or read , they will in their fit of affrightment refuse all ; upon this reason , that they are not elected . and then to what purpose ( say they ) is prayer , or any endeavours ? for who can alter his decree ? and indeed , if their affrightments continued at an height without intermission , they would never do any thing ; but this is their help , that some secret under-ground hopes which they espy not , do revive at least sometimes , and put them upon endeavours , which ( through gods blessing ) become means of better information . . though satans injections of non-election be altogether unproveable , and withal so terrifying , that it might be supposed men should not be forward in their belief of so great an unhappiness : yet can he prevail so far , that the persons above named ( especially the melancholy ) are made to believe him , and this chiefly by possessing their imaginations , with his frequent confident affirmations . wee see it is a common practice to teach birds musical notes and sounds , which is only by constant repetition , till a strong impression is made upon their fancy : and thus may one man impose upon the imagination of another with his songs , or sayings : for what we hear often , we cannot forbear to repeat in our thoughts , being strongly fixed upon our fancy . no wonder then , if satan by often repeating , thou art not elected , thou art damned , &c. do form so strong an impression upon the imagination , that poor amazed creatures learn to say after him , and then take the ecchoes of their fancy , to be the voice of conscience condemning them . now then , if the unhappiness ( suspected ) be the greatest beyond all comparison , if these suspitions entertained cut off all succours of comfort that may arise from the promises of god , and the endeavours of man , if satan can prevail with men to entertain them with any perswasion ( as we see he can ) how dreadfully will these perswasions recoil upon a man ? and thus will his thoughts run , i am perswaded i am not elected ; and if not elected , then comforts and prayers are all in vain ; and if these be in vain , there is no possibility of salvation , nor the least hope of a who knows , or a peradventure ; and if that , oh unspeakably miserable ? under these astonishing thoughts doth satan exercise their hearts by suspitions of non-election . but . sometimes he takes another course to affright men , and that is by injecting motions of some abominable sin , or evil into their minds , to the commission whereof he seems strongly to sollicite ; yet not with any full intention , or expectation of prevalency , but with a purpose to molest and disquiet . and for that end , he commonly chuseth such sins as are most vile in their own nature , and most opposite to the dispositions of men : thus he injects thoughts of uncleanness to a chast person ; thoughts of injustice and wrong to a just man ; thoughts of revenge and cruelty to a week man ; thoughts of rejoycing in the loss and misery of others to the merciful man. or else he injects motions to such sins , wherein formerly men have been overtaken , but have been made bitter by deep repentance ; the very thoughts whereof are now become most loathsome . and sometimes he pursues men with thoughts of self-murther , even while there is nothing of discontent or trouble in their minds , to second such a temptation . by this manner of proceeding , he creates great affrightments to the hearts of men . for . these are strange surprisals ; and persons under this kind of trouble , cannot but be amazed to find such thoughts within them , which are most contrary to their dispositions , or their most serious resolves . the chast person tempted to uncleanness , or the just man to revenge ; the humble person urged to the same sin that cost him so dear , &c. they wonder at their own hearts , and while they mistake these temptations , by judging them to be the issues of their own inclination , with astonishment they cry out , oh i had thought that i had mortified these lusts , but what a strange heart have i ? i see sin is a strong in me as ever ? and i have cause to fear my self , &c. . and this is yet a greater trouble , because usually satan takes them at some advantage of an offered occasion , or opportunity , then he gives them a sudden push , and with importunity urgeth them to take the time ; this often affrights them into trembling , and their fears do so weaken their purposes , that their hazards are the greater , in that they are astonished into an inactivity . so that in this case , the men of might do not readily find their hands . . neither are these motions sudden and transient glances , which perish as soon as they are born , ( though it be a very frequent thing with satan to cast in motions into the heart for trial sake , without further prosecution ) but he ( in this case ) pursues with frequent repetitions , following hard after them , to the increase of the affrightment . so that for a long time together men may be afflicted with these messengers of satan to buffet them ; and though they may pray earnestly against them that they may be removed , yet they find the motions continue upon them . which must needs be an hateful annoyance to an upright heart , that doth know it to be only satans design to affright , much more must it afflict those that do not perceive the contriver and end of such motions , but judg them to be the natural workings of their own evil heart . . satan can also affright men by immediate impressions of fear upon their minds . he can do much with the imagination , especially when persons are distempered with melancholy ; for such are naturally fearful , and any impressions upon them have the deepest , most piercing operation . they are always framing to themselves dismal things , and abound with black and dark conceits ; surmising still the worst , and always incredulous of what is good . hence it is that sometimes men are seized upon by fearfulness and trembling , when yet they cannot give any tollerable account of a cause , or reason , why it should be so with them . and others are excessively astonished with the shadows of their own thoughts , upon the meanest pretences imaginable . that this is the work of satan , doth appear by unquestionable evidence . this was that evil spirit which god sent between abimelech , and the men of sechem , judg. . . god permitted satan ( for the punishment of them both ) to raise fears and jealousies in the heart of abimelech , against the men of sechem , and in the hearts of the men of sechem against abimelech . they were mutually afraid of one another , and these fears wrought so far , that they were ( for the prevention of a supposed danger ) engaged in treacherous conspiracies , to the real ruine of them both . the evil spirit that vexed saul , sam. . . was nothing else but sudden and vehement fits of terrour , and inward fear which the devil raised by the working up of his melancholy . for we may observe these fits were allayed by musick ; and also we might see by his disposition out of his fits , and by his carriage in them , that inward fears were his tormentors : for sam. . . 't is noted , that saul eyed david , that is , his jealous fears began to work concerning david , of whom 't is said expresly , ver . . that he was afraid because the lord was with him ; and when the evil spirit came upon him , his heart was exercised with these fears , and accordingly he behaved himself when he cast the javelin at david with a purpose to slay him . upon any occasion , of trouble especially , the devil was at hand to heighten his affrightment , insomuch that when the supposed samuel told him of his death , sam. . . he was afraid to such an height , that he fell straightway all along on the earth and there was no strength in him . neither must we suppose that satan in this kind of working , is confined only to wicked men : for there is nothing in this manner of affrightment , which is inconsistent with the condition of a child of god , especially when god gives him up to tryal , or correction . nay , many of gods servants suffer under satans hand in this very manner . let us consider the troubles of job , and we shall find that though satan endeavoured to destroy his peace by discomposure of spirit , by questioning his integrity , by frightful injections of blasphemous thoughts , yet all these he vanquished with an undaunted courage , the blasphemy he rejected with abhorrency , his integrity he resolved he would not deny so long as he lived , his losses he digested easily with a sober composed mind , blessed god that gives and takes at pleasure , and yet he complains of his fears , and his frequent surprisals thereby , insomuch that his friends take notice that most of his trouble arose from thence ; job . . a sudden fear troubleth thee , and he himself confesseth as much , job . . let not his fear terrify me , — but it is not so with me . so that it appears that job's inward distress , was mostly from strong impressions of affrighting fears . these fears impressed upon the mind , must needs be an unexpressible trouble , there is nothing that doth more loosen the sinews and joynts of the soul , to the weakening and utter enfeebling of it in all its endeavours , than fears ; it scatters the strength in a moment . and besides the present burthen , which will bow down the backs of the strongest , these fears have a special kind of envious magnanimity in them : for . they come by fits , and have times of more fierce and cruel assaults , yet in their intervals they leave the heart in a trembling fainting posture , ( for the devil gives not over the present sit , till he hath rent them sore , and left them ( as he did the mans son in mark . . ) as one dead ) : so that 't is no more to be reckoned compassion , and gentleness in satan toward the afflicted that their fits are not constant , than it can be accounted tenderness or kindness in a tyrant , who when he hath racked or tormented a man as much as strength will bear without killing out of hand , gives over for a time , that the party might be reserved for new torments . . these fits usually return at such times as the party afflicted seems to promise himself some little ease , being designed to give the greater disappointment , in intercepting his expected comforts . sleep and meat are the two great refreshments of the distressed , these times satan watcheth for his new onsets . job found it so in both cases , his meal-times were times of trouble ; job . . my sighing cometh ( that is the fits of sighing return ) before i eat , and my roarings are poured out like the waters ; and his sleeping times were no better , job . . when i say my bed shall comfort me , my couch shall ease my complaint : then thou scarest me with dreams , and terrifiest me through visions , so that my soul chuseth strangling and death , rather than life . — . these fears do make them feel the weight , not only of real present evils , but of all others which the imagination can represent to them . so that the sight or hearing of any sad thing , afflicts them with surmises , that this will be their case . hence are they full of misgiving thoughts ; sometimes they fear that they shall at last fall off from god , into some scandalous sin , to the dishonour of god and religion , as that they shall be apostates , and turn openly prophane , some times they fear they shall meet with some signal devouring judgment , by which they shall one day perish ; as david said in the like case , i shall one day perish by the hand of saul : thus are they crucified betwixt their present burthen , and future expectations of evil . . the last ( and indeed the meanest ) engine for the working of affrightment , is scrupulosity of conscience . satan vexeth the conscience and distracteth the mind , by raising up needless , groundless fears concerning a mans practice . where the ignorance of men , or their timerous dispositions do encourage satan to this enterprize , there he multiplies scruples upon them , so that though they assent to the doing of any thing as good or lawful , yet are they constantly affrighted from it , by a suspitious fear that it may be otherwise . this kind of trouble takes in almost all kind of actions , it extends to the way of a mans calling , the way of his management of it , the rates he takes , and the prices he gives for his commodities ; our every natural actions of sleeping , eating , drinking , company , recreation , are not unconcerned . in all which the devil affrights the timerous conscience that ( it may be ) he hath offended : if he buys or sells , he is disquieted with [ a may be ] that he hath sold too dear , or bought too cheap ; if he eats or sleeps , he fears he hath been excessive , a sluggard or a glutton : thus are some men molested in every thing they do . neither is this kind of affrightment to be despised : for though often 't is a groundless fear , and so appears to be to discerning christians ; yet those that are under this molestation think it bad enough : though it be not as a rack that afflicts with violent pains , yet 't is as those kinds of punishments which at first are nothing , but by continuance do tire men out with little-ease , and so at last become intollerable . besides this is a multiplying trouble ; for one scruple begets another , and by continuance of scrupling , the conscience grows so weak and unsteady , that every thing is scrupled , and the man brought to a continual affrightment of doing wrong in every action . neither can all men make use of the remedy that is prescribed for the cure of this distemper , which is , that when such scruples cannot be removed by reason , then either men should forbear the thinking upon such things from whence scruples are apt to arise , or they should break them down by violence , and go over the belly of their scruple to the performance of their action . i deny not but that something may be done and endeavoured this way ; but any may see that 't is not easy for every one to do either of these : so that this is also a troublesome evil , from which 't is not easy to be discharged . chap. viii . of satan's third way to hinder peace by spiritual sadness . wherein , . of the degrees of spiritual sadness . . of the frequency of this trouble , evidenced several ways . of the difference 'twixt god and satan in wounding the conscience . . of the solemn occasions of this trouble . . the engines by which satan works spiritual sadness . . his sophistry . his topicks enumerated and explained . . scriptures perverted . . false notions . . misrepresentations of god. . sins ; how he aggravates them . . lessening their graces : how he doth that . . his second engine , fear ; how he forwards his design that way . besides the troubles already mentioned under the heads of discomposures of spirit , and affrightments , there is a third kind of trouble which satan gives to the children of god , and this may for distinction sake , be called spiritual sadness . these spiritual sadnesses are troubles raised in the mind , relating to the conscience , and spiritual state or condition of men. they differ exceedingly from the two former sorts of trouble : for , . these troubles wholly concern the conscience in point of regeneration , and men's suitableness thereunto ; whereas simple discomposures of spirit firstly relate to outward things . . in these the conscience is immediately concerned , but in other troubles , the conscience is either wholly untouched , or wounded only secondarily , by continuance and progress of the discomposure of the spirit . . in these troubles , conscience is the great instrument by which the devil works , whereas in the trouble of affrightments the devil acted alone , the heart being in the mean time , uncomplyant and resisting . for the opening of this trouble , i shall explain , the several degrees thereof . 't is a trouble of conscience unduly aggravated by satan , wherein he confines himself to the operations of conscience . but then , as he suggests the troubles of men by the voice of conscience , so he doth all he can to make it irregular in its actings , and excessive in that irregularity . so that in this case , the conscience is evil , and imploys it self in that mistake , to enquire into mens regeneracy or holiness , always being either a neuter , or an adversary , and the devil helps this forward all he can . the apostle in heb. . . makes mention of an evil conscience , and that chiefly as it doth occasion fear , hindering our comfortable access to god. this the conscience doth when it doth not execute its office aright , either in not excusing when it ought , or in accusing when it should not ; and these false accusations cause different sorts of troubles according to the variety of the matter for which it doth condemn . hence is it that there are three degrees of trouble of conscience , below the trouble of dispair : . the lowest degree is when a regenerate person doth not positively determine the case of his soul , whether he be regenerate or not , but is only kept in suspence betwixt hope that he is , and fear that he is not , the conscience in the mean time forbearing to witness for him , though it have just cause to excuse him : this we may call a doubting or questioning conscience ; and though it comes far short of these distresses in which some men are plunged upon the account of their souls , yet is it a trouble , for their peace is hereby hindred , and their desires of satisfaction frustrated , which in matters of so great concern ( as are these of everlasting life , and everlasting misery ) must be very disquieting . when the affections are earnest , their satisfaction cannot be delayed without trouble ; for hope deferred makes the heart sick , prov. . . not only doth it faint under its doubts , but is by that means so weak in its purposes that it is easily drawn to admit of greater inconveniencies , which may lay the foundation of more perplexing disturbances . that the conscience may be in such a distemper , that it will not witness for a man , when yet it cannot witness against him , is the observation of those that have treated of the nature of conscience : sometimes it will not make application of god's promises , though it will believe , that he that forsakes sin is regenerate , that he that truly repents shall be pardoned , yet it will not affirm for a man , that he forsakes sin or repents , though he really do so ; or if it cannot deny that , yet it will sometimes refuse to make that conclusion which one would think would follow of it self , by natural consequence , and so refuseth to judge the person regenerate or pardoned , though it cannot deny but that he forsakes sin and repents . the greatness of the blessing , the remainders of unbelief , the deep sense of unworthiness , with other considerations , do keep off the heart from making ( as i may say ) so bold with the promises ; but all this while the devil is doing his utmost to aggravate these considerations , afrighting the conscience from that just absolution which it ought to give . . another degree of trouble arising from an evil conscience , is when the condition of a regenerate person is determined by conscience ( but falsly ) to be very bad . i must here ( as some others have done ) for want of better terms distinguish betwixt the state of regeneracy , and a mans condition in that state , though the words [ state and condition ] are used promiscuously the one for another . a man may be in a regenerate state , and yet his condition in that state may be very bad and blame-worthy , as not walking worthy of so holy a calling ; as a person may be a man , and yet unhealthy or languishing . thus many of the asian churches were true churches , and yet in a bad condition ; some lukewarm ; some had a name to live , and yet were comparatively dead , because their works were not full or perfect before god ; and others had left their first love . to this purpose is that of the apostle , cor. . . know ye not your own selves , how that jesus christ is in you , except ye be reproabates ? where the word reprobate is not to be taken in the strict severe sense for one not elected , but for one whose conversation is not so sound and approved as it should be : for this relates not to their being in christ , but to their assurance of being in that state , which the apostle affirms they might know , except the fault lay in their negligent careless conversation . this kind of trouble then is of this nature : the conscience doth not accuse a man to be vnregenerate , yet it condemns him for a carriage unsuitable to the gospel ; and this sometimes when his actions are not absolutely evil , but partly good , partly bad : when the conscience condemns the actions as altogether sinful , because of some mixture of infirmities , in which case we should imitate the apostle , in rom. . who when by reason of the remainders of sin in him , he could not do the good he would , that is in such a manner and degree as he desired , nor avoid the evil which he would so clearly and fully as he wished , some imperfections in his best endeavours still cleaving to him : yet his conscience took a right course , he was humbled for his imperfections , but withal acquits himself in point of integrity , his conscience testified , ver . . that he consented to the law as good , and ver . . that he delighted in the law of god after the inward man. but in this case of spiritual trouble , the conscience takes all in the worst sence , it only fixeth upon the imperfections , and makes them to serve for proofs against the sincerity . thus if a man in praying be troubled with wandering thoughts , then a distempered conscience condemns that prayer as a sinful prophanation of the name of god : if the great concern of god's glory run along in such a way , as is also advantagious to the person in outward things , then will such a conscience condemn the man for self-seeking , though his main design were truly the honour of god. in all actions where there is infirmity appearing with the most serious endeavours , or where god's glory and man's good are twisted together , the disordered conscience will be apt to take part with satan , accusing and condemning the action . yea very often when the actions are very good , no way justly reprovable , the conscience shall condemn : if he have had peace , he shall be judged for security ; if he have faith in god's promises , it will call it presumption ; if he have a zeal for god , it will be misinterpreted for carnal rigour ; if he have joy , it shall be misjudged to be natural chearfulness , or delusion ; in a word , all his graces shall be esteemed no better than moral vertues . at this rate are the children of god put to great trouble , losing ( as i may say ) the things they have wrought , sadly bemoaning their hardness of heart , or want of faith and love , when in their carriage and complainings , they give very high proofs of all . in this also satan is busy to nourish the conscience in its jealousies , and doth suggest many objections to confirm it in its distemper . the conscience is not always of a peevish or perverse humour ; for sometimes it will smite a man for a miscarriage ( as it did to david when he cut off the lap of saul's garment ) and yet not break his peace : which is a sufficient evidence that it is put ( in this case ) far out of order ; which advantage satan works upon to disquiet the heart , to make men unthankful for the mercies they have received , and to incapacitate them for more . this for distinction sake , we may call the trouble of a grieved or dejected conscience , according to that of psal . . , . why art thou cast down , o my soul ? and why art thou disquieted within me ? though such men are under god's favour , yet they misdeem it , and think god is angry with them , their heart pants , their soul thirsts , their tears are their meat , they are ready to say unto god , my rock , why hast thou forsaken me ? and though they have some hopes for the future , that god will command his loving kindness , and that they shall yet praise him ; yet their present apprehension of their spiritual wants and weaknesses , and of the displeasure of god , which they suppose they are under , makes them go mourning all the day . . the third degree of trouble of conscience is when the conscience peremptorily denies the state of regeneration . hereby a man that is really regenerate , is concluded to be yet in the gall of bitterness , and bond of iniquity ; his former hopes are taxed for self-delusion , and his present state to be a state of nature . this trouble is far greater than the two former ; because the party is judged to be in greater hazard , and by many degrees more remote from hope . 't is the frequent and sad thought of such , that if death should in that estate cut off their days , oh! then they were for ever miserable . the fears and disquiets of the heart on this account , are very grievous , but yet they admit of degrees , according to the ignorance of the party , the distemper of the conscience , the strength of the objections , or severity of the prosecution , in regard the conscience is now sadly out of order . we may call this degree of grief ( for distinction ) a wounded spirit ; which how hard it is to be born solomon tells us , prov. . . by comparing it with all other kind of troubles , which the spirit of a man can make some shift to bear , making this heavier than all , and above ordinary strength . some make enquiry what may be the difference betwixt a wounded spirit , in the regenerate and the reprobate ? to which it may be answered , . that in the parties apprehension there is no difference at all : both of them may be compassed about with the sorrows of death , and suppose themselves to be in the belly of hell. . neither is there any difference in the degree of the trouble , a child of god may be handled with as much seeming severity , as he whom god intends for a future tophet . . neither is there any such remarkable difference in the working of the spirits of the one and other , that they themselves at present , or others that are by-standers , can easily observe . yet a formal difference there is , for grace being in the heart of the one , will in some breathing or pulse discover its life . and though sometimes it acts so low , or confusedly , that god only can distinguish ; yet often those that are experienced observes will discover some real breathings after god , and true loathing of sin , and other traces of faith and love , that are not so discernible to the parties themselves . . but in god's design the difference is very great : the wicked lye under his lash as malefactors , but the regenerate are as patients under cure , or children under discipline . . and accordingly the issue doth determine , that gods intention in wounding their spirits were not alike to both ; the one at last , coming out of the furnace as gold , the other still remaining as reprobate silver , or being consumed as dross . thus have ye seen the nature and degree of spiritual sadness . . for the further explanation whereof i shall next shew you that this is an usual trouble to the children of god. which , . i might evidence from several instances of those that have suffered much under it : as david , whose complaints in this case are very frequent ; and heman , who left a memorial of his griefs in psal . . jonah also in the belly of the whale , had a sharp fit of it , when he concluded that he was cast out of gods sight , and his soul fainted within him , jon. . . . neither did hezekiah altogether escape it , for though his disquiet began upon another ground , it run him into spiritual trouble at last . but besides these , innumerable instances occur . one shall scarce converse with any society of christians , but he shall meet with some , who with sad complaints shall bemoan the burthen of their hearts , and the troubles of their conscience . . the provisions which god hath made in his word for such , is an evidence that such distempers are frequent . he that in a city shall observe the shops of the apothecaries , and there take notice of the great variety of medicines , pots and glasses full of mixtures , confection and cordials : may from thence rationally conclude , that 't is a frequent thing for men to be sick , though he should not converse with any sick person for his information . thus may we be satisfied from the declarations , directions , and consolations of scripture , that 't is a common case for the children of god to stand in need of spiritual physitians , and spiritual remedies to help them , when they are wounded and fainting . solomon's exclamination , a wounded spirit who can bare ? shews that the spirit is sometimes wounded . the prophets direction , he that walks in darkness and sees no light , let him trust in the lord , clearly implies that some there are that walk in darkness . god's creating the fruit of the lips , peace , peace ; his promises of restoring comforts to mourners ; his commands to others to comfort them ; do all inform us , that 't is a common things for his children to be under such sadnesses of spirit , that all this is necessary for their relief . . the reasons of this trouble , do also assure us of the frequency of it : for of them we may say ( as christ speaks of the poor ) we have them always with us ; so that the grounds of spiritual sadness considered , 't is no wonder to find many men complaining under this distemper . the reasons are , . the malice of satan , who hath no greater revenge against a child of god , when translated from the power of darkness to the kingdom of christ , than to hinder him of the peace and comfort of that condition . . the many advantages which satan hath against us . for the effecting of this , we cannot imagine that one so malicious as he is , will suffer his malice to sleep , when so many fair opportunities of putting it in practice do offer themselves . for . the questions to be determined for setling the peace of the soul , are very intricate , and often of greater difficulty than doctrinal controversies . how hard is it to conclude , what is the minimum quod sic ; the lowest degrees of true grace ? or the maximum quod sic ; the highest degree of sin , consistant with true grace ? to distinguish betwixt a child of god at the lowest , and an hypocrite , or temporary believer at the highest , is difficult . in mixt actions , to be able to shew how the soul doth manage its respect to god , when the man hath also a respect to himself , especially when it is under any confusion , is not easie . and in th●se actions where the difference from others of like kind , lies only in the grounds and motives of the undertaking , or where the prevailing degree must distinguish the act , in reference to different objects that are subordinate to one another ( as our loving god above the world , or our selves , our fearin● god above men , &c. ) 't is not every one that can give a satisfactory determination . . as the intricacies of the doubts to be resolved , give the devil an advantage to puzzle us ; so is the advantage heightned exceedingly by the great injudiciousness , and unskilfulness of the greatest part of christians . these questions are in their notion difficult , more difficult in their application to particular persons , ( where the ablest christian may easily be non-plust ) but most difficult to the weak christians : these satan can baffle with every poor objection , and impose what he will upon them . . especially having the advantage of the working guilt of conscience , which he can readily stir up , to present to a mans remembrance all his failings and miscarriages , of what nature soever . and when guilt rageth in an unskilful heart , it must needs create great disquiet . . but most of all when our natural fears are awakened : as when a man hath been under any great conviction , though he be cured of his trouble , yet it usually leaves a weakness in the part , ( as bru●ses and maims do in any member of the body ) which at the change of weather , or other accidental hurt , will renew their old trouble ; and then , when fresh guilt begins to press hard upon the conscience , not only do the broken bones ake , by the reviving of former fears : but the impressions of his old suspitions , bad conceit of himself , and jealousies of the deceitfulness of his heart , which had then fixed themselves by a deep rooting , do now make him most fearful of entertaining any good thought of himself . so that if any consideration tending to his support be offered , he dare not come near it , suspecting his greatest danger to lie on that hand . these advantages considered , we should not think it strange that any child of god is driven to spiritual sadness ( as some do ) but may rather wonder that this is not the common condition of all christians . . another reason that must be assigned for these troubles , is divine dispensation ; such are his children , some so careless , others proud , others stubborn , many presumptuous , that god is forced to correct them by this piece of discipline , and to cure them by casting them into a feaver . others of his children he thus exerciseth for other ends , sometimes to take occasion there-from , of making larger discoveries of his love ; sometimes thereby preventing them from falling under some grievous miscarriage , or for the tryal and exercises of their graces . we may observe accordingly , that there are three sorts of men that usually have exercises of this kind . . those who at their conversion , are either ignorant , melancholy , or were grosly scandalous , are usually brought through with great fear and sadness . and this is so observable , that ( by the mistake of men ) it is made a general rule , that none are converted , but they are under great and frightful apprehensions of wrath , and dismal terrors . this indeed is true of some , but these ordinarily are the scandalous , melancholy , and ignorant sort , ( though sometimes god may deal so with others , for who can limit him ? ) yet are there many , whose education hath been good , and their instruction aforehand great , whose conversion is so gradual and insensible , that they are strangers to these troubles of conscience ; and profess that if these heights of fear be necessary to conversion , they must be at a loss , neither can they give an account of the time of their conversion as others may . . those whose conversion was easie , when after their conversion they miscarry by any great iniquity , they meet with as great a measure of terrour and fear ( and some think far greater ) as those whose new birth was more difficult . david's greatest troubles of soul came upon him after he began to appear more publick in the world ; for then he met with many temptations , and great occasions for god's exercising his discipline over him . i believe , when he kept his fathers sheep , his songs had more of praises , and less of complainings than afterward . it is the opinion of some , that god's dealing in this kind of dispensation , even when miscarriage is not the cause , is more sharp usually to those , whose conversion hath been most easie . . there is another sort of men , to whom god vouchsafes , but seldom and short fits of spiritual joy , as breathing times , betwixt sharp fits of soul-trouble , for necessary refreshment and recovery of strength ; but the constant course which god holds with them , is to exercise them under fears while he hides his face from them , and suffers satan to vex them , by urging his objections against their holiness and integrity . heman was one of this rank , and the great instance which god hath given in his word , for the support of others that may be in the same case . for he testifies psal . . that he suffered the terrours of god almost to destraction , and this from his youth up . 't is not fit for us too narrowly to question , why god doth thus to his children , seeing his judgments are unsearchable , and his ways past finding out ; but we may be sute , that god sees this dealing to be most fit for those that are exercised therewith ; it may be , to keep pride from them , or to prevent them from falling into some greater inconvenience or sin : unto which , he takes notice of a more than ordinary proneness in their disposition , or for the benefit of others who may thereby take notice , what an evil and bitter thing it is to sin against god , and what a malicious adversary they have to deal with . whoso shall consider these reasons of spiritual sadness , must needs confess , that ( seeing the advantages which men give to a malicious devil to vex their consciences are so many and great , and the weakness of gods children so hazardous , for the prevention whereof , a wise careful father will necessarily be engaged to exercise his discipline ) it cannot be expected , but that spiritual troubles should be very frequent among the servants of god. here it is requisite that i give satisfaction to this quaery . seeing that god doth sometime wound the consciences of his children , and that satan also wounds them , what are the differences betwixt god and satan , in inflicting these wounds ? answ . for the right understanding of this question , i shall propound two things : . that it is a truth , that god doth sometimes wound the consciences of his children ; and this , . before conversion : but in order to it , as preparatory to that change , men are then in their sins , walking in the vanity of their minds . to translate them from this estate , he awakens the conscience , shews them their iniquities , and the danger of them , that at present they are in their blood , children of wrath , as well as others , and that without christ they are miserable ; the effect of this must needs be serious consideration , deep thoughts of heart , with some trouble , only as to the measure and degree there is great difference : god doth not in the particular application of these things to the conscience , tie up himself exactly to the same manner and measure of proceeding , though he keep still to his general method . hence is it , that some ( in regard of gods gentle leasurely dealing , and the frequent interposure of incouragements ) are ( if compared with the case of others ) said to be allured , and drawn with cords of love : but others have a remarkable measure of trouble , sharp fits of fear and anguish ; and those most commonly are such , whose conversion is more quick , and the change visible from one extream to another , ( as paul , when converted in the midst of his persecuting rage ) or those whose ignorance , or melancholy , makes their hopes and comforts inaccessible for the present . these troubles god owns to be the work of his spirit : the same spirit which is a spirit of adoption to the converted , is a spirit of bondage to these , rom. . . and accordingly we find , it was so to the converts , in acts . who being pricked in their hearts by peter's sermon , cried out , men and brethren , what shall we do ? the like did the jaylor . and the promise which god makes of calling the jews , zach. . . doth express god's purpose of dealing with them in this very method ; they shall look upon him whom they have pierced , and shall mourn for him as one that mourneth for his only son , and shall be in bitterness for him , — in that day shall be a great mourning . . god also sometimes wounds the conscience of his children after conversion , and this he doth to convince and humble them for some miscarriage , which they become guilty of . as when they grow secure , carnally confident of the continuance of their peace , when they are carelesly negligent of duty , and the exercises of their graces , when they fall into gross and scandalous sins , or wilfully desert the ways of truth ; and in many more cases of like kind . when his children make themselves thus obnoxious to divine displeasure , then god hides his face from them , takes away his spirit , signifies his anger to their consciences , threatens them with the danger of that condition ; from whence follows grief and fear in the hearts of his people . in this manner god expressed his displeasure to david , as his complaints in psal . . do testifie : make me to hear joy and gladness , that the bones which thou hast broken may rejoyce , hide thy face from my sins . — cast me not away from thy presence , and take not thy holy spirit from me . restore unto me the joy of thy salvation , &c. . notwithstanding all this , there is a great difference betwixt god and satan in this matter , which mainly appears in two things . . god doth limit himself in all the trouble which he gives his children , to his great end of doing them good , and healing them , and consequently stints himself in the measure and manner of his work to such a proportion , as his wisdom sees will exactly suit with his end. so that his anger is not like the brawlings of malicious persons that know no bounds ; he will not always chide ; his debates are in measure , and this , lest the spirit should fail before him , isa . . . so that when he wounds the conscience before conversion , 't is but to bring them to christ , and to prevent their taking such courses , as might through delusion , make them take up their stand short of him . so much of mourning and fear as is requisite for the true effecting of this , he appoints for them , and no more . when he wounds after conversion , 't is but to let them feel that it is an evil and bitter thing to sin against him , that their godly sorrow may work repentance suitable to the offence ; and that they may be sufficiently cautioned for the time to come , to sin no more , lest a worse thing befal them . he that afflicts not willingly , will put no more grief upon them , than is necessary to bring them to this . but satan when he is admitted ( and god doth ofter permit him in subservience to his design ) to wound the conscience , he proceeds according to the boundless fury of his malice , and plainly manifests that his desire is to destroy , and to tread them down , that they may never rise again : this though he cannot effect , ( for god will not suffer him to proceed further , than the bringing about his holy and gracious purpose ) yet it hinders not , but that still his envious thoughts boil up in his breast , and he acts according to his own inclination . for it is with satan , as 't is with wicked men ; if god imploy them for the chastisement of his children , they consider not who sets them on work , nor what measures probably god would have them observe ; but they propose to themselves more work than ever god cut out for them . as assyria , when imployed against jerusalem , isa . . . had designs more large and cruel than was in gods commission . god had stinted him in his holy purpose ; yet the assyrian meant not so , neither did his heart think so , but it was in his heart to destroy and cut off nations not a few . so that when god is a little displeased ( as he speaks , zach. . . ) they do all that lies in them , to help forward the affliction . thus doth the devil endeavour to make all things worse to god's children , than ever god intended . here is one difference betwixt god and satan , in the wounding of consciences . but , . they are yet further differenced , in that all that god doth in this work , is still according to truth . for if he signifie to the unconverted that they are in a state of nature , liable to the damnation of hell , unless they accept of christ for salvation upon his terms ; this is no more than what is true , god doth not misrepresent their case to them at that time . again , if he express his displeasure to any of his converted children , that have grieved his spirit by their follies , by setting before them the threatnings of his word , or the examples of his wrath ; he doth but truly tell them that he is angry with them , and that de jure , according to the rigour of the law , and the demerit of their offence , he might justly cast them off : but he doth not positively say , that de eventu , it shall infallibly be so with them . but satan in both these cases , goes a great way further . he plainly affirms to those that are in the way to conversion , that god will not pardon their iniquities , that there is no hope for them , that christ will not accept them ; that he never intended the benefit of his sufferings for them . and when the converted do provoke god , he sticks not to say , the breach cannot be healed , and that they are not yet converted . all which are most false assertions . and though god can make use of satans malice , when he abuseth his children with his falshoods to their great fear , to carry on his own ends by it , and to give a greater impression to what he truly witnesseth against them : yet is not god the proper author of satans lying , for he doth it of his own wicked inclination . the effect of these desperate false conclusions ( which is the putting his children into a fear , in order to his end ) may be ascribed to god ; but the falshood of these conclusions are formally satan's work , and not god's . for he makes use of so much of satan's wrath as may be to his praise , and the remainder of his wrath he doth restrain . i have discovered the nature and degrees of these spiritual troubles , and that 't is a common thing for the children of god to fall under them . for the further opening of them , i shall next discover . . the usual solemn occasions , that do as it were invite satan , to give his onset against god's children , and they are principally these six . . the time of conversion : he delights to set on them when they are in the straits of a new birth , for then the conscience is awakned , the danger of sin truly represented , fear and sorrow ( in some degree ) necessary and unavoidable . at this time he can easily overdrive them . where the convictions are deep and sharp , ready to weigh them down , a few grains more cast into the scale , will make the trouble ( as job speaks ) heavier than the sand ; and where they are more easie , or gentle , yet the soul being unsetled , the thoughts in commotion , they are disposed to receive a strong impression , and to be turned ( as wax to the seal ) into a mould of hopelessness and desperation . that this is one of satans special occasions , we need no other evidence for satisfaction , than the common experience of converts ; many of them do hardly escape the danger , and after their difficult conquest of the troubles of their heart ( which at that time are extraordinarily enlarged ) do witness , that they are assaulted with desperate fears , that their sins were unpardonable , and sad conclusions against any expectation of favour from the lord their god. these thoughts we are sure , the spirit of god will not bear witness unto because false , and therefore we must leave them at satans door . . another occasion which satan makes use of , is the time of solemn repentance for some great sin committed after conversion . sometimes god's children fall , to the breaking of their bones . what great iniquities they may commit through the force of temptation , i need not mention . the adultery and murther of david ; the incest of the corinthian ; peters denial of christ , with other sad instances , in the records of the scriptures , do speak enough of that . these sins ( considering their hainousness , the scandal of religion , the dishonour of god , the grieving of his spirit , the condition of the party offending against love , knowledg and the various helps which god affords them to the contrary , with other aggravating circumstances ) being very displeasing to god , their consciences at least , ( either compelled to examination by god immediately , or mediately by some great affliction , or voluntarily awakening to a serious consideration of what hath been done , by the working of its own light , assisted thereunto by quickning grace , cor. . , . ) call them to a strict account ; thence follow fear , shame , self-indignation , bitter weeping , deep humiliation ; then comes satan , he rakes their wounds , and by his aggravations makes them smart the more : he pours in corrosives instead of oyl , and all to make them believe , that their spot is not the spot of gods children ; that their back-slidings cannot be healed . an occasion it is , as suitable to his malice as he could wish ; for ordinarily god doth severely testifie his anger to them , and doth not easily admit them again to the sence of his favour . at which time , the adversary is very busie to work up their hearts to an excess of fear and sorrow . this was the course which he took with the incestuous corinthian , taking advantage of his great transgressions , to overwhelm him with too much sorrow , cor. . , . . satan watcheth the discomposures of the spirits of god's children , under some grievous cross or affliction . this occasion also falls fit for his design of wounding the conscience ; when the hand of the lord is lifted up against them , and their thoughts disordered by the stroke , suggesting at that time god's anger to them and their sins ; he can easily frame an argument from these grounds , that they are not reconciled to god , and that they are dealt withal as enemies . david seldom met with outward trouble , but he at the same time had a conflict with satan about his spiritual condition , or state , as his frequent deprecations of divine wrath , at such times do testifie ; lord , rebuke me not in thy wrath , &c. there is indeed but a step betwixt discomposure of spirit , and spiritual troubles ; as hath been proved before . . when satan hath prepared the hearts of god's children by atheistical , or blasphemous thoughts , he takes that occasion to deny their grace and interest in christ . and the argument at that time , seems unanswerable . can christ lodg in an heart so full of horrid blasphemies against him ? is it possible it should be washed and sanctified , when it produceth such filthy cursed thoughts ? all the troubles of affrightment ( of which before ) are improveable to this purpose . . another spiritual occasion for spiritual trouble , is melancholy ; few persons distempered therewith , do escape satans hands , at one time or other , he casts his net over them , and seeks to stab them with his weapon . melancholy indeed affords so many advantages to him , and those so answerable to his design , that it is no wonder if he make much of it . for , . melancholy affects both head and heart , it affords both fear and sadness , and deformed , mishapen , delirous imaginations to work upon ; than which , nothing can be more for his purpose . for where the heart trembles , and the head is darkned , there every object is misrepresented ; the ideas of the brain are monstrous appearances , reflected from opake and dark spirits , so that satan hath no more to do , but to suggest the new matter of fear . for that question , whether the man be converted , &c. being once started , to a mind already distempered with fear , must of it self ( it being a business of so high a nature ) without satan's further pursuit , summon the utmost powers of sadness and misreprehension , to raise a storm . . besides , the impressions of melancholy are always strong , it is strong in its fears , ( or else men would never be tempted to destroy themselves ) ; it is strong in its mistakes ( or else they could never perswade themselves of the truth of foolish , absurd , and impossible fancies ) ; as that of nebuchadnezzar , who by a delusive apprehension , believing himself to be a beast , forsook the company of men , and betook to the fields to eat grass with oxen. the imaginations of the melancholick are never idle , and yet straightned , or confined to a few things ; and then the brain being weakned as to a true and regular apprehension , it frames nothing but bugbears , and yet with the highest confidence of certainty . . these impressions are usually lasting , not vanishing as an early dew , but they continue for months and years . . and yet they have only so much understanding left them , as serves to nourish their fears . if their understanding had been quite gone , their fears would vanish with them : as the flame is extinguished for want of air : but they have only knowledg to let them see their misery , and sence to make them apprehensive of their pain . and therefore will they pray with floods of tears , unexpressible groanings , deepest sighing , and trembling joynts , to be delivered from their fears . . they are also apt after ease of their troubles , to have frequent returns : what disposition ( all these things being considered ) can be more exactly shaped to serve satans turn ? if he would have men to believe the worst of themselves , he hath such imaginations to work upon , as are already misshapen into a deformity of evil surmising . would he terrifie by fears , or distress by sadness ? he hath that already ; and 't is but altering the object ( which oftentimes needs not , for naturally the serious melancholick imploys all his griefs upon his supposed miserable estate of soul ) and then he hath spiritual distress . would he continue them long under their sorrows , or take them upon all occasions at his pleasure , or act them to a greater height than ordinary ? still the melancholick temper suits him . this is sufficient for caution , that we take special care of our bodies for the preventing , or abating of that humour , by all lawful means , if we would not have the devil to abuse us at his will. . sickness , or death-bed , is another solemn occasion , which the devil seldom misseth with his will. death is a serious thing , it represents the soul and eternity to the life . while they are at a distance , men look slightly upon these , but when they approach near to them , men usually have such a sight of them , as they never had before . we may truly call sickness and death-bed , an hour of temptation , which satan will make use of with the more mischievous industry , because he hath but a short time for it . that 's the last conflict , and if he miss that , we are beyond his reach for ever . so that in this case satan incourageth himself to the battel , with a now , or never . and hence we find , that it is usual for the dying servants of god , to undergo most sharp encounters ; then to tell them ( when the soul is about to loose from the body ) that they are yet in their blood , without god , and hope , is enough to affright them into the extreamest agonies ; for they see no time before them answerable to so great a work , if it be yet to do . and withal , they are under vast discouragments from the weariness and pains of sickness , their understandings and faculties being also dull , and stupified ; so that if at this last plunge , god should not extraordinarily appear to rebuke satan , and to pluck them out of these great waters ( as he often doth , by the fuller interposition of the light of his face , and the larger testimony of his spirit ) after their long and comfortable profession of their faith , and holy walking , their light would be put out in darkness , and they would lie down in sorrow . yet this i must note , that as desirous as satan is to improve this occasion , he is often remarkably disappointed , and that wherein he ( it may be ) and we would least expect , i mean in regard of those , who through a timerous disposition , or melancholy , or upon other accounts , are ( as i may so say ) all their life-time subject to bondage ; those men who are usually exercised with frequent fits of spiritual trouble , when they come to sickness , death-bed , and some other singular occasions of trouble , though we might suspect their fears would then be working , if ever ; yet god out of gracious indulgence to them , ( considering their mould and fashion , or because he would prevent their extream fainting , &c. ) doth meet them with larger testimonies of his favour , higher joys , more confident satisfactions in his love , than ever they received at any time before ; and this to their wonder , their high admiration , making the times which they were wont to fear most , to be times of greatest consolation . this observation i have grounded , not upon one or two instances , but could produce a cloud of witnesses for it . enough it is to check our forward fears of a future evil day , and to heal us of a sighing distemper , while we afflict our selves with such thoughts as these : if i have so many fears in health , how shall i be able to go through the valley of the shadow of death ? . i have one thing more to add , for these discovery of these spiritual troubles , and that is to shew you the engines by which satan works them , and they are these two , sophistry , and fears . . as to his sophistry , by which he argues the children of god into a wrong apprehension of themselves , it is very great . he hath a wonderful dexterity in framing arguments against their peace , he hath variety of shrewd objections and subtile answers , to the usual replies , by which they seek to beat him off . there is not a fallacy by which a cunning sophister would seek to entangle his adversary in disputation , but satan would make use of it ; as i might particularly shew you , if it were proper for a common auditory . though he hath so much impudence , as not to blush at the most silly contemptible reason that can be offered ; notwithstanding he hath also so much wit as to urge ( though never true , yet ) always probable arguments . how much he can prevail upon the beliefs of men , in cases relating to their souls , may be conjectured by the success he hath upon the understandings of men , when he argues them into errour , and makes them believe a lye . we usually say ( and that truly ) that satan cannot , in any case , force us properly to consent ; yet considering the advantages which he takes , and the ways he hath to prepare the hearts of men for his impressions , and then his very great subtilty in disputing , we may say that he can so order the matter , that he will seldom miss of his aim . it would be an endless work to gather up all the arguments that satan hath made use of , to prove the condition , or state of god's children to be bad : but that i may not altogether disappoint your expectations in that thing , i shall present to your view satan's usual topicks , the common-places , or heads unto which all his arguments may be reduced . and they are , . scripture abused , and perverted . his way is not only to suggest that they are unregenerate , or under an evil frame of heart , but to offer proof that these accusations are true . and because he ha●h to do with them that profess a belief of scriptures , as the oracles of god , he will fetch his proofs from thence ; telling them that he will evidence what he saith from scripture . thus sometimes he assaults the weaker unskilful sort of christians , thou art not a child of god : for they that are so , are enlightned , translated from darkness , they are the children of the light ; but thou art a poor , ignorant , dark blind creature , and therefore no child of god. sometimes he labours to conclude the like , from the infirmities of god's children , abusing to this purpose , that of john . . he that is born of god , doth not commit sin . and , he cannot sin , because he is born of god. thus he urgeth it , can any thing be more plainly and fully asserted ? is not this scripture ? canst thou deny this ? then he pursues , but thou sinnest often , that is thine own complaint against thy self , thy conscience also bearing witness to the truth of this accusation ; therefore thou canst be no child of god. sometimes he plays upon words that are used in divers senses , ( a fit engine for the devil to work by ) for what is true in one sense , will be false in another ; and his arguing is from that which is true , to that which is false . i remember one that was long racked with that of rev. . . the fearful and unbelieving , &c. shall have their part in the lake , which burns with fire and brimstone . from whence the party thus argued : the proposion is true , because 't is scripture , and i cannot deny the assumption . fearful i am , because i am doubtful of salvation ; and unbelieving i am , for i cannot believe that i am regenerate , or in a state of grace , and therefore i cannot avoid the conclusion . to the same purpose he disputes against some , from john . . there is no fear in love , but perfect love casteth out fear ; but , thou art full of fears , therefore thou lovest not god. sometimes he makes use of those scriptures , that make the prevailing degree of our love and respects to god , above the world , and the things of this life , to be the characters of true grace ; as that of john , if any man love the world , the love of the father is not in him : and that of christ , if a man love any thing more than me , he is not worthy of me : he that forsakes not all for me , cannot be my disciple , &c. then he urgeth upon them their love of the world , and unwillingness to part with their estates ; and so brings the conclusion upon them . instances might be infinite , but by these you may judg of the rest . let us now cast our eye upon his subtilty , in managing his arguments against men . . he grounds his arguments on scripture , because that hath authority with it , and the very troubled conscience hath a reverence to it . . he always suits his scriptures , which he thus cites , to that wherein the conscience is most tender : if there be any thing that affords matter of suspition , or fear , he will be sure to chuse such an arrow out of the quiver of scriptures , as will directly hit the mark. . though in the citation of scripture , he always urgeth a sense which the holy ghost never intended : yet there will be always something in those scriptures which he makes use of , which in words at least , seem to favour his conclusion ; as appears in the instances now given . for when he would conclude a man not to be a child of god because of his ignorance , something of his argument is true ; it may be the man is sensible that his knowledg is but little ; compared with the measures which some others have ; or that he is at a loss , or confused in many doctrinal points of religion ; or hath but little experience in many practical cases , &c. this , as it is true , so is it his trouble ; and whilst he is poring upon his defect , satan claps an arrest upon him , of a far greater debt than god chargeth upon him , and from scriptures that speak of a total ignorance of the fundamentals of religion , ( as that there is a god , that christ jesus is god and man , the redeemer of mankind by a satisfaction to divine justice , &c. ) or of a wilful ignorance of the worth of the proffer of the gospel , or its reality ( which is discovered in the refusal of the terms thereof ) he concludes him to be in a state of darkness : whereas the ignorance which the man complains of , is not the ignorance which those scriptures intend . so in the next instance , the sins which a child of god complains of , are those of daily incursion , which he labours and strives against ; but that committing sin mentioned in the text , hath respect to the gnosticks , who taught a liberty in sinning , and fancied a righteousness consistant with the avowed practice of iniquity : hence doth john , john . . directly face their opinion , in these terms , little children , let no man deceive you ; he that doth righteousness is righteous . and , he that is born of god neither doth , nor can , avouch a liberty of sinning , it being contrary to the principles of the new nature . so that the miscarriages of infirmity which the child of god laments in himself , are not the same with that of the text , upon which satan grounds the accusation . the like may be said of the third instance , from rev. . . the threatning there is against such a fear to lose the comforts of the world , that they dare not believe the gospel to be true , and accept it accordingly : which is nothing to those fears and doubtings that may be in a child of god , in reference to his happiness . thus in all the rest , the fallacy lies in misapplying the scripture ( to suit them to that wherein the conscience is tender ) under a sense which was never intended by them ; yet in another sense , the thing charged upon the conscience is true . . yet is satan so subtile , that when he disputes by such fallacious arguments , he chiefly endeavours to draw off the defendants eye and consideration , from that part of the argument wherein its weakness lies ( which in this case , is always in the abuse of the scripture to a wrong sense ) ; this he doth , partly from the advantage which he hath from the reverence that they carry to scripture , they believe it to be true , and are not willing to suspect the sense ; and many are so weak , that if they should , satan is so cunning that he can easily baffle them in any distinction that they can make . and partly from the sense they have of that whereof they are accused , they feel themselves so sore in that place , ( and for that very end doth satan direct his scripture to hit it ) that they readily take it for granted , that the hinge of the controversie turns upon it , and that the whole dispute rests upon it . now satan having these fair advantages , by a further improvement of them , hides the weakness of his argument . for , . he takes that sense of the scripture ( in which he misapplies it ) for granted , and that with great confidence , making as if there were no doubt there . . he turns always that part of the argument to them , which they can least answer , pressing them eagerly with the matter of charge ( which they are as ready to confess , as he is to accuse them of ) and aggravating it very busily . and because the unskilful have no other direction for the finding the knot of the controversie , than satan's busle , ( though he , like the lapwing , makes the greatest noise when he is furthest from his nest , on purpose to draw them into a greater mistake ) they look no further ; and then not being able to answer , they are soon cast , and striking in with the conclusion against themselves , they multiply their sorrows , and cry out of themselves as miserable . . another piece of his sophistry , is the improving certain false notions ( which christians of the weaker sort have received ) as proofs of their unregeneracy , or bad condition . as there are vulgar errors concerning natural things , so there are popular errors concerning spiritual things . these mistakes , in a great part , have their original from the fancies , or misapprehensions of unskilful men. some indeed have ( it may be ) been preached and taught as truths , others have risen ( without a teacher ) from meer ignorance , being the conclusions and surmises which weak heads have framed to themselves , from the sayings , or practices of men , which have not been either so cleared from the danger of mistake , or not so distinctly apprehended as was necessary . these false inferences once set on foot , are traditionally handed down to others , and in time they gain ( among the simple ) the opinion of undoubted truths . now where ever satan finds any of these that are fit for his purpose ( for to be sure whatever mistake we entertain , he will at one time or other cast it in our way ) he will make it the foundation of an argument against him that hath received it , and that with very great advantage . for a falshood in the premises , will usually produce a falshood in the conclusion . and these falshoods being taken for granted , the devil is not put to the trouble to prove them , if then he can but exactly fit them to something in the party which he cannot deny , he forthwith carries the cause , and condemns him by his own concessions , as out of his own mouth . 't is scarce possible to number the false notions which are already entertained among christians , relating to grace and conversion , much less those that may afterward arise . but i shall mention some that satan frequently makes use of , as grounds of objection . . 't is a common apprehension among the weaker sort , that conversion is always accompanied with great fear and terrour . this is true in some ( as hath been said ) ; and though none of the preachers of the gospel have asserted the universality of these greater measures of trouble , yet the people taking notice , that many speak of their deep humiliations in conversion ; and that several authors have set forth the greatness of distress that some have been cast into on that occasion , ( though without any intention of fixing this into a general rule ) have from thence supposed , that all the converted are brought to their comforts through the flames of hell. upon this mistake , the devil disquiets those that have not felt these extream agonies of sorrow in themselves ; and tells them that it is a sure sign that they are not yet converted . though 't is easie for a man that sees the falshood of the notion , to answer the argument , yet he that believes it to be true , cannot tell what to say , because he finds he never was under such troubles , and now he begins to be troubled because he was not troubled before , or ( as he supposeth ) not troubled enough . . another false notion is , that a convert can give an account of the time and manner of his conversion . this is true in some , as in paul , and some others , whose change hath been sudden and remarkable , though in many this is far otherwise ; who can better give account that they are converted , than by what steps , degrees , and methods , they were brought to it . but if any of these receive the notion , they will presently find that satan will turn the edge of it against them , and will tell them that they are not converted , because they cannot nominate the time when , nor the manner how such a change was wrought . . some take it for granted , that conversion is accompanied with a remarkable measure of gifts for prayer and exhortation ; and then the devil objects it to them , that they are not converted , because they cannot pray as others , or speak of the things of god so readily , fluently , and affectionately , as some others can . thus the poor weak christian is baffled for want of abilities to express himself to god and men. . false notions about the nature of faith , are a sad stumbling-block to some . many suppose that saving faith is a certain belief that our sins are pardoned , and that we shall be saved ; making faith and assurance all one . this mistake is the deeper rooted in the minds of men , because some have directly taught so , and those , men of estimation ; whose words are entertained with great reverence by well-meaning christians . for whom notwithstanding , this may be pleaded in excuse , that they have rather described faith in its height , than in its lowest measures . how ever it be , those that have no other understanding of the nature of faith , can never answer satan's argument , if he takes them at any time at the advantage of fear , or doubting : for then he will dispute thus , faith is a belief that sins are pardoned , but thou dost not believe this ; therefore thou hast no faith. oh , what numbers of poor doubting christians have been distressed with this argument ! . some take it for a truth , that growth of grace is always visible , and the progress remarkable . and then because they can make no such discovery of themselves , the devil concludes their grace to be counterfeit and hypocritical . . of like nature are some mistaken signs of true grace , as that true grace fears god only for his goodness . and then if there be any apprehension of divine displeasure impressed upon the heart , though upon the necessary occasion of miscarriage , they through the devils instigation , conclude , that they are under a spirit of bondage , and their supposed grace not true , or not genuine at least ; according to that disposition which the new-testament will furnish a man withal . 't is also another mistaken sign of grace : that it doth direct a man to love god singly for himself , without the least regard to his own salvation ; for that , they think , is but self-love . now when a child of god doth not see his love to god so distinct , but that his own salvation is twisted with it , satan gets advantage of him , and forceth him to cast away his love as adulterate and selfish . like to this mistake ( but of an higher strain ) is that of some , that where grace is true , 't is so carried forth to honour god , that the man that hath it , can desire god may be honoured , though he should be damned . god doth not put us to such questions as these , but upon supposition that this is true ; the grace of most men will be shaken by the objection that satan will make from thence ; he can and will presently put the mistaken to it , canst thou say thou art willing to go to hell , that god may be glorified ? if not , where is thy grace ? from such mistakes as these , he disputes against the holiness of the children of god ; and 't is impossible but that he should carry the cause , against those who grant these things to be true . satan can undeniably shew them , that their hearts will not answer such a description of a convert , or gracious heart , as these false notions will make . so long then as they hold these notions , they have no relief against satan's conclusions ; no comfort can be administred , till they be convinced that they have embraced mistakes for truths . and how difficult that will be in this case ( where the confidence of the notion is great , and the suspition strong , that the defect is only in the heart ) hath been determined by frequent experience already . . the third piece of satan's sophistry , from whence he raiseth false conclusions , is his misrepresentation of god. in this he directly crosseth the design of the scriptures , where god in his nature , and dealings is so set forth , that the weakest , the most afflicted and tossed , may receive incouragement of acceptance , and of his fatherly care over them in their saddest tryals . yet withal , lest men should turn his grace into wantonness , and embolden themselves in sin because of his clemency , the scriptures sometimes give us lively descriptions of his anger against those that wickedly presume upon his goodness , and continue so to do . both these descriptions of god should be taken together , as affording the only true representation of him . he is so gentle to the humbled sensible sinner , that he will not break their bruised reed , nor quench their smoking flax. and so careful of health , that ( for their recovery ) he will not leave them altogether unpunished ; nor suffer them to ruine themselves by a surfeit upon worldly comforts ; yet with the froward he will shew himself froward , psal . . . and , as for such as turn aside unto their crooked ways , the lord shall lead them forth with the workers of iniquity , psal . . . he will put out the candle of the wicked , for he sets them in slippery places : so that they are cast down into destruction , and brought into desolation as in a moment ; they are consumed with terrours . now satan will sometimes argue against the children of god , and endeavour to break their hopes , by turning that part of the description of god against them ; which is intended for the dismounting of the confidence of the wicked , and the bringing down of high looks . by this means he wrests the description of god to a contrary end , and misrepresents god to a trembling afflicted soul. this he doth , . by misrepresenting his nature : here he reads a solemn lecture of the holiness and justice of god , but always with reflection upon the vileness and unworthiness of the person against whom he intends his dart. and thus he argues : lift up thine eyes to the heavens , behold the brightness of god's glory : consider his unspotted holiness , his infinite justice . the heavens are not clean in his sight , how much more abominable and filthy then art thou ? his eyes are pure , he cannot wink at , nor approve of the least sin : how canst thou then imagine ( except thou be intolerably impudent ) that he hath taken such an unclean wretch into his favour ? he is a jealous god , and will by no means acquit the guilty ; canst thou then with any shew of reason , conclude thy self to be his child ? he beholds the wicked afar off ; he shuts out their prayer ; he laughs at their calamity ; he mocks when their fear comes ; and therefore thou hast no cause to think that he will hearthy cry , though thou shouldest make many prayers . it cannot be supposed that he will incline his ear. 't is his express determination , that if any man regard iniquity in his heart , the lord will not hear his prayer . this , and a great deal more will he say . and while satan speaks but at this rate we may call him modest , because his allegations are in themselves true , if they were aplied rightly . sometimes he will go further , and plainly belye god , speaking incredible falshoods of him : but because these properly appertain to an higher sort of troubles , of which i am next to speak , i shall not hear mention them . however , if he stops here , he saith enough against any servant of god , that carries an high sense of his unworthiness . for being thus brought to the view of these astonishing attributes , he is dashed out of countenance , and can think no other , but that 't is very unlikely , that so unworthy a sinner should have any interest in so holy a god. thus the devil affrights him off , turning the wrong side of the description of god to him ; and in the mean time hiding that part of it that speaks god's wonderful condescensions , infifinite compassions , unspeakable readiness to accept the humble broken-hearted , weary , heavy-laden sinner , that is prostrate at his foot-stool for pardon . all which are on purpose declared in the description of god's nature , to obviate this temptation , and to encourage the weak . . he misrepresents god in his providence . if god chastise his children by any affliction , satan perversly wrests it to a bad construction , especially if the affliction be sharp , or seem to be above their strength , or frequent , and most of all if it seem to cross their hopes and prayers ; for then he argues , these are not the chastisements of sons : god indeed will visit their transgressions with rods , but his dealing with thee is plainly of another nature , for he breaketh thee with his tempests . and whereas he corrects his sons that serve him in measure , thou art bowed down with thy trouble to distress and dispair : but he will lay no more upon his sons than they are able to bear , he will not always chide his servants ; but thou art afflicted every morning . and besides , if thou wert pure and upright , surely now he would awake for thee , and make the habitation of thy righteousness prosperous : for to his sons he saith , call upon me in the day of trouble , i will deliver thee ; and thou shalt glorifyme . psal . . . hence comes the complaint of many ; that they are not regenerated , because they think god deals not with them as with others . oh! say they , we know god chastiseth every son whom he receiveth : but our case is every way different from theirs , our troubles are plagues , not rods ; our cry is not heard , our prayers disregarded , our strength faileth us , our hearts fret against the lord , so that not only the nature and quality of our affections , but the frame of our heart under them , in not enduring the burthen ( which is , the great character of the chastisement of sons , heb. . . ) plainly evinceth that we are under gods hatred , and are not his children . this objection , though it might seem easy to be answered by those that are not at present concerned , yet it will prove a difficult business to those that are under the smart of afflictions . how much a holy and wise man may be gravell●d by it , you may see in psal . . where the prophet is put to a grievous plunge upon this very objection , ver . . all the day long have i been plagued , and chastised every morning . and yet in all this satan doth but play the sophister , working upon the advantages , which the nature of the affliction , and the temper of mens hearts do afford him . for . afflictions are a great depth , one of the secrets of god , so that 't is hard to know what god intends by them . . the end of the lord , is not discovered at first , but at some distance , when the fruits thereof begin to appear . . the mind of the afflicted cannot always proceed regularly in making a judgment of god's design upon them : especially at first when 'tis stounded by the assault , and all things in confusion , faith is to seek , patience awanting , and love staggering ; after it hath recollected it self , and attained any calmness , to fit it for a review of the ways of god , and of the heart , it is better enabled to fix some grounds of hope . lam. . , , . this i recall to my mind , therefore have i hope . . afflictions have a light and a dark side , and their appearances are according to our posture in which we view them : as some pictures , which if we look upon them one way , they appear to be angels , if another way , they seem devils . . some men in affliction do only busy themselves in looking upon the dark side of affliction . their disposition ( either through natural timerousness , or strong impressions of temptation ) is only to meditate terrours , and to surmise evils . these men out of the cross , can draw nothing but the wormwood and the gall , while others , that have another prospect of them , observe mixtures of mercy and gentleness , and do melt into submission and thankfulness . these ( considered together ) are a great advantage to satan in disputing against the peace of gods afflicted children , and it often falls out , that as he doth misrepresent god's design , so do they ( urged by temptation ) , upon that account misjudge themselves . . he also misrepresents god in the works of his spirit ; if god withdraw his countenance , or by his spirit signifies his displeasure to the consciences of any , if he permit satan to molest them with spiritual temptations , presently satan takes occasion to put his false and malignant interpretation upon all : he tells them that gods hiding his face is his casting them off , that the threatnings signified to their conscience , are plain declarations that their present state is wrath and darkness . that satans molestations by temptations , shew them to be yet under his power ; that the removal of their former peace , joy , and sensible delight which they had in the ways of god , is beyond contradiction , an evidence that god hath no delight in them , nor they in him ; that their faith was but that of temporaries , their joy but that of hypocrites , which is only for a moment . how often have i heard christians complaining thus ? we cannot be in a state of grace , our consciences lye under the sense of gods displeasure , they give testimony against us , and we know that testimony is true , for we feel it . 't is true , time was when we thought we had a delight in hearing , praying , meditating , but now all is a burthen to us , we can relish nothing , we can profit nothing , we can remember nothing : time was when we thought we had assurance , and our hearts rejoyced in us ; sometimes we have thought our hearts had as much of peace and comfort as they could hold , now all is vanished and we are under sad fears : if god had had a favour to us , would he have dealt thus with us ? thus are they cheated into a belief that they never had any grace ; they take all for granted that is urged against them : they cannot consider gods design in hiding his face , nor yet can they see how grace acts in them under these complainings ; how they express their love to god in their desires and pantings after him , in their bewailing of his absence , in abhorring and condemning themselves , &c. but their present feeling , ( and an argument from sence is very strong ) bears down all before it . thus doth satan frame his arguments from misrepresentations of god , which ( though a right view of god would easily answer them , yet ) how difficult it is for a person in an hour of temptation to dispel , by a right apprehension of the ways of the holy god , doth abundantly appear from psal . . where the case of asaph ( or whoever else he was ) doth inform us . that 't is usual for satan , for the disquieting of the hearts of gods children , to offer a false prospect of god. . that this overwhelms their hearts with grief , ver . . . that the more they persist in the prosecution of this method , under the mists of prejudice , they see the less , being apt to misconstrue every thing in god to their disadvantage , ver . . i remembred god , and was troubled . . the reason of all that trouble lies in this , that they can only conclude wrath and desertion from god's carriage toward them . . that till they look upon god in another method , and take up better thoughts of him and his providences , even while they carry the appearance of severity , they can expect no ease to their complainings . for before the prophet quitted himself of his trouble , he was forced to acknowledge his mistake ( ver . . ) in the misconstruction he made of his dealings , and to betake himself to a resolve of entertaining better thoughts of god , ver . . his interrogation , will the lord cast off for ever , & c ? shews indeed what he did once think , being misled by satan , but withal that he would never do so again , will the lord cast off for ever ? is not here the voice of a despairing man ? but of one that through better information hath rectified his judgment , and now is resolved strongly to hold the contrary to what he thought before , as if he should say , 't is not possible that it should be so , he will not cast off for ever , and i will never entertain such perverse thoughts of god any more . . but before they can come to this , it will cost them some pains and serious thoughts ; 't is not easy to break these fetters , to answer this argument ; but they that will do so , must appeal from their present sence , to a consideration of the issues of these dealings upon other persons , or upon themselves at other times : for the prophet , ver . . considered the days of old , and the years of ancient times ; and ver . , he also made use of his own experience , calling to remembrance , that after such dealings as these , god by his return of favour gave him songs in the night . . another common head from whence this great disputant doth fetch his arguments against the good condition and state of god's servants , is their sin and miscarriages . here i shall observe two or three things in the general concerning this , before i shew how he draws his false conclusions from thence . as , . that with a kind of feigned ingenuity , he will grant a difference betwixt sin and sin , betwixt sins reigning , and not reigning ; sins mortified , and not mortified : betwixt the sins of the converted , and the unconverted : and upon this supposition he usually proceeds . he doth not always ( except in case of great sins ) argue want of regeneration from one sin for that argument ; this is a sin , therefore thou art not a convert , would be easily answered , by one that knows the saints have their imperfections but he thus deals with men : these sins whereof thou art guilty , are reigning sins , such as are inconsistent with a converted estate , and therefore thou art yet unregenerated . . he produceth usually for the backing of his arguments , such scriptures as do truly represent the state of men unsanctified ; but then his labour is to make the parties to appear suitable to the description of the unregenerate . and to that purpose he aggravates all their failings to them : he makes severe enquiries after all their sins , and if he can charge them with any notorious crime , he lays load upon that , still concluding that a regenerate person doth not sin at such a rate as they do . . this is always a very difficult case ; 't is not easy to answer the objections that he will urge from hence : for . if there be the real guilt of any grievous or remarkable scandal which he objects , the accused party ( though never so knowing , or ( formerly ) never so holy ) will be hardly put to it to determine any thing in favour of his estate . . the fact cannot be denyed . . the scripture nominates particularly such offences , as render a man unfit for the kingdom of god. . whether in such cases , grace be not wholly lost , is a question in which all are not agreed . . however it will be very doubtful whether such had ever any grace . the scripture hath given no note of difference , to distinguish betwixt a regenerate and unregenerate person , in the acts of murther , adultery , fornication , &c. it doth not say the regenerate commits an act of gross iniquity in this manner , the unregenerate in that , and that there is a visible distinction betwixt the one and the othar , relating to these very acts. and whatever may be supposed to be the inward workings of grace in the soul , while 't is reduced to so narrow a compass , as a spark of fire raked up in ashes , yet the weight of present guilt upon the soul ( when 't is charged home ) will always poise it toward the worst apprehensions that can be made concerning its state . former acts of holiness will be disowned under the notion of hypocrisy ; or if yet owned to be true , they will be apt to think that true grace may be utterly lost . present acts of grace they can see none , so that only the after-acts of repentance can discover that there is yet a being and life of grace in them , and till then they can never answer satans argument from great sins . but , . in the usual infirmities of god's children the case is not so easy . for the scriptures give instances of some , whose conversations could not be taxed with any notorious evils ; who though they were not far from the kingdom of god , yet were not of the kingdom of god : a freedom then from great sins . is not pleadable , as an undoubted mark of grace . and if others that are not converted , may have no greater infirmites than some that are , the difference betwixt the one and the other must depend upon the secret powers of grace , giving check to these infirmities , and striving to mortify them : and this will be an intricate question . the apostle , rom. . . notes indeed three differences betwixt the regenerate and unregenerate , in this case of sins of infirmity . . hatred of the sin before the commission of it ; what i hate , that do i. . reluctancy in the act : what i would , that do i not . . disallowance after the act : that which i do , i allow not . yet seeing natural light will afford some appearances of disallowance , and reluctancy , it will still admit of further debate , whether the principles , motives , degrees and success of these strivings , be such as may discover the being and power of real grace . while satan doth insist upon arguments from the sins of believers , for the proof of an unconverted estate , he only aims to make good this point , that their sins are reigning sins , and consequently that they cannot be in so good a condition as they are willing to think . and to make their sins to carry that appearance , his constant course is to aggravate them all he can : this is his design , and the means by which he would effect it . his great art in this case , is to heighten the sins of the regenerate ; this he doth many ways . as , . from the nature of the sin committed , and the manner of its commission : and this he chiefly labours , because his arguments from hence are more probable , especially considering what he fixeth upon usually , is that which may most favour his conclusion . a . if any have faln into a great sin , which a child of god doth but rarely commit , then he argues against him , thus : they that are in christ , do mortify the flesh with the affections and lusts , they cast away the works of darkness : and these works of the flesh are manifest , gal. . . adultery , fornication , vncleanness , lasciviousness , idolatry , witchcraft , hatred , variance , emulations , &c. because of these things cometh the wrath of god upon the children of disobedience . be not therefore partakers with them , have no fellowship with the unfruitful works of darkness , eph. . , . but thou hast not put these away , nor mortified them , as thy present sin doth testify , therefore thou art no child of god. . if any do more than once or twice relapse into the same sin , ( suppose it be not so highly scandalous as the former ) then he pleads from thence , that they are back-sliders in heart , that they have broken their covenant with god , that they are in bondage to sin. here he urgeth , it may be , that of pet. . , . of whom a man is overcome , of the same is he brought in bondage ; — the dog is returned to his vomit . . or if any have by any offence , more remarkably gone against their knowledg , or violated their conscience , then he tells them , that they sin wilfully , that they reject the counsel of the lord , that they are the servants of sin ; for his servants ye are to whom ye obey . rom. . . and that where there is grace , though they may fall , yet it is still against their wills , &c. . if he have not so clear ground to manage any of the former charges against them , then he argues from the frequency of their various miscarriages . here he sets their sins in order before them , rakes them altogether , that he may oppress them by a multitude , when he cannot prevail by an accusation from one or two acts : and his pleading here is , thou art nothing but sin , thy thoughts are evil continually ▪ thy words are vain and unprofitable , thy actions foolish and wicked , and this in all thy imployments , in all relations , at all times . what duty is there that is not neglected or defiled ? what sin that is not some way or other committed ? &c. can such an heart as thine be the temple of the holy ghost ? for the temple of the lord is holy , and his people are washed and cleansed , &c. these are all of them strong objections , and frequently made use of by satan , as the complaints of the servants of god do testify , who are made thus to except against themselves ; if our sins were but the usual failings of the converted , we might comfort our selves , but they are great , they are back-slidings , they are against conscience , they are many ; what can we judge , but that we have hitherto deceived our selves , and that the work of conversion is yet to do ? the objections that are from great sins , or from recidivation , or wilful violation of conscience , do usually prevail for some time , against the best that are chargable with them ; they cannot determine that they are converted ( though they might be so , ) so long as they cannot deny the matter of fact upon which the accusation is grounded ; till their true repentance give them some light of better information , they are in the dark and cannot answer the argument . jonah being imprisoned in the whales belly , for his stubborn rebellion , at first concluded himself a cast-away : jon. . . then i said i amccast out of thy sight : neither could he think better of himself , till upon his repentance , he recovered his faith and hope of pardon , yet will i look again toward thy holy temple . yea those objections that are raised from the multitude and frequency of lesser failings , though they may be answered by a child of god , while his heart is not overshadowed with the mists and clouds of temptation , yet when he is confused with violent commotions within , his heart will fail him , and till he can bring himself to some composure of spirit , he hath not the boldness to assert his integrity . david was gravelled with this objection , psal . . . innumerable evils have compassed me about , mine iniquities have taken hold upon me , so that i am not able to look up ; they are more than the hairs on my head , therefore my heart faileth me . . he aggravates the sinfulness of our condition , from the frequency and violence of his own temptations . 't is an usual thing for him to give a young converts , incessant onsets of temptation to sin : most commonly he works upon their natural constitution , he blows the coals that are not yet quite extinguished , and that have greater forwardness from their own inclination to kindle again ; as lust and passion . the first motions of the one , ( though it go no further , than those offers and risings up in the heart , and is there damped , and kept down by the opposing principle of grace ) and the occasional out-breakings of the other , ( which he provokes by a diligent preparation of occasion from without , and violent incitations from within ) furnish him with sufficient matter for his intended accusations ; and sometimes ( being as it were wholly negligent of the advantages which our tempers give him , or not being able to find any such forwardness to these evils in our constitution , as may more eminently serve his ends ) he satisfies himself to molest us with earnest motions to any sins indifferently ; and all this to make us believe , that sin is not crucified in us . which some are more apt to believe , because they observe their temptations to these sins , to importune them more , and with greater vehemency than they were wont to do before : and this doth yet the more astonish them , because they had high expectations that after their conversion , satan would fall before them , and their temptations abate ; that their natures should be altered , and their natural inclinations to these sins wholly cease : but now finding the contrary , they are ready to cry out , ( especially when satan violently buffets them with this objection ) we are yet in our sins , and under the dominion thereof ; neither can it be that we are converted , because we find sin more active and stirring than formerly ; 't is not then surely mortified in us , but lively and strong . though in this case it be very plain that temptations are only strong , and sin weak , and that grace is faithfully acting its part against the flesh , arguing , not that grace is so very weak , but that satan is more busy than ordinary ; the sins are not more than formerly , but the light that discovers them more is greater , and the conscience that resents the temptation is more tender . yet all this doth not at first give ease to the fears that are now raised up in the mind ; they find sin working in them , their expectations of attaining a greater conquest on a sudden , and with greater ease , are disappointed , ( and the desire of having much , makes a man think himself poor ) ; and withal they commonly labour under so much ignorance , or perverse credulity , that they conclude they consent to every thing which they are tempted to , insomuch that 't is long before these clouds do vanish , and the afflicted brought to a right understanding of themselves . . from some remarkable appearances of god , doth satan aggravate our sinful condition . if god shew any notable act of power , he makes the beams of that act reflect upon our unworthiness with a dazling light. when peter saw the power of christ in sending a great multitude of fishes into his net , ( having laboured all night before and caught nothing ) it gave so deep an impression to the conviction of his vileness , that he was ready to put christ from him as being altogether unfit for his blessed society , depart ( saith he ) from me , for i am a sinful man. if god discover the glorious splendor of his holiness , 't is enough to make the holiest saints ( such as job and isaiah ) to cry out they are undone , being men of unclean lips , and to abhor themselves in dust and ashes . the like may be said of any discovery of the rest of the glorious attributes of god. of all which satan makes this advantage , that the parties tempted should have so deep a consideration of their unworthiness , as might induce them to believe , ( as if it were by a voice from heaven ) that god prohibits them any approaches to him , and that they have nothing to do to take gods name within their mouths . and though these remarkable discoveries of god ( either by his acts of power and providence , or by immediate impressions upon the soul , in the height of contemplation ) have ordinarily great effects upon the hearts of his children , but not of long continuance : yet where they strike in with other arguments by which they were already staggered as to their interest in god , they mightily strengthen them , and are taken for no less than gods own determination of the question against them . but this is not all the use that satan makes of them ; for from hence he sometimes hath the opportunity to raise new accusations against them , and to tax them with particular crimes , which in a particular manner seem to prove them unregenerate . for what would seem to be a clearer character of a man dead in trespasses and sins , than a hard heart , that can neither be sensible of judgments nor mercies ? this he sometimes chargeth upon the children of god , from the great disproportion that they find in themselves , betwixt the little sence that they seem to have ( and that which is disproportionable , they reckon to be nothing , ) and the vast greatness of gods mercy or holiness . i have observed some to complain of utter unthankfulness , and insensibleness of heart ( from thence concluding confidently against themselves ) because , when god hath remarkably appeared for them , in deliverances from dangers , or in unexpected kindnesses , they could not render a thankfulness that carried any proportion to the mercy . while they were in the highest admiration of the kindness , saying , what shall i render to the lord ? they were quite out of the sight of their own sence and feeling , and thought they returned nothing at all , because they returned nothing equivalent to what they had received . others i have known , who from the confusion and amazement of their spirit , when they have been overwhelmed with troubles , have positively determined themselves to be sensless , stupid , past feeling , hardened to destruction : when in both cases any might have seen the working of their hearts to be an apparent contradiction to what satan charged them withal . for they were not unapprehensive either of mercies or judgments ; but on the contrary , had only a greater sence of them than they were able to manage . . to make full measure , satan doth sometimes aggravate the miscarriages of those whom he intends to accuse , by comparing their lives and actions with the holy lives of some eminent servants of god , especially such as they have only heard of , and not known personally . for so they have only their vertues represented , without their failings . here satan takes a liberty of declaming against them : and though he could never spare a saint a good word out of respect ; yet , that others might be put out of heart and hope , he will commend the holiness , strictness , care , constancy of dead saints to the skies . and then he queries , art thou such an one ? canst thou say thou art any thing like them , for a heavenly heart , a holy life , a contempt of the world , a zeal for god , for good works , for patient suffering ? &c. ( all this while not a word of their weaknesses ) . these ( saith he ) were the servants of the most high : their examples thou shouldst follow , if thou expectest their crown . had they any more holiness than they needed ? and if thouhast not so much , thou art nothing . what can humility , modesty , and sense of guilt , speak in such a case ? they go away mourning , their fears increase upon them ; and what god hath set before them ( in the examples of his servants ) for the increase of their diligence , they take to be as a witness against them , to prove them unconverted . . the last part of satan's sophistry , is to lessen their graces , that so he may altogether deny them . in this he proceeds upon such scriptures , as do assert the fruits of the spirit ; and urgeth for his foundation , that none are the children of god , but such as are led by the spirit ; and that he that hath not the spirit of christ , is none of his . the necessity of faith , love , patience , humility , with the fruits of these and other graces , he presseth ; but still in order to a demonstration ( as he pretends ) that such are not to be found in those , whose gracious state he calls into question , and consequently that they are not the children of god. the rule by which he manageth himself in this dispute , is this : the more graces are heightned in the notions , that must give an account of their nature and beings ; the more difficult it will be to find out their reality in the practice of them . his design then hath these two parts . . he heightens grace in the notion , or abstract , all he can . . he lessens it in the concrete , or practice , as much as is possible , that it may appear a very nullity , a shadow and not a substance . i shall speak a little of both . . as to the first part of his design , he hath many ways by which he aggravates grace in the notion . we may be sure if it lie in his way , he will not stick to give false definitions of grace ; and to tell men that it is , what indeed it is not . he is a lyar , and in any case whatsoever he will lie for his advantage , if he have hope his lye may pass for current ; but he cannot always use a palpable cheat in this matter , where the nature of any grace is positively determined in scripture , except it be with the ignorant , or where the nature of grace is made a business of controversie among men. i will not make conjectures what satan may possibly say , in belying the nature of grace , to make it seem to be quite another thing than it is ; but shall rather shew you the more usual plausible ways of deceit which herein he exerciseth ; and they are these that follow . . as the same graces have different degrees in several persons , and these different degrees have operations suitable ; some acts being stronger , some weaker , some more perfected and ripened , others more imperfect , and immature : so when satan comes to describe grace , he sets it forth in its highest excellencies , and most glorious attainments . you shall never observe him to speak of graces at their lowest pitch , ( except where he is carrying on a design for presumption , and then he tells men that any wishing , or woulding is grace ; and every formal [ lord forgive me ] is true repentance ) : but on the contrary he offers the highest reach of it , that any saint on earth ever arrived at , as essentially necessary to constitute its being ; and tells them if they have not that , they have nothing . let us see it in the particulars . . grace sometimes hath its extraordinaries ; ( as i may call them . ) we have both precept and example of that nature in scripture , which are propounded not as the common standard by which the being and reality of grace is to be measured , but as patterns for imitation , to provoke us to emulation ; and to quicken us in pressing forward . of this nature i reckon to be the example of moses , desiring to be blotted out of god's book ( whatever he meant by it ) in his love to the people ; and the like of the apostle paul , wishing himself to be accursed from christ for his brethrens sake . of this nature also we have many precepts ; as rejoyce evermore , of waiting and longing for the appearance of christ , of rejoycing when we fall into divers temptations ; and many more to this purpose , all which are heights of grace that do rarely appear among the servants of god , at any time . . grace hath sometimes its special assistances ; this is when the occasion is extraordinary , but the grace befitting that occasion is promised in ordinary , and ordinarily recieved . when god calls any to such occasions , though compared with that measure of grace , which usually is acted by the children of god upon ordinary occasions ; it is a special assistance of the spirit . of this nature , is that boldness which the servants of christ receive , to confess christ before men in times of persecution , and to die for the truth , with constancy , courage , and joy. . there are also singular eminencies of grace , which some diligent , careful , and choice servants of god attain unto , far above what the ordinary sort arrive at . enoch had his conversation so much in heaven , that he was said to walk with god. david's soul was often full of delight in god. some in the height of assurance , rejoyce in god , with joy unspeakable , and full of glory . moses was eminent in meekness ; job in patience ; the apostle paul in zeal , for promoting the gospel , &c. now satan , when he comes to question the graces of men , he presents them with these measures ; and if they fall short , ( as ordinarily they do ) he concludes them altogether graceless . . satan also can do much to heighten the ordinary work , and usual fruits of every grace . his art herein , lies in two things . . he gives us a description of grace as it is in it self , abstracted from the weakness , dulness , distraction , and infirmities that are concomitant with it , as it comes forth to practice . he brings to our view grace in its glory , and without the spots by which our weakness , and satan's temptation , do much disfigure it . . he presents us with grace in its whole body , compleated with all its members , faith , love , hope , patience , meekness , gentleness , &c. from both these , he sets before those whom he intends to discourage , a compleat copy of an exact holy christian : as if every true christian were to be found in the constant practice of all these graces at all times , on all occasions , and that without weakness or infirmity . whereas indeed , a true christian may be found sometimes evidently practising one grace , and weak , or at present defective in another . and sometimes the best of his graces is so interrupted with temptation , so clogged with infirmity , that its workings are scarce discernable . . he hath a policy in heightning those attainments and workings of soul , in things relating to god and religion , which are to be found in temporary believers ; which because they sometimes appear in the unconverted , as well as in the converted , ( though all unconverted men have them not ) are therefore called common graces . this he doth that he may from thence take occasion to disprove the real graces of the servants of god ; of whom better things , and things that accompany salvation ( that is special saving graces ) are to be expected , heb. . . his way herein is , . to shew the utmost bravery of these common graces , how much men may have , how far they may go , and yet at last come to nothing . for gifts they may have powerful eloquence , prophecy , understanding of mysteries , faith of miracles . for good works ; they may give their estates to relieve the poor : in moral vertues , they may be excellent , their illumination may be great ; they may taste the good word of god , and the powers of the world to come , heb. . . their conversation may be without offence , and their conscience honest , as paul's was before his conversion . . with these heights of common grace , he compares the lowest degree of special grace . and because the principles , motives , and ends , which constitute the difference betwixt these two , are ( as it were ) under-ground , more remote from sense and observation , and oftentimes darkned by temptation : he takes the boldness to deny the truth of grace , upon the account of the small inconsiderable appearance that it makes , confidently affirming , that special grace must of necessity make a far greater outward shew than these common graces . in what manner , and to what end , satan doth heighten grace in the abstract we have seen : it remains that we discover , . how he doth lessen grace in the concrete ; this is the center of his design . he would not extol grace so much , but that he hopes thereby to condemn the generation of the just , and to make it appear , that there are few or none , that are truly gracious . when he comes to apply all this to the condition of any child of god , he deals treacherously ; and his cunning consists of three parts . . he compares the present state of any one , with whom he deals , to the highest attainments and excellencies of grace ; allowing nothing to be grace , but what will answer these descriptions he had already given . here the tempter doth apparently make use of a false ballance , and a bag of deceitful weights . for thus he puts them to it : thou sayest thou hast grace , but thou dost altogether deceive thy self , for indeed thou hast none at all . compare thy self with others , that were in scripture noted , as undoubtedly gracious , and thou wilt see that in the ballance , thou art lighter than vanity . abraham had faith , but he believed above hope . moses and paul had love , but they manifested it by preferring their brethrens happiness before their own . david was a saint , but he had a heart ravished with god. the martyrs spoken of in heb. . they could do wonders ; they were above fears of men , above the love of the world ; they loved not their lives to the death : how joyfully took they the spoyling of their goods ? how couragiously did they suffer the sharpest torments ? besides ( saith he ) all the children of god are described is sanctified throughout , abounding with all fruits of righteousness ; their faith is working ; their love still laborious ; their hope produceth constant patience : what art thou to these ? that in thee which thou callest faith , or love , or patience , &c. 't is not fit to be named with these : thy fears may tell thee , that thou hast no faith , and so may thy works ; thy murmurings under god's hand is evidence sufficient , that thou hast no patience . the little that thou dost for god , or especially wouldst do , if it were not for thy own advantage , may convince thee that thou hast no love to him ; thy weariness of services and duties thy confessed unprofitableness under all , do proclaim thou hast no delight in god , nor in his ways . he further adds , for the confirmation of all this : consider how far temporaries may go , that shall never go to heaven . thou art far short of them ; thy gifts , thy works , thy vertues , thy illumination , thy conversation , thy conscientiousness are nothing like theirs : how is it possible then that such as one as thou ( a pittiful contemptible creature ) shouldst have any thing of true grace in thee ? thus he makes the application of all the discovery of grace , which he presented to them . though he needs not urge all these things to every one , any one of these particulars frequently serves the turn . when a trembling heart compares it self with these instances , it turns its back , yields the argument , and is ashamed of its former hopes , as those are of their former confidence , who flee from battel . hence then do we hear of these various complaints : one saith , alas ! i have no grace , because i live not as other saints have done in all exactness . another saith , i have no faith , because i cannot believe above reason , and contrary to sense , as abraham did . a third crys out , he hath no love to god , because he cannot find his soul ravished with desire after him . another thinks , he hath a hard heart , because he cannot weep for sin. another concludes against himself , because he finds not a present chearful resolve ( while he is not under any question for religion ) to suffer torments for christ . some fear themselves , because temporaries in some particulars , have much out-gone them . you see how complaints may upon this score , be multiplied without end ; and yet all this is but fallacy . satan tells them what grace is at the highest , but not a word of what it is at lowest : and so unskilful is a tossed , weak christian , that he in examining his condition , looks after the highest degrees of grace ( as affording clearer evidence ) and not after the sincerity of it ; which is the safest way for trial , where graces are weak . in a word , this kind of arguing is no better than that of children , who cannot conclude themselves to be men , because their present stature is little , and they are not as tall as the adult . . another part of his cunning in lessening the real graces of god's children , is to take them at an advantage , when their graces are weakest , and themselves most out of order . he that will chuse to measure a man's stature while he is upon his knees , seems not to design to give a faithful account of his height . no more doth satan , who , when he will make comparisons , always takes the servants of god at the worst . and indeed , many advantages do the children of god give him , insomuch that it is no wonder that he doth so oft baffle them , but rather a wonder that they at any time return to their comforts . . sometimes he takes them to task while they are yet young and tender , when they are but newly converted , before their graces are grown up , or have had time to put forth any considerable fruit. . or when their graces are tired out , by long or grievous assaults of temptation ; for then they are not what they are at other times . . when their hearts are discomposed , or muddied with fear ; for then their sight is bad , and they can so little judg of things that differ , that satan can impose almost any thing upon them . . sometimes he comes upon them , when some grace acts his part but poorly ( as not having its perfect work ) and is scarce able to get through , sticking as it were in the birth . . or when the progress of grace is small and imperceptible . . or while in the absence of the sun ( which produceth flowers , and fragrancy , and is the time of the singing of birds , cant. . , . ) it is forced to cast off its summer fruits of joy , and sensible delights ; and only produceth winter fruits , of lamenting after god , longing and panting after him , justifying of god in his dealings , and condemning it self ; all this while sowing in tears , for a more pleasing crop. . or while expectations are more than enjoyments , the man it may be promised himself large incomes of greater measures of comforts , ease , or strength , under some particular ordinances , or helps which he hath lately attained to ; and not finding things presently to answer what he hoped for , is now suspitious of his case , and thinks he hath attained nothing , because he hath not what he would . . sometimes satan shews them his face in this glass , when 't is foulest , through the spots of some miscarriage . . or he takes advantage of some natural defects , as want of tears , which might be more usual in former times , but are now dried up ; or from the ebbings and uncertainty of his a●●ections , which are never sure rules of trials . . or in such acts that are of a mixed nature in the principles and motives , where it may seem to be uncertain to which the act must be ascribed , as to the true parent . the heart of a gracious person being challenged upon any of these points , and under so great a disadvantage , being called out to give a proof of himself , especially in the view of grace set forth in all its excellency and glory , shall have little to plead , but will rather own the accusation . and the rather , because . it is another part of satan's cunning , to urge them ( whilst they are thus at a stand ) with a possibility , nay , a probability of their mistaking themselves , by passing too favourable an opinion formerly of their actions . to confirm them in this apprehension : . he lays before them the consideration of the deceitfulness of the heart , which ( being so , above all things , and desperately wicked , beyond ordinary discovery ) makes a fair way for the entertainment of a suspition of self-delusion in all the former hopes which a man hath had of himself . satan will plainly speak it : thou hast had some thoughts and workings of mind towards god , but seeing they carry so great a disproportion to rule and example , and come so far short of common graces ; 't is more than probable , that such poor , weak , confused appearances are nothing . how knowest thou that thine adherence to , and practice of the command and services of god are any more , than from the power of education , the prevalency of custom , or the impressions of moral swasion ? how dost thou know that thy desires after god , and thy delight in him , are any more than the products of natural principles , influenced by an historical faith of scripture doctrine ? 't is oftentimes enough for satan to hint this : a suspitious heart ( as it were greedy of its own misery ) catcheth at all things that make against it : and hence complains ; that it hath no grace because it sees not any visible fruits , or makes not a sufficient appearance at all times , when opposed , or resisted ; or because it wants sensible progress , or gives not the summer fruits of praises , rejoycings , and delights in god ; or because it seems not to meet with remarkable improvements in ordinances ; or because it cannot produce tears , and raise the affections ; and because the party doth not know but his heart might decieve him , in all that he hath done . which the devil yet further endeavoureth to confirm , . by a consideration of the seeming holiness and graces of such , as believed themselves to be the children of god , and were generally by others reputed so to be ; who yet , after a glorious profession , turned apostates . this being so great and undeniable an instance of the hearts deceitfulness , makes the poor tempted party conclude , that he is certainly no true convert . thus have we seen satan's sophistry in the management of those five grand topicks , from whence he draws his false conclusions against the children of god , pretending to prove that they are not converted ; or at least , if they be in a state of grace , that they in that state , are in a very bad unsuitable condition to it . ( for if his arguments fall short of the first , they seldom miss the latter mark . ) this was his first engine . now follows . . the other engine by which he fixeth these conclusions , which though it be not argumentative , yet it serves to sharpen all his fallacies against the comforts of god's children ; this is fear , which together with his objections he sends into the mind . that satan can raise a storm and commotion in the heart by fear , hath been proved before . i shall now only in a few things shew , how he doth forward his design , by astonishing the heart with his frightful thundrings . . his objections being accompanied with affrightments , they pass for strong undeniable arguments , and their fallacy is not so easily detected . fear , as well as anger , darkens reason , and disables the understanding to make a true faithful search into things , or to give a right judgment : as darkness deceives the senses , and makes every bush affrightful to the passenger ; or as muddied waters hinder the sight : so do fears in the heart disable a man to discover the silliest cheat that satan can put upon it . . they are also very credulous . when fear is up , any suggestion takes place . as suspitious incredulity is an effect of joy , ( the disciples at first hearing that christ was risen , for joy believed it not ) so suspitious credulity is the effect of fear . and we shall observe several things in the servants of god , that shew a strange inclination , as it were a natural aptitude to believe the evil of their spiritual estate which satan suggests to them . as . there is a great forwardness , and precipitancy in the heart , to close with evil thoughts raised up in us . when jealousies of god's love are injected , there is a violent hastiness , forthwith ( all calm deliberation being laid aside ) to entertain a belief of it . this is more than once noted in the psalms . in this case , david acknowledgeth this hasty humour ; i said in my haste , psal . . . and psal . . . this hasty forwardness to determine things that are against us , without due examination , asaph calls a great weakness ; this is my infirmity , psal . . . . there is observable in those that are under spiritual troubles , a great kind of delight , ( if i may so call it ) to hear threatnings rather than promises ; and such discourses as set forth the misery of a natural state , rather than such as speak of the happiness of the converted : because these things , in their apprehension , are more suitable to their condition , and more needful for them , in order to a greater measure of humiliation , which they suppose to be necessary . however , thus they add fuel to the flame . . they have an aptitude to hide themselves from comfort , and with a wonderful nimbleness of wit and reasoning , to evade , and answer any argument brought for their comfort ; as if they had been volunteers in satans service , to fight against themselves . . they have also so great a blasting upon their understanding , that satan's tempting them to doubt of their good estate , is to them a sufficient reason to doubt of it ; and that is ground enough for them to deny it , because satan questions it . . these fears make all satan's suggestions strike the deeper , they point all his arrows , and make them pierce ( as it were ) the joynts and marrow ; they poyson and envenom them to the great increase of the torment , and hinderance of the cure ; they bind the objections upon them , and confirm them in a certain belief that they are all true . we have now viewed satan's engines and batteries against the servants of the lord , for the destuction of their joy and peace , by spiritual troubles ; but these are but the beginnings of sorrows , if compared with those distresses of soul , which he sometimes brings upon them . of which next . chap. ix . of his fourth way to hinder peace , by spiritual distresses . . the nature of these distresses , the ingredients and degrees of them . whether all distresses of soul arise from melancholy ? . satan's method in working them , the occasions he makes use of , the arguments he urgeth , the strengthening of them by fears . . their weight and burthen explained in several particulars . some concluding cautions . the last sort of troubles by which satan overthrows the peace of the soul , are spiritual distresses ; these are more grievous agonies of soul , under deepest apprehensions of divine wrath , and dreadful fears of everlasting damnation , differing in nature and degree , from the former sorts of troubles ; though in these satan observes much what the same general method , which he used in spiritual troubles last mentioned . for which cause , and also that these are not so common as the other , i shall speak of them with greater brevity . herein i shall shew , . their nature . . satan's method in working them . . their weight and burthen . . the nature of spiritual distresses will be best discovered , by a consideration of those ingredients of which they are made up , and of the different degrees thereof . . as to the ingredients , there are several things that do concur for the begetting of these violent distresses . as , . there is usually a complication of several kinds of troubles . sometimes there are outward troubles , and inward discomposures of spirit arising from thence ; sometimes affrightments of blasphemous thoughts long continued , and usually spiritual troubles ( in which their state or condition have been called to question ) have gone before . heman ( who is as famous an instance in this case , as any we meet withal in scripture ) in psal . . seems not obscurely to tell us so much ; his soul was full of troubles , ver . . and in ver . . he complains that god had afflicted him with all his waves : and that these were not all of the same kind ( though all concurred to the same end ) he himself explains , ver . , . where he bemoans himself for the unkindness of his friends : thou hast put away mine acquaintance ; lover and friend hast thou put far from me . . these troubles drive at a further end than any of the former ; for their design was only against the present quietness and peace of god's children , but these design the ruine of their hopes for the future ; they are troubled , not for that they are not converted , but for that they expect never to be converted . this is a trouble of an high nature , making them believe that they are eternally reprobated , cut off from god for ever , and under an impossibility of salvation . . these troubles have the consent and belief of the party . in some other troubles satan disquieted the lords servants , by imposing upon them his own cursed suggestions , violently bearing in upon them temptations to sin and blasphemy , or objections against their state of regeneration , while in the mean time they opposed and refused to give consent ; but in these satan prevails with them , to believe that their case is really such as their fears represent it to be . . they are troubles of a far higher degree than the former , the deepest sorrows , the sharpest fears , the greatest agonies . heman , psal . . ver . , . calls them terrours even to distraction : while i suffer thy terrours , i am distracted ; thy fierce wrath goeth over me , thy terrours have cut me off . . there is also god's deserting of them in a greater measure than ordinary , by withdrawing his aids and comforts . and ( as mr. perkins notes ) if the withdrawing of grace be joyned with the feeling of god's anger , thence ariseth the bitterest conflict , that the soul of a poor creature undergoes . . as to the different degrees of spiritual distresses , we must observe : that according to the concurrence of all , or fewer of those ingredients ( for they do not always meet together , though most frequently they do ) and according to the higher , or lower degrees in which these are urged upon the conscience , or apprehended and believed by the troubled party ; these agonies are more or less , and accordingly we may distinguish them variously . as , . some are desperate terrours , of cursed reprobates under desperation . these terrours in them , are in the greatest extremity , the very pit of misery , of the same nature with those of the damned in hell , where the worm that never dies , is nothing else but the dreadful vexation and torment of an accusing conscience . they are commonly accompanied with blaspheming of god , and an utter rejection of all means for remedy ; and though they sometimes turn to a kind of secure desperation , ( by which ( when they see it will be no better ) they harden themselves in their misery , and seek to divert their thoughts ) as cain did , betaking himself to the building of cities . and esau , when he had sold his birth-right , despised it , and gave himself up to the pursuit of a worldly interest ; yet sometimes these terrours end in self-murther , as in judas , who being smitten with dread of conscience , went and hanged himself . we have many sad instances of these desperate terrours . cain is the first we read of , and though the account the scriptures give of him be but short , yet 't is sufficient to let us see what his condition was , gen. . . to . first , he was cursed from the earth . of this part of his curse , there were two branches ; . that his labour and toyl in tillage should be great , and greatly unsuccessful ; for thus god himself explains it , ver . . when thou tillest the ground , it shall not henceforth yield unto thee her strength . the earth was cursed with barrenness before to adam , but now to cain it hath a double curse . . that he should be a man of uncertain abode in any place ; a fugitive and a vagabond shalt thou be in the earth : not being able to stay long in a place , by reason of the terrours of his concience . his own interpretation of it , ver . . shews , that herein lay a great part of his misery ; thou hast driven me out this day from the face of the earth . by which it appears , that he was to be as one that was chased out of all society , and as one that thought himself safe in no place . secondly , he was hid from the face of god ; that is , he was doomed to carry the inward feeling of god's wrath , without any expectation of mercy . thirdly , his mind being terrified under the apprehension of that wrath , he crys out , that his sin was greater than it could be pardoned ; or that his punishment was greater than he could bear . ( for the word in the original , signifies both sin , and punishment . ) take it which way you will , it expresseth a deep horrour of heart . if in the former sense , then it signifies a conviction of the greatness of his sin to desperation ; if in the latter sense , then 't is no less than a blasphemous reflection upon god , as unjustly cruel . fourthly , this horrour was so great , that he was afraid of all he met with , suspecting every thing to be armed with divine vengeance against him ; every one that findeth me , shall slay me . or if that speech was a desire , that any one that found him might kill him , ( as some interpret ) it shews that he preferred death before that life of misery . it seems then , that god smote him with such terrour and consternation of mind , and with such affrightful trembling of body , for his bloody fact , that he was weary of himself , and afraid of all men , and could not stay long in a place . by these tokens ( or some other way ) god sets his mark upon him , as upon a cursed miscreant , to be noted and abhorred of all . such another instance was lamech , of whom the same chapter speaks . . the sting of conscience was so great , that he is forced to confess his fault : ( the interpretations of those , that take it interrogatively ; have i slain ? or , if i have , what is that to you ? &c. are upon many accounts improper ; much more are those so , that take it negatively ) . which , whether it were the abomination of poligamy , ( as some think ) by which example he had destroyed more than cain did ; or if it were murther in a proper sense ( as the words and context plainly carry it ) 't is not very material to our purpose ; however god smote him with horrour , that he might be a witness against himself . . he accuseth himself for a more grievous sinner , and more desperate wretch by far than cain : if cain ( ver . . ) shall be avenged seven-fold , truly lamech seventy and seven-fold . which is as much as to say , that there was as much difference 'twixt his sin and cain's , as betwixt seven , and seventy seven . . it seems also by his discourse to his wives , that he was grievously perplexed with inward fears ; suspecting ( it may be ) his very wives ( as well as others ) might have private combinations against him , for the prevention whereof , he tells them by cain's example of god's avenging him . these two early examples of desperation the beginning of the world affords , and there have been many more since , as esau and judas . of late years we have the memorable instance of francis spira , one of the clearest and most remarkable examples of spiritual horrour , that the latter ages of the world were ever acquainted with ; yet i shall not dare to be confident of his reprobation , as of cain's and judas's , because the scripture hath determined their case , but we have no such certain authority to determine his . . there are also distresses from melancholy , which may be further differenced according to the intenseness , or remisness of the distemper upon which they depend . for sometimes the imagination is so exceedingly depraved , the fears of heart so great , and the sorrows so deep , that the melancholy person crying out of himself , that he is damned , under the curse of god , &c. appears to be wholly besides himself ; and his anguish to be nothing else , but a delirous irrational disturbance . there are too many sad instances of this : some i have known , that for many years together , have laboured under such apprehensions of hell and damnation , that they have at last proceeded to curse , and blaspheme god in a most dreadful manner ; so that they have been a terrour to all their friends and acquaintance . and though sometimes they would fall into fits of obstinate silence , yet being urged to speak , they would amaze all that were about them , with the confident averment of their damnation ; with horrible out-crys of their supposed misery and torments , and with terrible rage against heaven . some in this distemper , will fancy themselves to be in hell already , and will discourse as if they saw the devils about them , and felt their torture . such as these give plain discovery by their whole carriage under their trouble , and some concomitant false imaginations about other things , ( as when they fancy themselves to be in prison , or sentenced to death , and that torments , or fire , are provided for them by the magistrate , &c. ) that 't is only melancholy ( perverting their understanding ) that is the cause of all their sorrow . others there are , who are not altogether irrational , because in most other things their understanding is right ; yet being driven into melancholy upon the occasion of crosses , or other outward afflictions , they at last six all their thoughts upon their souls , and now their fancy becoming irregular in part , the whole of the irregularity appears only in that , wherein they chiefly concern themselves . hence they misjudg themselves , and condemn themselves to everlasting destruction ; sometimes without any apparent cause , and sometimes they accuse themselves of such things as they never did ; they fear and cry out they are damned , but they cannot give a particular reason , why they should entertain these fears , neither can they shew any cause why they should refuse the comforts of the promises that are offered , but they say , they know , or are perswaded it is so ; upon no better account than this , it is so , because it is so . or if they give reasons of their imagination , they are commonly either feigned , or frivolous , and yet in all other matters they are rational , and speak or act like men in their right minds . of both these kinds of desperation i shall speak nothing further ; 't is enough to have noted that such there are , because the cure of the former is impossible , and the cure of the latter doth wholly depend upon physick . some may possibly question , whether all extraordinary agonies of soul , upon the apprehension of eternal damnation , be not the fruits of melancholy ? and if not , then what may the difference be betwixt those that proceed from melancholy , and those that are properly the terrours of conscience ? as to the first part of the question , i answer , . that all spiritual distresses , are not to be ascribed to melancholy . for , . there are some melancholy persons who are never more free from spiritual troubles ( though frequently accustomed to them at other times ) than when ( upon the occasion of some special trouble , or sickness , threatning death ) there is greatest cause to fear such onsets upon the increase of melancholy ; some such i have known . . sometimes these distresses come suddenly , their conscience smiting them in the very act of sin ; and these persons sometime such , as are not of a melancholick constitution . spira was suddenly thunder-struck with terrours of conscience , upon his recantation of some truths which he held ; and so were some of the martyrs . sometimes terrours that have continued long , and have been very fierce , are removed in a moment . now , 't is not rational to say , that melancholy only occasioned all such troubles , where in bodies that are not naturally of that complexion , ( and some such have been surprised with terrours of conscience ) : if we will take a liberty to suppose an accidental melancholy , we must of necessity allow some time ; and ( usually ) some precedaneous occasion , to mould them into such a distemper . neither do the fears of melancholy cease on a sudden , but abate gradually , according to the gradual abatement of the humour . to say that cain's , or judas's dispair were the invasions of strong melancholy , is not only beyond all proof , but also probability . neither is it likely that david ( whose ruddy countenance , and inclination to musick , are tokens of a sanguine complexion ) was always melancholick under his frequent complaints of spiritual trouble . . they that read the story of spira , and observe his rational serious replies , to the discourses that were offered him for his comfort , and his carriage all along , will have no cause to conclude his trouble to be only melancholy ; neither did the sober judicious by-standers ascribe his distress to any such cause . . the agony of christ upon the cross , under the sense of divine wrath for our sins , ( though it were without desperation ) is an undeniable proof , that there may be deep sense of god's displeasure upon the soul of man ; which cannot be ascribed to melancholy . . i answer , that it is not to be denied , but that god may make use of that humour as his instrument , for the increase and continuance of terrours upon the consciences of those , whom he thinks fit to punish ( for any provocation ) with spiritual desertion . as he made use of that distemper to punish saul and nebuchadnezzar . i speak not here of those distresses which are nothing else but melancholy , ( such as those before mentioned , of which physicians have given us frequent histories ) though in this case , the secret ways of god's providences are to be adored with humble silence ; but of those terrours of conscience which have a mixture of melancholy to help them forward , yet so , as that the judgment and reason are not thereby perverted . spira , when his case was hastily concluded , by an injudicious friend , to be a strong melancholy , made this reply : well , be it so , seeing you will needs have it so ; for thus also is god's wrath manifested against me . — which shews , . that he believed , god doth sometimes manifest his wrath against man by melancholy . and , . that he denied this to be his condition : for he still concluded , that god sent the terrours of his wrath immediately upon his conscience , as the sentence of his just condemnation , for denying christ . now when god doth make use of melancholy , as his instrument in satan's hand , to make the soul of man more apprehensive of his sin and god's wrath , ( though he doth not always make use of this means , as hath been said ) while he still preserves the understanding from false imaginations . the distress is still rational , and we have no cause to make any great difference betwixt these troubles that have such a mixture of melancholy , and such as have not . neither must we say , that then 't is in the power of the physician to remove , or mitigate such spiritual distresses . for if god see it fit to make use of melancholy for such a purpose , he can suspend the power of physick , so that it shall not do its work till god hath performed all his purpose . and the unsuccessfulness of remedies in this distemper , ( while it seems to be wonderfully stubborn , in resisting all that can be done for cure ) is more to be ascribed ( in some cases ) to god's design , than every physician doth imagine . as to the latter part of the question . how the terrours of melancholy , and those of conscience are to be distinguished , i shall only say this : that ( as i said ) we are not much concerned to make any distinction , where the distressed party acts rationally . 't is true , something may be observed from these mixtures of melancholy ; and thence may some indications be taken by the friends of the distressed , which may be of use to the afflicted party . physick in this case is not to be neglected , because ( though god may permit that distemper in order to the terrour of the conscience ) we are not of god's counsel , to know how high he would have it to go , nor how long to continue ; but 't is our duty ( with submission to him ) to use all means for help . however , seeing the physician is the only proper judg of the bodily distemper , it were improper to speak of the signs of melancholy in these mixt cases , to those that cannot make use of them . and as for these distresses of melancholy that are irrational , they are of themselves so notorious , that i need not give any account of them . there is usually a constitution inclining that way , and often the parents , or friends of the party , have been handled in the same manner before ; or if their natural temper do not lead them that way , there is usually some cross , trouble , disappointment , or the like outward affliction that hath first pressed them heavily , and by degrees hath wrought them into melancholy , and then afterward they come to concern themselves for their souls . ( as that woman in platers observations , who being long grieved with jealousie upon grounds too just , at last fell into grievous dispair , crying out ; that god would not pardon her ; that she was damned ; that she felt hell already , and the torments of it , &c. ) or there are some concomitant delirium's , imaginations apparently absurd , or false , &c. all which give plain discoveries of irrational distresses . and if there remained any doubt concerning them , the consideration of all circumstances together , by such as are sober and judicious , would easily afford a satisfaction . . having now confined the discourse to the spiritual distresses of god's children , that are not so oppressed with melancholy , as to be misled with false imaginations ; i must next , concerning these distresses , offer another observable distinction , which is this : that they are either made up of all the five forementioned ingredients , or only of some of them , and so may be called total , or partial ; though in each of these there may be great differences of degrees . . sometimes then the children of god may be brought into total distresses of conscience , even with desperation , and ( that which is more hideous ) with blasphemy . if mr. perkins his observation hold true , who tells us , that they may be so over-charged with sorrow , as to cry out they are damned , and to blaspheme god. and we have no reason to contradict it , when we observe how far david went in his haste , more than once . and whatever may be the private differences betwixt these and the reprobates , in their agonies ( as differences there are , both in god's design , and their hearts , though not visible ) yet if we compare the fears , troubles , and speeches of the one and the other together , there appears little or no difference which by-standers can certainly fix upon . if it seems harsh to any , that so horrid a thing as despair should be charged upon the elect of god , in the worst of their distresses , it will readily be answered ; . that if we suppose not this , we must suppose that which is worse . if we like not to say , that god's children may fall into despair ; we must conclude ( very uncharitably ) that they that fall into despair , are not god's children . . 't is easie to imagine a difference betwixt partial and total dispair , betwixt imaginary and real . the children of god , under strong perturbation of spirit , may imagine themselves to do what they do not , and so may bear false witness against themselves ; professing that all their hope of salvation is lost , when yet the root of their hope may still remain in their hearts undiscovered . the habit may be there , when all visible acts of it are at present suspended , or so disguised in a croud of confused expressions , that they cannot be known . or , if they have real distrust of their salvation , yet every fit of real diffidence , is not utter desperateness ; neither will it denominate a man to be totally desperate , any more than every error , even about fundamentals , will denominate a man an heretick . for as it must be a pertinacious error in fundamentals that makes an heretick , so it must be a pertinacious diffidence that makes a man truly desperate . . but sometimes the children of god have only partial distresses . that is , they may have a great measure of some of the ingredients , without mixture of the rest . particularly , they may have a great measure of the sense of divine wrath and desertion , without desperation . the possibility of this is evident , beyond exception , in the example of our blessed saviour , when he cry'd out , my god , my god , why hast thou forsaken me ? none can ascribe desperation to him , without blasphemy ; and if they should , the very words , my god , my god , ( expressing his full and certain hope ) do expresly contradict them . such an instance , of spiritual distress without desperation , i take heman to be . how high his troubles were , is abundantly testified in psal . . and yet that his hope was not lost , appears not only by his prayer for relief in the general ; ( for hope is not utterly destroyed , where the appointed means for help are carefully used , ) but by the particular avouchment of his hope in god , in the first verses of that psalm , o lord god of my salvation , i have cried day and night before thee . . the last difference of spiritual distresses which i shall observe , is this ; that some are more transient fits and flashes of terror , under a present temptation , which endure not long ; others are more fixed and permanent . the less durable distresses may be violent and sharp , while they hold . temptations of diffidence may strongly possess a child of god , and at first may not be repelled ; and then before their faith can recover it self , they vent their present sad apprehensions of their estate , as jonah did , jon. . . i said i am cast out of thy sight . many such fits david had , and in them , complained at this rate , why hast thou forsaken me ? why castest thou off my soul ? psal . . . i said in my haste , i am cut off from before thine eyes . psal . . . i said in my haste , all men are lyars . which was a great height of distrust , and too boldly reflecting upon god's faithfulness , considering the special promises that god had made to him . such sharp fits were those of bainham , and bilney , martyrs , whose consciences were so sorely wounded for recanting the truth which they professed , that they seemed to feel a very hell within them . the more fixed distresses , as they are of longer continuance , so they are often accompanied with the very worst symptomes : for when in these agonies , no sun nor star of comfort appears to them for many days , all hope that they shall be saved seems to be taken away ; and being tired out with complaints and importunities , without any answer , they at last reject the use of means . some have lain many years ( as the paralytick man at the pool of bethesda ) without cure. some from their youth up , as heman complains . some carry their distresses to their death-bed , and it may be , are not eased till their souls are ready to depart out of their bodies , and then they often end suddenly and comfortably . some , i could tell you of , who on their death-bed after grievous terrours , and many out-crys , concerning their miseries of blackness and darkness for ever , lay long silent ; and then on a sudden brake out into raptures of joy , and adoring admiration , of the goodness of god , using that speech of the apostle , rom. . . o the depth of the riches , both of the wisdom and knowledg of god! how unsearchable are his judgments , and his ways past finding out ! others go out of the world in darkness , without any appearance of comfort : such an instance was mr. chambers , ( as the story of his death testifies ) mentioned by mr. perkins , in his treatise of desertions , of whom this account is given ; that in great agonies he cried out , he was damned , and so died . the case of such is surely very sad to themselves , and appears no less to others ; yet we must take heed of judging rashly concerning such . nay , if their former course of life hath been uniformly good , ( for who will reject a fine web of cloth ( as one speaks ) for a little course list at the end , ) especially if there be any obscure appearance of hope . ( as that expression of mr. chambers , [ o that i had but one drop of faith ! ] is by mr. perkins supposed to be ) ; we ought to judg the best of them . we have seen the nature of spiritual distresses , in the ingredients and differences thereof . we are now to consider , . satan's method in procuring them : which consists , . in the occasions which he lays hold on for that end . . in the arguments which he useth . . in the working up of their fears , by which he confirms men in them . . as to the occasions : he follows much the same course which hath been described before in spiritual troubles ; so that i need not say much , only i shall note two things . . that it makes much for satan's purpose , if the party against whom he designs , have faln into some grievous sins . sins of common magnitude , do not lay a foundation suitable to the superstructure which he intends ; he cannot plausibly argue reprobation , or damnation from every ordinary sin ; but if he finds them guilty of something extraordinary , then he falls to work with his accusations . the most usual sins which he takes advantage from , are ( as mr. perkins observes ) those against the third , sixth , and seventh command ; sometimes those against the ninth . murther , adultery , perjury , and the wilful denial of truth against conscience , are the crimes upon which he grounds his charge , but most usually the last . upon this the distressed spira , and some of the martyrs . as for the other , the more private they are , satan hath oft the more advantage against them , because god's secret and just judgment , will by this means bring to light the hidden things of darkness ; and force their consciences to accuse them , of that which no man could lay to their charge , that he might manifest himself to be the searcher of the hearts , and trier of the reins . thus have many been forced to disclose private murthers , secret adulteries , and to vomit up ( though with much pain and torture ) that which they have by perjury , or guile , extorted from others . . where satan hath not these particular advantages , he doth endeavour to prepare men for distresses , by other troubles long continued . all men that are brought to dispair of their happiness , must not be supposed to be greater sinners than others ; some are distressed with fears of eternal damnation , that are in a good measure able to make job's protestation in these cases : that their heart hath not been deceived by a woman : that they have not laid wait at their neighbours door : that they have not lift up their hand against the fatherless , when they saw their help in the gate ; that their land doth not cry against them , nor the furrows thereof complain ; that when they saw the sun when it shined , or the moon walking in brightness , their heart hath not been secretly enticed , nor their mouth kissed their hand ; that they rejoyced not in the destruction of him that hated them , nor lift up themselves when evil found him , &c. notwithstanding all which their fears are upon , and prevail against them . but then before satan can bring them to consent to such dismal conclusions against themselves , they must be extraordinarily fitted to take the impression ; either tired out under great afflictions , or long exercised with fears about their spiritual estates , without intermixture of comfort , or ease , or their faculties broken and weakned by melancholy . any of these give him an advantage equivalent to that of great sins . for though he cannot say to these , your sins are so enormous , that they are ( considered themselves together with their circumstances ) sad signs or reprobation ; yet he will plead that god's carriage towards them , doth plainly discover that he hath wholly cast them off , and left them to themselves , without hope of mercy . . as for the arguments which he useth , they are much-what from the same topicks which he maketh choice of in bringing on spiritual troubles . only as he aims at the proof of a great deal more against god's children , than that they are not converted ; so accordingly he scrues up his mediums for proof to an higher pin . his arguments are , . from scriptures wrested , or misapplied . his choice of scriptures for this purpose , is of such places as either seem to speak most sadly the dangerous and fearful estate of men , according to the first view and literal representation of them , through the unskilfulness of those that are to be concerned ; or of such places as do really signifie the miserable unhappiness of some persons , who through their own fault , have been cut off from all hope , and the possibility of the like to some others for the future . so that in framing arguments from scripture , the devil useth a twofold cunning . . there are some scriptures which have the word damnation in them , applied to some particular acts and miscarriages of men ; when yet their intendment is not such as the word seems to sound , or as he would make them to believe . now , when he catcheth a child of god in such acts as are there specified , ( if he finds that his ignorance , or timerousness is such , as may render the temptation feazible ) he presently applies damnation to them by the authority of those texts . for instance , that text of rom. . . hath been frequently abused to that end ; he that doubteth , is damned if he eat . — the word damned there , strikes deep with a weak troubled christian , that is not skilful in the word of righteousness . for whether satan apply it to sacramental eating ( as sometimes he doth to the ignorant , though contrary to the purpose of the text , ) or to doubting in the general , he makes this conclusion out of it : thou doubtest , or thou hast eaten the sacrament doubtingly , therefore there is no hope for thee ; thou art damned . whereas all this while , the devil doth but play the sophister in the abuse of the signification of words . for that scripture evidently relates to the difference that then was in the church , about eating those meats that were unclean by moses's law : in which case the apostle doth positively declare , that the difference betwixt clean and unclean meats , is taken away ; so that a christian might with all freedom imaginable , eat those meats that were formerly unclean , with this proviso , that he were fully perswaded in his own mind . the necessity of which satisfaction , he proves from this , that otherwise he should offend his own conscience , which in that case must needs condemn him ( and that 's the damnation that is there spoken of ) ; as is more evident by comparing this verse with the next foregoing ; happy is he that condemneth not himself . but he that doubteth , doth condemn himself , because he eats not of faith ; that is , from full perswasion of the lawfulness of the thing . this scripture then hath nothing at all in it , to the purpose for which satan brings it ; it doth not speak of any finall sentence of condemnation passed upon a man for such an act ; all , and the utmost that it saith , is only this , that it is a sin to go against the perswasion of conscience , and consequently it puts no man further off salvation , than any other sin may do ; for which , upon repentance , the sinner may be pardoned . another text which satan hath frequently abused , to the very great prejudice of many , is that of cor. . . he that eateth and drinketh unworthily , eateth and drinketh damnation to himself . with this scripture he insults over the humble fearful christian , who is sensible of his unworthiness of so great a priviledg . sometimes he keeps him off long from the sacrament of the lord's supper , upon this very score ; that such an unworthy wretch ought not to make such near and familiar approaches to christ . and if at last he is perswaded to partake of this ordinance , then ( taking the advantage of the parties consciousness of his great vileness , and the very low thoughts which he entertains of himself ) he endeavours to perswade him , that now he hath destroyed himself for ever , and run upon his own irrecoverable damnation . thus he pleads it ; can any thing be more plain , than that thou hast eaten and drunken unworthily ? thy own conscience tells thee so : and can any thing be more positively asserted than this , that he that doth so , eateth and drinketh damnation to himself ? what then canst thou think of thy self , but that thou art a damned wretch ? neither do i speak barely , what may be supposed satan would say in this matter , but what may be proved by many instances he hath said and urged upon the consciences of the weak , who have from hence concluded ( to the great distress of their souls ) that by unworthy receiving of the sacrament , they have sealed up their own condemnation ; and all this by abusing and perverting the sense of this text. for the unworthy receiving , doth relate to the miscarriages which he had taxed before , and it implies a careless , prophane eating ; such as might plainly express the small , or unworthy esteem that they had in their hearts for that ordinance . and the damnation there threatned , is not finall and irrecoverable damnation , but temporal judgment ; as the apostle himself doth explain it , in the next verses : for this cause many are sickly . — and if we would judg our selves , we should not be judged . — that is ( as he further explains it ) we should not be thus chastned , or afflicted ; and the word translated damnation , doth signifie judgment . at the furthest , if we should take it for the condemnation of hell , all that is threatned would be no more than this ; that such have deserved , and god in justice might inflict the condemnation of hell for such an offence : which is not only true of this sin , but of all others , which still do admit of the exception of repentance . all this while this is nothing to the poor humbled sinner , that judgeth himself unworthy in his most serious examination , and greatest diligence . satan here plays upon the unexactness of the translation , and the ignorance of the party in criticisms ; for 't is not every one that can readily answer such captious arguments . . but he hath another piece of cunning , which is this : he doth by a sigular kind of art , threap upon men some scripture that really speaks of eternal condemnation , without any sufficient evidence in matter of fact for the due application of them , only because they cannot prove the contrary . his proceeding herein is to this purpose : first , ( after he hath prepared his way , by forming their minds to a fearful suspition of their estate ) he sets before them such scriptures as these ; god hardned the heart of pharaoh : he hath prepared vessels of wrath , fitted for destruction . christ prayed not for the world : and that concerning the jews , he hath blinded their eyes , and hardned their hearts , secondly , he confidently affirms , that they are such . thirdly , he puts them to prove the contrary , and herein he sends them to the search of god's eternal decrees ; in which art , satan ( like an ignis fatuus ) leads them out of the way . and though he cannot possibly determine what he affirms , he shifts off the positive proof from himself , and leaves it upon them to make out , that they are not thus determined of by god's unchangeable purpose . and because the tempted ( under so great a cloud ) have no such perswasion of their present graces , as may enable them to make sure their election , by the fruits of their vocation , they are beaten off from their hold and are brought to believe that the argument is unanswerable : because they cannot say they are converted , they conclude they must be damned ; overlooking the true answer that they might make , by keeping close to the possibility , or probability that they may be converted , and so escape the damnation of hell. this general hope being of such high concern to the distressed , ( for 't is the first thing that must relieve them , till better evidence come in ) it is satan's great policy to cheat them of it , which he often doth by this method now declared . . satan doth mainly endeavour to misrepresent god to troubled souls , and from thence he draweth out arguments against them . in the former case of spiritual troubles , he misrepresents god , in that he represents only some attributes of his , not only distinct from , but in opposition to others , by which he labours to conceal the sweet and beautiful harmony that is among them ; and also to make one attribute , an argument against the comfortable supporting considerations , which another would afford . he insists upon god's justice without respect of mercy , upon his holiness , without any regard of his gracious condescentions to the infirmities of the weak . but when it is his business to bring any under spiritual distresses , he then misrepresents god at an higher rate , and sticks not to asperse him with abominable falshoods . there are two lies which he commonly urgeth at this time . . he represents god as a cruel tyrant , of a rigorous unmerciful disposition , that delights himself in the ruine and misery of men. to this purpose he rakes together the harshest passages of the scripture , that speak of god's just severity against the wilful obstinate sinners , that stubbornly contemn his offers of grace . god indeed hath cleared himself of this aspersion , by solemn oath , ezek. . . as i live , saith the lord god , i have no pleasure in the death of the wicked , but that the wicked turn from his way and live . yet the tempted will sooner believe satan's suggestion than god's oath ; partly because the sense of their vileness doth secretly sway them to think , there is reason that he should be so ; partly because their fears incline them to suspect the worst ; and partly the uneasie ●ossings of their mind long continued , reviveth the natural frowardness of the spirit against god. which , how apt it is ( when fretted with vexation ) to entertain harsh thoughts of god ? may be seen in the answer of the slothful servant to his lord , who returned his talent back again unimproved , with a reflection : importing that his master was such as none could please ; so severe , that he was discouraged from making any attempt of serving him acceptably , mat. . . he said , lord , i know thee that thou art an hard man● reaping where thou hast not sown , and gathering where thou hast not strawed . . he belies god further , by representing him as designing the ruine and misery of the tempted person in particular . he would make him believe that god had a particular spleen ( as it were ) against him above other men ; and that in all his dealings with , or concerning him , he is but as a bear lying in wait , and as a lyon in secret places , ready to take any advantage to cut him off . and accordingly he gives no other interpretation of all the ways of god , but such as make them look like tokens of finall rejection of those that are concerned in them . if there be upon them outward afflictions , he tells them , these are but the forerunners of hell : if they lie under inward sense of wrath , he calls that the first-fruits of everlasting vengeance : if any particular threatning be impressed upon their consciences by the spirit of god , in order to their humiliation and repentance ; he represents it as god's final sentence , and absolute determination against them . if for caution , god see it fit to set before them the examples of his wrath , ( as it is very frequent for him to do , lest we should fall after the same example of vnbelief , pet. . . cor. . . ) satan perverts this to that which god never intended , for he boldly asserts , that these examples prognosticate their misery ; and that god signifies by them , a prediction of certain unavoidable unhappiness . this must be observed here , that these misrepresentations of god , are none of satan's primary arguments ; he useth them only as fresh reserves to second others . for where he finds any wing of his batalions ready to be beaten , he comes up with these supplies to relieve them . for indeed , these considerations of god's severity in the general , or of his special resolve against any in particular , are not of force sufficient to attaque a soul , that is within the trenches of present peace ; they are not of themselves proper mediums to produce such a conclusion . though we suppose god severe , ( except we should imagine him to be an hater of mankind universally ) we cannot thence infer the final ruine of this , or that individual person . and besides , ( that these are unjustifiable falshoods ) they cannot make the final damnation of any one so much as probable , till the heart be first weakned in its hopes , by fears , or doubtings , raised up in it upon other grounds . then indeed men are staggered , either by the deep sense of their unworthiness , or some sad continuing calamity , and the seeming neglect of their prayers . if satan then tell them of god's severity , or that ( all his providences considered ) he hath set them up as a mark for the arrows of his indignation , they are ready to believe his report , it being so suitable to their present sence and feeling . . satan also fetcheth arguments from the sins of god's children , but his great art in this is by unjust aggravations to make them look like those offences ; which by special exception in scripture , are excluded from pardon . the apostle , john . . tells us of a sin that is unto death ; that is , a sin which if a man commits , he cannot escape eternal death , and therefore he would not have such a sinner prayed for . ( that the popish distinction of venial and mortal sins is not here intended , some of the papists themselves do confess ) . what he means by that sin he doth not tell us , it being a thing known sufficiently from other scriptures . the note of unpardonableness , is indeed affixed to sins under several denominations ; the sin against the holy ghost , christ pronounceth unpardonable , mat. , . total apostacy from the truth of the gospel , hath no less said of it by the apostle , when he calls it a drawing back to perdition , heb. . . whether these be all one , or whether there is any other species of sin irremissible , besides that against the holy ghost , 't is not to our purpose to make enquiry . what-ever they are in themselves , satan in this matter , makes use of the texts that speak of them distinctly ; as we shall presently see . but besides these , the scriptures speak of some , that were given up to vile affections , and to a reprobate mind , rom. . , . and of others that were given up to hardness of heart , mat. . . acts . . now , whosoever they are of whom these things may be justly affirmed , they are certainly miserable , hopeless wretches . here then is satans cunning , if he can make any child of god believe that he hath done any such act , or acts of sin , as may bring him within the compass of these scriptures , then he insults over them , and tells them over and over again , that they are cut off for ever . to this purpose he aggravates all their sins . and , . if he find them guilty of any great iniquity , he fixeth upon that , and labours all he can to make it look most desperately , that so he may call it the sin against the holy ghost ; and in this he hath a mighty advantage , that most men are in the dark about that sin : all men being not yet agreed whether it be a distinct species of sin , or an higher degree of wilfulness relating to any particular sin. upon this score , satan can lay the charge of this sin , upon those that apostatize from the truth , and through weakness have recanted it . ( thus he dealt with spira , with bilney , with bainham , and several others . ) there is so near a resemblance in these sins of denying truths , to what is said of the unpardonable sin , that these men though they were scholars , and men of good abilities , yet they were not able to answer the argument that the devil urged against them , but it prevailed to distress them . upon others also , hath satan the advantage to fix this accusation : for let the species of the sin be what it will , if they have any thing of that notion , that the sin against the holy ghost , is a presumptuous act of sin , under temptation , they will call any notorious crime , the sin against the holy ghost , because of the more remarkable aggravating circumstances that have accompanied such a fact. . he aggravates the sins of god's children from the wilfulness of their sinning . 't is a thing often too true , that a child of god may be carried by a violent impetus , or strong inclination of affection to some particular iniquity , where the forwardness of desires that way , by a sudden haste , do stifle those reluctancies of mind , which may be expected from one endowed with the spirit of god ; whose power upon them , doth ordinarily sway them , to lust against the flesh . but it is more ordinary to find a temptation to prevail , notwithstanding that an enlightned mind doth make some resistance ; which ( because 't is too feeble ) is easily born down by the strong importunities of satan , working upon the inclinations of the flesh . both these cases are improved against them , over whom satan hath got any advantage of doubting of their estate . if they have resisted but ineffectually , or not resisted at all , he chargeth them with the highest wilfulness , and will so aggravate the matter that they shall be put in fear , not only that there can be no grace ( where sin hath so much power as either to controul so much light and endeavours , or hath so subjected the heart to its dominion , that it can command without a contradiction ) but that they can have no hope ; that they that sin with so high an hand , should ever enter into god's rest . and to this purpose he commonly sets before them , that text of heb. . . if we sin wilfully after that we have received the knowledg of the truth , there remaineth no more sacrifice for sins . or that of heb. . . it is impossible for those who were once enlightned — if they fall away , to renew them again to repentance . both which places speak indeed , at least , such a difficulty , as in common use of speech , is called an impossibility , if not an utter absolute impossibility of repentance and pardon . but then the sinning wilfully , or falling away , there mentioned , is only that of total apostacy ; when men that have embraced the gospel , and by it have met with such impressions of power , and delight upon their hearts , which we usually call common grace , do notwithstanding , reject that gospel as false and fabulous , and so rise up against it , with scorn and utmost contempt ; as julian the apostate did . if now the true intendment of those scriptures were considered , by those that are distressed with them , they might presently see , that they were put into fear , where no such cause of fear was . but all men have not this knowledg , nor do they so duely attend to the matter of the apostles discourse , as to be able to put a right interpretation upon it ; upon such satan imposeth his deceitful gloss , and tells them : wilful sinners cannot be restored to repentance , but you have sinned wilfully ; when sin was before you , you rushed into it without any consideration ; as the horse into the battel : or when god stood in your way with commands , and advice to the contrary ; when your consciences warned you not to do so great wickedness , yet you would do it . you were as those that break the yoke , and burst the bonds . upon this supposition , that these texts speak of wilful sinning in the general ; how little can be said against satan's argument ? how many have i known , that have been tortured with these texts , judging their estate fearful , because of their wilfulness in sinning ? who upon the breaking of the snare of satan's misrepresentation , have escaped as a bird unto the hill. . when either of the two former ways will not serve the turn , ( that is , when he meets with such against whom he hath nothing of notorious wickedness to object , or such as have a better discerning of scripture , than so to be imposed upon , ) he labours to make a charge against them , from the number of their miscarriages . here he takes up all the filth he can , and lays it upon one heap at their door . 't is indeed an easie thing for satan to set the sins of a child of god in order before him , and to bring to mind innumerable evils , especially to one that is already awakened with a true discovery of the corruption of nature , and the vileness of sin. in which case , the more a man considers , the more he will discover ; and sins thus set in battel array , ( though they be not more than ordinary hainous , yet being many ) have a very dismal appearance . satan's design in this , is to bring men under the affrightments which seem most proper to be raised from a perverse aspect of the third rank of scriptures ; which a little before i pointed at . for the word of god speaking of the final estate of men , doth not only discover the hopeless condition of some as to eternal life from some particular acts of sin , but also the sad estate of others from the manner , degrees , and frequency of sinning . the heathens , because they improved not the knowledg of god , which they had from the works of creation , neither making those inferences , in matters relating to his worship , which those discoveries did direct them unto ; nor behaving themselves in full compliance to those rules of vertuous conversation , which they might have drawn from these principles , and unto which in point of gratitude , they were obliged , rom. . . they glorified him not as god , neither were thankful ; therefore god gave them up to a reprobate mind . and generally , concerning all others , the scripture teacheth us , that a return to a prophane fleshly life , after some reformation , hath a greater hazard in it than ordinary ; as appears by the parable , in mat. . . seven more wicked spirits re-enter ; where one that was cast out , is received again ; and , the last state of that man , is worst than the first . so also , pet. . . to this purpose is that of soloman , concerning the danger of continuance in sin , after many reproofs , prov. . . he that being often reproved , hardneth his neck , shall suddenly be destroyed , and that without remedy . these and many such like scriptures , satan hath in readiness , which he plies home upon the consciences of those that are troubled with the sense of sin ; telling them , that their hearts and ways being continually evil , notwithstanding all the courses that god hath taken to reclaim them ; that they having so long neglected so great salvation ; or that after having seemed to entertain it , became more sinful than before . ( which they will easily believe , because they are now more sensible of sin , and more observant of their miscarriages than formerly . ) there can be no question , but they are given up to vile affections ; and like the ground that bears nothing but briers and thorns , they are rejected , and nigh unto cursing , whose end is to be burned . the wound that is made with this weapon , is not so easily healed , as some others already mentioned ; because ( though satan do unduly wrest these passages , to such failures in the children of god , as have little or no affinity with them , for they only speak , of falling into open prophaneness with contumacy , yet ) they that have deep convictions , accompanied with great fears , do usually think that there are none worse than they are . and though they will grant , that some others have more flagitious lives , yet they think they have hearts so desperately wicked , that they must needs be under as great hazards , as those whose lives seem to be worse . . there is but one argument more , that carries any probability of proof for everlasting condemnation , and that is from an hard and impenitent heart . how satan will manage himself to make a child of god believe , that he hath such an heart ; is our last observation relating to his sophistry . and it is this , he unjustly aggravates the discomposures of the spirits of those that are troubled for sin , and from thence draws his arguments of irrecoverable damnation ; pleading that their hearts are seared , hardned , uncapable of repentance , and consequently of heaven . that final impenitency will conclude damnation , is certain , and that some have been given up to such a judicial hardness long before death , that they could not repent ; may not only be evidenced from the threatning of god to that purpose , mat. . make the heart of this people fat , &c. but also from the sad instances of pharaoh , ( of whom 't is said , that god hardned his heart ) and the jews who were blinded , rom. . . god hath given them the spirit of slumber , eyes that they should not see , and ears that they should not hear . but still the art lieth in this , how to make a child of god believe that it 's so with him . for this purpose he must take him at some advantage , he cannot terrifie him with this argument at all times . while he is acting repentance , with an undisturbed settled frame of heart , 't is not possible to make him believe he doth not , or cannot repent ; for this were to force him contrary to sense and experience . but he must take him at some season , which may , with some probability , admit of his plea , and nothing is more proper for that design , than a troubled heart ; so that he hath in this case , two things to do . . he disquiets the soul into as great an height of confusion as he can : that , . when he hath melted it into heaviness , and torn it into pieces , he may work upon its distractions . there are many things that fall out in the case of great anxiety of mind , that are capable of improvement for the accomplishment of this design . as , . distracting troubles bring the heart under the stupidity of amazement . their thoughts are so broken and disjoynted , that they cannot unite them to a composed , settled resolution in any thing , they can scarce joyn them together , to make out so much as might spell out their distinct desires , or endeavours ; they scarce know what they are doing , or what they would do . . they also poyson the thoughts with harsh apprehensions against god. great distresses make the thoughts sometimes recoil against the holy lord , with unseemly questionings of his goodness and compassion ; and this puts men into a bad sullen humour of untowardness , from whence ( through satan's improvement ) arise the greatest plunges of dispair . . most usually in this case , the greatest endeavours are fruitless , and dissatisfactory . satan ( though he be no friend to duty ) doth unseasonably urge them to repent , and pray , but 't is because they cannot do either with any satisfaction , and then their failures are matter of argument against them . for it they resolve to put themselves upon a more severe course of repentance , and accordingly begin to think of their sins , to number them , or to aggravate them , they are usually affrighted from the undertaking , by the hainous appearance of them ; they cannot , they dare not think of them , the remotest glimps of them is terrible to an affrighted conscience : the raising of them up again in the memory ( like the rising of a ghost from the grave ) is far more astonishing , than the first prospect of them , after commission . so true is that of luther , if a man could see sin perfectly , it would be a perfect hell. if they set themselves to beg their pardon by earnest prayer , they are so distracted and confused in prayer , that their prayers please them not ; they come off from the duty more wounded , than when they began . or if in any measure they overcome these difficulties , so that they do pray , and confess their iniquities , then they urge and force a sorrow , or compunction upon themselves , but still to a greater dissatisfaction : for , it may be ( and this usually happens in greater distresses ) they cannot weep , nor force a tear , or if they do , still they judg their sorrow is not deep enough , nor any way suitable to the greatness of their sin . . to all these satan sometimes makes a further addition of trouble , by injecting blasphemous thoughts : here he sets the stock , with an intention to graff upon it afterward . when all these things are thus in readiness , then comes he to set fire to the train , and thus he endeavours to blow up the mine . is not thy heart hardned to everlasting destruction ? how canst thou deny this ? art thou not grown stupid , and senseless of all the hazards that are before thee ? ( here he insists upon the amazement , and confusion of their spirit ; and 't is very natural for those that are drunk with the terrours of the almighty , to think themselves stupid , because of the distraction of their thoughts . i have known several that have pleaded that very argument to that purpose ) . satan goes on : what greater evidence can there be of an hardned heart , than impenitency ? thou canst not mourn enough ? thou hast not a tear for thy sins , though thou couldst weep enough formerly , upon every petty occasion ; nay , thou canst not so much as pray for pardon : is not this , not only a heart that doth not , but that cannot repent ? besides ( saith he ) thou knowest the secret thoughts that thy heart is privy to , do they not boyl up in thy breast against god ? art thou not ready to tax him for dealing thus with thee ? what is this untowardness , but desperate obdurateness ? and if with all these there be blaspemous injections , then he tells him it is a clear case that he is judicially hardned ; in that he acts the part of the damned in hell already . by all , or some of these deceits , the devil doth often prevail so far with men , that they conclude their heart to be so obstinate , so stupid , that 't is impossible that it should be ever mollified , or brought into a penitential frame , and consequently that there is no hope of their salvation . . there is but one thing more , ( besides the occasions which he takes , and the arguments which he makes use of ) relating to satan's method for the procurement of spiritual distresses , and that is his endeavour to strengthen these arguments , by the increase of fears in their hearts . what satan can do in raising up misgiving , tormenting fears , hath been said , and how serviceable this is to his design , i shall shew in a few particulars , having only first noted this in the general ; that as his design in these distresses , is raised to express his utmost height of malice against men , in pushing them forward to the greatest mischief , by excluding them totally from the lowest degree of the hope of happiness , and by perswading them of the inevitable certainty of their eternal misery : so he doth endeavour by the strongest impressions of fear , to terrifie them to the utmost degree of affrightful amazement , and consequently the effects of that fear are most powerful . for , . by this means , the spirits of men are formed and moulded into a frame most suitable for the belief and entertainment of the most dismal impressions , that satan can put upon them . for strong fears ( like fire ) do assimulate every thing to their own nature , making them naturally incline to receive the blackest , the most disadvantagious interpretations of all things against themselves ; so that they have no capacity to put any other sense upon what lies in their way , but the very worst ; hence are they possessed with no other thoughts , but that they are remediless wretches , desperate miscreants , utterly forsaken of god. they are brought into such a woful partiality against their own peace , that they cannot judg aright of any accusation , plea , or argument that satan brings , for a proof of their unhappiness ; but being fill'd with strong prejudices of hell , they think every sophism a strong argument , every supposition a truth , and every accusation , conclusive of no less than their eternal damnation . insomuch that their fears do more to discomfit them , than all satan's forces . a dreadful sound being in their ears , their strength fails them at the appearance of any opposition . as when fear comes upon an army , they throw away their weapons , and by an easie victory , give their backs sometimes to an inconsiderable enemy . . men thus possessed with fear , do not only receive into their own bowels every weapon which satan directs on purpose , to the wounding and slaying of their hopes ; but by a strange kind of belief , they imagine every thing to be the sword of an enemy . all they hear , or meet with , turns into poyson to them , for they think every thing is against them ; promises , as well as threatnings ; mercies , as well as judgments ; and that by all these ( one as well as another ) . god ( as with a flaming sword , turning every way ) doth hinder their access to the tree of life . bilney the martyr ( as latimer in his sermons reports of him ) after his denial of the truth , was under such horrours of conscience , that his friends were forced to stay with him night and day . no comforts would serve : if any comfortable place of scripture was offered to him , it was as if a man should cut him through with a sword. nothing did him good , he thought that all scriptures made against him , and sounded to his condemnation . neither is it so rare a thing for fears to form the imagination into such mishapen apprehensions , as that we should think such instances to be only singular and unusual ; but 't is a common effect of terrour , which few or none escape that are under spiritual distresses . the blackness of their thoughts , make the whole scripture seem black to them : the unfit medium through which they look , doth discolour every object . so that the book of life ( as mrs. kath. bretterge , in the like case , expressed her self , concerning the bible ) seems to be nothing else but a book of death to them . . from hence it follows , that no counsel , or advice , can take place with them . excessive fears do remove their souls so far from peace , that they will not believe there is any hope for them , though it be told them . the most compassionate serious admonitions of friends , the strongest arguments against despair , the clearest discoveries of the hopes that are before them , &c. effect but little ; while they are spoken ( it may be ) they seem to relieve them a little , but the comfort abides not with them , 't is soon gone : though they cannot answer the arguments brought for them , yet they cannot believe them ; as if their souls were now deprived of all power to believe any thing for their good . suitable to that expression of spira , in answer to his friends that laboured to comfort him : i would believe comfort but cannot , i can believe nothing but what is contrary to my comfort . nay , when they are told , that many others have been under the like dreadful apprehensions of everlasting misery , who have at last been comforted , ( and by manifold experience , we find , that it is the greatest ease to distressed souls , to hear ( especially to speak with ) some that have been in the like case ; for this will oft administer some hope , that they also may at last be comforted , when the most comfortable promises of the scripture , are a terrour to them ) . yet this doth not effect the least ease for them sometimes , because some are so wholly possessed with unalterable prejudice against themselves ; that they think none are , or ever were like them . they compare themselves to judas and cain , and think their iniquity to be aggravated by many circumstances , far beyond the pitch of them . thus spira judged of himself ; i tell you ( saith he ) my case is mine own , 't is singular , none like it . . though fears make the soul unactive to any thing of comfort , because they wholly destroy its inclination , and alter its byas to hope ; yet on the contrary , they make it very nimble , and active to pursue the conclusions of misery , which they have helped to frame . for the spring of all the faculties of the soul are bent that way . hence it is , that those who are possessed with these agonies , will eagerly plead against themselves , and with an admirable subtilty , will frame arguments against their peace , coin distinctions , and make strange evasions to escape the force of any consolation that may be offered to them ; their understandings are , as it were , whetted by their fears to an unimaginable quickness . who would not wonder to hear the replies that some will give to the arguings of their friends , that labour to comfort them ? what strange answers spira gave to those that pleaded with him ? how easily he seemed to turn off the example of peter denying christ , and those scriptures that speak of god's love to mankind , &c. may be seen at large in his narrative . . fears , by a strange kind of witchcraft , do not only make them believe that they shall be unhappy , but also will at last perswade them , that they feel and see their misery already . how astonishingly doth spira speak to this purpose ? i find , he daily more and more hardens me , i feel it . answerable to this ( i remember ) was the case of one who was long imprisoned in deep distresses : he told me , that he verily believed that scripture of isa . . . was fulfilled upon him , from one sabbath to another , shall all flesh come to worship before me , and they shall go forth and look upon the carcases of the men that have transgressed against me : for their worm shall not die , neither shall their fire be quenched , and they shall be an abhorring to all flesh . to his own feeling , he had the torments of conscience , and the sense of divine wrath was as a burning fire within him ; and to his apprehension , every look from others , was a gazing upon him as a monster of misery , abhorred of all flesh . the nature of spiritual distresses , and satan's method in working them , being explained , the last thing promised , is now to be opened . this is , . the burthen and weight of these distresses , which how grievous , how intollerable it is , may be sufficiently seen in what hath been already said , and may be further evidenced in the particulars following . . those that are wounded with these fiery darts , do at first usually conceal their wound , and smother their grief , being ashamed to declare it ; partly , because some great transgression ( it may be ) hath kindled all this fire in their bosoms , and this they are unwilling to declare to others . partly , because they suspect ( though no one remarkable sin hath occasioned these troubles ) that the discovery of their case , will expose them to the wonder and censures of all that shall hear of them . by this means the fire burns with greater vehemency : their sore runs continually , and having none to speak a word in season for the least relief , it becomes more painful and dangerous . as bodily distempers concealed by a foolish modesty from the physician , increase the trouble and hazard of the patient . here have they many struglings within themselves , many attempts to overcome their fears , but all in vain ; they sit alone and keep silence , they flee the company and society of men ; they labour after solitary places , where they may weep with freedom , ( if their tears be not yet dried up ) or at least where they may pour out their complaints against themselves , they meditate nothing but their misery ; they can fix their thoughts upon nothing else ; they chatter as a crane , or swallow , they mourn as a dove ; they are as a pellican in the wilderness , as an owl in the desart , but still without ease . they are but as those that are snared in dens , and prison-houses ; who the longer they lie there , have the less patience to bear the present unhappiness , and the less hope to be delivered from it . . when they are tired out with private conflicts , and have no rest or intermission of trouble , then at last they are forced to speak ; and having once begun to open their troubles , they care not who knows it . if there be any heinous sin at the bottom , their consciences are forced to confess it : wickedness ( that was once sweet in his mouth ) is turned in his bowels , it is the gall of asps within him . thus doth god make men to vomit up what they had swallowed down . terrours chase away all shame , they can now freely speak against their sin , with the highest aggravations . and if their consciences have not an heinous crime to accuse them of in particular , yet in the general they will judg and condemn themselves , as the most stubborn , sinful , or hardned wretches , justly branded with indelible characters of the wrath of god. however the distress becomes greater , if they truly accuse themselves of any particular sin , that vomit is not without a violence offered to nature , which otherwise would cover its shame . it cannot be done without sickness , straining and torture ; and when it is done , they take it for granted , that every one passeth the same judgment upon them , which they do upon themselves ; and the frequent speaking doth confirm their minds in their fearful expectations . for what men do accustom themselves to assert , that they do more confidently believe . if they only complain of themselves in the general , with any intentions of procurement of pity , ( as is usual for the distressed to do ) yet while they cry out to others , is this nothing to you , all you that pass by ? is there any sorrow like to my sorrow ? &c. still they think their stroak is heavier than their groaning , and their cry to others , doth strongly fix this apprehension in themselves , that none can be more miserable than they . thus are they brought to job's condition , job . . though i speak , my grief is not asswaged ; and though i forbear , what am i eased ? . all this while they are under an expressible sense of divine wrath. heman speaks his apprehensions of it , under the similitude of the most hideous , and dismal , comfortless imprisonment , psal . . . thou hast laid me in the lowest pit , in darkness , in the deeps . david , in psal . . . compares it to the sorrows of death , and ( the highest that humane thoughts can reach ) the pains of hell : the sorrows of death compass me , and the pains of hell gat hold upon me ; i found trouble and sorrow . well might they thus judg , all things considered , for sin ( that then lies heavy upon them ) is a great weight , a burthen ( saith david ) greater than i can bear ; especially when 't is pressed on by an heavy hand , thy hand presseth me sore . sin makes the greatest wound , considering the conscience , which is wounded by it , is the tenderest part , and of exquisite sense . ( hence the grief of it is compared to the pain of a running fretting ulcer , that distempers the whole body : ( my wounds stink and are corrupted ; my sore ran in the night and ceased not ) or to the pain of broken and shattered bones . psal . . . there is no soundness in my flesh , because of thine anger ; neither is there any rest in my bones , because of my sin. ) the instrument also that makes the wound is sharp , and cuts deep , ( 't is sharper than a two-edged sword ) but when the weapon is poysoned ( and satan hath a way to do that ) then it burns , making painful malignant inflammations . the wrath of god expressed to the conscience , brings the greatest terrour ; who knows the power of thine anger ? psal . . . it is impossible for the most trembling conscience , or most jealous fears , to go to the utmost bounds of it , neither can we apprehend any torture greater ; the rack , tortures , fire , gibbets , &c. are all nothing to it . hence is it that those who were afraid of suffering for truth , when by this means they were brought under these distresses , could then be willing to suffer any torment on the body ; yea , and heartily wish to suffer much more , so that these tortures might be ended . thus it was with bainham martyr , who in the publick congregation bewailed his abjuration of the truth , and prayed all his hearers rather to die by and by , than to do as he had done . but that of spira , seems almost beyond belief ; thus speaks he to vergerius : if i could conceive but the least spark of hope of a better estate hereafter , i would not refuse to endure the most heavy weight of the wrath of that great god , yea , for twenty thousand years , so that i might at length attain to the end of that misery . — what dreadful agonies were these , that put him to these wishes ? but 't is less wonder , if you observe what apprehensions he had of his present trouble , he judged it worse than hell it self . ( and if you would have a lively exposition of david's expression , the pains of hell , &c. you may fetch it from this instance ) ; my present estate ( saith he ) i now account worse , than if my soul ( separated from my body ) were with judas and the rest of the damned ; and therefore i desire rather to be there , than thus to live in the body . so that if you imagine a man crusht under the greatest weight , wounded in the most tender parts , and those wounds provoked by the sharpest corrosives , his bones all disjoynted and broken , pined also with hunger and thirst , and in that case put under the highest tortures ; yet you have but a very shadow of divine wrath : add to all these ( according to spira's wish ) twenty thousand years of hell it self , yet all is nothing to that which a distressed mind supposeth ; while the word eternity presents the soul with the total sum of utmost misery all at once . oh unexpressible burthen of a distressed mind ! who can understand it truly , but he that feels it ? how terribly is the mind of man shaken with terrours , as the wilderness by a mighty wind ! which not only produceth violent motions , but also hideous noise , murmur , and howling . . this burthen upon the mind , forceth the tongue to vent its sorrow in the saddest accent of most doleful out-crys , their whole language is lamentation ; but when the pangs of their agonies come upon them , ( for their distresses have their fits ) then they speak in the bitterness of their souls . oh! ( said bainham ) i would not for all the worlds good , feel such an hell in my conscience again . one ( formerly mentioned ) in these distresses , crys out ; wo , wo , wo ! a woful , a wretched , a forsaken woman ! it would surely have made a man's hair to stand upright for dread , to have heard spira roaring out that terrible sentence : how dreadful is it to fall into the hands of the living god ? or to have heard his reply to him that told of his being at venice , o cursed day ! ( saith he ) o cursed day ! o that i had never gone thither , would god i had then died ! &c. the like out-crys had david often , psal . . . my god , my god , why hast thou forsaken me ? why art thou so far from helping me , and from the words of my roaring ? and heman , psal . . . lord , why castest thou off my soul , why hidest thou thy face from me ? 't is true , david's and heman's words , have a better complexion than those others last mentioned , but their disquiet of heart seems ( at sometimes ) to have urged their expressions with impetuous violence ; as those passages seem to say , psal . . . i have roared by reason of the disquietness of my heart . psal . . . my bones waxed old , through my roaring all the day long . job . . my roarings are poured out like water . if their lamentations were turned into roarings , and those roarings were like the breaking in of a flood , and that flood of so long continuance , that it dried up the marrow of the bones , we may safely imagine , that they were not so much at leasure to order their words , but that their tongues might speak in that dialect which is proper to astonishment , and distress . . though the mind be the principal seat of these troubles , yet the body cannot be exempted from a copartnership in these sorrows . notwithstanding this is so far from abating the trouble , that it increaseth it by a circulation . the pains of the body , contracted by the trouble of the mind , are communicated again to the fountain from whence they came , and reciprocally augment the disquiet of the mind . the body is weakned , their strength poured out like water ; they are withered like grass ; pined as a skin , become as a bottle in the smoak : thus david frequently complains , psal . . . he describes himself as reduced to a skeliton : i am poured out like water , and all my bones are out of joynt : my heart is like wax , it is melted in the midst of my bowels ; my strength is dried up like a potsherd , my tongue cleaveth to my jaws , and thou hast brought me to the dust of death . neither is this his peculiar case , but the common effect of spiritual distresses , psal . . . when thou with rebukes dost correct man for iniquity , thou makest his beauty to consume away like a moth. . being thus distressed for their souls , they cast off all care of their bodies , estates , families , and all their outward concerns whatsoever . and no wonder , for being perswaded that they have made shipwrack of their souls , they judg the rest are not worth the saving . . giving all for lost , they usually cast about for some ease to their minds , by seeking after the lower degrees of misery , hearing , or supposing that all are not tormented alike , they endeavour to perswade themselves of a cooler hell. this if they could reach it , were but poor comfort , and little to their satisfaction ; but as poor as it is , it is usually denied to them , for while they judg themselves to be the greatest sinners , they cannot but adjudg themselves to the greatest torments : and these endeavours being frustrated , they return back to themselves , ( as now hopeless of the least case ) worse than before . now they fix themselves upon the deep contemplations of their misery : oh ( think they ) how great had our happiness been , if we had been made toads , serpents , worms , or any thing but men ! for then should we never have known this vnhappiness ; and this begets a thousand vain wishes . oh that we had never been born ! or that death could annihilate us ! or that as soon as we had been born , we had died ! ( as job speaks ) job . . , . why died i not from the womb ? why did i not give up the ghost , when i came out of the belly ? ) for then had we not contracted so much guilt . or that the mountains and hills could fall upon us , and cover us from the face of our judge . . when all their hopes are thus dashed , and ( like a shipwracked-man on a plank ) they are still knocked down with new waves , all their endeavours being still frustrated , they seem to themselves to be able to hold out no longer ; then they give over all further enquiries , and the use of means , they refuse to pray , read , hear . they perceive ( as spira said ) that they pray to their own condemnation ; and that all is to no purpose . they are weary of their groanings , psal . . . their eyes fail with looking up ; their knees are feeble , their hands hang down . and as heman , psal . . , . they count themselves with those that go down to the pit , free among the dead , like the slain that lie in the grove , whom god remembreth no more . thus they lie down under their burthen , and while they find it so hard to be born , 't is usual for them to come to the utmost point of desperateness . ( satan suggesting and forwarding them . ) sometimes they open their mouths with complaints against god , and blaspheme . and ( as the last part of the tragedy ) being weary of themselves , they seek to put an end to their present misery , by putting an end to their lives . i have presented you with satan's stratagems , against the peace of god's children : the remedies against these and other subtilties of our grand enemy , i shall not offer you , because many others have done that already , to whose writings i must refer you . some principal directions i have pointed at in the way , and in the general have done this for the help of the tempted , that i have endeavoured to shew them the methods of the tempter , which is no small help to preserve men from being thus imposed upon , and to recover out of his snare those that are . 't is a great preservative from sickness , and no mean advantage to the cure , to have a discovery of the disease , and the causes of it . i shall conclude these discoveries with a caution or two . . let none think worse of the serious practice of holy strictness in religion , because these spiritual distresses do sometimes befal those that are conscientiously careful in the ways of god , while the prophane and negligent professors , are strangers to such trials . these troubles are indeed very sad ; but a sensless , careless state is far worse : these troubles often end very comfortably , whereas the other end ( except god make them sensible , by conviction of their sin and danger ) in that real misery , the fears whereof occasion these sorrows to god's children . and the danger of spiritual troubles is not so great as is that of an hardned heart , ( nay , god frequently makes use of them to prevent eternal ruine ) for one that goes roaring to the pit , there are thousands that go laughing to hell. . let none slight , or scoff at these tremendous judgments . 't is too common with men , either to ascribe spiritual troubles to melancholy , as if none were ever thus concerned , but such , as by too much seriousness in religion , are become mad , ( a fair pretence for carelessness ) or to a whining dissimulation : to the former i have said something before , and as for the latter , i shall only reply in the words of spira , to one that objected hypocrisie to him : i am a cast-away , a vessel of wrath , yet dare you call it dissembling and frenzy , and can mock at the formidable example of the heavy wrath of god , that should teach you fear and terrour ? but 't is natural to the flesh to speak ( either out of malice or ignorance ) perversly of the work of god. . let none be afraid of this goliah , let no man's heart faint because of him . a fear of caution and diligence to avoid his snares , is a necessary duty , ( be sober , be vigilant , because your adversary the devil , &c. ) but a discouraging distrustful fear , is a dishonourable reflection upon god's power and promises to help us , and upon the captain of our salvation , who goeth out before us : let us hold on in the practice of holiness , and not be afraid . the god of peace shall tread down satan under our feet shortly . amen . daemonologia sacra : or , a treatise of satans temptations . the third part. containing an account of the combate betwixt christ and satan , in matth. . wherein the deep subtilty of satan , in managing those temptations , is laid open , as the grand instance of the sum of his policy in all his assaults upon men ; leading to a consideration of many temptations in particular , and of special directions for resistance . by r. g. heb. . . — he was tempted in all points like as we are , yet without sin. london , printed by j. d. for richard randel , and peter maplisden , booksellers in new-castle upon tine , . part . iii. matth . . . then was jesus led up of the spirit into the wilderness , to be tempted of the devil . chap. i. the first circumstance of the combate . the time when it happened . the two solemn seasons of temptation . the reasons thereof . i shall here consider the great temptation which it pleased our lord christ to submit unto , as a most famous instance for confirmation , and illustration of the doctrine of temptations already handled . the first verse sets down several remarkable circumstances of this combate ; all of them matter of weight and worth . as first , the time when this fell out ; not as a loose and accidental emergency , but as particularly made choice of both by god and satan , being most fit and proper for the design which each of them were carrying on . this is expresly noted in mat. . . then was jesus led up : but more fully in mark . . immediately the spirit driveth him into the wilderness ; manifestly directing us to expect something worthy of our observation in that circumstance : neither can we miss of it , when the things unto which this directs us , are so fully related immediately before . for we find in both these evangelists , ( which speak so exactly of the time of these temptations ) that christ was baptized of john ; this was in order to the fulfilling the righteousness of his office. as the priests under the law when they came to be thirty years old , entred upon their function , by washings ( or baptizings ) and anointings ; so christ ( that he might answer his type ) beginning to be about thirty years of age , was solemnly inaugurated into the great office of the mediatorship by baptism , and the extraordinary descending of the holy ghost ; by which he was anointed with the oyl of gladness above his fellows . to this solemn instalment the father adds an honourable testimony concerning him ; this is my beloved son , in whom i am well pleased . immediately after this was he carried to the place of combate . hence we may infer , that our entring upon a special service for god , or receiving a special favour from god ; are two solemn seasons which satan makes use of for temptation . often these two seasons meet together in the same person , at the same time . paul after his rapture into the third heaven , which ( as some conceive ) was also upon his entrance upon the ministry , was buffeted by the messenger of satan . sometime these two seasons are severed ; yet still it may be observed , that the devil watcheth them . when any servant of god is to engage in any particular employment , he will be upon him . he assaulted moses by persecution , when he was first called to deliver israel . as soon as david was anointed , immediately doth he enrage the minds of saul and his courtiers against him . it was so ordinary with luther , that he at last came to this , that before any eminent service , he constantly expected either a fit of sickness , or the buffetings of satan . he is no less sedulous in giving his assaults when any child of god hath been under peculiar favours , or enjoyments : the church after an high entertainment with christ , is presently overcome by a careless sleepy indisposition . though this may seem strange , yet the harshness of such a providence on god's part , and the boldness of the attempt on satan's part , may be much taken off by the consideration of the reasons hereof . first , on satan's part : it is no great wonder to see such an undertaking , when we consider his fury , and malice . the more we receive from god , and the more we are to do for him , the more doth he malign us . so much the more as god is good , by so much is his eye evil. secondly , there are ( in such cases as these ) several advantages , which ( through our weakness and imperfection ) we are too apt to give him ; and for these he lieth at the catch . as first , security . we are apt to grow proud , careless , and confident after , or upon such employments and favours ; even as men are apt to sleep or surfeit upon a full meal , or to forget themselves , when they are advanced to honour . job's great peace and plenty made him ( as he confesseth ) so confident , that he concluded he should die in his nest . david enjoying the favour of god in a more than ordinary measure , ( though he was more acquainted with vicissitudes and changes than most of men ) grows secure in this apprehension , that he should never be moved : but he acknowledgeth his mistake , and leaves it upon record as an experience necessary for others to take warning by , that when he became warm under the beams of god's countenance , then he was apt to fall into security . and ( this it seems was usual with him in all such cases ) when he was most secure , he was nearest some trouble , or disquiet : thou didst hide thy face , ( and then to be sure the devil will shew his ) and i was troubled . enjoyments beget confidence ; confidence brings forth carelesness ; carelesness makes god withdraw , and gives opportunity to satan to work unseen . and thus as armies after victory growing secure , are oft surprized ; so are we oft after our spiritual advancements thrown down . secondly , discouragement , and tergiversation is another thing the devil watcheth for . by his assaults he represents the duty difficult , tedious , dangerous , or impossible , on purpose to discourage us , and to make us fall back . no sooner doth paul engage in the gospel , than the devil is upon him , suggesting such hazards as he knew were most prevalent with our frail natures ; if he had not been aware of him , and refused to hearken to what flesh and blood would have said in the case . when god honoured moses with the high employment of delivering israel ; the hazard and danger of the work was so strongly fixed upon his thoughts , that he makes many excuses ; one while pleading his inability and insufficiency ; who am i , that i should go to pharaoh ? another while he urgeth israels unbelief , and a seeming impossibility to satisfy them of his commission ; after that he deviseth another shift , i am not eloquent , in the th verse . and when all these subterfuges were removed , ( satan had so affrighted him with the trouble and difficulty of this undertaking , ) that he attempts to break away from his duty ; ver . . send by the hand of him whom thou wilt send ; that is , spare me and send another : and till the anger and displeasure of god was manifested against him , he submitted not . in jonah the temptation went higher . he ( upon the apprehensions mentioned ) ran away from his service , and puts god to convince him by an extraordinary punishment . and when satan prevails not so far , as wholly to deter men by such onsets ; yet at least he doth dishearten and discourage them : so that the work loseth much of that glory , excellency , and exactness , which a ready and chearful undertaking would put upon it . thirdly ; the fall or miscarriage of the saints at such times is of more than ordinary disadvantage ; not only to others , ( for if they can be prevailed with to lay aside their work , or to neglect the improvement of their favours , others are deprived of the benefit and help that might be expected from them ) but also to themselves . a prevailing temptation doth more than ordinarily prejudice them at such times . the greatness of the disappointment under special service , the unworthy neglect , and unanswerableness to special favours are extraordinary provocations , and produce more than ordinary chastisments ; as we see in jonah's affliction , and the spouses desertion . secondly ; as we have seen the reason of satan's keenness in taking those opportunities ; so may we consider the reasons of god's permission , which are these . first , temptations at such seasons are permitted for more eminent tryal of the upright . on this account was job tempted . secondly , for an increase of diligence , humility and watchfulness . if these priviledges and mercies will not discourage satan , what will ? and if satan so openly malign such enjoyments , we may be awakened to hold them faster ; and set a double guard upon them . thirdly , for a plentiful furniture of experience . temptation is the shop of experience . luther was so great a gainer by this , that he became able so to speak to the consciences and conditions of his hearers , that the thoughts of their hearts were manifested by his speaking ; as if he had had an intilligencer in their own bosoms . hence did he commend prayer , meditation , and temptation , as necessary requisites for the accomplishment of a minister . this may administer matter of counsel to us in both cases aforementioned . if we be put upon eminent employments , or receive eminent favours . first , we must not be so secure as to think satan will be asleep that while , or that we are beyond danger . while we are receiving kindnesses , he is devising plots , and laying snares . with priviledges and mercies expect exercises and hazards . secondly , in particular ; we may receive something of advice from this consideration , in reference to both cases . . if god is about to employ us in any service , ( . ) we have little need to be confident of our abilities , or performance , when we know that temptations wait for us . ( . ) we must not only be sensible of our weakness , that we be not confident ; but we must be apprehensive of the strength and power of god to carry us through , that we be not discouraged . ( . ) we must see our opposition , that we may be watchful ; and yet must we refuse to give it the least place of consideration in our debates of duty ; lest it sway us against duty , or dishearten us in it . . if god be pleased to honour us with peculiar favours . then ( . ) though we must improve them to the full , yet must we not feed on them without fear . ( . ) we must not stay in the enjoyment , or play with the token ; but look to the tendency of such favours , and improve them to duty , as to their proper end . chap. ii. the second circumstance , christs being led by the spirit . what hand the spirit of god hath in temptations . and of running into temptation when not led into it . the second circumstance acquaints how christ was carcarried to the combate . in solemn combates and duels , the persons undertaking the fight , were usually carried to the place with great solemnity and ceremony : christ in this spiritual battel is described , as having the conduct of the spirit , he was led up of the spirit , &c. what this spirit was , is ( though by a needless and over-officious diligence ) questioned by some : but we need not stay much upon it , if we consider the phrase of the evangelists ; who mention spirit without any note of distinction : ( which of necessity must have been added , if it had intended , either his proper spirit as man ; or the wicked spirit satan ) directing thereby , to understand it of him to whom the word spirit is more peculiarly attributed ; ( viz. ) the holy ghost . or if we observe the close connexion in luke betwixt that expression of christ's being full of the holy ghost , and his being led by the spirit , it will be out of controversy , that the holy spirit is here intended . hence was it that beza translates it more fully ; jesus being full of the holy ghost , was led , eodem spiritu , of the same spirit ; and the syriack in matthew doubts not to express it by the holy spirit : and what else can be imagined ? when in this text the spirit that led him up , and the devil that tempted , are mentioned in so direct an opposition . he was led of the spirit into the wilderness to be tempted of the devil . the manner of his being carried thither is expressed by such words as signify ( though not an external rapture like that of philip ) a strong inward motion , and impulse upon him . the spirit driveth him , saith mark. the spirit led him , saith luke , using the same word , by which the scripture elsewhere expresseth the power of the spirit upon the children of god ; who are said to be led by him . hence note ; that the spirit of god hath a hand in temptations . christ was led by the spirit to be tempted . this must not be understood , as if god did properly tempt any to sin ; either by inticing their hearts to evil , or by moving and suggesting wicked things to their minds , or by infusing evil inclinations , or by any proper compliance with satan to undermine , and delude us by any treachery or deceit ; none of these can be imagined without apparent derogation to the holiness of god , who tempteth no man , neither can he be tempted with evil : but what we are to understand by the holy spirit 's concerning himself in temptations , is included in these particulars . first , god gives commission to satan ; without which his hand would be sealed up under an impossibility of reaching it out against any . secondly , opportunities and occasions do depend upon his providence ; without which nothing comes to pass . neither we nor any thing else , do or can move without him . thirdly , the spirit oversees the temptation as to measure , and continuance ; the length and breadth of it is ordered by him . fourthly , the issue and consequences of every temptation are at his appointment ; the ways of its working for our exercise , humiliation or conviction , or for any other good and advantage whatsoever , they all belong to his determination . so that it is not improper to assert , that god and satan do concur in the same temptation ; though the ways of proceeding , with the aims and intentions of both , be directly different and contrary . hence is it , that the temptation of david , sam. . . and chron. . . are upon several regards , attributed both to god and satan . this note is of use , to remove those harsh interpretations which poor tempted christians meet withal , commonly , from such as have not touched their burdens with the least of their fingers . men are apt in these cases to judg , first , the ways of religion , as being ways ( at least in the more serious and rigid practice of them ) of intolerable hazard and perplexity ; and only upon an observation , that those who most addict themselves to a true and strict observance of duty and command , usually complain of temptations ; and express sometimes their fears and distress of heart about them . this is your reading , your praying and hearing . such preaching ( say they ) leads men to dispair , and perpetual disquiet ; and upon the whole , they conclude it dangerous to be religious above the common rate of those that prosecute it in a slow and careless indifferency . secondly , the like severity of censure do they use in reference to the spiritual state of the tempted ; as if they were vessels of his hatred ; and such as were by him given up to the power of this wild boar of the forrest to devour and tear . all kind of distresses are obnoxious to the worst of misjudgings from malevolent minds . the sufferings of christ produced this censorious scoff , let god deliver him , if he will have him . davids troubles easily induced his adversaries to conclude that god had forsaken him , and that there was none to deliver him . but in troubles of this nature ( where especially there are frightful complaining against themselves ) men are more easily drawn out to be peremptory in their uncharitable determinations concerning them . because the trouble it self is somewhat rare , and apt to beget hideous impressions : and withall the vent which the afflicted parties give by their bemoaning of their estate , in hope to ease themselves thereby , is but taken as a testimony against themselves , and the undoubted ecchoes of their real feelings . thirdly , their sins are upon this ground misjudged and heightned . vnusual troubles with common appreh●nsion argue unusual sins . the viper upon paul's hand , made the barbarians confident he was a man of more than ordinary guilt and wickedness . david's sickness was enough to give his enemies occasion to surmise that it was the punishment of some great transgression . an evil disease , ( say they ) cleaveth to him . those that were overwhelmed by the fall of the tower of sileo , and those whose blood pilate mixed with their sacrifices , were judged greatest sinners . but in inward temptations , this misjudging confidence is every way more heightned ; and those that are most molested are supposed to have given more way to satan . fourthly , temptations are also misjudged to be worse than they are . they are indeed things to be trembled at ; but they are not properly of an astonishing , amazing or dispairing consideration : as men areapt to think that view the workings of them at a distance . against all those unrighteous surmises , the poor afflicted servants of christ may have relief from this truth in hand , that the holy spirit of god hath a hand in temptations : and therefore it is impossible , that every where they should be of such a signification . were they in themselves no way serviceable to god's glory in the gracious exercise of his children , the spirit of wisdom and holiness would not at all have a hand in them . if under satan's assaults you meet with those that by such a harshness of censure , would aggravate your troubles , and so grieve those whom god hath sadned ; you may boldly appeal from them to him that judgeth righteously . and indeed if men would but consider in the saddest case of this nature , either . the end of the lord in permitting temptations which ( if seen ) would give an high justification of his dealing ; and force men to applaud and magnify his wisdom , rather than to censure it . or , . if they could but see the secret ways of god's support . how he acts his part , in holding them by the hand , in counterworking of satan , and confounding him under the exercise of his highest malice ; and also in the ways of his preservation and deliverance . or , . if the harmlesness of temptations when their sting is taken out were but weighted , men would change their minds as readily , as the barbarians did , when they saw the viper not effect that mischief they supposed upon paul ; and would see cause to stand amazed at the contrivances of so much power and wisdom , as can turn these to quite other ends and uses , than what they of themselves seem to threaten . this consideration will further express its usefulness , in comforting us under temptations . it might have been paul's great discouragement , that in his answer before nero no man stood with him : but this was his support , that god was with him . the like encouragement we have under all assaults of satan , that we are not left to our selves , but the spirit of god is with us ; and that he concerns himself on a design to over-see , and over-rule his work , and to put a check upon him when there is need . so that he cannot tempt as he will , nor when he will , nor in what he would , nor as long as he would ; but that in all cases , we may rely upon the great master-contriver , for relief , help , mitigation , or deliverance ; as there is need . in that the evangelists do not say that christ cast himself upon a temptation , neither did go to undertake it , till he was led to it , we note , that whatever may be the advantage of a temptation by the spirits ordering of it ; or what security from danger we may promise to our selves upon that account , yet must we not run upon temptations ; though we must submit when we are fairly led into them . the reasons of this truth are these : first , there is so much of the nature of evil in temptations that they are to be avoided if possible . good they may accidentally be , ( that is beyond their proper nature and tendency ) by the over-ruling hand of god ; but being in their own natural constitution evil , 't is inconsistent with humane nature to desire them as such . secondly , to run upon them would be a dangerous tempting of god , ( that is ) making a bold and presumptuous trial ( without call ) whether he will put forth his power to rescue us or not . now he that runs upon a temptation hath no promise to be delivered out of it . and besides , runs upon so desperate a provocation , that in all probability he shall miscarry in it , as a just punishment of his rashness . but enquiry may be made , when do men run ( uncalled and ) unwarrantably upon temptation ? i answer , many ways . as first , when men engage themselves in sin and apparent wickedness in the works of the flesh . for it can never be imagined that the holy god should ever by his spirit call any to such things as his soul abhors . secondly , when men run upon the visible and apparent occasions and causes of sin. this is like a man's going to the pest-house , thus do they , that though they design not to be actors in evil , yet will give their company and countenance to persons actually engagaged in evil . thirdly , when men unnecessarily ( without the conduct either of command , or urging an unavoidable providence ) do put themselves ( though not upon visible and certain opportunities , yet ) upon dangerous and hazardous occasions and snares . peter had no errand in the high-priest's hall ; his curiosity led him thither ; he might easily have foreseen a probable snare ; but confidently putting himself forward , where his danger was more than his business , he ran upon the temptation , and accordingly fell . the like did dinah , when she made a needless vagary to see the daughters of the land ; where she met with her sin and shame . neither do they otherwise , who dare adventure themselves in families ( whilst yet they are free and may otherwise dispose of themselves ) where they see snares and temptations will be laid before them . the case indeed is otherwise to those that are under the necessary engagement of relation , natural , or voluntary , ( if it be antecedent to the hazard ) to live in such places or callings , they have a greater promise of preservation than others can lay claim to . fourthly , those run upon temptation , that adventure apparently beyond their strength , and put themselves upon actions good or harmless , disproportionably to their abilities . the apostle gives the instance in marriage-abstinence , cor. . . which he cautions may not be undertaken at a careless adventure , for fear of a temptation : and by this may we judg other things of like nature . fifthly , they are also guilty , that design an adventure unto the utmost bounds of lawful liberty . those that have a mind to try conclusions , how near they may make their approaches to sin , and yet keep off from the defilement ; such as would divide a hair betwixt good and evil , have at best but a hair's breadth betwixt them and sin ; but how easily are they brought over that . like a man that walks upon the utmost verge of a river's brink , oft-times meets with hollow ground , and a dangerous slip before he is aware . sixthly , those also may be reckoned in the number of such as rush upon their danger , who go abroad without their weapons , and forget in the midst of dayly dangers , the means of preservation . thomas by his neglect slid into a greater unbelief than the rest of the apostles . david's unwatchful heart was easily smitten by the intelligence which his eyes brought him . they that would plead their innocency against temptation , had need to carry their arms , and preservatives still with them . this truth is a sufficient caution against the rash adventurousness of those who forwardly engage themselves in matters of temptation . as the former observation told us , temptations are not to be feared ; so this also tells , they are not to be slighted . the carriage of the philistines when the ark came among them , is matter of imitation to us . we may tremble justly when we hear of their approach ; but our hazard should be the whet-stone of our courage ; and our danger should bring us to resolves of a more stout resistance , that we may quit our selves like men . the apostle , gal. . . seems to imply ( when he tell those that were more severe and careless of others , that they may also be tempted ) that the best of men do little know what a change a temptation may make upon them ; a small temptation may be too strong for them , and may carry them to what they never thought of , nay , may break down the strongest of their resolves , and snap their purposes as a thread in a flame . it did so with peter , who was quickly overcome by that which he had with so much confidence undervalued . chap. iii. the third circumstance , the place of the combat . the advantage given to temptations by solitude . the third circumstance ( next to be considered ) is the place of this combat , the wilderness . to enquire what or where this wilderness was , is not only impertinent and useless , ( as to any thing we can observe from it in reference to temptation ) but also a matter of meer uncertain conjecture ; only they that would understand it of a place more thinly peopled , are expresly contradicted by mark . . where 't is said , he was with the wild beasts ; noting thereby a desolate and dangerous solitude , far remote from humane society and comfort . 't is much more our concern to seek after the reasons of his choice of that place , or rather among these many that are given to satisfy our selves with , what may have the greatest appearance of truth . they that think christ hereby designed to shew the uncertain changes and vicissitudes of outward things in this life ; or to point at the future low estate of his church in the world , that it should sojourn in a wilderness ; or to direct those that have dedicated themselves to god , to withdraw from the blandishments and allurements of the earth ; with a great many more hints of instruction , and document of that kind : they i say , that offer no other , seem not to attend to the true design of the choice of this place ; which notwithstanding is evidently discovered to have been done in order to the temptation . he was led into the wilderness to be tempted . the place then was subservient to the conflict , as the proper theater on which so great a contest was to be acted ; and if we shall but mind what special consideration was to be had of such a place ( a● howling desolate wilderness ) which may with ease pitch upon these following reasons . first , it pleased god to have an eye to the glory of christ's conquest , when in a single combat he should so remarkably foil the devil without any the least advantage on his part ; there being none that might be the least support or encouragement to him . secondly , the condition of the place , gave rise to the first temptation . for in that he hungred in a barren wilderness , it gave occasion to satan to tempt him more strongly to turn stones into bread. thirdly , in the choice of such a place , god seems to offer satan a special advantage in tempting ; which was the solitude and danger of his present condition . to omit the two former considerations ( as not altogether so useful , further than what i shall be engaged to speak to afterwards ) this last affords this observation : that solitude affords a great advantage to satan in the matter of temptation . this advantage ariseth from solitude two ways : first , as it doth deprive us of help . so great and many are the blessed helps arising from the society and communion of such as fear the lord , ( as counsel , comfort , encouragement from their graces , experiences , and prayers , &c. ) that the woe pronounced to him that is alone , is not groundless . christians in an holy combination can do more work ; and so have a good reward for their labour . they can mutually help one another when they fall , they can mutually heat and warm one another ; they can also strengthen one another's hands to prevail against an adversary . he then that is alone , being deprived of these advantages , lyeth more open to the stroke of temptation . secondly , solitude increaseth melancholy , fills the soul with dismal apprehensions ; and withal doth so spoil and alter the temper of it , that it is not only ready to take any disadvantageous impression , but it doth also dispose it to leaven , and sowre those very considerations that should support ; and to put a bad construction on things that never were intended for its hurt . this may warn us , to take heed of giving satan so great an advantage against us , as an unnecessary solitude may do . i know there are times and occasions that do justly require it , to seek a solitary place for the privacy of duty , or for secret lamentations , as jeremiah desired ; or to avoid the trouble and snare arising from our mixing with an assembly of treacherous and wicked men ; this is no more than care and watchfulness . but when these reasons urge not , or some of like nature , but either out of pettish discontent , or a mopish reservedness , we withdraw from those aids and comforts which are necessary for our support ; we do strengthen satan's hands against us , and weaken our own . chap. iv. the fourth circumstance , the end wherefore christ was led to the wilderness . holiness , imployment , priviledges , exempt not from temptation . of temptations that leave not impressions of sin behind them . how satan's temptations are distinguished from the lusts of our own heart . the fourth circumstance was the end. there was no other design in the main of christs being led up , and into the wilderness , but that he might be tempted . in this two things seem to be matter of equal wonder . first , why christ would submit to be tempted . for this , many great and weighty reasons may be given : as first , thus was christ evidenced to be the second adam , and the seed of the woman . his being tempted , and in such a manner , doth clearly satisfy us that he was true man ; and that in that nature he it was that was promised to break the serpents head . secondly , this was a fair preludium and earnest of that final conquest over satan , and the breaking down of his power . thirdly , there was a more peculiar aim in god by these means of temptation to qualify him with pity and power to help ; for in that he suffered being tempted , he is able to succour them that are tempted . heb. . . and having experience of temptation himself , be became a merciful high-priest , apt to be touched with the feeling of our infirmities . fourthly , the consequence of this experimental compassion in christ , was a further reason why he submitted to be tempted , to wit , that we might have the greater comfort and encouragement , in the expectancy of tender dealing from him . hence the apostle , heb. . . invites to come boldly to the throne of grace at any time of need . fifthly , a further end god seemed to have in this , viz. to give a signal and remarkable instance to us of the nature of temptations , of satan's subtilty , his impudency , of the usual temptations which we may expect ; as also to teach us what weapons are necessary for resistance ; and in what manner we must manage them . secondly , it seems as strange that satan would undertake a thing so unfeasible and hopeless , as the tempting of christ . what expectation could he have to prevail against him , who was anointed with the oyl of gladness above his fellows ? some answer , first , that satan might possibly doubt whether christ were the son of god or no. but the improbability of this i shall speak of afterwards . secondly , others attribute it to his malice , which indeed is great , and might possibly blind him to a desperate undertaking . but , thirdly , we may justly apprehend , the power of sin over satan to be so great that it might enforce him to the bold attempt of such a wickedness . we see daily , that wicked men by the force of their own wicked principles , are restlesly hurried upon acts of sin , though they know the prohibition , and are not ignorant of the threatned danger . satan is as great a slave to his own internal corrupt principles as any . and whatsoever blind fury is stirred up in man by the power of his lust , we may very well suppose the like in satan . fourthly , there is a superior hand upon the devil , that sways , limits , and orders him in his temptations . he cannot tempt when he would ; neither always what he would ; but in his own cursed inclinations and the acting of them , he is forced to be subservient to god's designs . and in this particular , ( whatever might be satan's proper end or principle ) it is evident that god carried on a gracious design for the instruction and comfort of his children . the end of christ's going to the wilderness , being that he might be tempted ; if together with this , the holiness and dignity of christ in respect of his person and office , be considered , we may note from it . that neither height of priviledg , nor eminency of employment , nor holiness of person , will discourage satan from tempting , or secure any from his assaults . the best of men in the highest attainments may expect temptations . grace it self doth not exempt them . for first , none of these priviledges in us , nor eminencies of grace want matter to fix a temptation upon . the weaknesses of the best of men are such , that a temptation is not rendred improbable , as to the success , by their graces : nay , there are specil occasions , and inclinations in them , to encourage temptations of pride , and neglect . he found indeed nothing in christ that might offer the least probability of prevalency ; but in the best of men , in their best estate , he can find some encouragement for his attempts . secondly , none of us are beyond the necessity of such exercises . it cannot be said that we need them not ; or that there may not be holy ends wherefore god should not permit and order them for our good. temptations ( as they are in god's disposal ) are a necessary spiritual physick ; the design of them is to humble us , to prove us , and to do us good in the latter end. nothing will work more of care , watchfulness , diligence and fear in a gracious heart , than a sence of satan's designment against it . nothing puts a man more to prayer , breathing after god , desiring to be dissolved , and running to christ , than the troublesome and afflictive pursuits of satan ; nothing brings men more from the love of the world , and to a delight in the ordinances of god , than the trouble which here abides them unavoidably from satan . this discipline the best have need of ; there are such remainders of pride , and other evils in them , that if god should not permit these pricks and thornes to humble them , and thereby also awaken them to laborious watchfulness ; they would be careless , secure , and sadly declining . this made augustine conclude that it was no way expedient that we should want temptations ; and that christ taught us as much , when he directed us , not to pray that we should not be tempted , but that we might not be led into the power , and prevalency of temptation . thirdly , the priviledges and graces of the children of god , do stir up satan's pride , revenge , and rage against them . and though he hath no encouragement to expect so easy a conquest over these , as he hath over others , who are captivated by him at pleasure ; yet hath he encouragements to attempt them , for the singular vse and advantage he makes of any success against them ; the difficulty of the work being recompenced by the greatness of the booty . for the fall of a child of god ( especially of such as are noted above others ) is as when a standard-bearer fainteth ; or as the fall of an oak that bears down with it the lower shrubs that stand near it . how the hearts of others fail for fear , lest they should also be overcome . how the hearts of some grow thereby bold and venturesome ; how a general disgrace and discredit thereby doth accrue to religion , and the sincere profession of it ; are things of usual observation . if such men had not in them something of special prey in case of conquest , his pride would not so readily carry him against the heads and chief of the people , while he seems to overlook the meaner , and weaker . out-houses , though more accessible , are not the objects of the thief 's design ; but the dwelling-house , though stronger built , and better guarded ( because it affords hopes of richer spoil ) is usually assaulted . neither do pirates so much set themselves to take empty vessels , though weakly manned ; but richly loaden ships ( though better able to make resistance ) are the ships of their desire . first , this may be applyed for the encouraging of those that think it strange that temptations do so haunt them ; especially , that they should ( in their apprehension ) be more troubled by him , when they fly furthest from him . the consideration of this , will much allay these thoughts , by these inferences which it affords : first , there is nothing unusual befalls these complainants . satan frequently doth so to others ; they cannot justly say , their case is singular , or that they are alone in such disturbances ; it is but what is common to man. if they urge the uncessantness of the devil's attempts ; christ and others have felt the like . if they object the peculiar strangeness and horridness of the temptation : ( as most unsuitable to the state of an upright soul ) christ met with the like . he was tempted to self-destruction , to distrust , to blasphemy it self in the highest degree . secondly , there is a good advantage to be made of them ; they are preservations from other sins , that would otherwise grow upon us . thirdly , these temptations to the upright do but argue satan's loss of interest in them , and their greater sensibility of the danger . the captivated sinners complain not so much ; because they are so inured to temptation , that they mind not satan's frequent accesses . he that studies humility , is more sensible of a temptation to pride , than he that is proud . secondly , this is also of use to those that are apt to be confident upon their successes against sin through grace . satan ( they may see ) will be upon them again ; so that they must behave themselves as mariners , who when they have got the harbour , and are out of the storm , mend their ship , and tackling , and prepare again for the sea. lastly , if we consider the unspotted holiness of christ , and his constant integrity under these temptations , that they left not the least of taint or sinful impression upon him ; we may observe , that there may be temptations , without leaving a touch of guilt or impurity behind them upon the tempted . 't is true , this is rare with men , the best do seldom go down to the battel , but in their very conquests they receive some wound . and in those temptations that arise from our own hearts , we are never without fault ; but in such as do solely arise from satan , there is a possibility , that the upright may so keep himself , that the wicked one may not so touch him , as to leave the print of his fingers behind him . but the great difficulty is , how it may be known when temptations are from satan , and when from our selves ? to answer this , i shall lay down these conclusions . first , the same sins which our own natures would suggest to us , may also be injected by satan . sometime we begin by the forward working of our own thoughts upon occasions and objects presented to us from without , or from the power of our own inclination , without the offer of external objects , and then satan strikes in with it ; sometimes satan begins with us , and by his injected motions endeavours to excite our inclinations ; so that the same thing may be sometime from our selves , and sometimes from satan . secondly , there is no sin so vile , but our own heart might possibly produce it without satan , evil thoughts of the very worst kind , as of murthers , adulteries , thefts , false witness , and blasphemies , may ( as christ speaks ) be produced naturally from our own hearts ; for seminally all sins , the very greatest of all impieties are there : so that from the greatness and vileness of the temptation we cannot absolutely conclude , that it is from satan , no more than from the commonness of the temptation , or its suitableness to our inclination , we can conclude infallibly that its first rise is from our selves . thirdly , there are many cases wherein it is very difficult , if not altogether impossible to determine , whether our own heart , or satan gives the first life or breathing to a temptation . who can determine in most ordinary cases , when our thoughts are working upon objects presented to our senses , whether satan or our own thoughts do run faster ? yea when such thoughts are not the consequent of any former occasion , it is a work too hard for most men to determine which of the parents , father , or mother , our own heart , or satan , is first in the fault ; they are both forward enough , and usually joyn hand in hand with such readiness , that he must have a curious eye that can discover certainly to whom the first beginning is to be ascribed . the difficulty is so great , that some have judged it altogether impossible to give any certain marks by which it may be determined when they are ours , and when satans . and indeed the discoveries laid down by some are not sufficient for a certain determination , and so far i assent , that neither the suddenness of such thoughts ( for the motions of our own lusts may be sudden ) nor the horridness of the matter of them , are sufficient notes of distinction . that our own corrupt hearts may bring forth that which is unnatural and terrible , cannot be denyed . many of the sins of the heathens mentioned in rom. . were the violent productions of lust against natural principles , and to ascribe these to the devil as to the first instigator , is more than any man hath warrant to do ; yet though it be confessed that in some cases it is impossible to distinguish , and that where a distinction may be made , these notes mentioned are not fully satisfactory , ther may ( i believe ) be some cases wherein there is a possibility to discover when the motions are from satan , and that by the addition of some remarkable circumstances to the forenamed marks of difference . fourthly , thought it be true ( which some say ) that ( in most cases ) it is needless altogether to spend our time in disputing whether the motions of sin in our minds are firstly from our selves or from satan , our greatest business being rather to resist them , than to difference them ; yet there are special cases , wherein it is very necessary to find out the true parent of a sinful motion , and these are , when tender consciences are wounded and oppressed with violent and great temptations , as blaspemous thoughts , atheistical objections , &c. for here satan in his furious molestations aims mainly at this , that such afflicted and tossed souls should take all these thoughts which are obtruded upon their imaginations , to be the issue of their own heart . as josephs steward hid the cup in benjamins sack , that it might be a ground of accusation against him : so doth the devil first oppress them with such thoughts , and then accuseth them of all that villany and wickedness , the motions whereof he had with such importunity forced upon them ; and so apt are the afflicted to comply with accusations against themselves , that they believe it is so , and from thence conclude that they are given up of god , hardned as pharaoh , that they have sinned against the holy ghost , and finally that there is no hope of mercy for them . all this befalls them from their ignorance of satans dealings ; and here is their great need to distinguish satans malice from their guilt . fifthly , setting aside ordinary temptations , wherein it is neither so possible , nor so material to busy our selves to find out whether they are satan's or ours in extraordinary temptations ( such as have been now instanced ) ; we may discover if they proceed from satan ( though not simply from the matter of them , not from the suddenness and independency of them , yet ) from a due consideration of their nature and manner of proceeding , compared with the present temper and disposition of our heart as first , when unusual temptations intrude upon us with an high impetuosity and violence , while our thoughts are otherwise concerned and taken up . temptations more agreeable to our inclination , though suddenly arising from objects and occasions presented , and gradually proceeding , after the manner of the working of natural passions , may throng in amidst other thoughts , or actions that have no tendency that way , and yet we cannot so clearly accuse satan for them : but when things that have not the encouragement of our affections are by a sudden violence enforced upon us , while we are otherwise concerned , we may justly suspect satan's hand to be in them . secondly , while such things are born in upon us , against the actual loathing , strenuous reluctancy , and high complainings of the soul , when the mind is filled with horrour and the body with trembling at the presence of such thoughts . sins that owe their first original to our selves , may indeed be resisted upon their first rising up in our mind ; and though a sanctified heart doth truly loath them , yet are they not without some lower degree of tickling delight upon the affections for the flesh ( in those cases ) presently riseth up with its lustings for the sinful motion : but when such unnatural temptations are from satan , their first appearance to the mind is an horror without any sensible working of inclination towards them ; and the greatness of the soul 's disquiet doth shew , that it hath met with that which the affections look not on with any amicable compliance . thirdly , our hearts may bring forth that which is unnatural in it self , and may give rise to a temptation that would be horrid to the thoughts of other men , but that it should of its own accord ( without a tempter ) on a sudden bring forth that which is directly contrary to its present light , reason , or inclination ; as for a man to be haunted with thoughts of atheism , while he is under firm perswasions that there is a god ; or of blasphemy , while he is under designs of honouring him , is as unimaginable , as that our thoughts should of themselves contrive our death , while we are most solicitous for our life ; or that our thoughts should soberly tell us it is night , when we see the sun shine . temptations that are contrary to the present state , posture , light , and disposition of the soul , are satans . they are so unnatural , as to its present frame , that the production of them must be from some other agent . fourthly , much more evident is it that such proceed from satan , when they are of long continuance and constant trouble , when they so incessantly beat upon the mind , that it hath no rest from them , and yet is under greivous perplexities and anxieties of mind about them . the consideration of this is of great use to those that suffer under the violent hurries of strange temptations . first , in that sometime they can justly complain of the affliction of such temptation , when they have no reason to charge it upon themselves as their sin. 't is one thing to be tempted , and another to consent or comply ; to be tempted , and not to be brought into temptation , is not evil. satan only barks when he suggests , but he then bites and wounds when he draws us to consent . secondly , that not only the sin , but the degree also ( by just consequence ) is to be measured by the consent of the heart , if we consent not , the sin is not ours , and the less degree of consent we give , the less is in the sin. matth . . . and when he had fasted forty days and forty nights , he was afterwards an hungred . chap. v. of christs fast , with the design thereof . of satans tempting in an invisible way . of his incessant importunities , and how he flyes when resisted . of inward temptations , with outward afflictions . several advantages satan hath by tempting in affliction . i am next to explain the fast of christ , the end and design whereof ( because 't is not expresly mentioned ) is variously conjectured ; not to insist in this discourse , which is designed for practice , on the controversy about the quadragesimal fast , that which i shall first consider , is the opinion of musculus , who ( upon this ground that his fast was not the principal thing , for which the spirit led him into the wilderness , for he was led not to fast , but to be tempted , thereupon ) concludes , that his was only a consequent of his solitary condition in the wilderness , and no other thing than what befel moses and elias , who being engaged by god to attend him in such a service where the ordinary means of the support of life were wanting , were therefore kept alive by him in an extraordinary way without them : thus he thinks the fasting was not ( at least principally ) designed , but that he being to undergo a temptation in a desolate wilderness where he had no meat to eat , there god restrained his hunger , so that he neither desired nor needed any . if we acquiesce in this , it will afford this doctrine . that when god leads forth his children to such services as shall unavoidably deprive them of the ordinary means of help or supply , there god is engaged to give extraordinary support , and his people may expect it accordingly . this is a great truth in it self , and a great and necessary encouragement to all the children of god that are called out to straits ; but i shall not insist on this as the genuine product of this fast . if we look further amongst protestant divines ; we shall observe it taken for granted , that christ fasted upon design , and this is generally reduced to those two heads . first , either for instruction ; as to shew that he was god , by fasting so long , and that under the trouble of molesting and disquieting temptations ; whereas the fasts of like date in moses or elias were accompanied with the quiet repose of their thoughts : or to shew that he was man , in that he really felt the natural infirmities of the humane nature , in being hungry : or to teach us the usefulness of fasting in the general , when fit occasions invite us thereto . or , secondly , for confirmation of his doctrine , to put an honour and dignity upon his employment ; as elias fasted at the restoring of prophesy , and at the reformation ; as moses fasted at the writing of the law : so christ began the gospel of the kingdom with fasting . however that these things cannot be spoken against , being conclusions warrantably deduceable from this act of christs ; yet these seem not ( in my apprehension ) to come fully up to the proper end of this undertaking of his ; which seems not obscurely to be laid before us , in that passage of luke . . being forty days tempted of the devil , and in those days he did eat nothing : where we see that his being tempted forty days was the principal thing , and that his fasting had a plain reference and respect to his temptation , thus far ( i suppose ) we may be secure , that we have the design in the general , that his fasting was in order to his temptation . but then whether this was designed as an occasion of the temptations , or as a remedy against them , 't is not so easy to determine . that one of those ( at least ) was intended , cannot be denyed by those that will grant that his fast related to the combat ; and it seems not to labour of any repugnancy or absurdity , if we say that t is possible that both these ends might be aimed at , and accordingly i shall proceed to observe upon them . there are only some other things to be first dispatched out of the way : as the continuance of the fast , why it was forty days , neither more nor less . though some adventure to give reasons for it , not only papists ( who according to their wont , are ridiculous and trifling in this matter ) but also protestants , supposing that some regard ( was or ought to be ) had to his fulfilling the times of the fasts of moses and elias ; yet i think 't is neither pertinent nor safe to determine any thing about it , only it observes to us that the continuance of this was a considerable time . we are more concerned to enquire whether christ was under any conflict of temptation all that time : which though some deny , lest they should favour a seeming contradiction among the evangelists , yet the words of luke are so express , [ being forty days tempted of the devil ] that no tollerable evasion can be found to cast these temptations to the end of the forty days ; for he tells us , he was not only tempted after the expiration of the forty days , but that he was tempted during the continuance of the forty days beside ; only there was a difference in the kinds of these temptations in regard of the way wherein satan managed them , and this also is fully set down by matth. [ and when the tempter came to him , ] which with the other expression of luke compared , shews us , that during the space of the forty days satan tempted christ , and yet came not to him till afterward , that is , he managed those temptations in an invisible way . hence we may note , that satan doth usually tempt in an invisible way and manner . to explain this a little , i shall evidence it by a few considerations . as , first , that he hath a hand in all sins first or last , and then it must needs be in an invisible way , his work is to tempt , to go about , laying snares to draw men to sin. wicked men are of their father the devil , and do his works . carnal desires are his lusts ; giving way to anger , is giving place to the devil , and resisting of sin is called in the general , a resisting of the devil ; &c. in all this work of satan , men do not see him ; when he puts evil motions into their hearts they do not perceive him , and therefore doth he his work in an invisible way . secondly , we have sufficient discoveries of these private paths of his : for ( . ) some time he tempts by friends , he tempted job by his wife , christ by peter . ( . ) sometime by external objects , as he drew out achans covetousness , and davids uncleanness by the eye . ( . ) sometime by injecting thoughts and motions to our mind . ( . ) sometime by exercising an invisible power upon our bodies , in stirring up the humors thereof , to provoke to passion or excessive mirth . all these ways ( of which i have discoursed before more largely ) are secret and invisible , and by such as these he most usually tempts . thirdly , the wiles , depths , secrets and devices of satan , which the scripture tells us are his most familiar ways and courses , they in their own nature imply a studyed or designed secrecy and imperceptibility . fourthly , he hath peculiar reasons of policy for his invisible way of dealing ; for the less visible he is , the less suspicious are his designs , and consequently the less frightful , and more taking . by this way he insinuates himself so into our bosoms , that he gets a party in us against our selves , before we are aware ; whereas in vain ( he knows ) he should spread his net , if his designs and enmity were discovered to us . this must teach us to suspect satan where we see him not , and so to converse with objects and occasions as still fearing that there may be anguis in herba , a secret snare laid for us to intrap us at unawares . if we again cast our eyes upon what hath been said , that christ was tempted all the forty days , it will then give us this observation . that satan is sometime incessant in temptations , and sets upon us with continued importunities . here we may note a distinction of temptations ( besides that of invisible and visible , of which i have spoken ) that some are movable and short sits , and as it were skirmishes , in which he stays not long , and others are more fixed and durable , we may call them solemn temptations , in which satan doth as it were pitch down his tents , and doth manage a long siege against us . of these last sort is this observation . thus he tempted paul , continuing his assault for some time before he departed . thus also he dealt with joseph who was sollicited day by day for a long time together . of these i shall note a few things . as , first , such temptations are not without a special commission . he cannot indeed tempt at all without leave , but in the ordinary course of his temptations he hath a general commission under such restraints and limitations as pleaseth the most high to put upon him , but in these he must have a special order , as we see in job's case . secondly , such temptations have also a special ground . either the present state and posture of our condition is such as satan apprehends highly advantagious for his design , and therefore he desires to have the winnowing of us at such a season ; or there are more than ordinary dispositions and inclinations in our heart to what we are directly tempted to , or to some other consequent design : these animate and encourage him to high resolves of prosecuting us more closely , upon an expectation that a continued sollicitation is most likely to prevail at the long run . thirdly , it is possible that such temptations may stand out against the endeavours of many prayers , and that we shall find they are not so easily shaken off as the viper that was upon pauls hand . paul ( cor. . . ) prayed thrice against the messenger of satan , that is , ( as estius and others interpret ) he prayed often and fervently , and yet it departed not . fourthly , such temptations give no rest nor intermission , men are haunted and dogged by them , what way soever they go , they still hear the same things , and cannot command their thoughts to give an exclusion to his motions , but still by renewed disputes and arguings , or by clamorous importunities , they are vexed and tormented : which surely shews an high degree of earnestness and impudency in satan . fifthly , these are consequently very burdensome , exceeding irksome and tiresome to us . paul calls them buffetings , for their trouble and molestation . satan so molested job in his affliction by inward accusations and troubles of terror , that as an overwearied man he cries out he had no quiet , and that he was disappointed of his hope of ease , in sleep , because he was then scared with dreams and terrified with visions . sixthly , these are also upon a special design on god's part , either to find us work , and to keep us doing , or to prevent sin and miscarriage ; to keep down our pride , lest we should be exalted above measure ; to awaken us from slothfulness and security , lest we should settle upon our lees ; or to be an occasion of his grace , and an evidence of his power in our preservation , satisfying us and others , that in the greatest shocks of our spiritual battel , his grace is sufficient for us . upon these , and such like designs as these , doth the most wise god permit it . seventhly , satan doth not attempt temptations of this kind but upon a special design , and that either because he hopes by a violent and pertinacious impetuosity at length to prevail , or that he would please himself to molest us ; for surely the crys and complainings of gods children are musick in his ears ; or at least , upon a design to discourage us in our services , and to make way for other temptations of murmuring , blasphemy , despair , &c. which are as a reserve or ambushment laid in wait for us . the inferences from hence are these two . that the children of god under such temptations may be encouraged under a patient expectation , by considering that christ did undergo the like assaults from satan : 't is in it self tedious and disheartning , but they may see , first , that this way of trouble is usual , and that to the best , and therefore they should not faint under it . secondly , that grace is sufficient to preserve from the prevalency of the most earnest temptations , even there , where our heavenly father thinks it not fit to preserve us from the trouble of them . when paul gives the highest security that the faithfulness of god can afford , that temptations shall not be above strength , or the ability that shall be given them ; he tells them they are not to expect always such aids as shall presently drive away the temptation that it must immediately vanish ; or that their temptations shall become light and contemptible , but that gods faithfulness will be no further engaged in the general , than ( . ) to make their temptations tolerable , that they may be able to bear them though not without much to do . ( . ) that the way of escape shall be concurrent with the continuance of the temptation , that though the temptation abide , yet we shall be aided under it . ( . ) that yet he is as careful of our help in temptations , as he is ready to commissionate them , when need requires , his resolves that we should be tempted , and his resolves that we should be succoured , they bear the same date . with the temptation he will make a way to escape . thirdly , that such temptations do not argue ( . ) either a likelyhood much less a necessity that they should prevail ; nor ( . ) any want of care and love in god ; nor ( . ) do they always evidence a more than ordinary proneness and inclination in us ; for christ ( who was most averse to the least of sin , who was highest in god's love , against whom there was no possibility he should prevail , yet ) was thus tempted . secondly , in such continued violences , it will concern us to make stout resistances , acording to the counsel of jam. . . resist the devil , and he will fly . object . but i have done so , and yet the temptation is the same , and still continues ? answ . first , 't is not enough to resist , but we must continue to do so . some make limited resistances , as besieged persons , that set a time for their holding out , and then if they be not relieved at that time , they yield ; but we must resolve a perpetual resistance , as long as the temptation lasts ; when one hand is beaten off , we must hold by another ; when both are beaten of , we must ( as it were ) hold by our teeth . secondly , in a faithful resistance , we may cast the whole matter upon god , and engage him in the quarrel , as david ; i will say unto god , why hast thou forsaken me ? &c. object . but how is it consistent with truth that the temptation should continue , when james tells us , that satan will fly upon resistance ? answ . . it may be , the resistance is not as it ought , and so the blame is ours ; if we be not serious , ( as some who defie the devil in words , and resist him by crossing themselves , things which doubtless the devil laughs at ) or if in the confidence of a presumptuous bravado , or if not with that humility and care that is requisite , it will be no wonder if he depart not . secondly , he doth fly at every resistance more or less , he doth give back , and is discouraged , and is a loser by every opposition . thirdly , though the scripture say that he shall flie , ( that is , sooner or later ) yet it doth not say , that he shall do so immediately ( though most usually he doth so , where he is peremptorily rejected ) but in some cases time must be allowed , for the devil ( as it is in chrysostom's comparison ) stands like a fawning dog scratching and waving his tail , and if any thing be given him , it makes him importunate for more ; yet though we give him nothing , we cannot expect that the first or second denial should make him cease his trouble ; as he hath been encouraged by former compliances , so will he not be discouraged , but with many and continued denials . if we consider the fast of christ , as an occasion designed by god for an advantage to the temptation , and then look upon his condition in the wilderness being under hazards from wild beasts , in want of necessaries , and without a possibility of supplies in an usual way , and also under the discomforts of cold and long nights ( for according to the conjectures of some this was about our october and november ) then we may observe , that 't is satans way , to second outward distresses and afflictions with inward temptations . we see the like carriage of satan , toward job . his affliction was followed with many temptations , all his friends , in urging him with hypocrisy , were no other than parties to satans design , though they knew it not apparently ; his wife is set on by the tempter , ( as the serpent against eve ) to provoke him to curse god and die . besides all this , whosoever shall consider , what inward workings of heart , spiritual trouble and conflict , his words frequently express : they will quickly find , that when god put job into satans hand , under that only limitation of not touching his life , he gave satan a liberty to pursue him with inward temptations , as well as outward vexations . when israel was pinched with the straits of the wilderness , satan was most busy with them , to put them upon distrust , murmuring , revolt , disobedient oppositions , idolatry , and what not ? david gives in his experience to confirm this truth , he never met with outward troubles , but he had also inward temptations with them , as fretting , disquiet , sad apprehensions of gods wrath , hast , distrust , fear , &c. as the relation of his several straits do testify . and besides these , the generality of god's children find it so , outward afflictions seldom pass alone ; when they have frightings without , they have fears within usually ; seldom have they a sickness , or meet with a sad providence , but they have satan busy with their souls , molesting their peace , or endeavouring to ensnare them . thus their feet are never in the stocks , but the iron enters into their soul. and for this reason is it , that outward afflictions and troubles are called temptations in scripture , because temptations usually accompany them , and they are indeed the solemn seasons , that satan desires to improve for that end ; and for that is it that luke expresseth that which we translate , a time of temptation , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies an occasion or opportunity of temptation . the temptations that satan drives on , upon the advantage of an afflicted estate ; are these . first , to drive men upon impatient outbreakings against god , as the israelites in the wilderness , turn upon moses with this , hast thou brought us into the wilderness to slay us ? to this tended job's temptation by his wife , curse god and die , as 't is in our translation , which cannot in any wise admit of the excuse , that beza makes for her , as if she gave wholsome advice , to die , blessing of god ; because he reproves her sharply , as having spoken foolishly and wickedly ; but at best , 't is an ironical scoff at jobs integrity , dost thou bless god while thou art killed by his displeasure ? if it be not a direct suggestion of revengeful despite . at such times men are too apt to entertain cruel thoughts of god , and sadly reflective upon his mercy or justice . secondly , in this posture of affliction he strives to put them upon direful conclusious against themselves , as if god called solemnly their sin to remembrance , and that they are forsaken of god , and marked out for destruction ; the pledg and earnest whereof , they take these troubles to be . we way observe that david's afflictions awakened his conscience , to object guilt and miscarriage , so that he is as earnest to deprecate the marking and remembrance of his sin , as he is to pray against his troubles . for this see psal . . , . thirdly , he pusheth them usually upon contempt of religion , and abandoning the ways of god : we are too apt to blame religion for all our troubles ; and as we expect that our owning the ways of god should secure us from outward affliction , so when we find it otherwise , we are too forward to say , we have washed our hands in vain , &c. fourthly , the sin of distrust is another evil that he drives at ; he would have men conclude that god cannot , or will not deliver . can god prepare a table in the wilderness ? said the israelites , by the power of temptation , when they were distressed . fifthly , another evil aimed at in such a case , is , to put us upon indirect courses and ways to escape from our troubles . saul went to the witch of endor , when god answered him not . distresses naturally prompt such things , and a little temptation makes us comply , as is noted by the wise mens desire , give me not poverty , lest i put out my hand and steal ; distresses of poverty put men upon theft and unlawful ways . the reasons of satans tempting the afflicted are these . first , that outward afflictions are a load and burthen ; this gives a probability , that his designs may the better take place . 't is easy to overthrow those that are bowed down , to break those that are bruised , to master those that are weary and weak-handed . secondly , an afflicted estate is a temptation of it self , and naturally dictates evil things : it is half of his design brought to his hand , it affords variety of matter for a temptation to work on . thirdly , such a condition strongly backs a temptation , and furnisheth many arguments for a prevalency ; for troubles are serious things , they speak to the heart , and what they speak , they speak fiercely ; they represent things otherwise , than common discovery can do , and for the most part , they shew an ingenuity in multiplying fears , and aggravating hazard , and ascertaining suspected events , so that satan can scarce desire a fairer hit , than what these offer him . fourthly , they also give him the advantage of darkness ; for to such , their way is hid , and god hath hedged them in , they neither know where they are ; whether their trouble by a chastisement of sin , or for tryal , or for prevention of miscarriage , or to make way for more comfortable manifestations ; and as little know they how to behave themselves in their trouble ; or how and when to get out of it . in such groping uncertainties , 't is scarce possible , but they should be put wrong . fifthly , an afflicted condition brings on weakness and indisposition to duty , it makes the hands weak , and the knees feeble ; this made job to faint , this dryed up davids strength . the first assault of an affliction doth stound the soul , and put it into such a confusion , that hope turns back , and faith is to seek , and every grace so out of order , that a man shall be unable to do any thing of duty , in a comfortable manner . sixthly , in this case men are apt to conclude their prayers are not heard : i cry in the day time and thou hearest not , says david . hath the lord forgotten to be gracious ? and with such seeming probability is this urged upon us by affliction , that job professeth , he could not believe his own sence and knowledg in such a case . if i had called , and he had answered me , yet would i not believe that he had hearkened unto my voice . seventhly , afflictions strongly fix guilt upon us , and represent god searching out our iniquities , and enquiring after our sin. eightly , they imbitter the spirit , and beget impressions upon the mind , of very hard thoughts of god. ninthly , they violently push men on to speak unadvisedly : there is such a swelling ferment of the old leaven of impatience and distrust in the mind , that 't is matter of pain and difficulty to be silent , their belly is as wine that hath no vent ; it is ready to burst like new bottles ; and they are weary with forbearing , and cannot stay , and must speak let come on them what will. all these advantages doth an afflicted condition bring to satan ; and who can think that he who is so studious of our ruine , will be willing to miss so fair an opportunity ? first , this must teach us to have a watchful eye over affliction , though at all times we must expect satans stratagems , yet in troubles especially prepare for them ; according to the wise mans advice , in a day of adversity , consider . secondly , seeing satan takes advantage of the sharp humours of impatience and distrust , we must be particularly careful , not to touch too much upon the harshness of our troubles , because this is that that sets fretting and distracting thoughts on work . afflictions ( like the pillar of the cloud and fire in the wilderness ) have a light and darkness , and accordingly these that converse with the dark side of troubles , invenome their imaginations , and poyson their thoughts with dark and hideous conclusions , and in a word , draw forth nothing but the wormwood and the gall ; whereas those that study and view the light side of them , are full of praise and admiration , for the gracious mixtures , comfortable mitigations , encouraging supports , &c. which they observe . 't is wisdom then to keep upon the right side of them . though it be the design of god to turn the dark side of the cloud to us ; yet may we have a competent light to guide us , if we would improve it ; when the sun is set , the moon may be up . nay 't is our duty to strive to recover the right side of the cloud ; he hides that we may seek . if this fast of christs be consider'd as a remedy against temptations , then may we observe ; that solemn temptations are to be resisted with fastings and prayer . of this i shall forbear to speak , till i come to speak of christs answer , and the repulse of satan . matth . . . and when the tempter came to him , he said , if thou be the son of god , command that these stones be made bread. chap. vi. that christs temptations were real and not in vision ; that temptation is satans imployment , with the evidences and instances thereof . of satans tempting visibly , with the reasons thereof . next follows a particular account of those more eminent temptations wherewith christ was assaulted by satan ▪ before i speak of these , i must necessarily remove this stumbling-block out of the way , ( viz. ) whether christ was really tempted , or only in a vision . that this was but visionary , hath been supposed ; not only by some , whose conceits in other things , might justly render their supposals in this matter less worthy of a serious consideration . but also by very grave and serious men , whose reasons notwithstanding are not of that weight , as to sway us against the letter and history of these temptations : which give us a full account of these things as really transacted , without the least hint of understanding them as done only in a vision . for , first , 't is a dangerous thing to depart from the literal sense of what is historically related ; if we take such a liberty , we may as well understand other historical passages after the same rate , and so bring the history not only of christs suffering to a visionary and phantastical cross , but also of all the new testament to a very nothing . secondly , the circumstances of the temptation are so particularly set down ; as the devils coming to him , leaving him , taking him to the temple , &c. that if we may expect in any thing to secure our selves from a visionary supposition , we may do it in this history . thirdly , this imagination doth wholly enervate and make void the very end and design of christs being tempted : for where were the glory of this victory over satan , if it were only a visionary temptation , and a visionary conquest ? or where were the comfort and encouragement which believers ( from the apostles authority , heb. . . & . . ) might reap from this , that christ imagined himself to be tempted , when really he was not so ? nay how impossible is it , to make that expression of the apostle , [ he was tempted in all points like as we are , ] to agree to an imaginary temptation ? except we also say , that we are only tempted visionarily and not really ? fourthly , neither is it a plea of any value against this truth , that it seems to derogate too much from the honour and authority of our saviour , that satan should so impudently assault him , with temptations to worship him , and should carry him at pleasure from place to place ; when we find that he voluntarily submitted to higher indignities from satans instruments , and turned not away his cheek from those that smote him , spit upon him , and contumeliously mocked him , and at last submitted to death , even the death of the cross . as for those objections from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pinacle of the temple , upon which scultetus thinks it was impossible for christ to stand ; as also the objection of the impossibility to shew the kingdoms of the world from any mountain : i shall answer them in their proper place , in the mean time i shall return to the verse in hand , in which i shall first pitch upon the general proaemium , or introduction to these special temptations , which is this , the tempter came to him . in this we are to take notice of the name given to satan , and also the way and manner of the assault , in that expression , he came to him . there are three distinct names given to him in these temptations . ( . ) his name satan , shews his malice and fury , which is the ground and fountain whence all that trouble proceeds , which we meet with from him . ( . ) he is stiled the temper , and that signifies to us , how he puts forth this malice , his way and exercise , in the exerting of it . ( . ) he is called the devil or accuser , expressing thereby the end and issue of all . from this name then here given , we may observe , first , that it is satans work and imployment to tempt men. we need not here dispute , whether it be proper to satan to tempt , that is , an soli , & semper competat , whether it agree to him only , and always , which some indeed affirm in such a sense as this , that men do tempt men as satans instruments , the world tempts as it is the object , and matter of temptations , but satan tempts as the proper author and engineer of temptations . others there are that think , that men can , and do properly tempt themselves , according to jam. . every man is tempted , when he is drawn away of his own lust ; but the question is altogether needless as to us , though we and others may be true and proper tempters , yet this hindereth not but that it is most true , that satan makes temptation his very work and business . and therefore not only here , but in thes . . . the devil is described by his imployment ; lest by any means the tempter ( or he that tempteth ) hath tempted you : which the ordinary gloss doth thus explain , diabolus , cuius est officium tentare . this name then is put upon satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency . implying ( . ) that though there be never so many tempters , yet satan is the chief . ( . ) that he makes temptation his proper imployment . that satan doth so , i shall evidence by these few notes . first , temptation is in it self a business and work. for if we consider either the work of any one temptation ( where satan is oft put to it , after suggestion to perswade , and after perswasion to instigate and provoke ; ) or if we consider what furniture , tools , means , and instruments are requisite , and what it may cost to bring all things together into fit order and method ; or if we think of the various ways and manners of temptation ; that some are mediate , some immediate ; some inward , some outward ; some moveable , some fixed and solemn ; some inticements to evil , some affrightments from duty , others invasions of our peace and joy ; or lastly , if we call to mind , what study , what art , what fetches and contrivanees the devil is sometimes put upon , we shall easily see , that it keeps him doing , and that he eats not the bread of idleness that hath that imployment to follow . secondly , satan gives up himself unto it , is wholly in it , he walks to and fro , goes about seeking advantages of this nature , compasseth sea and land to proselite men to his slavery , useth all means , upon all men , at all times , with all diligence ; hence was it , that latimer ( in his homely way of speaking ) called him , a busy bishop in his diocess , and excited the sluggish to learn laboriousness of the devil . thirdly , he takes a delight in it , not only from a natural propensity , which his fall put upon him , whereby he cannot but tempt , as an evil tree cannot but bring forth evil fruits : but also from the power of an habit acquired by long exercise , which is accompanied with some kind of pleasure ; and further , whatever pleasure may be supposed to arise from revengeful pride or companionship in evil , he hath of that in full measure , pressed down , and running over . fourthly , all other things in satan , or in his indeavours , have either a subserviency , or some way or other a reference and respect to temptation . his power , wisdom , malice , and other infernal qualifications , render him able to tempt ; his labour and diligence in other things are but the work of one that prepares materials and occasions ; his other business of accusing , afrighting , destroying , tormenting , are but the ends and improvements of tempting . fifthly , he cares not how it goes on , so that it go on ; as a man that designs to be rich , cares not how he gets it ; which shews , that tempting in general is his design . of this we have many instances , as ( . ) he stick not to lie and dissemble , he will tell them of the kingdoms of the world , and the glory of them , and a thousand fair promises which he never intends . ( . ) he will tempt for a small matter , if he can but gain a little , or but molest us , yet he will be doing . ( . ) he will not give over for a foil or disappointment . ( . ) he is not ashamed to tempt contradictory things , he tempted christ against the work of redemption , master spare thy self . he tempted judas to further it in betraying him . ( . ) any temptation that he sees will hold , he takes up with ; hence is it that he tempts not the jews now to idolatry , because he hath them fast in another snare , being strongly led to an opposition and contempt of christ . ( . ) he will sometime tempt where he hath not probability to prevail , even against hope . thus he tempted christ and paul. the use of the observation is this : if it be his business to tempt , it must be our work to resist . first , to resist is a labour , 't is not an idle formality , consisting in words of defyance , or a few ridiculous crossings , and sprinklings of holy water , or spitting at the name of him , as ignorant people are wont to do . secondly , we must give up our selves to this work , always fighting and opposing . thirdly , it will be necessary to make use of all helps , as prayer , fasting , the counsel and support of holy and experienced men. fourthly , we must also cast off all hinderances , whatsoever in us is apt to take fire , or give advantage , must be laid off ; as pride ( which doth prognosticate a fall ) and security , which betrays the best ; or presumption , which provokes god to leave those of highest attainments . secondly , in this general introduction , we may cast our eye , upon the way and manner of the assault ; when 't is said , the tempter came unto him , we are unavoidably forced to suppose , another manner of coming , than that whereby he tempted him for forty days together . and when we call to mind , that at his coming here mentioned , he carried christ to the temple , and from thence to a high mountain , and there propounded himself an object of worship ; we can imagine no less , than that satan here came visibly to him ; but in what shape or manner of appearance , it is altogether uncertain , though 't is most probable , it was not in the form of a brute , but in some lustre of majesty or glory , as an angel ; because a deformed , or base appearance , had been unsuitable to the boast of giving the kingdoms of the world , or to his desire that christ should fall down and worship him . hence we may observe : that satan sometimes tempts in a visible appearance , and by voice . first , the possibility of this , is evident from the apparitions of angels . satan is still an angel , and there is nothing of a natural incapacity in him as to an outward appearance to our eyes and sences , more than in glorify'd spirits . secondly , in the first temptation he did no less , when he used the serpent , as a trune to speak through , and an instrument to act by ; in possessions he speaks audibly , and evidenceth a real presence . thirdly undoubted instances may be given of satans tempting and molesting visibly . i deny not but there are a great many idle-stories of this kind , and a number of ridiculous figments , but it would be unreasonable and highly prejudicial to the truth of history , and the common faith of mankind to refuse credit to the serious accounts of sober men , because of some foolish and unwarrantable f●bles . what is related of luther , and his several troubles from satan this way , is evident in the story of his life . cyrillus tells us of one eusebius disciple of hierom , who when he was dying , cryed out of the devils appearing to him . the like is storyed of st. martin and others , and of these , you may read more collected by mr. clark. if we would enquire into the reasons of satans appearing thus , we cannot more fitly pitch upon any other than these . first , either he thinks a great affrightment necessary in some cases , and for that end appears : or , secondly , he sees his appearance needful , to give a greater evidence and certainty to the reality of the pleasures of sin which he promiseth ; that is the common ground of his appearing in the ways and designs of witchcraft . thirdly , or in the height of rage , when he perceives other ways not available , and when he hath to do with persons not ignorant of his devices , where he sees he hath no need of a visor , or covert ways of dealing , then he sticks not ( if permitted ) to tempt or molest openly . this must teach us not to wonder at such temptations , much less to judg those that may be so molested , as if satan had a greater share in them , seeing christ was thus tempted . chap. vii . the general view of these temptations . of satans gradual proceeding in temptations . of reserving a great temptation last . what a great temptation is , in what cases to be expected . of satans using a common road , in comparing these temptations , with the ordinary temptations of men. of the advantage satan takes of natural appetite , sense , and affections . i have done with the proaemium to the temptations . yet before i open them particularly , i shall take a general view of them . first , by comparing these with the other temptations of christ during the forty days . secondly , by comparing these with the temptations of men. first , then , if we compare these with the former temptations , and observe that we have no account given us of those temptations , but only in the general , that he was tempted , whereas these are particularly set down and recorded , we cannot apprehend less than this , that these last temptations were certainly greater and more remarkable temptations . hence no●e , that 't is satans method to be gradual in his temptations , and that be keeps his greatest temptations to the latter end . that satan is gradual in his temptations , this is true of him , if we regard , first , the manner of his proceeding , that he drives slowly , entreats gently , and is very careful that he do not overdrive men , but after they are accustomed to his way , he puts on imperiousness and commands them . secondly , if the matter of temptation be regarded , he is gradual there also . he tempts to little sins first , then to greater . i shall illustrate both these particulars by the example of thomas savage , apprentice to mr. collins vintener at the ship-tavern in ratcliff , who suffered in anno , for murthering his fellow-servant : he confesseth that the devil took this course with him ; he first tempted him to neglect of duty , then to contempt of ordinances , and prophanation of the sabbath , then to drinking , then to fornication , then to rob and steal from his master , and last of all to murther ; and takes particular notice that in this last temptation , to kill his fellow-servant , there was a violent and more than ordinary power of satan upon him , to instigate him to that wickedness . all this you may read at large in the printed narration of his life . the reasons of his gradual proceedings are , first , he would discover no more of himself in any temptation , than he is necessitated unto ; for the gaining his end , lest he cross his own design , and instead of drawing men to wickedness , scare or affright them from it . secondly , sins are mutually preparatory to each other , smaller proffers and temptations do insensibly prepare , and incline the heart to greater . secondly , that he keeps his greatest temptations last , is a consequence of the former ; for which ( besides what is now spoken ) these reasons may be given : first , there is provocation given him , in refusing his lesser assaults . his head is bruised by every refusal , he is set at defiance , which calls him out to stronger opposition . he perceives by often repulses that those with whom he hath to do are not subjects of his kingdom , and that his time is short , and therefore no wonder is it , if he assault most furiously , and with all his strength . secondly , there is also policy in it , when he hath brought down our strength and weakned our courage , then a violent onset is fair to procure him a victory . but because i mention a great temptation , it may not be amiss both for the further explaining of the text , and illustration of the matter , to shew what is a great temptation . these were great temptations to christ , and there are several things remarkable in them , which where ever they appear , they will denominate the temptation great , and the more of them are conjoyned together , and in higher degree , it may justly be called still the greater . as , first , in these temptations , we may note there were external objects , as well as insinuated suggestions ; inward motions are real temptations , but when they have the objects and things presented to the eye or the senses , then do they strongly urge . at this advantage the devil tempted eve , he urged her when the fruit was within the view ; thus he tempted achan , when the gold and garment were in his eye . secondly , these temptations were complex , consisting of many various designs , like a snare of many cords or nooses . when he tempted to turn stones to bread , it was not one single design , but many that satan had in prosecution . as distrust on one hand , pride on another , and so in the rest . the more complicated a temptation is , 't is the greater . thirdly , these were also perplexing , entangling temptations ; they were dilemmatical , such as might ensnare , either in the doing , or refusal . if he had turned stones into bread , he had too much honoured satan by doing it at his motion . if he did not , he seemed to neglect his own body , in not making necessary provisions for himself being now hungry . fourthly , these temptations proceeded upon considerable advantages , his hunger urged a necessity of turning stones into bread. his present straits , and the lowness of his condition seemed to speak much for the reasonableness of giving proof of his divine nature , by casting himself down from the temple , and of doing any thing , that might tend to a more plentiful being and support in the world. advantages strengthen temptations . fifthly , these temptations were accompanied with a greater presence and power of satan , he appeared visibly in them , and was permitted to touch and hurry the body of christ , and to depaint and set forth the glory of the world ( doubtless in the most taking way ) to the eye of christ . sixthly , the matter of these temptations , or the things he tempted christ to , were great and heinous abominations , ( a distrust of providence , a presumption of protection , and a final renunciation of the worship due to him , and transferring it to the most unworthy object , gods professed enemy ) and yet were they seconded by the strongest , most powerful , and most prevailing means , as his present straits , his infallible assurance of sonship , pleasure , and glory . where the matter is weighty , and the medium strong and pressing , there is the temptation great . seventhly , all these temptations pretended strongly to the advantage and benefit of christ , and some of them might seem to be done without any blame , as to turn stones to bread , to fly in the air. the more kindness of temptation pretends to us , it is the stronger . eightly , satan urged some of them in a during provoking way ; if thou be the son of god ? as if he had said , i ●are thee to shew thy self what thou pretendest to be . these kind of provocations are very troublesom to the most modest and self-denying , who can scarce forbear to do what they are urged unto at such times . ninthly , these temptations seem to be designed for the engagement of all the natural powers of christ , his natural appetite in a design of food ; his senses , in the most beautiful object , the world in its glory ; the affections , in that which is most swaying , pride , and delight in extraordinary testimonies ; of divine power and love , in supporting him in the air , &c. tenthly , some of these warranted as duty , and to supply necessary hunger , others depending upon the security of a promise , he shall give his angels charge , &c. the greater appearance of duty , or warrantableness is put upon sin , the greater is the temptation . by these ten particulars may we ( as by a standard ) judg , when any temptation is great or less . let us then take heed of small temptations , or the smoother proceedings of satan , as we would avoid the greater attempts that are to follow . where he is admitted to beat out our lusts with a rod or a staff , he may be suspected to bring the wheel over them at last . let us also after our assaults , expect more and greater , because the greatest are last to be looked for . this holds true in three cases . ( . ) in solemn temptations where satan fixeth his assaults , there the utmost rage is drawn out last . ( . ) in the continuance and progress of profession , the further we go from him , and the nearer to god , be sure of the highest measure of his spite . ( . ) at the end of our race : for if he miss his prey then , it is escaped for ever , as a bird unto its hill. but some may say , i am but a messenger of sad tidings ; and that by bringing such a report of gyants , and walled cities , i may make the hearts of the people to faint . i answer ; this is bad news only to the sluggish , such as would go to heaven , with ease , and in a fair and easy way , but to the laborious resolute souldiers of christ this is no great discouragement : for ( . ) it doth but tell them of their work , which as they are perswaded of , so it is in some measure their delight , as well as their expectation . ( . ) it doth but tell them , satans malice and fury , which they are assured of , and are most afraid of it sometimes , when it seems to lye idle and as asleep . ( . ) it doth tell them that satans thoughts concerning them are desparing , he fears they are going , o● gone from him . if they were his willing servants , there would be no hostility of this nature against them . i have thus compared these special temptations with those wherewith our lord christ was exercised during the forty days . i shall secondly , compare these temptations of christ with those that usually betal his members , in which there is so much suitableness and agreement , both in matter and manner , that it cannot be unuseful to take notice of it , which will the better appear in instances . first , then let us consider the first temptation of eve. gen. . . and when the woman saw that the tree was good for food , and that it was pleasant to the eyes , and a tree to be desired to make one wise , &c. here are all the arguments and ways summed up , by which satan prevailed upon her ; it was good for food , here he wrought upon the desire of the natural appetite ; it was pleasant to the eyes , here he took the advantage of the external senses . it was to be desired to make one wise , here he enflamed the affections . let us again call to mind the general account of temptations , in the joh. . . all that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life ; where the apostle designedly calls all off from a love of the world , because of the hazard and danger that we lye open unto , from the things of the world , striking upon and stirring up our lusts ; which he ranks into three general heads , according to the the various ways whereby these outward things do work upon us , in exciting our natural powers and apprehensions to sinful lustings : and these are so fully agreeing with those three in eves temptation , that i need not note the parallel . let us now cast our eyes upon these temptations , and the suitableness of satans ways and dealings will immediately appear . when he tempted christ to turn stones into bread , there he endeavoured to take advantage of the lust of the flesh ( which in the joh. . i understand in a more restrained sense , not for the lustings of corrupt nature , but for the lustings of the body in its natural appe●ite , according to that ex●●●ssion of christ , the spirit is willing , but the flesh or body is weak : and if we should not so restrain it in this place , the lust of the flesh would include the lust of the eyes , and the pride of life , contrary to the clear scope of the text , for these are also the lustings of corrupt nature . ) when he further tempted him to cast himself down , he pushed him upon the pride of life ; when he shewed him the kingdoms of the world and the glory of them , he attempted to gain upon him by the lust of the eyes . from this proportion and suitableness of temptation to christ and his members , observe , that satan usually treads in a beaten path , using known and experienced methods of temptation . 't is true , in regard of circumstances , he useth unspeakable varieties in tempting , and hath many more devices and juggles than can be reckoned up , yet in the general he hath digested them into method and order , and the things upon which he works in us , are the same ; thus he walks his round , and keeps much-what the same track , not only in different persons , but also in the same men , using the same temptations over and over , and yet this argues no barrenness of invention , or sluggishness in satan , but he hath these reasons for it : first , because the same temptations being suited to humane nature in general , will with a small variation of circumstance suit all men ; their inclinations generally answering to one another , as face answers to face in water . secondly , these standing methods are famous with him , as generally powerful and taking , and it can be no wonder if satan practise most with these things , that have the largest probatum est of experience to follow them . thirdly , the more experienced he is in any temptation , the more dexterously and successfully still he can manage it ; so that we may expect him more cunning and able in what he most practiseth . this may be some satisfaction to those that are apt to think of themselves and their temptations ; as elias did in his perswasion , i alone am left . where satan useth any thing of vigour and fierceness , we are apt to say , none are tempted as we , none in like case , we are singular , they are peculiar and extraordinary temptations , &c. but 't is a mistake ; even that of solomon may be applyed to these , there is nothing new , nor any thing befaln us , which others have not undergon before us ; and would but christians be so careful , to observe the way of the serpent upon their hearts , and as they might , and so communicative of their experiences as they ought , the w●ak and heavy laden would not go so mourning under such apprehensions , as commonly affright them , that none were ever so temp●●d as they are , it would be some support at worst , when the most hellish furies do oppress them , to know that others before them were in these deeps , and as fearful of being overwhelmed , as themselves , and yet were delivered ; the deliverances of those that have escaped the danger , is ground of hope to those that are at present under it . the usual advantages that satan takes against us , is from our natural appetite , our external senses , or our passions and affections . all these are usual ways by which satan works against us , as appears from what hath been said , neither are any of them so mean and contemptible , but that we have cause to fear the power and influence of them . hence the scripture cautions descend to the eyes , look not upon the wine when 't is red in the cup. be sober , be vigilant , &c. th● appetite is not so easily kept in , but that it may prevail to gluttony and drink●●ness and some are so powerfully carried by this , that they are said to make their bellies their god. of the power of sense and affection , elsewhere hath been spoken . chap. viii . the rise of christs first temptation . of satans suiting his temptations to the conditions of men. of tempting men upon the plea of necessity . the reasons and cheats of that plea. his pretences of friendship in tempting , with the danger thereof . having thus considered these temptations as they lye before us in their general prospect , i shall now speak of this first special temptation in particular , in which ( . ) the rise , or occasion , ( . ) the temptation it self , ( . ) the argument by which satan would enforce it , are to be distinctly noted . first , as to the rise of it , it is questioned by some , why satan begins with this first , the cause they assign , ( in part at least ) is from his first success against eve , in a temptation about eating , as if this were the chief and most hopeful arrow in his quiver . but we need not go so far , when the evangelist is so punctual in setting it down , in the latter end of the former verse , he was an hungred . this the devil took notice of , and from hence took the rise of his temptation , that by turning stones to bread for the satisfaction of his present hunger , he might be induced to make way for the secret stratagems which he had prepared against him on this occasion . here i note , that where satan hath a design against any , he doth take the advantage of their condition , and suits his temptation accordingly . thus , if men be in poverty , or in the enjoyments of plenty , in sickness or health , if in afflictions , under wrongs , in discontents , or carried to advancements and honours , or whatever else may be considerable relating to them , he observes it , and orders his designs so , as to take in all the advantages that they will afford . that 't is his concern and interest so to do , we may imagine , upon these grounds : first , our consent must be gained ; this he cannot properly and truly force , but must entice and deceive us to a complyance with him . secondly , if our condition speak for him , and lye fair for the furtherance of any device of his , our consent is upon the matter half gained ; 't is much , if so powerful an advocate , as is our present state , do not influence us to an inclination . thirdly , this doth his work easily and effectually , he more generally prevails by this course , and with less labour . this policy of satan should advantage us , by suggesting fit memorials to us , in our expectations of temptation . though we know not all satans thoughts , yet may we know where and how he will usually make an onset , our condition will tell us what to look for . the distressed and afflicted may expect a temptation suited to their condition , as of murmuring , repining , revenge , distrust , use of indirect means , dispairings , &c. they that have peace and plenty may be sure they shall be tempted suitably , to pride , boasting , covetousness , oppression , contempt of others , security , or whatever may be fit to be engrasted on that stock ; the like may be said of any other different condition . how fairly are we forewarned , ( by an observation made upon satans proceeding upon these advantages ) where to expect him , and how to provide against him . let us proceed to a further enquiry , how the devil managed this advantage of christs hunger ; he plainly urgeth him with a necessity of providing supplies for himself , spreading before him his desire to eat , and the impossibility of help , in a barren and desolate wilderness , as if he had said , the want of the body is to be provided for , nature and religion consents to this ; the wilderness affords no help , ordinary means fail ; there is therefore a necessity that some extraordinary course be taken , therefore trun stones to bread ; this is not unsuitable to the condition and power of him who is the son of god. at this rate he pleads . observe then , that satan usually endeavours to run his temptations upon the plea of necessity , and from thence to infer a duty . when he cannot pretend a fair and direct way to irregular practices , he would break a door and force a way by necessity . under this notion of necessity , the devil marshals all those pretences , that seem to be of more than ordinary force , in their usual prevalencies . thus he teacheth men to think they are necessitated , if they be carried by a strong inclination of their own , or if there be an urgency and provocation from others , or if they be in straits and dangers ; and sometime he goes so high , as to teach men that a necessity is included in the very fabrick of their natural principles , by which they presumptuously excuse themselves in being sinful , because by nature they are so , and cannot be changed without special grace ; scarce shall we meet any man with seasonable reproof for his iniquity , but he will plead such kind of necessities for himself , i could not help it , i was strongly carried , or , i was compelled ; i must do so , or else i could not escape such a danger , &c. the reasons of this policy , are these . first , he knows that necessity hath a compulsive force , even to things of ( otherwise ) greatest abhorrencies : a treasury of instances is to be had in famines , and besieged places , where 't is usual to eat unclean things , not only creatures that are vile , but even dung and entrails ; nay so tyrannical is necessity , that it makes inrodes into , and conquests upon nature it self , causing the tender and dilicate woman , which would not adventure the sole of her foot upon the ground for delicateness and tenderness , to have an evil eye towards the husband of her bosom , towards her son , and towards her daughter . a like force doth it exercise upon the minds and consciences of men , it makes them rise up against their light , it engageth men to lay violent hands upon their own convictions , to stifle and extinguish them . how many mournful examples have we of this kind ? how many have apostatised from truth ( being terrifyed by the urging necessities of danger ) contrary to the highest convictions of conscience ? secondly , necessity can do much to the darkning of the understanding , and change of the judgment , by the strong influence it hath upon the affections . men are apt to form their apprehensions , according to the dictates of necessity ; what they see to be hazardous , they are inclinable to judg to be evil ; men in straits not only violate their reason , but sometime by insensible steps ( unknown to themselves ) slide into a contrary judgment of things , directly cross to what they have believed and professed . which perswasion they owe not to any further accession of light , or new discovery of argument , ( for ofttimes , the same arguments which in the absence of trouble they have contemned as weak by the appearance of danger put on another face , and seem strong ) but to the prevalency of their fears . and thus many in all ages have altered their judgments and thoughts , not because they knew more , but because they feared more . the like necessities do men form to themselves from exorbitant and greedy hopes and expectations of a better condition , compared to that wherein they at present are , and the like influence it hath in the alteration of their judgments . let the bishop of spalato be an example of this , who loathed the romish religion first , and in england ( whither he came for refuge ) writ against it ; but saw a necessity ( from the disappointment of expectation ) to change his mind , returned to rome again , and perswaded himself that that was true which he had formerly pronounced false ; and so writ against the church of england , as before he had done against the church of rome . to him we may add ecebolius , of whom socrates reports , that ( according to the various appearings of hazards ) he changed his religion several times : under constantine , he was a christian ; under julian , a pagan ; and under jovinian , a christian again . thirdly , necessity offers an excuse , if not a justification of the greatest miscarriages . lot offered to expose his daughters to the raging lust of the sodomites for the preservation of his angel-strangers , which surely he would in no wise have done , but that he thought the present necessity might have excused him . esau profan●ly fells his birth-right , but excuseth the matter so , behold i am at the point to die , and what profit shall this birth-right do to me ? aaron produceth a necessity , from the violent resolves of the people , in justification of himself in the matter of the golden calf , thou knewest that this people are set on mischief . fourthly , necessity is an universal plea , and fitted to the conditions of all men , in all callings , and under all extravagancies ; the tradesman in his unlawful gains or overreaching , pleads a necessity for it , from the hardness of the buyer in other things ; the poor man pleads a necessity for stealing , and the rich pleads the same necessity for revenge , and thus it serves all with a pretext . these considerations discovering this course so hopeful , as to this design of the devil , he will be sure to put us to this pinch where he can . but besides this , we may observe three cheats in this plea of necessity . first , sometimes he puts men upon feigning a necessity , where there is none . saul sacrificed upon a needless supposal that samuel not coming at the time appointed , there was a necessity for him to do it . he spared also the cattel upon the like pretence , that it was a necessary provision for sacrifice . and thus would the devil have perswaded christ , that there was an absolute necessity to turn stones to bread , when in truth there was no such need . secondly , sometimes he puts men upon a necessity of their own sinful procurement . herod sware to gratify the daughter of herodias , and this is presently pleaded as a necessity for the cutting , off john baptists head . saul forbad the tasting of meat , and sealed the penalty by an oath and curse , and this is by and by made a necessity for the taking away of jonathans life , ( who had tasted honey not knowing his fathers curse ) had not the people rescued him . thirdly , sometime he stretcheth a necessity further than it ought ; he knows that god hath such a regard to real necessities , that upon that ground , he will dispence with his sabbath , and the present performance of duty . these instances he lays before men , and endeavours to perswade them , that in like manner god will ( upon a necessity ) dispence with sins , as well as with the present opportunity of service . what a covering ( in all ages ) men have made of necessity , for their highest outrages and extravagancies , and with what confidence they have managed such pleas , would be endless to relate . this must warn us , not to suffer our selves to be imposed upon , by the highest pretences of necessity . whatever it may dispense with ( as in some cases it will suspend a present service , and warrant the performance of a duty , besides the common rule and way wherein it ought ordinarily to be managed ) it must never be pleaded to give warranty to any thing in its own nature sinful . necessity will not justify lying , stealing , covetousness , adulteries , &c. besides ; we must be wary in judging what is a necessity . men are apt to plead a necessity where there is none , and if we give way to a facile admittance of excuses of this kind , we shall presently multiply necessities , and have them to serve us at every turn . some would warrant sin by necessity , others would turn off duty and rule by pretending a necessity where none is : both are to be avoided as snares of satan . once more ( before we dismiss this rise of the temptation of christ in hand ) let us observe that in perswading him to turn stones to bread , he seems to express a great deal of care and tenderness to christ , with an invidious reflection upon the love and providence of god ; as if he should say , i see thou art hungry , and this wilderness affords nothing to eat , and god hath not taken care to spread a table for thee , i therefore pittying thy condition , as a friend , advise thee to turn stones to bread. note , that satan manageth his most cruel designs , under the highest pretences of friendship . he did so with eve , the lord knoweth that ye shall be as gods ; as if he had a greater regard to them , than god himself . he tempted christ in the mouth of peter to spare himself , under the shew of great kindness ; and no less are his common pretences to all men. this is a deep policy , for by this means the mischief intended is the better concealed , and the less care and provision made against it ; and besides , the affections and desires are stirred up to an hasty imbracement of the motion , and an eager swallowing of the bait. so great a subtilty is in this manner of dealing , that those who affect the name of great politicians in the world , have learned from satan to shew greatest respects , and a most friendly countenance to those whom they most hate , and intend to ruine . thus our richard the third of england constantly dealt with those for whose blood he lay in wait : and the precepts of machiavil are fitted to this , that t is wisdom to hug those whom we desire to destroy . ehud's present made way for his dagger . joab's sword could not so well have dispatched its errand upon abner , if he had not ushered it in with a kiss . this should make us most suspect those temptations that offer us most kindness and advantage , and such as are most gratifying to our humours and desires . for can it be imagined in good earnest that satan intends us a real good ? can the gifts of enemies pass for courtesies and favours with any , but such as are bewitched into a blockish madness ? satan is more to be feared when he flatters , than when he regeth ; and though such offers may be looked upon by some as more benign , and less odious temptations , ( as some kind of familiar spirits are more kindly treated by some , under the notion of white devils ) yet may we say of them as cor●elius agrippa speaks of some unlawful arts and ways of thurgia , eò sunt pernitiosiora , qùo imperitis diviniora ; they have the greatest danger that pretend the highest friendship . thus much for the rise of the temptation . chap. ix . a particular consideration of the matter of the first temptation , what satan aimed at , in bidding him turn stones into bread. of satans moving us to things good or lawfull . the end of such a motion . how to know whether such motions are from satan or the spirit . what to do in case they be from satan . of his various aims in one temptation . what they are , and of his policy therein . of his artificial contrivement of motions to make one thing infer another . next follows the temptation it self . command that these stones be made bread. there is no great difficulty in the words . the greek indeed hath a remarkable suitableness to the supposition , on which satan insists , taking christ to be the son of god , 't is very pertinently spoken , say or speak that these stones be made bread ; for if god speak , it must be done . t is not worth the while to insist upon so small a variety of expression , as is betwixt this evangelist , who hath it [ these stones , ] and luke , who speaks it in the singular number [ this stone : ] for besides that ( as some suppose ) this expression of luke , might ( for any thing that appears to the contrary ) be satans lowering his request to one stone , when christ had denyed to turn many into bread , upon his first asking ) this one stone in luke , taken collectively for the whole heap , will signify as much as these stones in matthew , or the phrase ( these stones ) in matthew ( by an imitation of a common hebraism ) may be no more but one of these stones , or this stone , as it is in luke ; as 't is said , jepthah was buried in the cities of gilead , that is , in one of the cities . the thing urged , was the turning or changing the form of a creature , which is a work truely miraculous and wonderful , and such as had neither bee unsuited to the power of christ , nor unlawful in it self . 't is from hence justly questioned , where the sting of this suggestion lay , or in what point was the temptation couched . first , it was not in the unlawfulness or sinfulness of the thing mentioned . for christ did as much as would amount to all this , when he turned water into wine , and when he fed multitudes by a miraculous multiplication of a few loaves and fishes . secondly , it was not unsuitable to his condition , as hungry ; for so it seemed a duty to provide for himself , and which satan took for granted . thirdly , neither seemed it any derogation to his power and divine nature , but rather an advantage and fit opportunity to give a full proof of it , to the stopping of satans mouth for ever . notwithstanding these , there was poyson and malignity enough in the suggestion , and under these green leaves of plausible pretences , lay hid many snakes . for ( . ) by this was he secretly tempted to admit of a doubting of the truth of the divine testimony , lately declaring him to be the son of god. ( . ) as also further to question his fathers providence and love ; ( . ) and unnecessarily to run out of the ordinary way of supply , and to betake himself to indirect means or extraordinary courses . ( . ) and all this to the abuse and undervaluing of his power , in prostituting it to satans direction or perswasion ; and the devil had gained a considerable advantage , if he could have prevailed with him to do such a thing by his instigation . ( . ) it may be , he further thought this might entice to an high esteem of himself , and so make way for a vain ostentation of his power , and interest in god. all or most of these seem to be the design that the devil was driving forward . several things are hence observable . that where satan doth not judge it his present interest , to suggest to us things in their own nature sinful , he will move us to things good in themselves , in hopes thereby to lead us into evil . this way of tempting is from a more refined policy , than down-right motions to sin ; and doubtless 't is less suspected , and consequently more taking . the evils that satan would introduce by this method , are such as these : first , sometime when he tempts us to that which is good , it is , that he might affright us from it ; his approbation is enough to put a discredit , and disgraceful suspition upon any thing . such a design had he , when he gave testimony for christ , that he was the son of god ; or for the apostles , that they were the servants of the most high god. it was not his intention , to honour him or them , by bearing them witness , but to bring them under suspition , and trouble . secondly , there are a great many ways to miscarry in a lawful action , either by propounding bad ends , or by failures in the manner of performance , or by a misimprovement of the whole . these miscarriages ( and the possibility , and probability of them ) satan carries in his mind ; yet doth he not at first propound them , but moving us unto the thing , he hath an expectation that we will slide into them of our selves , or be inclined by some sutable touch●● of suggestion upon our minds ; together with the tendency , or improveableness of the thing or action , to such evils as are properly consequent to it . satan did not here tempt christ to these sinful ends directly , but to an action which he hoped might insensibly produce them . thirdly , another evil hereby aimed at , is the hindrance of a greater good , not only as a diversion to turn us off a better or more profitable occasion , but also as an unseasonable interruption of something at present more concerning us : thus he makes the suggestion of good things , the hindrance of prayer , or hearing . some will say , this is a perplexing case , that in things good or lawful in themselves men should be in such dangers , and will thereupon desire to know , how they may distinguish satans contrivances and motions , from those that have no dependance upon him , or are from the spirit of god ? in answer to this . ( . ) let us ( when we fear thus to be circumvented ) look well to what impressions are upon our spirit , when we are moved to what may be lawful . for tog●ther with the motion ( if it be satans ) we shall find either a corrupt reason and end privatly rising up in our mind ; or we may observe that our hearts are out of order , and perversly inclined ; this is oft unseen to our selves . when the disciples moved christ to bring down fire from heaven , if they had considered the present revengful selfish frame of their spirits , ( which our lord tells them , they were ignorant of ) they might easily have known that the motion had proceeded from satan . secondly , the concurrent circumstances of the thing or action , are to be seriously weighed ; for from thence we may take a right measure of the conveniency or inconveniency of the proceeding in it . what is from satan , it will be either unseasonable as to the time , place , and person , or some other thing will appear that may give a discovery . as here christ refuseth to turn stones to bread , because not only the way and manner of the proposal doth sufficiently lay open the design , but also the circumstances of christ's condition at that time , shewed the motion to be unseasonable and inconvenient : for if satan had urged the necessity of it for the satisfaction of his hunger ; christ could have answered , that the experience that he had of gods support for forty days together , was sufficient to engage him to rely yet further upon him . if he had urged farther , that by this means he might have had a full proof of gods love and care , or of his sonship : it was at hand to tell him , that it was needless to seek a further evidence , when god had given one so full a little before : if again he had pleaded it to have been an useful occasion to give a testimony of his power to the satisfaction of others : he could have told him , that it had been impertinent to have done it then , when he was in the wilderness , where none could have the benefit of it : so that nothing satan could have propounded as a reason for that miracle , but it might have been repelled from a consideration of his present condition . the instruction that may be gathered from this , is , that we must not entertain thoughts of doing lawful things , without a due enquiry into the temper of our own hearts , and a full consideration of all circumstances round about , with the probable tendencies , and consequences of it . but ( may some say ) if i judge such a motion to be a thing lawful , which doth proceed from satan , what am i to do ? i answer . ( . ) consider whether the good be necessary or not : if it be necessary , 't is a duty and not to be forborn , only the abuses are to be watched against , and avoided . secondly , if it be a duty , consider whether it be seasonable or unseasonable , necessary or not , as to the present time ; if it be not , it may be suspended , and a fitter opportunity waited for . thirdly , if it be only lawful , and not necessary , we ought to abstain from it wholly , after the example of david , psal . . . who abstained even from good , ( that is , from lawful bemoanings of himself , or complainings against absalom , that had rebelled against him ) because it was not necessary , and ( the circumstances of his condition considered ) very dangerous , lest vent and way being given , he might have been easily drawn to speak passionately , or distrustfully against god , and foolishly against providences . that the thing unto which satan moved christ was lawful , hath been noted . next let us consider what ends satan might propound to himself in this motion , and we shall see ( as hath been said ) that he did not so narrow and contract his design , as that only one thing took up his intentions , but several . hence have we this observation ; that in one single temptation satan may have various aims and designs . temptation is a complicated thing , a many-headed monster . satan hath always many things in his eye . first , in every temptation there is a direct and principal design , a main thing that the devil would have . secondly , there are several things subservient to the main design , as steps , degrees , or means leading to it ; the lesser still making way for the greater . if satan design murther , he lays the foundation of his work in inward grudgings and hatreds ; next he gives provocations , by reproachful words , or disdainful carriages and behaviours , ( as our saviour notes in the expressions of racha , and fool ) and so by degrees enticeth on to murther . the like we may observe in the lusts of uncleanness , and other things . thirdly , besides these there are usually reserves , something in ambushment to watch our retreats ; for satan considers what to do in case we repel , and refuse his motion , that so he may not altogether labour in vain . a contrary extreme watcheth those that fly from a temptation ; pride , security , self-confidence , and boasting , are ready to take them by the heel : so truly may it be said of satan , that he knoweth the way that we take ; if we go forward , he is there ; if backward , we may also perceive him ; on the left hand , he is at work ; and on the right hand , 〈◊〉 is not idle . all these we may particularly see in this temptation in hand : he had a main design ( of which more presently : ) he prepares means and seconds , to help it forward ; such were those pleas of necessity , and conveniency which the hunger and want of christ did furnish him withall , and there wanted not the reserves of presumption and self-neglect in case he resisted the motion . the reasons of this policy are these . first , when satan tempts , he is not certain of his prevalency , even when the probabilities are the greatest , and therefore doth he provide himself with several things at once ; that if the tempted party nauseat one thing , there may be another in readiness that may please his palat. god gives this advice to the spiritual seedsmen , in the morning sow thy seed , and in the evening withhold not thine hand ; for thou knowest not what shall prosper , whether this or that . satan , that seedsman of the tares , imitates this ; and because he knows not what shall prosper , therefore doth he use variety . secondly , where many things are at once designed , 't is an hundred to one they will not all return empty ; 't is much if many snares miss , he that hath broken one or two , may not only be inticed with a third temptation , ( as being either wearied out with the assaults , or made plyable with the allurements of the former ) but may also sit down secure , as having ( in his supposal ) passed all the danger , and so unawares fall into an unseen or unsuspected trap. this may ( . ) by way of caution assure us that we have no cause to think that all fear is over , when we have avoided the more obvious and conspicuous designments of a temptation , but rather to suspect some further train than we yet have discovered . ( . ) that there is a necessity for us to be circumspect every way , and janus-like to have an eye before and behind , that we may make timely discoveries of what satan intends against us . as we have taken a view of the various designments of satan in one temptation , so 't is also remarkable , that these various ways of his in this temptation , do give strength one to another , and have as close a connection , as stones in an arch. christ was pleased to commend the wisdom of the unjust steward , though he intended not the least approbation of his dishonesty : so may we turn aside and observe the cunning artifice of the devil , in the management of this argument against christ , which is to this purpose , as if he had thus proceeded ; if thou art the son of god , ( as the voice from heaven lately testifyed ) it can be no inconvenience , but every way an advantage to give a further proof of it : thy present condition of want and hunger , seem to contradict it : for how strange and unbeseeming is it , for the son of god to be in such straits ? yet if thou beest what thou sayest thou art , 't is easy for thee to help thy self ; god that made the world of nothing , by the power of his command , can much more change the forms of things that are made already ; 't is but speaking , and these stones that are before thee will be turned into bread ; and besides that in so doing thou maist seasonably vindicate thy self from the eclipse of thy present condition , necessity and duty ( for 't is duty to supply the want of the body , which cannot be supported without its proper nourishment ) compel thee unavoidably to it , except thou fearest not to contract the guilt of self-destruction , especially seeing i do not urge thee to provide delicacies , but only bread , and such as is needful to keep in the lives of the poorest men , in the poorest manner . hence note , satan in driving on a temptation , useth such an artif●cial contrivement of motives and things , that still one doth infer another , one strengthens another . temptations are like a screw , which if once admitted , will improve its first hold to draw in all the rest . by these arts doth satan , like a cunning serpent , wriggle himself into the affections of men. chap. x. of satans chief end in this temptation , his skill in making the means to sin plausible . the reasons of that policy , with his art therein . men's ignorance his advantage . of the differences of things propounded to our use . the various aims of satan , and their close dependance one upon another , having contributed to us their several observations , it remains , that we ask after the main and chief thing that satan principally intended . and to make way to this , it must be noted , that in grand temptations especially , the main design of satan comprehends these two ; the chief end , and the chief means conducing to that end. about these some authors conjecture variously , whose differences we have no great occasion to mention , seeing the text gives so great a satisfaction in this matter . for first , the main end of satan , we have ( not obscurely ) expressed to us in these words [ if thou be the son of god : ] which if we compare with matth. . . this is my beloved son , in whom i am well pleased , we shall easily apprehend , that here satan doth but eccho to that voice which came down from heaven ; as he did with eve ; god had said , of the tree in the midst of the garden ye shall not eat , satan ( having as it were the sound of this yet in his ears ) in a clear reference to it , saith , yea , hath god said , ye shall not eat ? so here is also an evident respect to god's testimony concerning , christ , as if he had said , hath god said , thou art his son ? if thou beest indeed such as he testifyed , give some proof of it ? &c. by which it appears that his design was to undermine this testimony , or some way or other to defeat it ; neither need it pass for an objection against this , that satan doth not directly mention his doubt or distrust , nor positively suggest to christ , a questioning or misbelief of his son-ship , for it was not suitable to his policy , so to lay open his main end , that must have been expected afterward , as the last in execution ( if it had taken effect ) though it were first in intention . secondly , the chief means by which he would have brought this end about , may be understood from christ's answer to the temptation : for it cannot but be imagined , that christ knew the bottom of satans policy , and that his answer must fully confront the means by which satan indeavoured to ensnare him . his answer was , man lives not by bread alone , but by every word that proceedeth out of the mouth of god. if we can then come to a certain understanding of this scripture ( which is not difficult ) we shall evidently know the mind of the temptation , to which this is a direct answer . these words are cited out of deut. . . which some interpret to this sense ; as if christ had said , man hath not only a life of the body ( which is mentioned by bread ) to look after , but another life of the soul , which is of so great concernment ; that the bodily life is to be neglected , rather than that of the soul to be endangered . this is a truth in it self , but is apparently besides the meaning of deut. . neither doth it afford so full and particular an answer as ( doubtless ) christ intended . but let us consider the text , and we shall find more in it ; for moses first sets down gods dealing with israel in the wilderness , in that he suffered them to hunger , and took from them the ordinary means of life , which ( as the latter part of the verse shews ) is to be understood of ordinary bread , and then to supply that want , he fed them by an extraordinary means , ( such as they had never heard of before ) this was by manna . next he makes an inference from this way of god's proceeding , improving this particular to a general rule , that he might make thee know , that man lives not by bread only , but by every word that procedeth out of the mouth of the lord doth man live : which is clearly of this import , that man lives not by ordinary means only , but that god can provide for his life in an extraordinary way , by appointing any thing to that end , through his mighty and powerful word , and good pleasure ; so that things never so unusual , or unfit in themselves for nourishment , will become strengthning to us , if he shall give out his command . christ then applying this , in this sense , did ( as it were ) thus say to satan ; though i want ordinary means of life , which is bread , yet i know god can make any thing which he pleaseth , to nourish me instead of it . so that i will not cast off a dependance upon the providence of god in this strait , and without warrant run to an extraordinary course for supply . hence it is evident that to bring about his main end ( which was to distrust of his relation to god ) he used this means , that by reason of his strait , in the failure of ordinary supply , he should distrust providence , and without warrant provide for himself . observe , that where satan carries on a main design and end , he bestows most of his pains and skill in rendring the means to that end plausible and taking . the end is least in mention , and the means in their fit contrivance , takes up most of his art and care. the reasons whereof are these : first , the end is apparently bad , so that it would be a contradiction to his design to mention it , 't is the snare and trap it self , which his wisdom and policy directs him to cover ; his ultimate end is the destruction of the soul , this he dare not openly avouch to the vilest of men ; he doth not say to them destroy your souls , bring eternal miseries upon your selves , but only tempts them to that which will bring this misery upon them ; and as for those intermediate ends , which are the formal acts of sin , he useth also a kind of modesty in their concealment ; he doth not usually say , go and murther , or commit adultery : but rather puts them upon ways or means that will bring them up to those iniquities , except that he sometime have to deal with those that are so hardned in sin , that they make a sport to do wickedly , and then he can more freely discover his ends to such in the temptation . secondly , the means to such wicked ends , have not only an innate , and natural tendency in themselves , which are apt to sway and byas men that way , but are also capable of artificial improvement , to a further inticement to the evils secretly intended , and these require the art and skill for the exact suiting and fitting of them . the end cannot be reached without the means , and means so ordered ( without the aid of grace ) will scarce miss of the end. thirdly , the means are capable of a varnish and paint , he can make a shift to set them off , and colour them over , that the proper drift of them cannot easily be discovered , whereas the ends to which these lead cannot receive , ( at least so easily with some ) such fair shews . 't is far easier to set off company-keeping , with the pleasurable pretences of necessity or refreshing divertisement , than to propound direct drunkenness , ( the thing to which company-keeping tends ) under such a dress . if it be demanded , how and by what arts he renders the means so plausible ? i shall endeavour a satisfaction to that quere , by shewing the way that satan took to render the means he made use of in this temptation , plausible to christ , which were these ; first , he represents it , as a harmless or lawful thing in it self ; who can say it had been sinful for the son of god to have turned stones into bread , more than to turn water into wine ? secondly , he gives the motion a further pretext of advantage or goodness , he insinuated that it might be an useful discovery of his sonship , and a profitable supply against hunger . thirdly , he seems also to put a necessity upon it , that other ways of help failing , he must be constrained so to do , or to suffer further want . fourthly , he forgets not to tell him , that to do this was but suitable to his condition , and that it was a thing well becoming the son of god to do a miracle . fifthly , he doth urge it at the rate of a duty , and that being in hunger and want , it would be a sinful neglect not to do what he could and might for his preservation . the same way doth he take in other temptations , in some cases pleading all , in some most of these things , by which the means conducing thereunto may seem plausible . if he presents to men occasions of sinning , he will tell them ordinarily , that they may lawfully adventure upon them , that they are harmless , nay of advantage , as tending to the recreating of the spirits , and health of the body ; yea , that 't is necessary for them to take such a liberty , and that in doing so , they do but what others do that profess religion . and often he hath such advantage from the circumstances of the thing , and the inclination of our heart , that he makes bold to tell us . 't is no less then duty , such did the outrage of demetrius seem to him , when he considered , how much his livelyhood did depend upon the diana of the ephesians ; paul's zeal made him confident that persecution of christians was his duty : neither is there any thing which can pretend to any zeal , advantage or colourable ground , but presently it takes the denomination of duty . if any wonder that such poor and shallow pretences are not seen through by all men , they may know that this happens from a fourfold ignorance . first , from an ignorance of the thing it self : how easily may they be imposed upon , who know not the nature , or the usual issues of things ? as children are deluded to put a value upon an useless , or hurtful trifle ; so are men deceived and easily imposed upon in what they do not understand . and for this cause , are sinners compared to birds , who are easily inticed with the bait proposed to their view , as profitable and good for them , because they know not the snare that lyes hid under it : this ignorance causing the mistake mentioned , is not only a simple ignorance , but also that ignorance which owes its rise to a wilful and perverse disposition , ( for there are some that are willingly ignorant ) doth often lay those open to a delusion , who through prepossession or idleness , will not be at pains to make full inquiries . secondly , this also comes to pass from an ignorance of our spirits : for while we either engage in the things proposed by satan upon the general warranty of a good intention , or that we have no evil meaning in it , we are kept from a discovery of the intended design . hence paul saw nothing , in his persecuting the church of god , of what satan aimed at ; or while upon the pretence of a good intention , our secret corrupt principles do indeed move us underhand to any undertaking , we are as little apt to see the ends of satan in what he propounds to us . jehu , and the disciples pretending a zeal for god , but really carried on by their own furious tempers , did as little , as others see what the devil was doing with them . thirdly , the means of a temptation are rendred less suspitious , from an ignorance of the circumstances , and concomitants that do attend them . fourthly , as also from an ignorance of our own weakness , and inclination , while we are confident of greater strength to resist , than indeed we have , of a greater aversness , than is in us , to the evil suspected ; we contemn the danger of the means as below us , and so grow bold with the occasions of iniquity , as pretending no hazard or danger to us . this may teach us a piece of wisdom , in the imitation of the devil ; we see his malice appears in the bloody and destructive aims or intendments , which he discovers against us , but his skill and cunning in a suitable disposal and ordering of the means . so should we learn to imploy all our care and watchfulness about those plausible ways or introductions to sin , that satan puts in our hand ; and as his eager desire of gaining his end , makes him industrious about the offering of means fit to compass it , so our fear of his design and end should make us jealous of every overture propounded to us . they that from wilfulness or neglect shall admit the means of evil , cannot expect to avoid the evil to which they lead , or if they may ( unexpectedly ) be rescued from the end , while they use the means ( by grace interposing , as between the cup and the lip ) 't is no thanks to them , and often they come not off so clear , but that some lameness or other sticks by them . i may suspect this will be retorted back as an advice scarce practicable : for if all means leading to sin are to be avoided , then can we use nothing , but rather ( as the apostle saith in another case ) we must go out of the world , seeing every thing may lead to evil . i answer , we are not by any command of god put into any such strait , things that are or may be improvable against us , may be used by us with due care and watchfulness ; yet all things are not alike neither , for we must look upon things under a threefold consideration . first , if that which is propounded or laid before us , as a means to sin , be in it self sinful , the refusal of both is an undoubted duty . secondly , we must look upon thins under the consideration of the suspiciousness which they carry with them of a further evil ; some circumstances , or postures of an opportunity and occasion offered , are of such a threatning aspect , that they fairly warn us to hold off . to keep company with a friend may be admitted , when yet that society in a suspitious place , as tavern , or whore-house , is to be avoided . thirdly , we must further consider things as we are free , or engaged to them , and accordingly where there is appearance of danger , or the fear of it , we must keep at a distance , if we are engaged to such things either by the obligation of the law of nature , or lawful calling , or command of god , or unavoidable providence , or relation , where these ties are upon us , we cannot avoid the thing or action , but are the more concerned to take heed of being overreached or overtaken by them . chap. xi . of the temptation to distrust upon the failure of ordinary means . of the power of that temptation , and the reasons of its prevalency . of unwarrantable attempts for relief , with the causes thereof . of waiting on god , and keeping his way . in what cases a particular mercy is to be expected . i have particularly insisted upon the aims of satan in this temptation , in their variety , and also the cunning connexio● and coherences of them : i have also singled out his chief design . i am now in the last place to present you with the suitableness and respects that the subordinate means carry to the principal , and that proportion which may be found in all these to the end designed by them . the chief means ( in reference to the end designed ) was a distrust of providence ; and the subordinate means to bring on that distrust , was the failure of ordinary means of supply : for so he endeavoured to improve his hunger , and want in the wilderness , as a manifest neglect of providence towards him , for which ( as he tacitly suggests ) there was no ground to wait or rely upon it any further , but to betake himself to another course . hence note , that the failure of ordinary means of help , is by satan improved as his special engine to bring men to a distrust of providence , and from thence to an unwarrantable attempt for their relief in an extraordinary way . that the failure of ordinary and usual supplies hath by the devils subtilty brought a distrust of providence , and run men beyond all hopes of help , is a thing commonly and notoriously known . when men are afflicted , and brought unto unusual straits , and the ordinary ways of relief are out of sight , they are soon tempted to distrust god and man , and to conclude they are cut off , and that their hope is perished , and that their eye shall no more see good. david distressed , proclaims all men lyers : concludes , that he should at last be cut off . jonah in the whales belly , thought that all hope was gone , and that he was cast out of gods sight . the church of israel in captivity , forgat prosperity ( notwithstanding the promise of deliverance after seventy years ) and thought no less , than that her hope and strength was perished ; lam. . . and from the scriptures mentioned , we may also see the strength and prevalency of the temptation , especially when 't is reduced to particulars . as , first , 't is not a thing altogether of no weight that such a temptation should prevail against such persons , as david , and jonah , and the whole church of israel , that the manifold experiences that some of them have had of gods faithfulness in delivering , and the seasonableness of help at times of greatest hazard , the particular promises that all of them have had , ( how dismal and black soever things have seemed ) have given the fullest assurances imaginable , that what he had spoken should certainly be performed ; the gracious qualifications of such persons as eminently holy , and skilled in the duties of trust , and in the ways of providence , and the special advantage which some of them ( as prophets ) have had above others , to enable them to improve that skill , experience , knowledg , and grace , to a firm adherence to such special promises , that all these things should not be sufficient to keep them off distrust , ( though at present the ways of deliverance were hid from them ) seems strange . secondly , 't is also wonderful to what an height such a prevailing temptation hath carryed some of them ; david seems to be a little outragious , and did upon the matter call god a lyer , when he said , all men are lyers , which ( however that some interpret , as if it had been davids trust in god , and his confident avouchment of his enemies prognostications of his ruine , to be but lyes , and that this he spake from his firm belief of the promise , i believed , therefore have i spoken ) yet the acknowledgment of his haste , ( which ( compared with psal . . . ) is declared as his weakness ) will force us to conclude it an ingenuous confession of his distrust at the first : when he was greatly afflicted , ( though he recovered himself afterwards to a belief of the promise ) and that in that distemper he plainly reflected upon samuel , and calls the promises of god given by him , a very lye. thirdly , 't is strange also , that present instances of god's providences working out unexpected deliverances should not relieve the hearts of his saints from the power of such distrust , that when they see god is not unmindful of them , but doth hear them in what they feared , they should still retain in their minds the impression of an unbelieving apprehension ; and not rather free themselves from their expectations of future ruine , by concluding , that he that hath , and doth deliver , will also yet deliver . david had this thought in his heart , that he should one day perish by the hand of saul , even then when god had so remarkably rescued him from saul , and forced saul not only to acknowledg his sin in prosecuting him , but also to declare his belief of the promise concerning david . one would have expected , that this should have been such a demonstration of the truth of what had been promised , that he should have cast out all fear ; and yet contrariwise , this pledg of god's purpose to him , is received by a heart strongly prepossessed with misgiving thoughts , and he continues to think , that for all this , saul would one day destroy him . fourthly , the pangs of this distrust are also so remarkable , that after they have been delivered , and have found that the event hath not answered their fears , they have in the review of their carriage under such fears , recounted this their weakness among other remarkable things , thereby shewing the unreasonableness of their unbelief , and their wonder that god should pass by so great a provocation , and notwithstanding so unexpectedly deliver them . david in the places before cited , was upon a thankful acknowledgment of god's love and wonderful kindness , which he thought he could not perform , without leaving a record of his strange and unworthy distrust ; as if he had said , so greatly did i sin , and so unsuitably did i behave my self , that i then gave off , and concluded all was lost . to open this a little further , i shall add the reasons why satan strikes in with such an occasion as the want of means , to tempt to distrust , which are these : first , such a condition doth usually transport men besides themselves , puts them as it were into an extacy , and by a sudden rapture of of astonishment and fear , forceth them beyond their settled thoughts and purposes . this david notes as the ground of his inconsiderate rash speaking ; it was my haste , i was transported , &c. now as passion doth not only make men speak what otherwise they would not , but also to put bad interpretations upon actions and things beyond what they will bear , and hasten men to resolves exceedingly unreasonable : so doth this state of the heart ( under an amazement and surprize of fear ) give opportunity to satan to put men to injurious and unrighteous thoughts of the providence of god , and by such ways to alienate their minds from the trust which they owe him . secondly , sense is a great help to faith. faith then must needs be much hazarded , when sense is at a loss , or contradicted , as usually it is , in straits . that faith doth receive an advantage by sense , cannot be denyed . to believe what we see , is easier than to believe what we see not ; and that in our state of weakness and infirmity , god doth so far indulge us , that by his allowance we may take the help of our senses , is evident by his appointment of the two sacraments , where by outward visible signs our faith may be quickned to apprehend the spiritual benefits offered . thomas , resolving to suspend his belief till he were satisfied that christ was risen , by the utmost tryal that sense could give , ( determining not to credit the testimony of the rest of the disciples , till by putting his finger into his side he had made himself more certain ) christ not only condescended to him , but also pronounceth his approbation of his belief , accepting it , that he had believed because he had seen . but when outward usual helps fail us , our sense ( being not able to see afar off ) is wholly puzled and overthrown , the very disappearing of probabilities gives so great a shake to our faith , that it commonly staggers at it ; and therefore was it given as the great commendation of abrahams faith , that he ( notwithstanding the unlikelyhood of the thing ) staggered not at the promise ; noting thereby how extraordinary it was in him at that time , to keep up against the contradiction of sense , and how usual it is with others to be beaten off all trust by it . 't is no wonder to see that faith ( which usually called sense for a supporter ) to fail when t is deprived of its crutch . and he that would a little understand what disadvantage this might prove to a good man , when sense altogether fails his expectation , he may consider with himself in what a case thomas might have been , if christ had refused to let him see his side , and to thrust his finger into the print of the nails , in all appearance had it been so , he had gone away confirmed in his unbelief . thirdly , though faith can act above sense , and is imployed about things not seen , yet every saint at all times doth not act his faith so high . christ tells us , that to believe where a man hath not had the help of sight and sense , is noble and blessed . joh. . . yet withal , he hints it to be rare and difficult ; he that hath not seen , and yet hath believed , implyes , that 't is but one amongst many that doth so , and that 't is the conquest of a more than ordinary difficulty . hence it is , that to love god when he kills , to believe when means fail , are reckoned among the high actings of christianity . fourthly , when sense is non-plust , and faith fails , the soul of man is at a great loss : having nothing to bear it up , it must needs sink ; but having something to throw it down , besides its own propensity downward to distrust , it hath the force of so great a disappointment to push it forward ; and such bitterness of spirit heightned by the malignant influence of satan , that with a violence ( like the angels throwing a milstone into the sea ) it is cast into the bottom of such depths of unbelief , that the knowledg of former power and extraordinary providences cannot keep it from an absolute denyal of the like for the future . israel in the wilderness when they came to the want of bread , though they acknowledged he clave the rock , and gave them water in the like strait , yet so far did their hearts fail of that due trust in the power and mercy of god , which might have been expected ; that though they confessed the one , they as distrustfully question , and deny the other . he clave the rock , but can he provide flesh ? can ●e give bread ? strange unbelief ! that sees and acknowledgeth omnipotency in one thing , and yet denies it in another . fifthly , providence hath been an old question ; 't is an atheism that some have been guilty of , to deny that god ordereth all affairs relating to his children here below , who yet have not so fully extinguished their natural impressions , as to dare to deny the being of god. that god is , they confess , but withal they think that he walketh in the circuit of heaven , and as to the smaller concerns of men , neither doth good nor evil . this being an old error , to which most are but too inclinable , ( and the more , because such things are permitted ( as the punishment of his children , and their tryals , ( while others have all their heart can wish ) as seem scarce consistent with that love and care , which men look for from him to his servants ) they are apt enough to renew the thoughts of that perswasion upon their minds ( for which the failure of ordinary ways of help , seems to be an high probability ) that he keeps himself unconcerned , and therefore there seems to be no such cause of relyance upon him . the psalmist so expresseth that truth , [ men shall say , verily there is a god that judgeth in the earth , ] that it is discovered to be a special retrivement of it , ( by many and signal convincing evidences ) from that distrust of god , and his providences that men usually slide into upon their observation of the many seeming failures of outward means of help . secondly , the other branch of the observation , that from a distrust of providence , he endeavours to draw them to an unwarrantable attempt for their relief , is as clear as the former . sarai being under a distrust of the promise for a son , because of her age , gave her hand-maid to abraham , that in that way ( the promise seeming to fail ) she might obtain children by her . david because of the many and violent pursuits of saul , not only distrusted the promise , thinking he might one day perish by him , but resolves to provide for his own safety , by a speedy escape into the land of the philistines ; a course which ( as appears by the temptations and evils he met with there ) was altogether unwarrantable . that from a distrust , men are next put upon unwarrantable attempts , is clear from the following reasons : first , the affrightment which is bred by such distrusts of providences , will not suffer men to be idle . fear is active , and strongly prompts that something is to be done . secondly , yet such is the confusion of mens minds in such a case , that though many things are propounded , in that hurry of thoughts they are deprived usually of a true judgment and deliberation , so that they are oppressed with a multitude of thoughts ( as david on the like occasion takes notice , in the multitude of my thoughts within me , &c. ) and ( as he expresseth the case of sea-men in a storm ) they are at their wits end . thirdly , the desparing grievance of spirit , makes them take that which comes next to hand ; as a drowning man , that grasps a twig or straw , though to no purpose . fourthly , being once turned off their rock , and the true stay of the promise of god for help , whatever other course they take must needs be unwarrantable ; if they once be out of the right way , they must needs wander , and every step they take , must of necessity be wrong . fifthly , satan is so officious in an evil thing , that seeing any in this condition , he will not fail to proffer his help , and in place of gods providence , to set some unlawful shift before them . sixthly , and so much the rather do men close in with such overtures , because a sudden fit of passionate fury doth drive them , and out of a bitter kind of despite and crossness , ( as if they meditated a revenge against god for their disappointment ) they take up an hasty wilful resolve to go that way that seems most agreeable to their passion , saying with king joram , what wait we upon the lord any longer for ? we will take such a course , let come on us what will. the service which the observation ( well digested ) may perform for us , is very fully contained in an advice which david gives on the like occasion , psal . . . which is this , wait on the lord , and keep his way . failures of ordinary means should not fill us with distrust , neither then should we run out of god's way for help . he that would practise this , must have these three things which are comprehended in it . first , he must have full perswasions of the power and promise of god. i do not mean , the bare hear-say , that god hath promised to help , and that he is able to deliver , but these truths must be wrought upon the heart to a full assurance of them , and then we must keep our eye upon them : for if ever we lose the sight of this , when troubles beset us , our heart will fail us , and we shall do no otherwise than hagar , who , when her bottle of water was spent , and she saw no way of supply , sate down , gave up her son , and self for lost , and so falls a weeping over her helpless condition . this was that sight of god ( in regard of his power , goodness , faithfulness , and truth , which are things invisible , ) which kept up the heart of moses , that it sunk not under the pressure of his fears , when all things threatned his ruine . secondly , he that would thus wait upon god , had need to have an equal ballance of spirit , in reference to second causes ; despise or neglect them he may not , when he may have them , for that were intollerable presumption , and so to center our hopes and expectations upon them , as if our welfare did certainly depend upon them , is an high affront to gods omnipotency , and no less than a sinful idolizing of the creature ; but the engagements of our duty must keep carefully to the first , and the consideration of an independency of an almighty power , as to any subordinate means or causes , must help us against the other miscarriage . when all means visible fail us , we must look to live upon omnipotent faithfulness and goodness , which is not tyed to any thing , but that without all means , and contrary to the powers of second causes , can do what he hath promised , or sees fit . thirdly , there is no waiting upon god and keeping his way , without a particular trust in god , to this we are not only warranted by frequent commands , trust in the lord , i say , trust in the lord ; but highly encouraged to it , under the greatest assurances of help . psal . . . trust in him , and he shall bring it to pass . trust in the lord and do good , and verily thou shalt be fed . ver . . the lord shall help and deliver them , because they trust in him . and this we are to do at all times , and in the greatest hazards , and with the highest security . i laid me down and slept , i will not be affraid of ten thousands of people , that have set themselves against me round about . but some ( possibly ) may say , is it our duty to sit still in such a case ? when all the usual ways of supply fail us , must nothing be attempted ? i answer , first , at such times greater care and diligence is necessary in outward things ; that what one lawful course cannot help , another lawful course may ; and as to spiritual diligence , it should be extraordinary , we should be more earnest and frequent in prayer , fastings , meditations , and the exercise of graces . secondly , while we are in the pursuit of duty , and where the substance of it may be preserved entire , if our straits and wants unavoidably put us out of the way , we may be satisfyed to go on , though some circumstances be necessarily waved and hindred . phineas might kill zimri and cosbi upon the command of moses . numb . . . and consequently in prosecution of duty , though ( other circumstances considered ) it was in some respects extraordinary . thirdly , but let the strait be what it will , we must not forsake duty ; for so we go out of gods way , and do contradict that trust and hope which we are to keep up to god-ward . but ( it may be further urged ) must we when all means fail , positively trust in god for those very things which we might expect in an ordinary way ? in some cases , our duty is submission to his will , and the particular mercy neither positively to be expected , nor yet distrusted . thus did david behave himself , when he fled from jerusalem upon absolom's rebellion ; let him do what seemeth him good . but there are other cases wherein 't is our duty to six our trust upon the particular mercy or help . i shall name four , and possibly a great many more may be added . as , first , when mercies are expresly and particularly promised ; as when the kingdom was promised to david . when a son was promised to abraham . whatever had been the improbabilities of their obtaining the thing promised , it was their duty positively to believe . this is indeed not a general case . secondly , when god leads us into straits by engaging us in his service , as when israel followed the lord into the wilderness , in order to an enjoyment of a further mercy , which was the possession of the land of canaan ; when they had no water to drink , nor food to eat , and saw no natural possibility of supply in that wilderness , they ought positively to have expected supplies from god in an extraordinary way , and it is reckoned up against them as their sin that they did not believe . this was the very case of christ under this temptation , the spirit led him into the wilderness upon the prosecution of a further design ; when there was no bread there to satisfy his hunger , he refuseth to work a miracle for his supply , but leans upon an extraordinary providence . thirdly , when the things we want are common universal blessings , and such as we cannot subsist without : if we have nothing to eat , and nothing to put on , yet seeing the body cannot live without both , we must positively expect such supplies from providence , though we see not the way whence they should arise to us . this kind of distrust ( which reflects upon the general necessary providence of god , by which he is engaged to preserve his creatures in their stations , to cloath the grass of the field , to feed the birds of the air , &c. ) christ doth severely challenge , shall he not much more cloath you , o ye of little faith ? he hath little or no faith , ( and in that regard a very prodigy of distrust ) that will not believe for necessaries . hence heb. . . the prophet resolves upon a rejoycing confidence in god , when neither tree , nor field , nor flock would yeild any hope in an ordinary way . fourthly , when god is eminently engaged for our help , and his honour lies at stake in that very matter ; so that whether god will help or no , or whether he is able , is become the controversy , upon which religion in its truth , or the honour of god is to be tryed ; then are we engaged to a certain belief of help . the three children upon this ground did not only assert , that god was able to deliver them , or that their death and martyrdome they could bear ( which is all that most martyrs are able to arise up to ) but they asserted possitively , that god would deliver them , and that the fire should not burn them : they saw evidently that the contest , whether the lord was god , was managed at so high a rate , that god was more concerned to vindicate his honour by their preservation , than to vindicate their grace and patience by their constancy in suffering . another instance we have in matth. . . where christ rebukes his disciples for unbelief , in their fears of shipwrack in a great storm ( not that every sea-man ordinarily lies under that charge , that gives himself up to the apprehensions of danger : ) the ground of which charge was this , that christ was with them , and consequently it had unavoidably contradicted his design , and reflected upon his honour , if he had suffered his disciples at that time to be drowned : their not minding how far christ was engaged with them , and not supporting themselves against their fears by that consideration , made christ tax them for their little faith. chap. xii . of satans proceeding to infer distrust of sonship from distrust of providences . instances of the probability of such a design . the reasons of this undertaking . of satan's endeavour to weaken the assurance and hopes of god's children . his general method to that purpose . lastly we are to consider the suitableness of the means to the end ; he had ( as we have seen ) fitly proportioned the subordinate means to the chief and principal . the failure of ordinary means of help , was shrewdly proper to infer a distrust of providence . now let it be noted how fitly he improves this distrust of providence , to bring about the end he aimed at , which was a distrust of his filial interest in god , as if he should have thus reasoned ; he that in straits is forsaken , as to all the usual supplies that may be expected in an ordinary way , hath no reason to relyon providence ; and he that hath no reason to rely on providence for the body , hath less cause to expect spiritual blessings and favours for the soul. hence note , that 't is satan's endeavour , to make men proceed from a distrust of providence , to a distrust of their spiritual sonship , or filial interest in god. first , i shall evidence that this is satan's design , and next , i shall give the reasons of it . the former i shall make good by these several considerations . first , we see it is an usual inference that others make of men whose heart fails them , under an absence or disappearance of all means of help in their distresses . if providence doth not appear for them , they conclude god hath forsaken them . bildad thus concludes against job chap. . . is not this thy fear , thy confidence , thy hope , and the uprightness of thy ways ? which must not only be understood as an ironical scoss at the weakness of his confidence and hope , as not being able to support him against fainting in his trouble , but as a direct accusation of the falseness and hypocrisy of his supposed integrity , and all the hopes and confidence which was built upon it ; and ver . . doth evidence , where he plainly declares himself to mean , that job could not be innocent or righteous , it being ( in his apprehension ) a thing never heard of , that so great calamities should overtake an upright man ; whoever perished being innocent ? the ground of which assertion was from ver . . it is now come upon thee , and thou faintest . that is , distresses are upon thee , and thou hast no visible means of help , but despairest ever to see a providence that will bring thee out ; therefore furely thou hast had no real interest in god , as his child . eliphaz also seconds his friend in this uncharitable censure ; if thou wert pure and upright , he would awake for thee ; that is , because he doth thus overlook thee , therefore thou art not pure and upright . if men do thus assault the comforts of god's children , we have reason enough to think that satan will ; for besides that we may conclude they are set on work by the devil , ( and what he speaks by them , he will also by other ways promote , as being a design that is upon his heart ; ) we may be confident , that this being a surmise so natural to the heart of man , he will not let slip so fair an advantage , for the forming of it in our own hearts against our selves . secondly , the best of gods children , in such cases , escape it very hardly ( if at all ; ) which declares , not only the depth and power of that policy , but also how usual it is with satan to urge the servants of god with it . job , chap. . . recovered himself to a firm perswasion of sonship , i know that my redeemer liveth , &c. but by the way his foot had well-nigh slipt , when ver . , . he cryes out , he hath destroyed me on ever side , and i am gone ; he hath also kindled his wrath against me , and he counteth me unto him as one of his enemies . his earnest resolve , not to give up his trust in god , and the confidence of his integrity , is sufficient to discover satans ●ager indeavours to have him bereaved of it . thirdly , satans success in this temptation over the saints of god , ( who sometime have actually failed ; ) shews how much it is his work to cast down their hopes of interest in god , by overthrowing their trust in his providences . if he attempts this , ( and that successfully ; ) on such whose frequent experiences might discourage the tempter , and in probability frustrate his undertaking ; we have little cause to think , that he will be more sparing and gentle in this assault upon those that are more weak , and less acquainted with those clouds and darknesses , that overshadow the ways of providence . david , for all the promises that he had received , and notwithstanding the manifold tryals that he had of seasonable and unexpected deliverances , yet when he was distressed , he once and again falls into a fear of his soul , and a questioning of god's favour . he complains as one utterly forsaken , why hast thou forsaken me ? in psal . . he expresseth himself , ver . . sinking in the deep mire , as a man that had no firm ground to stand upon , and that his troubles had brought him to fear the state of his soul , not only as deprived of god's favour ( and therefore ver . . begs that his face may be no longer hid ) but also as suspecting the loss of it , ver . . draw nigh unto my soul , and redeem it , psal . . upon the occasion of outward troubles . asaph falls into such a fit of fear , about his spiritual condition , that no consideration of former mercies could relieve him , he remembred god. ver . . but was troubled ; he considered the days of old , called to remembrance his songs in the night . but none of these were effectual to keep him from that sad outcry of distrust , ver . . will the lord cast off for ever ? is his mercy clean gone for ever ? hath god forgotten to be gracious ? &c. which upon the review , in the composing of the psalm , he acknowledgeth an unbelieving miscarriage ; i said , this is mine infirmity . fourthly , 't is also a common and ordinary thing with most , to entertain misapprehensions of their spiritual condition , when they meet with disappointments of providence : hence the apostle , heb. . , . when he would quiet the hearts of men under the lords chastening , doth of purpose make use of this encouragement , that god speaks to them in the rod , as to children , and such as are under his care and love ; my son despise not the chastening of the lord : whom the lord loveth , he chastneth , &c. which certainly tells us thus much , that 't is ordinary for men to doubt their son-ship because of their afflictions . we may conjecture what the malady is , when we know what is prepared as a medicine : this would not have been a common remedy , ( that we may be children , though we be scourged ) if the disbelief of this , had not been the usual interpretation of afflictions , and a common distemper . fifthly , we may further take notice , that those disquiets of mind , that were only occasioned by outward things , and seem to have no affinity ( either in the nature of the occasion , or present inclination of the party ) with a spiritual trouble ; yet if they continue long , do wholly change their nature ; they that at first only troubled themselves , for losses or crosses , forget these troubles , and take up fears for their souls . sometime this ariseth from a natural softness and timerousness of spirit , such are apt to misgive upon any occasion , and to say , surely , if i were his child , he would not thus forsake me ; his fatherly compassions , would some way or other work towards me ? sometime this ariseth from melancholly contracted or heightned by outward troubles . these when they continue long , and peirce deep , put men into a spirit of heaviness , which makes them refuse to be comforted . here the devil takes his advantage : vnlawful sorrows , are as delightfully improved by him , as unlawful pleasures ; they are diab●li balneum , his bath in which he sports himself , as the leviathan in the waters . when for temporal losses or troubles men fall into melancholy , if they be not relieved soon , then their grief changeth its object , and presently they disquiet themselves , as being out of god's favour , as being estranged from god , as being of the number of the damned ; such against whom the door of mercy is shut , and so cry out of themselves as hopeless and miserable . the observations of physitians afford store of instances of this kind . felix platerus gives one , of a woman at basil , who first grieved for the death of her son , and when by this means she grew melancholly , that changed into an higher trouble ; she mourns , that her sins would not be pardoned , that god would not have mercy for her soul. another , for some loss of wheat , first vexeth himself for that , and then at last despairs of the happiness of his soul ; with a great many more of that kind . sometimes a desperate humor doth ( from the same occasion ) distract men into a fury ; of which mercennus gives one instance from his own knowledg , of a person who upon the distresses which he met with , fell into a rage against god , uttering speeches full of horrour and blasphemy , not fit to be related . if there be such an affinity betwixt distrust of providence , and distrust of son-ship , that the one slides into the other naturally . if this be common to all men under troubles , to suspect their souls ; if the best do here actually miscarry ; if those that do not yet hardly escape ; and if by-standers commonly give this judgment of men in straits , that there is no help for them in their god ; we cannot but collect from all this , that it is an advantage which satan will not neglect , and that he doth very much imploy himself to bring it about : the reasons of it are these . first , distrust of providence hath in it the very formal nature of distrust of son-ship . if the object of distrust were but changed , it would without any further addition work that way . he that trusts providence acknowledgeth that god knoweth his wants , that he is of a merciful inclination to give what he sees he hath need of ; that he hath manifested this by promise , that he is so faithful that this promise cannot be neglected , and that he hath power to do what he hath promised . he that distrusts providence disbelieves all these , consequentially at least ; and he that will not believe that god takes any care of the body , or that he is of a merciful disposition toward him , or thinks either he hath made no such promise , or will not keep it , if any such were made ; cannot believe ( if that doubt were but once started ) that god is his father , or that he hath interest in the priviledg of a son , seeing it is impossible to believe a sonship , while his care , mercy , promises , and power are distrusted . in this then satans work is very easy , it is but his moving the question about the lords mercy to the soul , and presently ( as when new matter is ministred to a raging flame ; ) it takes hold upon it , and with equal , ( nay greater ) force it carries the soul to distrust spiritual mercies , as before it disbelieved temporal kindnesses . secondly , the same reasons , which any man doth gather from the seeming neglect or opposition of providence ; upon which he grounds his distrust of the lords kindness in reference to outward things , will also serve as arguments for a distrust of spiritual favours . the distresses of men seem to argue , ( . ) that there is sin and provocation on their part , ( . ) and that there is a manifestation of anger on gods part , ( . ) and from these apprehensions ariseth bitterness , anxiety , fear , and dejection of spirit , which intercepts all the help and consolation which might arise from other considerations of the lords promise , or mercy , for the quieting of the heart , and fortifying it against such apprehensions ; these same grounds , with the prevailing fears and perplexities , arising from them , are enough to make us suspect , that we are not yet under any such peculiar favours , as may bespeak us his children by adoption ; so that from the same premises satan will conclude , that as he hath no care for our bodies , so no love to our souls ; that we neither love god nor are beloved of him , betwixt the one conclusion and the other there is but a step , and with a small labour he can cut the channel , and let in that very distrust , to run with all its force against our spiritual interest in god. thirdly , to trust god for the soul is an higher act , than to trust him for the body , the soul being of greater excellency than the body ; and the mercy necessary for the happiness of it , being more precious , and less visible , it must require an higher confidence in god , to assure of this , then satisfy us in the other ; 't is more easy to believe a lesser kindness from a friend , than a singular or extraordinary favour ; he then that cannot trust god for temporal mercies , shall be more unable to believe eternal blessings ; if we run with foot-men , and they have wearried us , shall we be able to contend with horse-men ? if the shallow brooks be too strong for us , what shall we do in the swellings of jordan ? fourthly , when faith is weakned as to one object , 't is so tainted and discouraged , that it is generally weakned as to all other ; if the hand be so weakned that it cannot hold a ring , it will be less able to grasp a crown ; when we are baffled in our trust for temporal mercies , if satan then put us to it not to believe for spiritual blessings , how can we expect but to be much more at a loss in them ? so that he is sure of the victory before he fights , and he that is so sedulous to take advantage against us , will not lose so considerable a conquest for want of pursuit . there is indeed one thing that may seem fit to be objected against this , which is , that men may retain their faith in one thing , when yet they distrust in another , as the israelites distrusted the power and goodness of god for bread , and flesh in the wilderness , when yet they believed that as he had given water out of the rock , so he could do it again if there were need . psal . . . he smote the rock , and the waters gushed out , but can he give bread : as if they had said , we believe he can give water , but 't is impossible he should provide bread. but they that would thus object , may consider , that the reason of mens confidence in one thing , ( while distrust is in other things prevailing ) is not from any real strength of their faith , but a present want of a temptation ; if such a confidence were put to it , it would quickly be seen that it were truly nothing . as confident as the israelites were , that they could believe for a supply of water , we find , that neither that experience , nor the other of supplying them with manna and quails were sufficient to keep up their trust in god , but that at the next strait all was to seek , verse . for all this they sinned still , and believed not for his wonderous works . fifthly , besides all the forementioned advantages that satan hath in raising this temptation , of distrusting son-ship out of a distrust to providence , we may suppose him the more earnest in this matter , because 't is so provoking to god to distrust his providence ; that he often , ( as a just chastisement of that evil ) punisheth it ; by giving them up to distrust him for their souls ; the height of the provocation may be measured by this , that 't is not only a denyal of god that is above , but usually a vesting some mean and contemptible thing , with those attributes which only suit a god infinite and eternal . as israel did not only forsake the almighty by their distrust , but place their hopes upon ashur , upon their own horses and warlike preparations , and at last , upon the works of their hands , which they called their gods. how offensive this is to the lord , we may observe by that notable check which the prophet gave ahaz . esay . , . notwithstanding his complement of refusing a sign , ( which god offered him for the strengthning of his hope ) upon a pretence that he would trust without it , ( though indeed he absolutely distrusted him , as appears by chron. . . ) that it was a weaning and tyring out the patience of a long-suffering god ; is it a small thing for you to weary men , but will you weary my god also ? god is so active and jealous of all incroachments of this kind , that they may expect he will give up such offenders to be punished by the terrors of an higher distrust . he that is not owned as a god in his providences , will not be owned as a father for spiritual mercies ; they that will not own him for the body , shall not be able to lay hold upon him or his strength , to be at peace with him for their souls , and by this piece of just discipline he often cures the distrust of providence in his children , who when they see themselves plunged into terrors and fears about their everlasting welfare , do not only call god just , and accept of the punishment of their iniquity , in distrusting him for smaller matters , but now wish with all their hearts , that they might have no greater thing to trouble them than what relates to the body , or this life . to sum up all these reasons in one word ; satan hath from the forementioned considerations , a certain expectation of prevalency . for not only in this case doth god ( as it were ) fight for him , by giving them up , to distrust their filial interest , that have provoked him by a distrust of providence ; and our faith is also so weakned by the former overthrow , that 't is not able to maintain its ground in an higher matter , but also this distrust carries that in the nature and grounds of it ; that will of it self work up to a disbelief of spiritual mercies . he knows then that this piece of the victory is an easy consequence of the former , and we may say of it , as the prophet nahum , chap. . . of the strong-holds of nineveh , 't is like a fig-tree with the first ripe figs , if they be shaken , they shall even fall into the mouth of the eater . this temptation of distrusting our son-ship falls into satans mouth with a little labour , when once he hath prevailed so far , as to make us distrust the providence of god in outward matters . this must warn and caution us against any unbeseeming unbelieving entertainment of jealousy against the lords providence ; we are but too apt in our straits to take a greater liberty to question his mercy and power , not foreseeing how closely this borders upon a greater evil ; we may say of it , as the apostle speaks of babling in controversies , that they lead to more ungodliness , and that such words eat as a canker , so doth this distrust usually carry us further , and when we fall out with god for small matters , he will be angry in earnest , and withdraw from us our consolations in greater . in the depth of your distresses when your fears are round about you , and god seems to compass you about with his net ; when lover and friend forsakes , and when there is no appearance of help , endeavour ( for the keeping hold of your interest in god ) to behave your selves according to the following directions . first , look upon the providences of god to be as a great deep , the bottom of whose ways and designs you cannot reach ; think of them as of a mystery , which indeed you must study , but not throw away , because you cannot at first understand it . providences are not to be dealt with as alexander did by gordius his knot , who when he could not loose it , he cut it . if you see not the end of the lord , or cannot meet with a door of hope in it , yet lay your hand upon your mouth , speak not , think not evil of things , you know not , but wait till the time of their bringing forth . secondly , you must keep up in your hearts high and honourable thoughts of god , yea , of his mercy and goodness , and where you cannot see your way , or god's way before you , yet ( as it were by a kind of implicit faith ) must you believe that he is holy and good in all his ways . thirdly , though you may read your sins , or god's displeasure in them , and accordingly endeavour to humble your selves , and call your selves vile , yet must it be always remembred , that eternal love or hatred is not to be measured by them . fourthly , restrain complainings . 't is indeed an ease to complain ; i will speak ( saith job ) that i may be refreshed , notwithstanding a vent being given , 't is difficult to keep within bounds . our complainings entice us to distrust , as may appear in job , who took a boldness this way , more than was fit ; as chap. . . is it good unto thee that thou shouldest oppress ? and that thou shouldest despise the work of thine hands ? all this hath been said in the opening of the temptation it self , now must i consider the motive that satan used to bring on the temptation by ; if thou be the son of god , &c. the question that is here moved by some , is , whether satan really knew , or truly doubted christ to be the son of god. several learned men think that he was in doubt , * and the reasons are variously conjectured . cyprian conceives that the unity of the two natures in one person did blind him , he knew it to be impossible that the divine nature should hunger , and might think it strange that the humane nature should fast so long . cornelius a lapide thinks that satan knew that there should be two natures united in one person , and that this occasioned satans fall , while he proudly stomacked the exaltation of the humane nature , but he imagins satan's doubt arose from a doubtful sence of that phrase , this is my beloved son , as not knowing whether christ were the natural , or an adopted son of god. but notwithstanding these apprehensions , others conceive that satan knew very well who christ was , and that being privy to so many things relating to him , as the promises which went before and directly pointed out the time , the angels salutation of mary at his conception , the star that conducted the wise men to him , the testimony from heaven concerning him , with a great many things more , he could not possibly be ignorant that he was the messias , and the son of god by nature ; neither doth that expression , if thou be the son of god , imply any doubting , seeing that that is usually expressive of the greatest certainty and assurance , as in the speech of lamech , if cain shall be avenged seven-fold , that is , as certainly he shall be avenged ; so satan might use it to this sense , if , or seeing thou art the son of god. now whereas it may seem strange , that he should set upon christ , if he knew who he was , i have answered that before , and shall here only add , that though satan did believe christ to be the son of god , yet so strongly did the power of malice work in him , that he would have had him to have doubted that he was not so . from all this , we have this observation , that the great design of satan is to weaken the assurance and hopes of the children of god , in their adoption . this is the master-piece of his design , the very center in which most of his devices meet ; we may say of him , as esau said of jacob , is he not rightly called jacob , a supplanter ; he first stole away our birth-right at the creation , and now he seeks to take away our blessing in christ the redeemer . the reasons of this undertaking i shall not here insist on ; 't is sufficiently obvious , that the greatest perplexity and sorrow ariseth to the children of god from hence , and that a troop of other spiritual evils ( as impatience , fury , blasphemy , and many more ) doth follow it at the heels , besides all that inability for service , and at last , plain neglect of all duty . all i shall further do at this time , shall be to shew in a few particulars , ( from satans carriage to christ in this temptation ) how and after what manner he doth manage that design , in which note . first , that 't is his design to sever us from the promise , and to weaken our faith in that ; when eve was tempted , this was that he aimed at , that she should question the good earnest of the prohibition , hath god said so ? was he real in that command , that you should not eat at all , &c. the like he doth to christ , is it true ? or can it be so as that voice declared , that thou art the son of god ? secondly , though this be his design , yet his way to come to it , is not at first to deny it , but to question and enquire , yet after such a manner , as may imply and withal suggest a doubting or suspition that it is not so ; he doth not come to christ thus , thou art not the son of god ; or , that voice that gave thee that testimony , was but a lye or a delusion : but he rather proceeds by questioning , which might seem to grant , that he was so , yet withal might possibly beget a doubt in his mind . thirdly , next he more plainly suggests something that may seem to argue the contrary ; for thus he aggravates christ's present condition of want , can it be that god would leave thee to these oppressing straits , if thou wert his son ? at this rate he deals with us , improving the failure of outward means of help , the permission of temptation , the want of comfort , the continuance of affliction , notwithstanding prayers , &c. as probabilities that we belong not to god. fourthly , after this , he urgeth christ to a sinful miscarriage , to distrust providence , and to rely no longer on the care of his father ; if christ had been prevailed with in this , he would have made use of it , as an argument to prove that he was not the son of god indeed . 't is usual in his disputings with us about adoption , to put us upon something , which may be as an argument out of our own mouths against us . christ might have answered him in this , as the man answered joah , if i should do so , then thou thy self wouldst set thy self against me . fifthly , when at last , he hath gradually ascended to that confidence as to deny our adoption , then ( at a very great disadvantage ) he puts us upon the proof , in which he puts by the ordinary evidences , and insists on extraordinary proofs as necessary . the servants of the lord that are under this exercise , do find that in this case , the ordinary evidences of repentance , mortification , love to the brethren , &c. do nothing for them : satan puts their spirit upon clamouring for higher evidences ; nothing will serve except they may view the records of eternity , and read their names enrolled in the everlasting decrees , or except god will speak from heaven in an extraordinary way , to testify of them , as thomas resolved , that no less should satisfy his doubt than the feeling and seeing of the print of the nails ; to this purpose some stand upon no less than a miracle for proof of son-ship . of which we have two instances of later years , the one mrs. honywood , the other mrs. sarah wight , who in their distresses for their souls were tempted by satan to make an hasty experiment , the one by throwing a venice glass , the other by throwing a cup against the wall with this or the like expression , if i must be saved , then let not this glass break : a desperate temptation ! their manner of desiring satisfaction is so provoking , that it cannot be expected god will give an answer by it , but rather the contrary ; and if he should not condescend , as he is not bound , ( though he strangely preserved the cup and glass forementioned from breaking ) what a dangerous conclusion would satan draw from it ? of this nature and design was that proposal of satans to christ , command that these stones be made bread , that is , do it as a proof of thy son-ship . by this we must learn this skill , not too easily to give up our hopes , or to be prodigal of our interest in christ , so as to part with it slenderly . if satan would chiefly rob us of this , we may learn thence , to put a price upon these jewels , and to account that precious , and of singular concernment , which he useth so much cunning to bereave us of . many of the lords servants may justly blame themselves for their lavish unthriftiness in this matter , who ( as if it were a necessary piece of humility or modesty ) will readily conclude against themselves , that they are not god's children , that they are not yet converted , &c. thus at unawares , they give up to satan without a stroke all that he seeks for . but you will say , must all men be confident of adoption ? no , i mean not so , yet all men must be wary how they cast away their hopes : particularly , first , though it be a dangerous arrogancy for a sinful wicked creature to bear himself up in a belief , that he is converted and actually instated into the adoption of sons ; yet 't is as dangerous on the other hand , for that man to cast off all hope , and to say he is reprobated , and such an one as cannot expect pardon and grace . secondly , those that are converted , though they may and ought to humble themselves deeply for their sinful miscarriage , and sincerely acknowledg that they deserve not to be called his children , yet must they be careful not to renounce their filial interest . they may say they are prodigal , yet keep to this , that they are sons ; though they are wandering sheep , yet must they stick here , that they are sheep still , and that god is still a father though a provoked father , otherwise their folly will give more , then all his fury could get , at least so quickly and easily . matth . . . then the devil taketh him up into the holy city , and setteth him on the pinacle of the temple . chap. xiii . the preparation to the second temptation . of his nimbleness to catch advantages from our answers to temptation . that satan carried christ in the air. of his power to molest the bodies of god's children . how little the supposed holiness of places priviledgeth us from satan . of satan's policy in seeming to countenance imaginary defences . of his pretended flight in such cases , with the reasons of that policy . of his improving a temptation to serve several ends . i omit christ's answer to the first temptation at present ( purposing to handle his answers to all the temptations together . ) and now the second temptation is before us , in which , first , i shall observe a few things in satan's preparation to the temptation , which takes in ( . ) the time , ( . ) the manner of his carrying him , ( . ) the place where he acted it . first , for the time , that is noted in the word [ then : ] which ( . ) points at the immediate succession of this to the former assault . the evangelist luke puts this temptation last , but he only had respect to the substance of the temptation , in his narration ; not regarding the order of them , which matthew hath punctually observed , as appears by his close connecting of them , with the particles , then and again , ver . , . besides , whosoever shall consider , that in the first , satan tempted christ to distrust , ( which he repelled , by telling him that it was his duty ( in the failure of outward means ) to rely upon divine providence , seeing man lives not by bread alone , &c. ) he will see so much of connection in the matter of the temptations , that he will easily perswade himself that the second place belongs to this , for this is but ( as it were ) a fit and pertinent reply to christ's refusal ; as if satan had said , since thou wilt rely upon the help and providence of god , in an extraordinary way of working , give an experiment of that , by casting thy self down , which thou mayst with greater confidence do , because he hath promised an extraordinary help , and hath given his angels charge concerning thee , &c. hence observe , that satan is not discouraged easily , nor doth he always desist upon the first repulse , but frequently renews the assault , when he is strongly and resolutely resisted . this word [ then ] doth also ( . ) tell us of satan's nimbleness , in catching a present advantage for a new temptation from christ's answer , he declared his trust in providence , this he presently lays hold on , as a fit opportunity to tempt him to presumption . here note , that when satan is upon any design , if an occasional advantage occur , from our way of refusal , he will not let it slip , but improves it to what it may lead to , though it be contrary to that which he was first labouring for . this was the policy which benhadad's servants used in their address to ahab , kings . . the men did diligently observe whether any thing would come from him , and did hastily catch it : if any thing come from us , we are under his temptation , he is diligent to observe it , and prosecutes it accordingly ; which may serve to satisfy the wonder that some have , concerning the contrariety in the temptations to which they are urged . they admire how it comes to pass that their temptations should so suddenly alter , that when satan seems to be so intent upon one design , he should so quickly change , and urge them presently to a different , or contrary thing ; but they may know that the devil watcheth the wind , and spreads his sayl according to the advantage which ariseth from our answer or repulse . so that if we would but plow with our own heifer , and observe our frame of spirit , we should easily find out this riddle . for as it is in disputings and arguings of men , replies beget new matter for answer , and so do they multiply one another ; thus are temptations altered and multiplyed , and out of the ashes of one assault repelled , another doth quickly spring up . the second circumstance of preparation is , satan's taking him up , and setting him on the temple . that this was not a visionary or an imaginary thing hath been proved before . yet granting it to have been real , ( as in truth it seems to have been ) it is disputed what was the modus , the way and manner of it . some think this was no more than christ's voluntary following of satan , who guided and conducted the way ; partly because the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are in scripture accomodated to a mans taking of any as a companion under his guide , and conduct of the way , and to a disposal of them in any kind of station . thus , where 't is said , joseph took mary , and the young child to go to egypt , the same word is used : and when christ tells his disciples , that they shall bring the ass and the colt which they should find tyed ; the same word which expresseth christ's being set on the temple , is there used . partly also , they think it below the dignity of christ to be thus violently hurried . others think that satan , was permitted to take up the body of christ , and by his power to have conveyed him in the air. and indeed the whole series of the narration , with all the circumstances thereof are evident for it . the distances of places , the quickness and speediness of the removals , the more proper applications of the words , taking and setting , to satan as the actor , and the declaration of his power therein , as able to do great things ; these make the matter so clear , that it seems to be an unnatural forcing of the text , to give it any other interpretation . besides , the former opinion of satans taking of christ , as a manuductor or guide , seems every way unreasonable : for if christ only followed satan , then it must have been either by a land journey on foot , or in the air. this latter it could not be ; for if christ had supported himself in the air by his own power , he had anticipated the temptation , and it would have been folly and madness for satan to have urged him to fly in the air , after such an evidence of his power ; and who can imagine that christ followed satan on foot from the wilderness to the temple , or that his access to the roof of the temple was so easy , in such a way when the temple was always so strictly guarded ? note hence , that satan is sometime permitted to exercise his power upon the bodies of those that are dear to god. that he hath power to carry the bodies of men in the air , is sufficiently confirmed by what he doth frequently to witches , who are usually carried ( if we can give any credit to the stories that are writ of them ) in the air , to places far remote from their dwellings . and that this power is permitted him upon others , than such as are in compact with him , is as evident from what is testifyed of those , whose forward curiosity hath led to imitate witches in their anointings , who have thereupon been conveyed after them to their assemblies , and when the company hath been suddenly dismissed , they have been found many miles distant from their dwellings ; such instances we have in bodin , and among other things , that of domina rossa mentioned by him , whom satan would sometime bind to a tree , sometime to a table , or to a beds-foot , or to a manger ; sometime one hand bound to another , the devil thus molested her from eight years old , a long time . this power of conveying persons in the air , is not usual , yet there are some in this place , that have known one frequently molested by satan at this rate . however , if we take notice of his power , to abuse the bodies of holy persons more generally , we shall find it frequent . mary magdelen was possessed , christ mentions a daughter of abraham bowed down by him many years ; job was filled with botches and sores ; and there are many diseases wherein satan hath a greater hand , than is commonly imagined . physitians frequently conclude so much , while they observe some distempers to clude such remedies , as are usually successful upon other persons under the same diseases . from this we may infer ( . ) the great power of satan ; who can tell the extent of it ? doubtless ( if he were permitted ) 〈◊〉 should see sad instances hereof daily . ( . ) this discovers the wonderful care and providence of god over us in our preservation from his fury . ( . ) we may further note , that the abuse of the bodies of men by satan , will be no evidence , that therefore god doth disregard them , or that they are not precious to him . christ did undergo this abuse , to give such as shall be so molested , some comfort in his example . the third circumstance , which is that of place , is set down first in general , the holy city , that is jerusalem , for so luke speaks expresly . jerusalem was so called , because of god's worship there established , and his peculier presence there ; but that it should be called so , at this time may seem strange , seeing it might now be lamented as of old , how is the faithful city become an harlot ? righteousness lodged in it , but now murtherers . in answer to this , we must know , that god having not yet given her a bill of divorce , he is pleased to continue her title and priviledg . this might be profitably improved ; but i will not suffer my self to be diverted from the matter of temptation , which is the only thing i propound to prosecute from hence . i shall here only observe . that the holiness or sanctity of a place , will be no priviledg against temptations . he is not so fearful ( as many imagine ) as that he dares not approach a church-yard or a church , neither place , nor duty can keep him off . i do not believe the popish fiction of their st. bennets vision , wherein they tell of his seeing but one devil in a market , and ten in a monastery ; yet i question not the truth of this , that the devil is as busy at a sermon , or prayer , as at any other imployment . but to search a little further into this matter . it seems undeniable , that satan had a design in reference to the place , ( of which afterward ; ) and i see no reason to exclude our suspicion of a design from the name and title which the evangelist here gives to jerusalem . 't is an expression which ( to my remembrance ) we meet not with oft in the new-testament . at the suffering of christ , when the bodies of the saints arose out of their graves , 't is said , they went into the holy city ; but 't is evident , that it is there so styled upon special design , as if the evangelist would by that point at the staining of their glory , and that in a little time their boast of the temple and holy city should cease , and that all should be polluted with the carcasses of the slain ; and by the same reason may we suppose , that satan ( intending for christ a temptation of presumption , and backing it with the promise of a guard of angels ) had in his eye the usual confidence that the jews had of that city , as a place where the presence of angels might be more expected than elsewhere . so that it seems , satan intended to impose upon christ a confidence , in order to presumption . from the priviledg of the place , here observe , that satan is willing to gratify us with nominal and imaginary priviledges and defences against himself ; he will willingly allow us such defences , as are altogether insignificant and delusive , and his policy here is centred upon these two things : first , he doth industriously prompt us to self-devised inventions , such as were never appointed or blessed of god to any such use , but only found out by the bold superstitions of men. of this we have an instance in balack , who carried baalam from place to place in his prosecution of his design of cursing israel ; neither can we imagine that a commodious prospect of israel was all he aimed at , seeing he discovers his mind in this variation of places , peradventure it will please god that thou maist curse them from thence ; clearly implying , that he had a confidence that the place might contribute something to his design , and that there was some inherent vertue in those consecrated places , and therefore did he begin with the high places of baal , and then to the field of zophim , and then to the top of peor . among the papists we find too much of this , what power they attribute to holy-water , blessed-salt , sign of the cross , hallowed-earth , consecratrd places , reliques , baptized-bells , exorcisms , and abundance of such stuff , may be seen in many of their writings , too tedious to be related . secondly , he is also willing that men use those real defences and helps which god hath commanded , so that they use them in a formal manner , which indeed deprives them of all the life and efficacy , that might be expected from an instituted means ; thus he readily permits ignorant persons without any disturbance or molestation , to use the repetition of the lords-prayer , ten-commandments and creed , or any other prayer , while they perswade themselves , that the very saying of the words , is a sufficient defence against the devil all that day . the reasons of satan's policy in such gratifications are these : first , while we are kept doing with these , we are diverted from that which might be really helpful ; he puts a broken reed into our hand , that we might be deprived of a staff. experience confirms this , those that with greatest devotion use these empty inventions , are usually careless in the use of god's own appointments . secondly , besides that he thus betrays them by these lying helps , he doth by this means cast them on a further iniquity , of idolizing these foolish calves of their own invention . in this case men have a presumptuous expectation from such usages , of that which god never promised to do by them , neither ever entred into his heart so to do ; seeing he answers them all with this , who hath required these things at your hands ? and accordingly their consciences are more concerned for the omission of one of these fooleries , than for the neglect of the greater things of the law ; such are more troubled for the neglect of the sign of the cross or holy-water , than for their constant carelesness , and want of faith , by which their hearts should be guarded against their enemy . thirdly , in the mean time , he makes work for his own triumph over them , that dote upon these sottish inventions . if we can suppose satan to have pleasure or mirth at any thing , we may be sure he will laugh at such preparations , for a spiritual welfare ; it being as truly ridiculous for any man to go out with these weapons against satan , as for a combatant to assail a gyant , with a paper-helmet , a wicker-shield , and a wooden-daggar . and indeed when satan counterfeits a flight , or fear of such matters , ( as for his advantage he sometimes doth , it is but in design to beget or confirm in men a confidence of a vertue or strength in these usages against his power ; that so they may fix upon them to the neglect of god's own institutions , which he most dreads . thus we read , that he cunningly ceased his oracle at daphne , upon a pretence of the silencing power of the bones of the martyr babilas , which were buried near the place ; on purpose to lead unwary christians to the adoration of saints and their reliques . many such instances we have in sprenger of the devils feigned flight at the sign of the cross , the sprinkling of holy-water , the angelical salutation , st. bernards staff , or certain words and verses hung about the neck , and a great deal of such stuff we may meet with in most of their writers ; all which are but cunning contrivances of satan , to advance a belief of the vertue of these things , and so to stop men there , to the neglect of those spiritual weapons , which the scripture recommends . these we have observed from the place in general , the holy city : let us go on to the place in particular , where satan acted all this ; the pinacle of the temple . various are the conjectures of men about this , whether it were some fane , or the top of some spire , or the place whence the apostle james was thrown down , or the top of the kings porch , which was erected to a great height , over a deep valley , or some battlement , &c. but we are not concerned in such inquiries , only here i shall take notice of scultetus , who supposing the place to be the top of a fane or spire , and reading in josephus , that the points of such broaches were so sharp , that a bird could not rest upon them , without piercing its foot ; was therefore willing to conclude , that these temptations were not really , and historically acted , but in vision only ; all this ariseth from a wrong interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our english renders pinacle , whereas it properly signifies any battlement , or angular prominency , jutting out over the rest like a wing , which would afford a sufficient footing and support . 't is more profitable to enquire after satans reason for the choice of such a place ; no question but it was upon design ; for else he might with equal convenience , have tempted christ to cast himself down from some tree or precipice in the wilderness ; but then what that design was , is not so easy to determine , it seems plain , that he might suppose that christ might be the rather animated to the undertaking of flying in the air , by the hopes of glory , which might be expected from such a performance , before so many spectators . but some think that he had a design also upon the men of jerusalem , and intended some delusion to the jews , which i am not unwilling to close with , partly because the experiences that we have of his devices , assure us that in one temptation , his ends are oft manifold , and i cannot but think that satan would make all things sure , and provide ( in his projecting mind ) against allevents ; for if christ should have yeilded and evidenced so great a power in the sight of all the people , it might have been a conviction general , that he was the messias , about that time universally expected ; and partly i am ready to think so , because ( in case christ had done so ) it lay so fair , to confirm the jews in a misapprehension of the personal coming of elias , of whom they understood the prophecy of mal. . . behold , i will send my messenger , and he shall prepare the way before me ; and the lord whom ye seek shall suddenly come to his temple , even the messenger of the covenant . if the jews expected elias to come from heaven to the temple , how strongly would they have been confirmed in this opinion , if they had seen a man fly from the temple in the air , and by this means john the baptist ( who was the elias that was to come ) should have been neglected , and christ himself ( though honoured as elias ) not owned for the messias . observe then , that satan's designs are large , and that he projects the ensnaring or deluding of others , by such temptations , as seem only to concern those that are under the immediate trouble of them . he tempts christ to cast himself down , and also by it ( at least ) intends a delusion to the jews , he tempts one man upon the back of another , one is tempted to errour , another by that mans temptation , is tempted to atheism , and rejecting of all religion . one man is tempted to prophaneness , another is tempted by that to an uncharitable disrespect of him ; 't is easy to multiply instances of this . chap. xiv . that presumption was the chief design of this temptation . of tempting to extreams . what presumption is . the several ways of presuming . the frequency of this temptation , in the generality of professors , in hypocrises , desparing persons , and in the children of god. the reasons of satans industry in this design . his deceitful contrivance in bringing about this sin. preservatives against it . next to the preparation which satan made for the second conflict , ( already explained ) the temptation intended offers it self to our view , which is this : cast they self down . what satan chiefly intended by it , we may collect from christ's answer , as well as from the thing it self , for he thus replys ; it is written , thou shalt not tempt the lord thy god. christ doth not use this scripture to any such sense as this , that he should hereby prohibit satan to tempt him , because he was satan's lord and god , but he mentions this scripture as a rule of obedience , as if he should say , i may not cast my self down , and so rely on extraordinary help , seeing i can go down another way , for the neglect of ordinary means , when we have them , is a tempting of god , which may not be done . so that it appears by this , that satan here tempted christ to presumption . there is only this objection in our way ; that deut. . . ( the place by christ cited ) refers to the temptation of the israelites in massah , mentioned exod. . . where they chide with moses for water ; and there it would seem their tempting the lord , was rather in despairing of his power and help , than presuming in the neglect of the ordinary means . i answer , though the occasion and matter of that temptation be different from this of christ's , yet the presumptuous experiment that they there made of god's presence and power was the same with this which satan designed : for ver . . ( where the account of that tempting is given ) 't is said , because they tempted the lord , saying , is the lord among us or not ? they put it to this issue , that the being and power of god should be tryed by the giving or not giving of water . the manner then of that temptation being so agreeable to this , christ very pertinently applies that command to it , presumption being the thing which christ was tempted to . it might occasion some wonder in us to see satan take such strange steps : he was before tempting him to despair , now to presumption , but 't is no argument of his lightness or uncertain roving in his way of tempting , but rather of his depth and subtilty . note then , that 't is satans policy in tempting , to run from one extream to another . the corinthians were first tempted to a sinful complyance with the adulterous person , and were averse to his excommunication ; afterwards they were tempted to the contrary severity , and were as backward to receive him again . the same men that have been overcome by prodigality and excess ; when they begin to see the evil of that , are oft tempted to worldiness or covetousness , the contrary disposition . reasons of this policy are , first , the avoiding of one extream gives the soul such a swing , ( if care be not used to prevent it ) that they are cast more than half way upon the other . peter in an extream of modesty , refused the washing of his feet by christ , but when he understood the danger , then he runs as far wrong another way , not my feet only , but my hands and my head. thus some are so for purity of churches that they exclude the weak ; others so for vnity , that they admit the open scandalous and prophane . secondly , while men avoid one extream by running into another , they carry with them such strong impressions of the evil they would avoid , and such fierce prejudices , that 't is not an ordinary conviction will bring them right , but they are apt to be confident of the goodness of the way they take , and so are the more bold and fixed in their miscarriage . presumption being the great design of satan in this temptation , we may further observe , that as distrust on the one hand , so presumption on the other , is one of his grand designs . of these two , we may say as it was said of the sword of hazael and jehu , that of all those that are slain by the devil , whosoever hath escaped the sword of distrust and despair , the sword of presumption hath slain . to explain this i shall , first , shew what presumption is . 't is in the general , a confidence without a ground . first 't is made up of audacity , ( which is a bold and daring undertaking of a thing ) and security . secondly , the ground of it is an error of judgment , ( a blind or a misled judgment doth always nourish it ; ) and this is either a mistake of the nature of such means on which we rely for assistance , ( as when a man lays as much stress upon a thred as upon a cable , or expects as much nourishment from a stone as from bread ; ) or a mistake of the will of others , from whom we expect aid and help , without a warrant for such a confidence . thirdly , in its way of working , 't is directly opposite to distrust , and is a kind of excessive ( though irregular ) hope , not that in this case a man believes or hopes over-much , ( for there can be no excess properly in the exercise of divine graces ) but that he hopes too rashly or lightly , without a solid foundation or reason . hope hath for its object that which is good , under the considerations of futurity , possibility , and difficulty ; on the one side desperation looks upon that good as future , but under so great a difficulty , that it forgets the possibility of it , and thereupon surceaseth all indeavours : presumption on the other hand is so keenly apprehensive of the possibility , that it never regards the difficulty , and so thrusts forward into irregular endeavours or expectations . the nature of this will be better understood when the particular instances of presumption are before us . first , then 't is presumption , when from external or subordinate means , men expect that for which they were never designed nor appointed of god. to expect grapes of thorns , or figs of thistles , would be a presumption , because god never design'd them for such fruits ; and no less is it , when in any other case men look for high and extraordinary things , from any created good , above what god hath put into it , by the law of creation . secondly , when men do expect those fruits and effects from any thing , unto which it is appointed , in neglect or opposition to the supreme cause , without whose concurrent influence they cannot reach their proper ends . that is , our hopes are wholly centered upon means , when in the mean time our eye is not upon god. thus , to make gold our hope , job . . . to make flesh our arm , jer. . . to make ashur a saviour , hos . . . or to trust to any creatures whatsoever , is in scripture condemned as a presumptuous relyance , and ( in regard of the necessary disappointment ) a trusting in a lye ; in which sence , 't is said that every man is a lyer , psal . . . the like presumption it is , when we boast great things of our selves , and ( as peter ) make confident engagements , ( in our own strength ) that we will avoid such a sin , or perform such a duty : for we are but frail , and all our sufficiency is from the lord , so that it can be no less than intollerable arrogance , to promise any thing of our selves without him ; neither can men promise to themselves the continuance of that good or advantage , which they have already received from second causes ( if their confidence builds it self upon that sole consideration ) without a just blame . job had said he should die in his nest , and david that he should never be moved , but both of them afterward noted these confidences to have been no other than deceitful presumptions . thirdly , 't is a presumption to expect things above the reach of our present state and condition ; as for a mean man , to beg of god authority , and rule , or to expect to be set with princes ; or for ordinary christians to look for miracles , signs from heaven , visions , revelations , extraordinary answers to prayers , and the like , all which expectations are groundless , and the issue of a presumptuous pride . fourthly , when men expect things contrary to the rules that god hath set for his dispensations of mercy , they boldly presume upon his will. god hath promised preservation to his children , while they are in god's way , but if any shall go out of that way , and sinfully put himself into dangers and hazards , it would be presumption in him to expect a preservation . 't is the same in spiritual things . god promiseth eternal life , and the blessings of his covenant to such as give up themselves to him , and his laws ; will it not be intolerable presumption for men to bless themselves in their heart with expectations of reigning with him in glory , while in the mean time they contradict his own rule , and neglect his order , walking in prophaneness , and living to themselves ? this is an high presumption of mercy against his express will. hence are such courses , called presumptuous sins , psal . . and such sinners transgress with an high-hand . fifthly , 't is also a presumption to expect any mercy , though common and usual , without the ordinary means , by which god in providence hath setled the usual dispensations of such favours ; as when men look for his aid and help , for supply of corporal wants , while they throw off all care , and refuse their own endeavours , which are the ways of god's appointment , in the consciencious use whereof such mercies are to be expected . the heathen ( upon the consideration of the necessary connection of means and the end ) have usually judged such sluggish expectations , to be no better than solemn mockings of a diety . in spiritual things 't is no less presumptuous , to expect conversion and an interest in christ and heaven , while they refuse the careful use of his ordinances , and therefore we are commanded to pray for such blessings , to cry after knowledg , and to lift up the voice for understanding , and to second these prayers with our own utmost endeavours ; to seek for it as for silver , and to search for it as for hid treasures , and in so doing to expect the finding of the knowledg of god. sixthly , when ordinary or extraordinary mercies are expected for an unlawful end , as when the israelites at massa called for water ( which they ought to believe god would supply them withal , their condition considered ) but for a test and proof of the being of god , for they said , is god among us or not ? exod. . . 't is by james made a peice of spiritual unfaithfulness , and adultery , to ask any thing of god with a design to spend it upon a lust . ahaz his refusing a sign when god offered it , ( however he made a shew of modesty and believing ) argued no other thing , but that he was conscious to himself , that ( in case he had accepted it ) he should have abused that favour to an unlawful end , and have tempted god by it , as putting it upon this experiment whether there was a god or not . this is also another act of presumption ; when a man becomes guilty of any of these miscarriages , he is presumptuous . secondly , i further add to this discovery of the nature and kinds of presumption , that this is one of satan's grand engins : which i prove by two demonstrations . first , by satans common practice in this kind upon all sorts of men , in most occasions : that which is his frequent practice upon most men , and on most occasions , must of necessity be understood to be chiefly designed . some men may possibly be free from the trouble of some particular temptations , ( as hieronimus wallerus saith of luther his master , that he heard him often report of himself , that he had been assaulted and vexed with all kind of temptations , saving only that of covetousness ) but none can say they have not been assaulted with this . i shall make it out by an induction of particulars . first , the generality of men that live in the profession of religion , are presumptious ; nay the greatest part of the blind world are so ; they presume of mercy and salvation , the devil preacheth nothing else , but all hope , no fear , and in these golden dreams they slide down to hell : if we look into their way of sinning , and then into their hopes we can judg no less of them , they stick not at the most grevious abominations , the works of the flesh , and in these they continue ; 't is their trade , their life , they make provisions for them , they cannot sleep except they do wickedly , he that reproveth is derided by them ; they make but a mock and sport of those things , which , as the shame and reproach of mankind , should rather fly the light , and hide themselves , as things of darkness ; these things they practise without regret or sorrow of heart , without smiting upon the thigh , and in all this they have the confidence to say , is not the lord among us ? they can call themselves christians , and have as bold expectations of eternal happiness , as if the committing of these evils were made by god the necessary qualifications to everlasting happiness ; what is more common ? and yet what more presumptuous ? for ( . ) these men audaciously hope and expect mercy , expresly contrary to the peremptory threatnings of god. god saith , there is no peace to the wicked , they say , we shall have peace . ( . ) these run upon the greatest hazards of ruine and wo , with the least fear , in the contempt of all danger , as the horse rusheth into the battel , who mocketh at fear , and is not affrighted , neither turneth his back from the sword. ( . ) they dare god to do his worst , they provoke god to jealousy , and that to his face ; hence was it that nimrod was said to be a mighty hunter before the lord. and er the son of judah , that he was wicked before the lord : because such audacious sinners will not ( as we may say ) go behind his back to sin . secondly , hypocrites whose carriage is more smooth , they also are presumptuous : for while they hide their sin , they do against dictates of conscience presume , that he that made the eye doth not see ; and that there is a possibility to cheat god as well as men ; besides their boastings and hopes have a special mark set upon them in scripture , as audaciously false , the hope of the hypocrite shall be cut off , their confidence of the temple of the lord is but a lie , and so termed expresly by the prophet . thirdly , even desparing persons are not always free of presumption . the act of self-murther , is a terrible presuming upon infinite justice . spira's desire to know the worst , was of the same kind . these are indeed extraordinary , but there are some other kinds of despair that come nearer to presumption , as that sensual despair , which ariseth out of an excessive love of carnal delights , and a secure contempt of spiritual things : for when sensuality prompts them to eat and drink while they may , despairing and hopeless of a future happiness , for to morrow they shall die , and their pleasure cease , they highly presume against the patience and goodness of god. fourthly , the best of men are too frequently overcome by it ; ( . ) not only while they are overtaken with sins more grievous , and above the rate of sins of infirmity , to which how lyable the holiest saint may be , ( upon temptation ) may be gathered from david's prayer , keep thy servant from presumptuous sins , that they have not dominion over me ; ( . ) but by their earnest prosecutions of their own wills , when contradicted by providence . 't is by the prophet esa . . . called a pride and stoutness of heart , to contend with providence , to attempt to build with hewen stone , when the bricks are faln , or to strive for cedars , when divine wrath hath cut down the sycamores . ( . ) how frequently are they guilty of presuming upon their priviledges , their strength , their graces , and upon that score venture themselves upon occasions of sin , or bear high above others upon a conceit of their higher attainments , or when they boldly put themselves upon suffering , or upon doing while they want that due humility and care that should ballance them . ( . ) there is also a presumptuous rashness , upon which the zeal and good intentions of holy men may sometimes precipitate them . such was vzzahs putting forth his hand to hold the ark , for which the lord smote him . all these instances put together , will sufficiently demonstrate that presumption is one of satan's master-designs . the second demonstration of this truth is from the general subserviency of other things to this . most of satans indeavours and temptations aim at this point , and this is the result and consequence of most sins ; that must needs be chief to which so many things do but serve and minister . in this center do most of the lines of his policy meet , pride , vain-glory , conceited-priviledges , supposed-advantages , and many things more were but vnder-agents to this temptation , which the devil attempted upon christ , as hath in part , and presently shall be further evidenced . thirdly , having thus proved that presumption is one of the great things he aims at , i shall next discover the reasons of his earnestness and industry in his design , which are these . first , 't is a sin very natural , in which he hath the advantage of our own readness and inclination . however that some from a melancholy temper , are inclinable to fears and distrust at some time , when these black apprehensions are exalted , yet ( these excepted ) hopes are more predominant than fears ; and self-love , which provides fewel to these hopes , is a natural principle in all ; when so many things give him such advantages , and promise him a success , we may well suppose he will not miss such an opportunity . secondly , as 't is easy for satan's attempt , so 't is remote from conviction , and not rooted out without great difficulty : 't is a sin that is covered with a pretext of an higher degree of hope : men in many ways of this iniquity are under perswasions of duty , and by reason of that confidence , fear ( which is the souls centinel ) is asleep , hence do they not lye so fairly open to counsel or reproof . the israelites , deut. . , . being under discouragement , refuse to go up to canaan , when they were upon the border of the land ; but being convinced of their sin , in distrusting the arm of the lord , by gods declared wrath and threatning against them , they fall upon the contrary extream of presumption , and then ver . . they would go up and fight : and the conviction of their former sin , made them so confident that this was their present duty , ( for thus they argue , we have sinned against the lord , we will go up and sight , according to all that the lord our god commanded us ; ) that though they were expresly forbidden from god , ver . . go not up , neither fight , for i am not among you ; yet were they so strangely carried by their former perswasion , that they refused to be convinced , and went presumptuously into the hill. by which instance we see , what great pretences lead on presumption , and how difficulty they are removed : which two things do no less than tempt satan to lay out himself to the uttermost in that design . thirdly , the greatness of the sin when 't is committed , is another reason of his diligence in the pursuit of it ; 't is not only from a simple error or mistake , but that error ariseth from intollerable pride ; they say and do such things from the pride and stoutness of their heart . he that is presumptuous , is self-willed , pet. . . hence these sins , which we translate presumptuous , are in the original , called prides or arrogancies . besides , they are contradictions to god's order , separating those things that god hath joyned together , as the means from the end , or the end from the means , as if the earth should be turned out of its place for us . and in some cases , 't is no less than the open affronting of god , by abusing his own favours against himself ; for thus they deal with him , who are opinionated in sin because of his mercy , concluding , by an irrational consequence , that they ought to be wicked because god is good , or that they may freely offend because he doth not punish . fourthly , the dangerous issues and consequences of this way of sinning , do not a little animate satan to tempt to it . in some cases it was to be punished by death , deut. . . the man that doth presumptuously , — even that man shall die : and most usually it is plagued with sad disappointments , by a severe engagement of god's displeasure against it . the hypocrites hope shall perish , it shall be as the giving up of the ghost . and generally , he that thus blesseth himself in his heart , when he heareth the words of the curse , deut. . , . the lord will not spare him , but then the anger of the lord and his jealousy shall smoak against that man , and all the curses that are written in this book shall lye upon him , and the lord shall blot out his name from under heaven . fourthly , and lastly ; i shall lay before you , the deceitful contrivance of satan in bringing this sin about , by shewing the particulars of his craft against christ herein . as , first , he takes advantage from his resolve to rely upon providence , contrary to the former temptation of turning stones to bread ; christ had refused that , telling him it was duty to trust him , who not only by the ordinary means of bread could feed him , but also by any other appointment . to this satan rejoyns , by offering an irregular opportunity of such a trust , in casting himself from the pinacle of the temple ; as if he should say , if thou wilt thus rely upon providence , do it in this . wherein we may note , that from an obediential dependance , he would draw christ to an irregular presumption . he retorts christs argument back again upon him thus , if god is to be relyed upon by a certain trust for food , by the like trust he is to be relyed upon for preservation ; if the belief of supply of bread , can consist with a neglect or refusal of ordinary means for the procurement thereof , then may the belief of preservation in casting thy self from the pinacle of the temple consist also with a neglect of the ordinary means . thus like a cunning sophister he endeavours to conclude sin from duty , from a seeming parity betwixt them , though indeed the cases were vastly different . for though it be duty to depend upon providence , when god ( in the pursuit of service and duty ) brings us out of the sight and hopes of outward means , yet it can be no less than sinful presumption , for us to make such experiments of providences , when we need not , and when ordinary means are at hand . after the same manner doth he endeavour to put fallacies upon us , and to cheat us into presumptuous undertakings , by arguing from a necessary trust , in some cases , a necessity of presuming in others , upon a seeming likeness and proportion . secondly , it was no small piece of satan's craft to take this advantage , while the impression of trust , in the want of outward means was warm upon the heart of christ , he hoped thereby the more easily to draw him to an excess . for he knows that a zealous earnestness to avoid a sin , and to keep to a duty , doth often too much incline us to an extream , and he well hoped , that when christ had declared himself so positively to depend upon god , he might have prevailed to have stretched that dependance beyond its due bounds , taking the opportunity of his sway that way , which ( as a ship before wind and tide ) might soon be overdriven . and this was the design of his haste in this second temptation , because he would strike while the iron was hot , and closely pursue his advantage , while the strength and forwardness of these resolves were upon him . thirdly , he endeavours to animate him to this presumption by popular applause , and to tickle him into an humour of affecting the glory and admiration , which by such a strange undertaking might be raised in the minds of the spectators , and therefore did he bring him to the most conspicuous place of a great and populous city , not thinking the matter so feasible if he had tempted him to it in a solitary desert . fourthly , he propounds to him a plausible end , and a seeming advantage , viz. the clear and undoubted discovery of his divine nature and near interest in god ; urging this as a necessary duty , for his own satisfaction , and the manifestation of his son-ship to others . fifthly , to drive out of his mind those fears of miscarrying in his attempt , which otherwise might have been a block in his way : he is officious in strengthning his confidence , by propounding treacherous helps and preservatives , suggesting a safety to him from the priviledg of the place where this was to be acted , an holy city and temple , producing more of a divine presence for his safety than other places . sixthly , to make all sure , he backs all this with a promise of preservation ; that nothing might be wanting to his security . by this method applyed to other things and cases , he endeavours to bring us to presumption . the consideration of this should put us upon a special care and watchfulness against presumption ; it is more designed , and hath a greater prevalency , than men are aware off . two things i shall only at present propound for our preservation , out of psal . . , . first , he that would be kept from presumptuous sins , must make conscience of secret sins , to search for them , to mortify them , to beg pardon for them . with what face or hope can we expect from god help against these , when we provoke him to leave us to our selves , by indulging our selves in the other ? secondly , he that would avoid them , must be under the awe and fear of being overcome by them : he that slights and contemns such visible hazards , shall not long be innocent . david here , first shews his conscience to be concerned with secret sins , and then begs to be kept from presumptuous sins , and by such earnest begging , he next shews how much he dreaded such miscarriages . chap. xv. self-murther another of his designs in this temptation . how he tempts to self-murther directly , and upon what advantage he urgeth it . how he tempts to it indirectly , and the ways thereof . of necessary preservatives against this temptation . we have seen and considered the main end of satan in this temptation . let us further consider whether this was the sole end that he propounded to himself : we have little reason to think that he would confine himself to one , when the thing it self doth so clearly suggest another , which might possibly have followed . in most cases , the ends of the devil are manyfold : we may therefore easily suppose ( and several have noted it ) that the devil ( that great murtherer ) had herein a secret design against the life of christ , and that he tempted him here ( indirectly ) to self-murther . and indeed ( supposing that christ had attempted to fly in the air , and had failed in the interprise , ) what else could have followed but death and ruine ? hence let us note , that satan seeks the ruine of our bodies , as well as of our souls , and tempts men often to self-murther . that the devil goes about seeking how he may destroy men , by putting them upon attempts against their own lives , is evident , not only from the experience and confessions of such as have suffered under satan's suggestions to that end , ( and it is a temptation more common , than we think off , because most men are unwilling to lay open themselves to others in this matter ) but also from those many sad instances of men over whom satan so far prevails , that they execute upon themselves this design , by destroying themselves . yet by the way we may note , that such thoughts are often in the minds of men , where satan is not industriously designing their destruction ; for he often casts in such thoughts , not only to try how men take with them , but to affright and disquiet them , and 't is usually with men of sad and melancholly tempers to mistake their own fears of such a temptation , for satan's endeavours against them , when indeed their fear and trouble lest they should be so tempted , makes them think they are tempted indeed . satan drives on the design of self-murther , two ways . first , directly , when in plain terms he urgeth men to destroy themselves . this ( because 't is directly repugnant to the law of nature , which vehemently urgeth them to self-preservation ) he cannot effect , but by the help of some advantages ; yet some ways and methods , by experience , he hath found to be so available to such an unnatural resolve , that he frequently puts them in practice . as , first , he works upon the discontents of men , and improves the disquiet of their minds , ( upon the occasion of any loss , vexation , disappointment or disgrace , ) to as great an height as he can , and when their lives are made bitter to them , and they are sufficiently prepared by the uneasiness of their condition ; then he propounds death , as the only remedy to set them at quiet ; wherein , besides his officiousness to provide them with instruments of cruelty and opportunity for their use , he follows them with arguments , drawn from the sence of their present condition ; the great intendment whereof is to aggravate their smart , and to make their burthen seem intollerable , and then self-ruine is but a natural consequence . we may see enough of this in the discontents of good men , and that they naturally work this way ; job speaks the general apprehensions of men in trouble , job . , . the bitter in soul value not life , they long for death , and dig for it more than for bid treasures ; they rejoyce exceedingly , and are glad when they can find the grave . jonah in his discontent prefers death before life , it is better for me to die than to live ; elias doth the like , and job seems impatient for it . all this is from the power and working of this temptation , though god held their hand that it did not fully prevail . in ahithophel , the ground of discontent was more a fancied than a real disgrace ; his counsel was rejected ( which was in it self no great dishonour ) and this works up such a perplexing resentment in his mind , that satan prevails with him to hang himself very deliberately . secondly , he most frequently drawn on men to destroy themselves by terrors and desparing troubles of conscience ; these as they afford greater disquiet and distress of mind than other kind of discontentments , so doth he more prevail by them ; for a wounded spirit is above ordinary strength , and hard to bear : only it may may seem strange , that those who so experimentally feel how fearful a thing it is to fall into the hands of the living god , should entertain such a temptation , as ( to their apprehensions and knowledg ) will certainly plung them into the very ocean of everlasting vengeance . this no doubt satan finds to be no small obstruction to his design , but here he useth his skill to open a way for them that would out-run their lives on the one hand , as he labours to pursue them with sence of wrath and indignation on the other hand . to this purpose , he tells them , ( . ) that all the hell they are to meet with is in their consciences , and that death will free them from all , or at least , that death will give a present ease , and that till the resurrection they shall be in quiet . those that are willing to receive these apprehensions , may easily be prevailed with to hasten their own death , seeing they have already fixed this conclusion with themselves , that there is no hope nor pardon for them ; that they are reprobates and cut off , for their thoughts can meditate nothing but the terrors of such conclusions . ( . ) he sometimes endeavours to perswade them , that by executing this revenge upon themselves , they may make some kind of satisfaction and amends for the sins they have commited : which though most false , yet 't is a wonder how far such ungrounded surmises may possess the minds of the desperate . that judas might have some such thought when he destroyed himself , is conjectured by some : but that must be but a conjecture , seeing none can pretend to know his thoughts ; but we may speak with greater freedom of those , who have declared the working of such apprehensions upon their minds . ( . ) a more plausible pretext he useth when he endeavours to perswade them , that they may kill themselves , and yet go to heaven for all that ; to this purpose the subtil adversary is not backward to tell them , what have been the charitable expressions of some men , who have supposed a possibility of repentance , inter pontem & fontem , as we say , betwixt the stroke or halter , and the death . capel is so apprehensive of the mischeivous improvement of this charity , for an encouragement to self-murther , that he with great earnestness cautions all ministers against such liberal expressions . i have known some , and heard of others that have been so possessed with this imagination , of being saved , notwithstanding that having purposed to destroy themselves , ( though god prevented them that they did it not ) they have first by prayer recommended themselves to god , and so prepared themselves to die . ( . ) sometimes though such afflicted ones , have no such perswasion , but that from death they go immediately to hell : yet are they pushed forward , by a certain fearful curiosity of knowing the worst . at that rate did spira express himself , when he desired to be freed of his life that he might know the utmost of those torments which he feared ; as if the affrightments of his fearful expectations , were worse than the real feeling of them . ( . ) but most of all doth he prevail against that objection of greater misery after death , by running men up to a desperate destraction in their terrors ; their present anguish is made insupportable , so that they hasten out of life , without care or consideration of what shall follow . thirdly , he tempts men directly to destroy themselves from a principle of heroick boldness , and seeming fortitude of mind : a thing very common among the romans ; who impatient of injuries , and from pride of heart , not willing to subject themselves to affronts , chused rather to tear their own bowels , than to live to see themselves abused . lucretia being forced by tarquinius , and not willing to outlive her disgrace , stabb'd her self . cato not being able to endure the victory of caesar , puts an end to his days . innumerable instances of this kind histories do every where afford . these though they consulted their own passions , and knew of nothing that prompted them , but their own generosity or magnanimity , yet were they not without a tempter to such cruel actions . satan ( undoubtedly ) pleased himself by exercising his cruelty upon them so easily , by the help of such an humour , which passed ( among these blind heathens ) for the highest proof of vertue and fortitude . to this height it came , insomuch that we find seneca highly applauding cato , for procuring his liberty by his own death ; and setting forth that fact as the most delightful spectacle to the gods. though indeed ( as augustine notes ) it is not fortitude , but weakness , and a clear evidence of impatience , which cannot bear other mens insolencies , or their own hardships . and if we examine the matter to the bottom , though there be audacity in it , to undertake their own death , yet is this led on by no better principles , than pride , impatience and despair : which may the better be discovered , if we consider such kind of attempts , as they arise from more ignoble and base occasions . paterculus tells us of a tuscan southsayer who being carried to prison with his friend fulvius flaccus , and despairing of pardon , desperately runs his head against the prison door and dashed out his brains ; and yet this man was moved to attempt his destruction , upon the same general principles by which cato destroyed himself . fourthly , 't is also sufficiently known that satan by the force of custome in several countries , doth as it were necessitate men to cut off their own lives ; in some barbarous places , at the death of the husband , the wife in a brutal affection of the praise of love and loyalty , casts her self to be devoured by the same flame , in which the dead body of her husband is consumed . and there are found in other places customs of self-destruction for the avoiding the tedious inconveniencies of old age , where 't is usual for old persons , with joy to prepare their own funeral pile , and to make a quick dispatch of their lives , and rather to die at once , than by peece-meal , as seneca expresseth it . calanus an indian philosopher , being dysenterical , obtained leave of alexander to burn himself for more quick dispatch . fifthly , there is yet another way by which men are tempted sometime ( though rarely ) to hasten themselves out of the world , and that is by a pretence of an earnest and impatient desire of happiness to come . that longings for such enjoyments , do become the best of saints , and is indeed their excellency , cannot be denyed ; but to make such a preposterous haste , must be a cheat of satan . that there is a possibility of this , may appear in the story of cleombrotus ( mentioned also by augustine ) who reading plato's phaedo of the immortality of the soul ; that he might hasten thither , threw himself head-long from a wall , and dyed . now though it be hard to find such an instance among christians , yet we have reason to believe , that where satan perceives such a temptation may take place , he will not be wanting in the prosecution . and if me may conjecture augustines thoughts , by that question which he propounds , viz. whether it be lawful for a man to kill himself for the avoiding of sin. ( which he solidly confutes ; ) we may conclude , that such thoughts , were the usual temptations of good men in his time , and the rather because in the close of that chapter , he applyes that discourse particularly to the servants of christ , that they should not think their lives a burthen . secondly , satan promotes the design of self-murther , not only directly , as we have heard , but also by some indirect ways he undermines the life of man : that is , when he doth not formally say to them destroy your selves , but tempts them to such things , as he knows will let in death upon them . this way of subtil malice i shall explain under these heads . first , upon highest pretexts of zeal for god's glory , he sometimes lays a snare for our lives ; i cannot believe but satan had a hand in that forwardness of ancient christians , who by an open profession of their faith before persecuting judicatures , did as it were court a martyrdom ; and i have the same perswasion of the painful earnestness of many holy preachers , who lavish out their strength in a prodigality of pains for the good of souls , which ( like a theif in the candle ) wasts them immediately ; whereas a better husbanded strength might be truely more advantagious , as continuing the light the longer : and yet so sincere are their ends , so pleasant is their work , that they seldom observe , as they ought , that satan ( when he can do no better ) is glad of the opportunity to destroy them with their own weapon ; and therefore in this case , they may expect he will do all he can to heighten and forward their zeal , not only by adding all the fewel he can to their inward propensity of laboriousness , but also by outward encouragement , of the declared acceptations , and expectations , of their hearers . secondly , upon baser pretences of the full enjoyment of sensual pleasures , and carnal delights , he doth unawares push men forward to death and dangers . thus the voluptuous , the glutton , the drunkard , dig their own graves , and invite death to cut them off , before they have lived out half their time . while satan tempts men to such excesses of riot , he labours not only the destruction of the soul , but also of the body ; not only that they be miserable , but that they may be so with all expedition . thirdly , besides all these , he hath other subtile ways of contriving the death of men , by putting them upon ways and actions that are attended with hazard . thus he sought the death of christ not directly , but indirectly , by urging him to an action which he thought would unavoidably bring him to death ; for a fall from so great a praecipice , would easily have bereaved any man of life . and sometimes when men are besotted with enthusiastical delusions , he can more easily beguile them with such stratagems : that instance of stuker is famous , who cut off his brothers head , upon a foolish perswasion , that god would magnify his great power in giving him life again . if satan can befool such bewitched slaves into such absurd and unreasonable apprehensions in regard of others , what hinders but that he may so far impose upon them , that they may be willing to practise upon themselves . i remember something to this purpose , of one whom the devil had well-nigh prevailed with , to make a hole in his breast , ( which of necessity must have let out his life ; ) upon a pretended promise of giving him eternal life , and was accordingly forced to take up a knife , and to carry it to his throat . in anno . in york-shire , a company of people were seduced to sacrifice certain creatures to god , among the rest they sacrificed their aged mother , perswading her she should rise the third day , and for this they were executed at york . this may awaken all to be aware of this temptation ; some are sadly concerned in it , many are the complaints which some of us have met withal about it in private , and the apprehensions of such hazards are sadly disquieting . through such fears thousands of god's dear children have passed , and many , too many , have been overcome by this weapon ; those of us that have not yet known temptations of this nature , do not know how soon we may be assaulted in this kind ; 't is necessary for all to stand upon their guard , and for that end , it behoves us to have at hand these defences against it . first , 't is useful to consider , that this is one of satan's great plots ; and when we meet with it cloathed with never so many pretexts , enforced with never so many seeming necessities , yet must we look upon it as the counsel of an enemy , who certainly intends us no kindness , let him pretend what he will ; and therefore may we be sure , it will be our sad inconvenience and disadvantage . secondly , it must be fixed in our minds , that the thing in it self is an high iniquity , a most grievous provocation ; no instance of self-murther ( properly such ) can be met withal in scripture , as practised by any holy person : the command is directly against it , thou shalt not kill . if we may not murther another ( as austin argues ) we may not murther our selves : for he that kills himself kills no other then a man ; nay we may much less lay hand upon our own life . 't is a greater violation of the law of nature and of love. every man is nearest to himself ; and his love to himself , is the pattern of his love to another . self-murther must then be a sin of higher aggravations by far , than the murther of another person . and the wiser heathens were far from countenancing any such cruelty ; if plato had thought it best for an immediate enjoyment of immortality , ( which is the highest pretence of self-murther imaginable ) to make an end of life violently , he would certainly have practised it himself , or recommended it to others , but he is so far from this , that he speaks against it as a great wickedness . thirdly , 't is necessary that men keep in mind , the danger that follows such an act . death brings god's unalterable mittimus , and seals up the condition of every man , so that in the same posture he comes to judgment , it puts an end to all hopes and endeavours . suppose then such tempted creatures to have fears and terrors as great as you can imagine them to be , yet there is a possibility that they may be deceived in them , that their case is not so bad as they fear , or ( if it be bad enough at present ) that it may be better afterwards , ( for many that have in their anguish resolved against themselves , have been prevented of the execution of their resolves , and have lived to see the lord and his salvation ; ) and who is able to determine that secret , that their name is not in the book of life ? who can say , he is certainly excluded out of god's decree ? what madness is it then to rush into certain ruine , when our fears that distress us may be but mistakes . it is not so certain that men shall be damned , because of what they feel or fear at present , as it may be if they destroy themselves . fourthly , to prevent occasions to this temptation , it must be our care not to give way to discontents for outward things , nor to distressing fears , ( such as are desparing and hopeless ) for our spiritual estate : or if we have a burthen either way upon our mind , we must avoid as much as may be , impatient fretfulness , lest satan get advantage of us . discontented moods , and casting away hope , are sad occasions for this temptation . if we find our selves thus burthened , we must look to it betimes , and not suffer it to go too far . and if this temptation come , we must take heed we keep not the devils counsel , but discover the matter to some that are wise and faithful , able to advise and pray for us ; remembring still that if only outward things trouble us , we have a better way of ease and remedy , by submitting to a chastising providence ; if spiritual troubles move this way , we should not run from him , but rather resolve to perish at his foot , as humble suppliants for mercy and pardon . fifthly , the temptation must also be opposed with fasting and prayer ; if this be sincerely practised , it will go away at last . sixthly , something may also be said for caution against unnecessary thrusting our selves ( while under such temptations ) into places of danger , or into a converse with instruments of death ; this may be too great a daring of the temptation , and in the consequence a mischief . yet on the other hand , we must not be so cowardly , as to be affraid of such places and things , unto which our callings and lawful employments do engage us ; not to dare to go over a bridg , or to walk by a river , or a pit , if it be our necessary way , is but to give an advantage to satan to keep us under continual affrightments , and therefore i subscribe to capels advice , we must abide by it , and fight it out by faith ; we must not fly the way , the place , the imployment , but go on and look to god , and at last we shall make satan fly . but if some object to this , that their weakness is great , and their fears are strong , and satan never idle , and that therefore they have little ground to expect an escape . i shall desire they would consider seriously , the instance of christ in this particular , when he was upon the pinacle of the temple , a small push might have overthrown him , and yet it was not in satans power to do it himself , though he tempted christ to cast himself down : which may sufficiently satisfy us , that there is a sure hedg of providence about us , and that satan cannot do us the least hurt by pushing us into a pit or river , or any such danger . chap. xvi . of pride , satan's chief engine to bring on presumption . what pride is , and how it prepares men for sinning presumptuously . considerations against pride . the remedies for its cure. pride kindled by a confidence of priviledges , and popular applause . the aims of satan in this temptation being thus explained , i must now offer to your consideration the means by which he sought to bring his end about , which we have noted already , was pride : this he endeavoured to raise up in him two ways . first , by urging to him the priviledges of his condition , as taking himself to be the son of god. secondly , by offering him the occasion of popular applause , to which purpose he brought him into the holy-city , where he might be sure of many spectators . i shall hence note , that pride is satan's proper engine to bring men on to presumption . if we should trace the history of presumptuous sins , we shall ever find it to have been so . adam's first sin , was an high presumption against god's express command , but pride was the stair by which he knew they must ascend to it ; and therefore he used this argument , to corrupt the hearts of our first parents , ye shall be as god's . the presumption of vzziah in burning incense upon the altar , was from his pride . chron. . . his heart was lifted up , because he was become strong . david's presumption in numbring the people was from hence ; thus might we run through many instances . but satan's own case may be instead of all , his first sin ( though we have but conjecture what it was particularly ) is concluded by all to have been highly presumptuous , and the scripture expresly asserts that it was his pride that brought him to it . tim. . . he that is lifted up with pride , falls into the condemnation of the devil . and in the general we are told by the prophet , hab. . . that the soul that is lifted up , cannot be so upright as patiently to wait upon god in a way of believing , but it will be presuming to evade a trouble by indirect contrivances . to explain the observation , i shall do no more but shew what pride is , and how fit it is to beget presumption . pride is a self-idolizing , an over-valuation or admiration of our selves , upon a real or supposed excellency , inward or outward , appertaining to us . 't is in scripture frequently expressed by the lifting up or exaltation of the soul. and this is done , upon the consideration of any kind of thing , which we apprehend makes us excel others ; so that inward gifts of mind , as knowledg , humility , courage , &c. or outward gifts of the body , as beauty , strength , activity , &c. or additional advantages of riches , honour , authority , &c. or any thing well done by us , &c. may all be abused to beget and nourish pride , and to fill us with high and lofty thoughts concerning our selves : and being thus blown up , we are fitted for any presumptuous undertaking . for. first , the mind thus corrupted , begets to its self apprehensions of a self-sufficiency : and therefore , as it is not apt to remember from what fountain all those excellencies come , and to what ends they are to serve ; so it brings them to a contempt of others , and to a confidence of themselves . thus are men by degrees so intoxicated by their own humour , that they mount up to irrational and absurd conceits , fancying that they are more than they are , and that they can do far more than is possible for them to accomplish , till at last they become apparently foolish in the pursuit of their imaginations . i need not instance in the follies of alexander , who being elated in mind , would be jupiter's son , and go like hercules in a lyons skin ; or in the mad frenzies of caius , who as he would need fancy himself a god , so would he change his godship when he pleased ; to day he would wear a lyons skin and club , and then he must be hercules ; to morrow in another garb he conceits himself apollo ; a caduceus made him mercury , a sword and helmet made him mars , &c. or in xerxes , who would whip the seas , and fetter neptune . the scripture affords enough of this nature , as the boast of nebuchadnezzar ; is not this great babel that i have built ? in the insolency of nineveh , zeph. . . i am , and there is none besides me . the blasphemy of tyre , ezek. . . who set her heart , as the heart of god , saying , i am a god , i sit in the seat of god. the arrogancy of sennacherib , esa . . , . where are the gods of hamath — that the lord should deliver jerusalem out of my hand ? though all pride , in all men ariseth not to so great an height of madness , yet 't is the nature of it , and none have any of it , without this humour of conceiting themselves above themselves , which strangely prepares them for any presumption . secondly , he that is proud , as he looks upon himself in a flattering glass , and measures himself by the length of his shadow ; so doth he contemn and undervalue things , that lye before his attempts as easy and small , hence doth he put himself upon things that are far beyond him . david notes the working of a proud heart , psal . . . in this particular , neither do i exercise my self in great matters , or in things too high for me ; shewing that 't is the guize of pride , to out-bid it self in its attempts . thirdly , it is not only forward to attempt , but also desperate to execute , without consideration of hazard . difficulty and danger when they stand in the way , should usually deter men from their enterprize ; but pride hardens the heart , and in a blind rage engageth it to contemn all inconveniencies ; if sin and the breach of gods law , be set before a person , whose pride engageth him to an unlawful undertaking , he over-looks it as a thing of naught ; through the pride of his countenance he will not seek after god , god is not in all his thoughts , psal . . . fourthly , pride ariseth up to a scornful competition with any thing that opposeth it ; and the more 't is opposed , the more it rageth , for the contest is for having its will. this was the voice of pride in pharaoh , who is the lord , that i should serve him ? hence men are said to despise the commandments of god , when in the strength of their pride they are carried on to an open contest for their own ways and desires , against peremptory commands and threatnings . fifthly , all this is done by a pleasing allurement ; 't is a witchcraft that strongly holds men , and they think they are sufficiently rewarded if they be but gratified ; though other things go to wrack , yet they apprehend , if credit and honour be kept up 't is enough . saul ( when samuel had declared that god would forsake him , yet ) sought to please himself , by keeping up his esteem and authority , honour me , saith he , before the people . if all these particulars be weighed , what presumptuous act can be propounded by satan which pride may not lead to ? he that swells himself to a conceit of absoluteness , that will needs be attempting things too high , that contemneth all hazards , and is made more forward by opposition , and yet pleaseth himself in all , as in a golden dream , he is as much prepared for any figure or shape that satan is ready to impress upon him , as melted metals for their mould or stamp . hence must we be warned against pride , as we would avoid presumption ; if we admit this , we cannot well escape the other . and we are the more concerned to resist pride , first , because 't is a natural sin ; it was the first sin , and our natures are so deeply tainted with it , that it is a sin that first shews it self in our infancy : for children will express a pride in their cloaths very early ; and 't is a general infection , from which none are exempted in some degree or other . the apostles phrase joh. . . shews that our whole life , and all the concerns thereof , is but the sphere in which pride acts and therefore whereas he restrains other lusts ; to some particular ends , or peculiar instruments , he calls this iniquity the pride of life , implying how impossible it is to confine it in a narrow compass . secondly , it is a subtile sin , and often lyes where 't is least suspected . every man sees it , as 't is exprest in haughty looks , in boasting speeches , in gorgeous apparel , in insolent behaviour ; but often men are insensibly possessed with this sin and know not of it : under an affected contempt of honours and fine clothes , they secretly hug themselves in their private conceits , and raise up in their own thoughts imaginary trophies of honour and victory , for despising what others so much dote upon . it was observed of diogenes that he did intus gloriari , inwardly boast , and with greater pride contemned honour , riches , plenty , &c. than they were troubled with , that enjoyed them . some decry pride in others , vehemently declare against it as a sin , recommend humility as an ornament of great price in the sight of god , and yet are proud that they are above others in a fancied humility ; and in the management of themselves in their reproofs and exhortations , express such sad symptomes of an insulting humour , that the latent pride of their heart doth appear by it . 't is possible for men to give thanks to the almighty for all they have , and yet to be proud of what is in them : the pharisee was proud , ( for so christ calls him ) that he was not as other men , and yet he could thank god , as ascribing all to him ; nay he that is truly sensible of the working of this pride in himself , and dares not approve it , yet he shall find in his heart such a delight when he is stroaked or praised , and when some actions ( praise-worthy ) are not taken notice of , the best shall find that ( without great watchfulness ) they shall not be able to hold from giving some hints to others as a memorial to them , of observing their excellency , or from some insinuations of their own commendation . thirdly , pride is a sin no less dangerous then subtil ; there are no attempts so strange , unreasonable , monstrous or absurd , but it may prompt to them . it was a strange arrogancy in herod to deify himself in his own thoughts , and yet the acclamations of the people swell'd him into such a blasphemous imagination , that god thought fit to chastise him , and instruct others by so dreadful a judgment , as clearly baffled his insolency , and made him and his flatterers confess , he was but a poor frail man. ordinarily pride is attended with a judgment , 't is the very prognostick of ruine ; pride goeth before destruction , and an haughty spirit before a fall. prov. . . but these judgments have something in them peculiar ( which other judgments for other sins do not always express ) to a manifestation of a special abhorrency in god against pride ; as ( . ) he commonly smites the thing for which they are proud. staupitius boasted of his memory , and god smote it : hezekiah boasted of his treasure , and for that god designed them for captivity : david glorifyed in the multitude of his people , but god lessened them by pestilence . nebuchadnezzar is proud of his babel , and god drave him from the enjoyment of it . men are proud of children or relations , and god oft removes them , or makes them a shame and sorrow . ( . ) he doth not only this , but also orders the judgment so that it shall bring a shame and contempt upon men in that thing wherein they prided themselves ; he will not only punish , but also stain their pride : the haughty daughters of sion were not only plagued , by removing their ornaments , bracelets , and the rest of their bravery , but over and above he smites with a scab , the crown of their head , and discovers their secret parts , and brings a stink and baldness upon them instead of a sweet smell , and well-set hair , and hurning instead of beauty . so sad a distemper stands in need of a special care : and for that end we should , first , in all things we have or do not so much consider what is excellent , or wherein we excel , as what we have not , and wherein we come short . we should be strange to our selves , and design that the right hand should not know what the left hand doth ; which must be by having our eye upon the imperfections that attend us at the best . secondly , it must be our care to be suspitious of the working of pride in us , and also by an industrious watchfulness to give a stop or check to thoughts of this nature when they arise . thirdly , the conquest of this cannot be expected without a serious and constant labour herein . an humble soul is compared by david to a weaned child , psal . . . but a child is not weaned easily , worm-wood must be laid on the breast , and time allowed , before the child will forget it . he only that is content to exercise a discipline upon himself , and by frequent practices to habituate himself to low and careful thoughts , is likely to overcome it . pride ( we have seen ) was satan's great engine to bring on presumption , the means by which he endeavoureth to beget pride ( as was before noted : ) were , first , the consideration of priviledges , as being the son of god. for this expression , [ if thou art the son of god ] is now urged in a sence different from that which it had in the first temptation ; there he propounded it as unlikely that he should be the son of god , and yet be under such a disregard of providence . in this sense it notably suited his design of drawing him to a distrust of god's care , and consequently of his sonship . here he is upon a contrary temptation , and therefore propounds this , as a thing of which christ was assured , and from that assurance he thus disputes , thou believest thou art the son of god , and dost well depend on his care ; therefore needest thou not to distrust thy preservation , if thou castest thy self down . secondly , to help his confidence forward to the undertaking , he suggests what credit and honour it would be to him , in the sight of all the people to be so miraculously kept from hurt . hence note , that satan doth usually kindle and nourish pride , by a perverse confidence of our priviledges . it is very hard for christians to carry their assurance even : not but that grace in its proper working begets humility , and a watchful care against sin and folly , but such is our infirmity that we are easily drawn to be proud of our mercies , and to perswade our selves , that we may make bold with god because we are his children . hence was that paradox of mr. fox , that his sins did him most good , and his graces most hurt ; he means , sins occasioned his humility , whereas his graces were apt ( through his weakness ) to make him proud. and to hide this pride from man , god is forced to keep them sometime from the sight of their assurance , or to discipline them by other temptations , ( as he did with paul ) lest they should be exalted above measure . note further , that popular applause satan finds ( and useth accordingly ) to be a great instigator to pride . the great thing that moved the pharisees in thier often fastings , and large charity , was that they might have praise of men , and therefore took they care to be seen of men. the heathens noted this to be the great feeder of that humour which animated them , as a drum or trumpet animates souldiers to adventrous acts . and some good men have found no small difficulty to carry steeddily , when they have been hoisted up by the breath of mens praise ; which hath also occasioned those serious cautions against the danger flattery , and high commendations , a flattering mouth worketh ruine , pro. . . chap. xvii . of satan's subtilty in urging that of psal . . , . to christ . of his imitating the spirit of god in various ways of teaching . of his pretending scripture to further temptation . the reasons of such pretendings , and the ends to which he doth abuse it . of satan's unfaithfulness in managing of scriptures . cautions against that deceit . the ways by which it may be discovered . the ways of satan ( hitherto insisted on ) to engage christ in this act of presumption , were secret insinuations , and underhand contrivances : but that which he openly and expresly urged to this purpose , was an argument drawn from the promise of god , ( though sadly abused and misrepresented ) he shall give his angels charge concerning thee , &c. this we are next to consider , in which ( as cited by him ) we may easily see , ( . ) that satan affected an imitation of christ , in the way of his resistance ; christ had urged scripture before , and now satan endeavours to manage the same weapon against him . ( . ) 't is observable that scripture is the weapon that satan doth desire to weild against him ; in his other ways of dealing he was shy , and did but lay them in christ's way , offering only the occasion , and leaving him to take them up ; but in this he is more con●ident , and industriously pleads it , as a thing which he could better stand to and more confidently avouch . ( . ) the care of his subtilty herein , lay in the misrepresentation and abuse of it , as may be seen in these particulars : ( . ) in that he urged this promise to promote a sinful thing , contrary to the general end of all scripture , which was therefore written that we sin not . ( . ) but more especially in his clipping and mutilating of it ; he industriously leaves out that part of it , which doth limit and confine the promise of protection to lawful undertakings , ( such as this was not ) and renders it as a general promise of absolute safety , be the action what it will. it is a citation from psal . . . . which there runs thus , he shall give his angels charge over thee , to keep thee in all thy wayes ; these last words , [ in all thy ways , ] which doth direct to a true understanding of gods intention in that promise , he deceitfully leaves out , as if they were needless and unnecessary parts of the promise , when indeed they were on purpose put there by the spirit of god , to give a description of those persons and actions , unto whom in such cases the accomplishment of the promise might be expected : ( for albeit the word in the original which is translated [ ways , ] doth signify any kind of way or action in the general , yet in this place it doth not ; for then god were engaged to an absolute protection of men , not only when they unnecessarily thrust themselves into dangers , but in the most abominably sinful actions whatsoever ; which would have been a direct contradiction to those many scriptures wherein god threatens to withdraw his hand , and leave sinners to the danger of their iniquities : but 't is evident that the sense of it is no more than this , god is with you , while you are with him . we have a paraphrase of this text to this purpose , in prov. . . then shalt thou walk in thy way safely , and thy foot shall not stumble : where the condition of this safety ( pointed to in the word [ then , ] which leads the promise ) is expresly mentioned in the foregoing verses , my son , let them ( that is , the precepts of wisdom ) not depart from thine eyes — then ( not upon other terms ) shalt thou walk in thy way safely . the ways then in this promise , ( cited by satan ) are the ways of duty , or the ways of our lawful callings . the fallacy of satan in this dealing with scripture is obvious , and christ might have given this answer , ( as bernard hath it ) that god promiseth to keep him in his ways , but not in self-created dangers , for that was not his way but his ruine ; or , if a way , it was satan's way , but not his . ( . ) to these two some add another abuse , in a subtile concealment of the following verse , in the . psal . thou shalt tread upon the lyon and adder . this concerned satan , whose cruelty and poysonous deceits , were fitly represented by the lyon and the adder , and there the promise is also explained to have a respect to satans temptations ; that is , god would so manage his protection , that his children should not be led into a snare . hence observe , that satan sometimes imitates the spirit of god by an officious pretence of teaching the mind of god to men. this our adversary doth not always appear in one shape : sometime he acts as a lyon or dragon in ways of cruelty and fierceness ; sometimes as a filthy swine , in temptations to bestial uncleanness , and sensual lusts : sometime he puts on the garb of holiness , and makes as if he were not a spiritual adversary , but a spiritual friend and counsellour ; that this is frequent with him , the apostle tells us cor. . satan himself is transformed into an angel of light. angels of light are those blessed spirits , sent forth to minister for the good of the elect , whose ministry god useth not only for our preservation from bodily hurts , but also for prevention of sin , and furtherance of duty . satan , ( as wicked as he is ) doth counterfeit that imployment , and takes upon him to give advice for our good , pretending to teach us in the truth , or to direct and further us in our endeavours . that he designs an imitation of god and his spirit , may be discovered , by expressing a great many particulars of gods ways and appointments , wherein satan ( as god's ape ) partly out of mockery and scorn , partly upon other grounds of advantage to his intendments , doth counterfeit the currant coin of the lords establishments by a very close imitation . but i shall here confine my self to the point of teaching and instruction , wherein how he proceeds , we shall the better understand by considering how many ways god hath of old , and now still doth use , in declaring his mind to his people ; the sum of all we have , heb. . . heretofore he signified his mind in divers manners by the prophets , and in these last days by his son , in all which we shall trace the steps of satan . first , god revealed himself sometime by voice , as to abraham , moses and others : the devil hath dared to imitate this . there want not instances of it in the temptation , which is now under explanation , he did so ; and his confessing christ , i know thee who thou art , &c. doth shew that he is ready enough to do it at any time for advantage . sprengar tells us a story of the devils preaching to a congregation in the habit and likeness of a priest , wherein he reproved sin , and urged truth , and seemed no way culpable for false doctrine , but i suspect this for a fabulous tale : however it is undenyable that he sometime hath appeared to men with godly exhortations in his mouth , of living justly , and doing no man wrong , &c. except we resolve to discredit all history , and the narrations of persons ( and some such are known to some in this auditory ) who solemnly affirm , they have met with such dealing from him . secondly , god hath sometime revealed himself to men in extasies and trances : such as was that of paul , acts . . i was in an extasy or trance . this also hath the devil imitated . mahomet made this advantage of his disease , ( the epilepsy , or falling-sickness ) pretending that at such times , he was in an extasy , and had converse with the angel gabriel . but what he only in knavery pretended , others have really felt : the stories of familists , and deluded quakers are full of such things ; they frequently have fallen down , and have lain as in a swoon , and when they have awaked , told wonderful stories of what they have heard and seen . thirdly , visions and dreams were usual things in the old testament , and famous ways of divine revelation : but satan was not behind in this matter , his instruments had their visions too : in ezek. . . we have mention of vain-visions , and lying-divinations ; and such satanical dreams are also noted , deut. . . if there arise among you a dreamer of dreams . those days of confusion , that are not yet out of memory , afforded store of these : while unstable giddy-headed people began to dote on novelties and questions in religion , they gave opportunity to satan to beguile them ; for he taking advantage of their nauseating of old truths , and their expectation of sublime discoveries , ( which had sufficiently prepared them for any impression ) did so over-work their fancies , that they easily conceited themselves , to have had divine revelations ; and nothing was more ordinary than to hear stories of visions and dreams . and this spread further by a kind of infection , for it grew into a religious fashion ; and he was not esteemed , that had not something of this nature to experience . and though the folly and impertinencies of such things generally ( and sometime the apparent wickedness of them , as contradicting truth , and the divine rules of holiness ) were sufficient discoveries , that satans hand was in them : yet until time , experience , and the power of god had cooled the intemperate heat of this raving humor , it continued in the good liking and admiration of the more inconsiderate vulgar . and sometime those from whom more seriousness and consideration might have been expected , fell into a reverence for these pretences in others , and helped forward this spiritual witchcraft by their countenance and arguings , often abusing that text in acts . . your young men shall see visions , and your old men shall dream dreams , by applying it to a justification of these apparently foolish dotages . and indeed the effect hath discovered they were no better : for many of those things which with great confidence were avouched as certain , were by time proved to be false ; many things were useless , vain , ridiculous , and some were brought to lament and confess their folly after they proceeded far in these ways ; and at last , ( when the former opportunities are worn out ) satan grew weary of that design , ( as being no longer proper to be insisted on ) there is now a great calm , so that 't is but seldom that we hear of such things talked of ; it were needless to give particular instances , when you may at your leisure fetch them from hundreds of pamphlets commonly known . fourthly , one of the most noted ways by which god discovered his mind was that of inspiration , by which some eminent persons , ( called therefore prophets ) spake the will of god , as they were moved or acted by the spirit of god. the devil had also his false prophets , such are frequently taxed in the old testament , and foretold in the new. false christs ; and false prophets shall arise , mat. . . there were false prophets among the people , as there shall be false teachers among you , pet. . . many false teachers are gone out into the world. such an one was montanus in tertullians time , david george , john of leyden , hacket our country-man were such , and a great many such there have been in all ages ; 't is notoriously known that satan hath thus inspired poor possessed wretches who have uttered threatnings against sin , and wo to sinners . the sayings of such possessed creatures have not long since been gathered into a volume and published , as containing very perswasive arguments to repentance , and amendment of life . besides these , our own times afford too many examples of this kind , many have put on the guise of the old prophets in a foolish ( though adventurous ) imitation of their actions and prophecies . some have in our streets resembled jonah in nineveh , yet forty days , &c. some fancied to walk naked like isaiah ; others have come with their earthen pitchers and broken them : imitating these and other types by which god in his true prophets foresignifyed his judgments to come ; in all which actions and garbes with much earnestness , and in an affected tone they have called out for repentance , in a confident denunciation of woes and miseries , with a bold limiting of the time of forty days ( that the same might carry a parallel to jonah's prophecy ) and sometime giving ( which is the surest way ) an unlimited uncertain time . how the devil acts in these matters , and by what ways he seduceth them to believe they are inspired of god , or have real visions and revelations , 't is not my business now to enquire , only let those that think such things strange , consider that the devil hath the advantage of deep fanciful apprehensions , and a working melancholy in such persons , by which he can easily work them to conceit any thing , and confidently to believe what they have conceited . fifthly , sometime god notifyed his mind by signs and miracles . satan hath also his lying signs and wonders ; a power god hath permitted him this way , which is very great , and the delusions wrought thereby are strong , hazarding the deception of the elect. this power of doing wonders the devil usually applies to false doctrines , to strengthen and countenance errors ; the apostle testifies thess . . . that satan shall imploy this power for the advancement of the man of sin , whose coming shall be with signs and lying wonders . the beast arising out of the earth , rev. . . he shall deceive by the means of those miracles which he hath power to do . and accordingly the popish legends are full of stories of miracles , whereof ( though most be lyes , forgeries , and the false contrivements of those who sought to bring the people to receive their doctrines , the credit and advancement of which they sought by such ways ; ) some notwithstanding ( though not true miracles ) yet were truly acted , to countenance those errors which are pretended to be established by them . sixthly , god doth teach and lead his people by impulses . christ was thus led of the spirit into the wilderness ; and paul was bound in spirit to go to jerusalem . 't is common for satan to imitate such impulses . we have clear instances of diabolical impulses to sin in scripture ; a strong impulse was on ananias , satan filled his heart ; a strong impulse on judas , satan entred into his heart ; and what then more easy to apprehend , than that satan can counterfeit better impulses , and violently stir up the hearts of men to actions seemingly good or indifferent . some hypocrites are moved strongly to pray or preach , ( satan therein aiming at an increase of pride or presumption in them ; ) and they know no other , but that it is the spirit of god. god's children may have impulses from satan , upon pretences of zeal as the disciples had , when they called for fire from heaven . in these impulses satan doth not so act the heart of man as the spirit of god doth , whose commands in this case are irresistible , but he only works by altering the disposition of our bodies in a natural way ; and then having sitted us all he can for an impression , he endeavours to set it on by strong perswasions . some memorable instances of these impulses might profitably illustrate this . math. parisiensis takes notice of a boy , in anno. . ( of whom also fuller makes mention ) who ( after some loss which the christians had received in the war against the turks ) went up and down , singing this rithme . jesus lord , redeem our loss : restore to us thy holy cross . and by this means he gathered a multitude of boys together , who could not by the severest menaces of their parents be hindred from following him , to their own ruine . another instance of a strange impulse , we have in josephus ; one jesus the son of ananus , about four years before the destruction of jerusalem , at the feast of tabernacles , begins to cry out woe , woe , to the east and west , to man and woman , &c. and could by no means be restrained night or day ; and when his flesh was beaten off his bones , he begged no pity nor ease , but still continued his usual crying . seventhly , god doth also by his spirit teach his people in bringing things to their remembrance . satan also in imitation of this , can put into the minds of men ( with great readiness and dexterity ) promises , or sentences of scripture , insomuch that they conclude that all such actings are from the spirit of god , who ( as they conclude ) set such a scripture upon their heart : thus dealt satan with christ , he urgeth the promise upon him , wherein upon the matter he doth as much , as when he secretly suggests such things to the heart without an audible voice . in this way of craft satan doth very much resemble the true work of the spirit , ( . ) in the readiness and quickness of suggesting ; ( . ) in seeming exact suiting scripture suggested , with the present occasion ; and ( . ) in the earnestness of his urging it upon the fancies of men. yet when all this is done , they that shall seriously consider all ends , matter and circumstances , will easily observe it is but the cunning work of a tempter , and not from the holy spirit . observe also , that whatever be the various ways of satans imitation , yet the matter which he works and practiseth upon , is still scripture : to this he confines himself ; first , because the scriptures are generally ( among christians ) received as the undoubted oracles of god , the rule of our lives and duties , and the grounds of our hope . it would be a vain and bootless labour to impose upon those that retain this belief , the sayings of the turkish alcoran , the precepts of heathen philosophers , or any other thing that may carry a visible estrangement from or contradiction to scripture , he could not then possibly pretend to a divine instruction , nor could he so transform himself into an angel of light : but by using this covert of divine command , promise , or discovery , he can more easily beget a belief , that god hath said it , and that there is neither sin nor danger in the thing propounded , but duty and advantage to be expected ; and this is the very thing that makes way for an easy entertainment of such delusions . poor creatures believe that is all from god , and that they are acted by his spirit , and that with such confidence that they contemn and decry those ( as ignorant of divine mysteries , and of the power of god ) who are not so besotted as themselves . secondly , the scriptures have a glorious irresistible majesty in them peculiar to themselves , which cannot be found in all that art or eloquence can contribute to other authors . 't is not play-book language , nor scraps of romances that satan can effect these cheats withal ; and therefore we may observe that in the highest delusions men have had pretences of scripture , and their strong perswasions of extraordinary discoveries , have striken men into a reverence of their profession , because of the scripture words and phrases , with which their boldest follies are woven up : for let but men enquire into the reason of the prevalency of familism of old , upon so vast a number of people as were carried away with it , and they shall find , that the great artifice lay in the words they used , a language abstracted from scripture , to signify such conceits as the scripture never intended . hence were their expressions always high , soaring , and relating to a more excellent and mystical interpretation of those divine writings . this may be observed in david george , hen. nicholas and others , who usually talk of being consubstantiated with god , taken up into his love , of the angelical life , and a great deal more of the same kind . the ranters at first had the like language , and the quakers after them , affected such a c●nting expression . and we may be the more certain of the truth of this observation , that such a kind of speaking ( which borrows its majesty from the stile of the scripture ) is of moment to satans design ; because we find the scripture it self gives particular notice of it ; the false teachers in pet. . . are discribed ( among other things ) by their swelling words of vanity , which the syriack rendrs to be a proud and lofty way of speaking , the original signifies no less , they were words swelled like bladders , though being pricked , they be found to be empty sounds , and no substance : there are indeed swelling words of atheistical contempt of those , who as the psalmist speaks , set their mouths against heaven , but this passage of peter , as also the like in jude ver . . signify big swoln words from high pretensions and fancies of knowing the mind of god more perfectly , for they that use them pretend themselves prophets of god ver . . and as to their height in profession , are compared to clouds highly soaring ; and in cor. . . they are said to be transformed into the apostles of christ , and to the garb of the ministers of righteousness . and that which is more , this particular design of satan , is noted as the rise of all ; no marvel , for satan himself is transformed into an angel of light. having seen the reasons why satan chuseth scripture , as his tool to work by , i shall next shew to what base designs he makes it subserve . first , he useth this artifice , to beget and propagate erronious doctrines . hence no opinion is so vile , but pretends to scripture as its patron . the arrians pretend scripture against the divinity of christ . the socinians , pelagians , papists , yea and those that pretend to inspirations for their rule , and disclaim the binding force of those antiquated declarations of the saints conditions ( as they call them ) yet conform all their sayings to the scripture expression , and endeavour to prove their mistakes by its authority . secondly , he makes abused scripture to encourage sinful actions ; he can cite passages of god's patience and long-suffering , of his pardoning grace , and readiness to forgive , and a thousand more upon no other design , than the turning of the grace of god into wantonness . when professors turn loose and negligent , when they adventure too far upon sinful pleasures , they lick themselves whole , by an overforward grasping at such passages of scripture , which satan will , with great readiness , set upon their hearts , and then they pretend to themselves that their peace is made up with god , and that they have no less than a sealed pardon in their bosomes ; which notwithstanding may be known to have only satans hand and seal at it , by their overly and formal sorrow for such miscarriages , and their readiness to return to the same follies again . thirdly , by this imitation of the commands and promises of god , he doth strangely engage such as he can thus delude , unto desperate undertakings . the familists of germany were perswaded by this delusion , to expose themselves unarmed to the greatest hazards , upon vain pretences of promises set home upon them , as that god would fight for them , that they must stand still and see the salvation of god. some of later times have paid their lives for their bold misapplication of that promise , one shall chase a thousand . * judas of galilee , and theudas were prompted by satan to gather multitudes together , ( though to their own ruine ) upon a vain perswasion that they were raised up of god , and that god would be with them . fourthly , he sometimes procures groundless peace and assurance in the hearts of careless ones , by scripture misapplyed . many you may meet with , who will roundly tell you a long story , how they were cast down , and comforted by such a scritpure brought to their minds , when ( it may be much feared ) they are but deceived , and that as yet god hath not spoken peace to them . lastly , this way of satans setting home scriptures , proves sadly effectual to beget or heighten the inward distresses and fears of the children of god. 't is a wonder to hear some dispute against themselves , so nimble they be to object a scripture against their peace , ( above their reading or ability ) that you would easily conclude there is one at hand that prompts them , and suggests these things to their own prejudice . and sometimes a scripture will be set so cross or edg-way to their good and comfort , that many pleadings , much time , prayers , and discourses cannot remove it . i have known some that have seriously professed , scriptures have been thrown into their hearts like arrows , and have with such violence fixed a false apprehension upon their minds , ( as that god had cut them off , that they were reprobate , damned , &c. ) that they have born the tedious restless affrightments of it for many days , and yet the thing it self , as well as the issue of it , doth declare that this was not the fruit of the spirit of god , which is a spirit of truth , and cannot suggest a falseshood ) but of satan , who hath been a lyer from the beginning . observe lastly , though satan useth scripture in these deceitful workings , yet he never doth it faithfully . first , because it is against his nature , as 't is now corrupted by his fall , there is no truth in him : when he speaketh a lye , he speaketh of his own ; for he is a lyer , not that he cannot spake a truth , but that he usually is a lyar , and that he never speaks truth but with a purpose to deceive . secondly , to deal faithfully , in urging scriptures upon the consciences of men , is also contrary to his interest ; he hath a kingdom which he endeavours to uphold . this kingdom being directly contrary to that of christ's , ( which is a kingdom of light ) is therefore called a kingdom of darkness , being maintained and propagated only by lies and deceits . he cannot then be supposed to use scripture faithfully , because that is the true scepter of christ's kingdom , for then should satan ( as christ argues mat. . . ) cast out satan , and be divided against himself . this unfaithful dealing with scripture is threefold . first , the unfaithfulness of his design , though he speaks what is true , yet he doth it with an evil mind , aiming at one of these three things . first , to deceive and delude . if he applies promises , or insists upon the priviledges of god's children , it is to make them proud or presumptuous ; if he urge threatnings , or stir up the conscience to accuse for sin , 't is to bring them to dispair ; if he object the law , 't is to enrage lust ; and that sin by the commandment might become exceeding sinful . secondly , his design is sometime to bring the scripture under suspition or contempt ; he puts some weak christians upon unseasonable or imprudent use of scripture , and then tempts others to laugh at them , and to dispisen in their hearts those ways of religion , which some zealots with too much weakness do manage . men are apt enough to scoffat the most serious and weighty duties of holiness , even when performed in a most serious manner . if david put on sackcloth , and afflict himself with fasting , it is presently turned to his reproach , and the drunkards make a song of it ; but much more advantage hath the devil to raise up scorn and loathing in the minds of debauched persons , by the affected and unskilful use of scripture . some by a narrow confinement of the words brother and sister to those of their own fellowship , ( as if none else were to be owned by them ) have occasioned the scoff of holy brethren , ( a phrase notwithstanding used with a grave seriousness by the apostle ) in the usual discourses of those , who wait all occasions to harden themselves against the power of religion . the like observations they make of other ways and forms of speaking , which some have accustomed themselves unto , in a conscientious conformity to scripture phrase : in all which the devil observing the weakness and injudiciousness of some on the one hand , and the scornful pride of others on the other hand ; is willing to provide matter for their atheistical jears , by putting all the obligations he can upon the consciences of the weak , to continue in the use of these expressions . for some proof of this matter , we may note the secret deceit of satan , in that liberal profession of christ to be the son of god , mark . . luke . . i know thee who thou art , the holy one of god : here was truth spoken by him , and ( one would have thought ) with great ingenuity , but yet he cunningly insinuated into the minds of the hearers a ground of suspition , that he was not the son of god ; and for that end calls him jesus of nazareth , as if christ had been born there ; he knew well that the jews expected no messiah from nazareth and therefore on set purpose used he that expression , that he might draw him into contempt . and accordingly we find this very mistake ( that christ was born at nazareth ) became an argument against him , joh. . . while some were convinced and said , this is the christ , others said , shall christ come out of galilee ? thirdly , another part of his design in the use of scriptures , is to put a varnish upon hypocrisy . he is ready to serve men by putting scripture expressions in their mouths , and inuring them to a constant use of the phrases of those divine writings , that they may less suspect themselves of the pride , formality and secret wickedness of their hearts ; and to help on their mistakes concerning their spiritual condition , he can urge upon their consciences those scriptures that serve to engage them in external observances of religion . it may appear by the pharisees boast of fasting twice a week , of paying tythes , of giving alms , that their consciences were some way concerned in these things , so that though they were left without check of conscience , to devour widows houses , yet were they urged to make long prayers . suitable to this is that which solomon speaks of the harlot , who to colour over her wickedness , had her offerings and vows , and when her conscience is appeased with these performances , she can excuse her self in her way of sinning , she eats and wipes her mouth , and saith , i have done no wickedness , prov. . . satan doth but hereby help to paint a sepulchre , or guild a potsheard , and to furnish men with excuses and pretexts in their way of sinning . not unlike to this was that service which the devil with great readiness performed ( as i was informed from some of good credit ) to a young student , who had faln upon some books of magick in a colledg-library , into which having stoln privately one night in pursuit of that study , was almost surprised by the president ; who seeing a candle there at an unseasonable time , suddenly opens the door to know who was up so late , in which strait the devil ( to gratify his pupil with a ready excuse ) snatcheth away his book , and in a moment lays montanus his bible before him , that he might pretend that for his imployment . secondly , another point of satan's unfaithful dealing with scripture , is his falsecitation of it ; 't is nothing with him to alter , change , or leave out such a part as may make against him . if he urge promises upon men , in order to their security and negligence , he conceals the condition of them , and bannisheth the threatning far from their minds , representing the mercy of god in a false glass , as if he had promised to save and bring to heaven every man upon the common and easy tearms of being called a christian . if it be his purpose to disquiet the hearts of god's children , to promote their fears , or to lead them to dispair , then he sets home the commands and threatnings , but hides the promises that might relieve them , and ( which is remarkable ) he hath so puzled some , by setting on their hearts a piece of scripture , that when the next words , or next verse , might have eased them of their fears , and answered the sad objections which they raised against themselves from thence ; ( as if their eyes had been holden , or as if a mist had been cast over them ) they have not for a long time been able to consider the relief which they might have had . this hiding of scripture from their eyes , ( setting aside what god may do for the just chastisement of his childrens folly ) is effected , by the strong impression which satan sets upon their hearts , and by holding their minds down to a fixed meditation of the dreadful inferences which he presents to them from thence , not suffering them to divert their thoughts by his incessant clamours against them . thirdly , he unfaithfully handleth scriptures , by wresting the true import and sense of them . we read of some , pet. . . who wrest the scripture , the word in the original signifies a racking or torturing of it , as men upon a rack are stretched beyond their due length , to a dislocation of their joints , and sometimes forced to spake what they never did nor intended ; so are the scriptures used . those that do so are satan's scholars , and taught of him , ( though in regard of the spirits true teaching , they are called unlearned ) which is sufficient to shew satan's deceitful dealing : he often lays his dead and corrupt sense ( as the harlot did with her dead child in the room of the living infant ) in the place of the living meaning of the scripture : this may be seen evidently , first , in heresies or errors , these are satans brood , and there are none so vile ( that pretend to christian religion ) but they claima kindred to scripture , and are confident on its authority for them . now seeing truth is but one , and these errors not only contradictory to truth , but to each other , satan could never spin out such conclusions from the divine oracles , but by wresting them from their true intendments ; and he that would contemplate the great subtilty of satan in this his art , need but consider what different strange and monstrous shapes are put upon the scripture , by the several heresies which march under its colours . the quakers in their way represent it like an old almanack out of date , and withal in the use they make of it , they render it as a piece of nonsensical furious roving . the socinians take down the sublime mysteries of christs satisfaction , and justification by faith , with external rewards and punishments , to a strain as low as the turkish alcoran . the papists make it like a few leaves of an imperfect book , wanting beginning and end , and so not fit to be set up as a sufficient rule . the ranters make it seem rather like language from hell , than the commands of the pure and holy god. some will have it to countenance most ridiculous inventions in worship , others will have it to discharge all outward observations and ordinances , as childish rudiments . some raise it all to the pitch of aenigmatical unintelligible mysteries ; others can find no more in the precepts of it than in aristotles ethicks . thus by distorting and wresting , satan hath learn'd these unskilful ones to make it serve their vilest lusts and humours . secondly , the same art of wresting scripture is observable in his secret suggestions . if he would encourage any in sin , he can wrest scripture for that , and tell him that god is merciful , that christ died for sinners , that there is hope of pardon , that saints have done the like ; things very true in themselves , but perverted by him to another sense than ever they were intended to by god , who hath spoken these things that we sin not . if he would discourage a saint , he can tell him when he finds him doubting his estate , that the fearful and unbelieving have their part in the lake which burns with fire and brimstone ; when he finds him under a known sin , he tells that of the apostle , if we sin willfully after we have received the knowldg of the truth , there remains no more sacrifice for sins . when he observes them discomposed and wandering in duty , then he objects , they draw nigh me with their lips , but their heart is far from me . if he sees them dull and without consolation at the lord's supper , then to be sure they hear of him ; he that eats and drinks unworthily , eateth and drinketh damnation to himself . if he find him bemoaning that he is not so apprehensive of mercies or judgments , as he would be , then he sets home some such scripture as this , this peoples heart is waxed gross , and their ears are dull of hearing , &c. these scriptures are frequently perverted by satan from the true and proper meaning of them . i have had complaints from several dejected christians , of these very scriptures urged upon them to their great trouble , when yet it was evident , that none of these were truly applyed by satans temptation against them . these things give us warning not to take any thing of this nature upon trust . if satan can so imitate the spirit of god in applications of scripture , and bringing it to our remembrance , we have great reason to beware lest we be imposed upon by satan's design clothed in scripture phrase ; not that i would have men esteem the secret setting of scripture upon their minds , to be in all cases a delusion , and to be disregarded as such . some indeed there are that so severely remark the weaknesses of professors of religion , that they raise up a scorn to that which is of most necessary and serious use : because the devil prevails with some hypocrites to guild themselves with scripture phrase , and others through imprudent inadvertency , are ( unknown to themselves ) beguiled by satan , to misapplications of scripture to their own estate , or to other things ; they therefore decry all the inward workings of the heart , as fancy , or affected singularity : these do but the devils work . but that the spirit of god ( whom satan treacherously endeavours to imitate ) doth set home scripture commands , threatnings and promises upon the hearts of his people , is not only attested by the experience of all that are inwardly acquainted with the ways of god , but is one of the great promises which christ hath given for the comfort of his people in his absence . joh. . . but the comforter which is the holy ghost , whom the father shall send in my name , he shall teach you all things , and bring all things to your remembrance whatsoever i have said unto you . this then being granted as a firm unshaken truth , our care must be in discovering and avoiding satan's counterfeit using of scripture , and in this we should be more wary ; first , because we are not so apt to suspect what we meet with in such a way , when 't is brought to us in the language of scripture . secondly , and those that are not exercised in the scripture , will he at a sad loss as not knowing how to extricate themselves from such difficulties , as may arise to them from satan's sophistry . thirdly , wariness is also more necessary , because we are inclinable to believe what suits our desires , and conscience awakened is averse to the rejecting of that which answers its fears . you may say , what is there of direction for us in this case ? the answer is ready ; two things are given us in charge . ( . ) that we be wisely suspicious . a facile hasty credulity is treacherous . christ forbids , ( when he foretels the rising of false christ's , math. . . ) the forwardness of a sudden belief , taxing thereby those that are presently taken with every new appearance . 't is childish to be carryed with every wind , we are warned also of this , joh. . . believe not every spirit . ( . ) we are commanded to bring all pretences whatsoever to tryal , though immediate revelation or vision be pretended , or extraordinary commission , yet must all be brought to the touch-stone , we must prove all things thes . . . and try those that say they are apostles , rev. . . nay , the spirits are to be tryed whether they be of god , joh. . . you will say , how must we try ? i answer , god hath given a publick , sufficient and certain rule , which is the scripture , and all must be tryed by that : so that if there be impulses , or discoveries , or remembrances of scripture upon any , it must not be taken for granted that they are of god , because they pretend so high , ( for so we shall make satan judg in his own cause ) but lay all to the line and plummet of the written word , and if it answer not that , call it confidently a delusion , and reject it as accursed , though it might seem ( in other regards ) to have been suggested by an angel from heaven . but it will be said , satan pretends to this rule , and it is scripture that is urged by him ? i answer , though it be so , yet he useth not scripture in its own intendment , and sense , for the discovery of his unfaithful dealing . first , compare the inference of the suggestion with other scriptures . if it be from a dark scripture , compare it with those that are more plain , and in every case , see whether the general current of the scriptures speak the same thing : for if it be from satan , he either plays with the words and phrases , from doubtful and equivolent terms making his conclusion ; or his citation will be found impertinent , or ( which is most usual ) contrary to truth or holiness ; if any of these appear , by a true examination of the import of the scripture which he seeks to abuse , or by comparing it with the scope and genius of other scriptures , you may certainly pronounce that it is not of god , but satan's deceit . secondly , consider the tendency of such suggestions : let no man say that this will come too late , or that it is an after game : i do not mean that we should stay so long , as to see the effects ; ( though this is also a certain discovery of satan's knavery in his highest pretences ; the phanatick furies of the german enthusiasts do now appear plain to all the world to have been delusions , by their end , fruits , and issue ) but that while these conclusions are obtruded upon us , we should observe to what they tend : which we shall the better know , if all circumstances round about be considered . sometimes satan doth covertly hint his mind , and send it along with the suggestion ; sometimes our condition will enough declare it , and there is no case but it will afford something of discovery if seriously pondered . if he either prompt us to pride , vain-glory , or presumption , or that our condition sway us that way , it will be sufficient ground of suspition that 't is satan that then urgeth promises or priviledges upon us . if we are of a wounded spirit inclined to distrust , or if we be put on to despair , it is past denyal , that 't is satan that urgeth the threatnings , and presseth the accusations of the law against us . he that gathers stones , timber , lime , and such materials together , as are usually imployed in building , doth discover his intention , before he actually build his house , and thus may satan's end be known by his preparations compared , with the sway and inclination of our present temper . thirdly , it must be remembred that with these endeavours , we often seek the face of the lord for help and counsel ; and that we apply our selves to such of the servants of god , as being more knowing than our selves , and less prepossessed in their judgments ( because not concerned ) are better able to see into the nature of our straits , and to help us by their advices . matth . . . again the devil taketh him up into an exceeding high mountain , and sheweth him all the kingdoms of the world , and the glory of them . chap. xviii . the manner ef satan's shewing the kingdoms of the world , of satan's preparations before the motion of sin. of his confronting the almighty by presumptuous imitation ; and in what cases he doth so . of his beautifying the object of a temptation , and how he doth it . his way of engaging the affections by the senses . of his seeming shiness . this is the preparation to the third temptation ; in which we have , ( . ) the place where it was acted . ( . ) the object set before him there . first , the place was an exceeding high mountain . what mountain it was , nebo , pisgah , or any other , 't is needless to enquire . 't is of more use to ask after the reasons of satan's choise of such a place . the text doth clearly imply one that was the commodiousness of prospect ; satan intending to give him a view of the kingdoms of the world , chuseth a mountain as fittest for that end . but that this was not all the reason , is not only * intimated by some , but positively † affirmed by others , who think that satan in this imitated the like in god to moses , who was called up to mount neho to view the land which god promised to israel . whether these circumstances of the mountain , and the view of the kingdoms of the world , were of purpose contrived to affront god by such an imitation , i will not be positive in it : but we may with greater evidence affirm , that in offering the kingdoms of the world , as things altogether in his disposal , he doth directly out-brave god by an insolent comparison of his power with that of the almighty's , whose is the earth and the fulness of it , and to whom the sovereignty of the disposal of it doth belong . secondly , that which satan sheweth christ from the mountain , is said to be the kingdoms of the word , and the glory of them . here some busy themselves to conjecture what kingdoms were thus pointed at , some keep so strictly to the word [ all , ] that they are forced to take up with that opinion , that all these temptations were only in vision ; for they consider that no one mountain in the world , can give a prospect over one whole hemisphere , or if it could , yet no eye would be able to discern at so great a distance . but the inconveniencies of this surmise have been pointed at before , and 't is enough to shew that the text may admit of an interpretation which shall not be incumbred with this supposed impossibility . others restrain this to the land of canaan , as if satan only shewed this as a famous instance of the glory of all kingdoms . some think the roman empire ( which was then most flourishing , and lifted up its head above other kingdoms ) was the great bait laid before christ , as if he had a design to divert christ from the business of his office , by offering him the seat and power of antichrist : but the text runs not so favourably for any of these opinions , as to constrain us to stay upon them . [ kingdoms of the world ] seem to intend more than canaan , or the roman empire , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used here , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in luke , which we translate the world , do so apply to one another in a mutual accommodation , that we cannot stretch the world to the largest sense of the whole globe of the earth , because 't is expressed in luke by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies such a part of the world which is more cultivated and honoured by inhabitants ; nor can we so restrain it to the roman empire ( though when they spake their apprehensions of their own empire , they seem to engross all , luke . . ) because matthew useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word of greater freedom . it seems then that many kingdoms , or the most considerable kingdoms of the then known world were here exposed to his sight . but then the difficulty still remains how the devil could shew them to his eye . that it was not a visionary discovery to his mind hath been said ; some think he shewed these partly by ocular prospect of those cities , castles , towns , vineyards , and fields that were neer , as a compend of the whole ; and partly by a discourse of the glory , power , and extent of other kingdoms that were out of the reach of the eye : but because the expression which luke adds , [ in a moment of time , ] intimates that the way which satan took , was different from common prospecting or beholding ; others are not satisfied with that solution of the difficulty , but fly to this supposition , that satan used only jugling and delusion , by framing an airy horizon before the eyes of christ ; shewing not the kingdoms themselves , but a phantasm of his own making . but seeing this might have been done in any place , and that an high mountain was chosen for furthering the prospect , i think 't is safest to conclude that the prospect was ocular , and not phantastical but real , only helped and assisted by satan's skill and art , as a great naturalist , and as a prince of the power of the air , by which means , in reflections , or extraordinary prospectives , he might discover things at vast distances : which we may the rather fix upon , because we know what helps for prospect , art hath discovered by glasses and telescopes , by which the bodies of the sun , moon , and planets ( at such unspakeable distance from us ) have in this latter age been discovered to us , beyond ordinary belief . and we have reason to think that satan's skill this way far exceeds any thing that we have come to the knowledg of , and so might make real discoveries of countrys far remote , more than we can well imagine . these things thus explained , i shall note several observations . first , if we consider this great preparation that satan makes , as introductory to the temptation to follow , we may observe , that where satan hath a special design , he projects and makes ready all things relating to the temptation before he plainly utter his mind : he provides his materials , before he builds , and lays his train before he gives fire . what is his method we may learn from the practice of those that are trained up in his service . they in rom. . ult . are said to make provision for the flash , to fore-contrive their sins , and to project all circumstances of time , place , occasion , and advantage for their accomplishment . this is not to be understood of all sins , for in some that are inward in the mind , ( as vain , thoughts , pride of heart , &c. ) there needs not such provisions ; we may say of them , their times are always , and in many cases the house is swept and garnished to his hand , he finds all things ready , by the forwardness of those who are free in his service , and the sudden accidental concurrance of things . but where the temptation is solemn , and where the thing designed ( in the perfecting of it ) relates to exteriour acts , there he useth this policy , to have all in readiness ( though it cost him the labour of compassing sea and land for it ) before he expresly speak his purposes . his reasons are these ; first , if things necessary for the encouragment and accomplishment of a temptation , lay out of the way , and were not at hand , his suggestions would perish as soon as they were born , and would be rejected as impossible or inconvenient . to tempt a man to steal , when he knows not where , nor how , or to revenge when he hath no enemy , nor provocation ; seem to be no other than if they should be commanded to remove a mountain , or to fly in the air ; which would quickly be declined , as motions affording no ground of entertainment . and therefore that his temptations may not bring a reason of refusal with them , as being unseasonable ; he takes care to fit his servants with all things requisite for the work he puts them upon . secondly , as temptations ( of this kind ) would be no temptations , ( because not feasible , ) without their preparations ; so must we not think that it is the bare suggestion of satan that makes a temptation to pierce . the reason of its prevalency , is not barely because satan breaks such a motion to us , but because such a motion comes accomplished with all suitable preparations . when it prevails , it is the sinful motion that wounds , but preparations are as the feathers that wing his arrows , without which they would neither fly nor pierce . let this , first , renew our caution and suspition in every thing , and every place , that satan is at work against us , though we see no visible snare . let it put us upon such a watchful carefulness in every of our ways , that we may resolve to undertake nothing for which we have not a good and warantable reason at hand , that if our conscience say to us , what dost thou here ? we may be able to give a good account . secondly , if we mind the behaviour of satan in these preparations and offers , we see him act after the pattern of highest sovereignty , disposing of earthly kingdoms at such a rate , as if all power were in his hand hence we may observe , that when satan tempts to sin of highest contempt and insolency against god , he then thinks it concerns him to bear himself out , by confronting the almighty , in imitating his authority and power . this carriage of satan is not to be found in all his temptations : for in most cases he acts with greatest secresy ; and as a thief that is afraid of discovery , he useth all ways possible for concealment ; but when he sets up himself as the god of the world , and stands in competition with the lord , claming an interest in the fear and devotion of men , then he boldly avoucheth himself , and labours to out-vie god in point of greatness , that he might possess them with a belief that he only ought to be feared . this arrogancy of satan against god , may be seen in three things : first , in imitating divine ordinances , and institutions . there is not any part of divine worship the observation whereof god hath enjoyned to men , but satan hath set up something like it for himself . as god appointed his temple , priests , altars , sacrifices , offerings , tyths , sanctuaries , sacrament , &c. so hath satan had his temples , priests , altars , sacrifices , offerings , sanctuaries , sacraments , &c. this is sufficiently known to any that read his histories ; and i could give a full account of it from heathen authors , but that i have done already when i spoke of satan subtilty in promoting idolatry in the world. i shall only add here that which varro relates of the books of numa pompilius , which were casually cast up by the plough of one terentius , coming too near the sepulchre of numa , where these books had been buried . this numa was the second king of the romans , who instituted the rites and ceremonies of pagan worship for his subjects , and in these books ( which he thought fit to conceal , by burying them with him ) he had laid open the bottom of these devilish mysteries , so that when they were brought to the senate , they ( judging them unfit to be known ) adjudged them to the fire . which is a clear ground of suspition that he had there discovered so much of the causes of these rites , or of the way whereby he came to be instructed in them , that the publick knowledg thereof , consisted not with the interest of their heathenish religion . this conjecture austin hath of the matter , who also notes that numa pretended familiar converse with the nymph aegeria , as a plausible cover to that devilish art of hydromantia , by which he was instructed in ordering the ceremonies of idolatry , which he established . secondly , satan with no less arrogancy , takes upon him to imitate god , in his acts of power for the countenancing of his worship in the world. he had his miracles frequently , of which i have spoken elsewhere , so had he his oracles , as at delphos , and other places . here it shall suffice to note , that as the sending the lord jesus into the world , furnished with such power of doing miracles for the confirmation of that office and authority , which he had received from god , for the redemption of man ; was the highest instance that can be given of the mighty power , wisdom , and goodness of god ; so satan set himself with greatest industry to imitate that . christ was almost no sooner ascended to the father , but we hear of simon magus ; acts. . . who was cryed up as an instance of the great power of god ; and after that at rome he gave out that he was god , confirming the people in such a belief , by the strange things which he there did among them , that a statue was erected for his honour , with this inscription , to simon a great god. long after this , the devil raised up apollonius tyanaeus , a man of an abstemious and commendable life ; him the devil did design to match christ in his miracles , which were so many and so strange , that philostratus doth not only compare him to christ , but prefer him as the more honourable person . christ himself foretold this stratagem of satan , that he should raise up false christs with lying signs and wonders . and to omit instances of former days , it is not beyond the memory of most of you , that the devil renewed this policy in james nayler , who in a blasphemous imitation of christ's riding to jerusalem , rode to bristol with a great company before him , crying , holy , holy , and hosanna to the son of david , and strewing the way with branches of trees : the authority that was then , taking notice of this and other blasphemous outrages , sentenced him to exemplary punishment : but here also the devil renewed his mockery , for a certain citizen of london of good note , being overcome with delusion , printed a book of naylers sufferings , wherein the devil had opportunity to vent his malice more fully , for he compared all the parts of his punishment , to the sufferings of christ ; his whipping he said was , that it might be fulfilled which was spoken by matthew , and pilate delivered him to be scourged ; his stigmatizing he said , was that it might be fulfilled which was spoken by the prophet , his visage was marred more than any mans ; the boring of his tongue with an hot iron , he said was the fulfilling of that , and they crucified him : and after other particulars of comparison , ( in all which he equalled him to christ ) he at last takes notice that the multitude of spectators held off their hats , while his tongue was bored thorow , ( a thing common in a croud to give opportunity of sight to those that are behind ) and to this act he applys that of the evangelists , the vail of the temple was rent from the top to the bottom . thirdly , in acts of empire and sovereignty he imitates god : that is , as god propounds himself as the only lord god , and enjoyns himself to be worshipped accordingly , by promises of advantage in case of obedience , and threatnings of miseries and plagues in case of disobedience ; so doth satan set up himself in the world as god to be adored and worshipped , and him do all idolaters worship , as god testifies , deut. . . they sacrificed unto devils , not to god. psal . . . they sacrificed their sons and daughters unto devils . cor. . . the things which the gentiles sacrifice , they sacrifice to devils , and not to god. and though it be true , that many of these blind worshippers did not formally worship the devil , but thought they had worshipped god , yet by such cunning did he engage them to take up with ways of worship of his prescribing , that it was in reality a service done to him . but besides this , in those places of the world , where he hath greater power , he formally propounds himself to be worshipped , and doth accordingly often appear to them in a visible shape ; so that many of these blind heathens acknowledg two god's , one good , and another cruel and hurtful , which latter they say they must worship , lest he destroy , or harm them . by this satan contests with god for an empire in the world , and to promote it the more , he sometimes deals by fair promises , of riches , advancement , pleasure , and such other baits , to allure men to his professed service ; thus are witches drawn to a compact with him . thus sylvester the second gave up himself to the devil for the popedom , and so did several others . when this is not enough to prevail , he adds menacings , and breaths forth cruel threatnings , by which means many heathens are kept in awe by him , and worship him , ne noceat , for no other reason but to preserve themselves from hurt by him . in this temptation he propounds himself to christ as the object of divine worship , and boasts of the kingdoms of the world as things of his disposal ; by which he seeks to draw him to fall down before him . this course satan takes for these reasons . first , as this proud and malicious ostentation of his power , is some kind of satisfaction to his revengeful humour against god : so secondly , he doth hereby raise up himself and his wicked institutions of idolatry , into credit and esteem with men. thirdly , as this is a mockery to true religion , and a scorn cast upon the ways of god's service , to bring it into disgrace and discredit : so , fourthly , by this means he hardens the hearts of men against god. this was the consideration by which pharaoh hardened his heart , when moses turned his rod into a serpent , changed waters to blood , and did so many signs before him ; his magicians did the like : upon which the king might thus reason with himself , that moses had no other power , but what his magicians had , though he might think him a more skillful magician , and therefore there was no reason to believe his message as being from god , seeing his miracles might be no other than the effect of his art , to countenance a pretended command from heaven . this insolency of satan , may inform us ; first , of the great patience of god that sees these outragious mockings , and yet doth not by a strong hand put a stop to them . secondly , of the great power and pride of satan , that he both can ( though not without permission from god ) and dare attempt things of this nature . thirdly , the great power of delusion , that can so blind men , that they not only are drawn to act a part in such designs , but believe confidently a divine impulse and heavenly warrant for their so doing . fourthly , the miserable slavery of such vassals of satan , that are thus led by him , who are therefore sadly to be pittied and lamented , as being under such strong chains of captivity . thirdly , we cannot pass by the art which the devil here useth to set off the temptation , and to make it plausible ; he sets before him the world in all its glory . here observe , that satan in his temptations to worldly pleasures , doth usually paint the object with all its utmost beauty . when i have sometime observed a mountebank upon a stage , giving excessive commendations of a trivial medicine , asserting it good almost for every disease , and with a great many lyes and boastings , enforcing it upon the credulous multitude : it hath put me in mind of this spiritual mountebankery of the devil ; how doth he gull and delude the foolish , by laying out the pleasures of sin ? and no otherwise doth he keep them at a gazing admiration of worldly pomp , delights and satisfaction , which he promiseth them from iniquity , than the serpent scytale doth with passengers , whom she stays , by amazing them with her beautiful colours , till she have stung them . the art of satan in this matter lyes in four things . first , if there be any thing that can be called a delight , or may any way conduce to a satisfaction in any sin , he will be sure to speak of it in its highest praises ; he not only streacheth his rhetorick to the height in giving commendations to the most noted pleasures that men propound to themselves : but he seeks out the hidden things of delight , and raiseth in men an itch of desire after the improvement of delight , by the contrivances of wit or art. thus he tells them of jollity , ravishing mirth , high satisfaction , and ( if they will believe him ) of unspeakable delight to be had by giving themselves up to the world , and the course of it . nay he hides nothing that will bear any praise , the least advantage , the smallest gratification that any sin can afford to humane desire , he will be sure to speak of it . secondly , he carries on this design by lying , he promiseth more than ever sin can give , and he sends his proselytes out after sin under the highest expectations , and when they come to enjoy it , they often find the pleasure falls short of his boast ; he whispers honours , preferments , and riches , in the ear of their hearts , and often pays them with poverty and disgraces , and gives them pro thesauro carbones , stones for bread , a serpent for a fish . witches give frequent accounts of satan's lying promises , he tells them of feasts , of gold , of riches , but they find themselves deluded ; he sends them oft hungry away from those banquets , so that they have no more than when a man dreams he eats . he gives that which seems gold in appearance , but at last they find it to be slaits or shells . we find in this temptation he is liberal and large in his offers to christ , and what he requires he will have in present payment , but the reward for the service is future : 't is his business to engage men in sin , by his promise of advantage , but being once engaged , he takes not himself concerned in honour or ingenuity for performance . hence doth the scripture fitly call the pleasures of sin , lying vanities , a vain shew , a dream , thereby warning men from a forward belief of satan's promises , in that they find by experience they shall be at last but lyes and disappointments . thirdly , to make his bait more taking , he conceals all the inconveniencies that may attend these worldly delights . he offers here the kingdoms of the world to christ , as if all were made up of pleasure ; these cares , troubles , and vexations , that attend greatness and rule he mentions not ; their burthen , hazard , and disquiet he passeth over . thus in common temptations , he is careful to hide from men the miseries that follow these empty pleasures ; so that often men do not consider the mischief , till a dart strike through their liver , prov. . . and till a dear-bought experience doth inform them of their mistakes . fourthly , his power and work upon the fancies of men , is none of the least of his ways , whereby he advanceth the pleasures of sin. that he hath such a power hath been discoursed before , and that a fancy raised to a great expectation , makes things appear otherwise than what they are , is evident from common experience ; the value of most things depends rather upon fancy than the internal worth of them , and men are more engaged to a pursuit of things by the estimation which fancy hath begat in their minds , than by certain principles of knowledg . children by fancy have a value of their toys , and are so powerfully swayed by it , that things of far greater price cannot stay their designs , nor divert their course . satan knows that the best of men are sometimes childish , apt to be led about by their conceits , and apt in their conceits to apprehend things far otherwise than what they are in truth . hence is it ( as one observes ) that of thousands of men that return from jerusalem , or from mount sion , or from the river jordan , scarce can we find one , which brings back the admiration which he had conceived before he had seen them . fancy doth preoccupate the mind with an high opinion of things , and these exorbitant imaginations pass to such an excess , that men think to find a satisfaction beyond the nature of these pleasures they aim at , which hath these two inconveniencies , the one , that this effects and draws as powerfully , as if they were all as real and high as they are conceited to be ; the other , that sight and fruition takes away the estimation , and by a disappointment , doth deaden and dull the affections to what may be really found there . thus satan by one deceit makes men believe that sin hath pleasure , which indeed it hath not , and by that belief leads them on powerfully to endeavour an embracement of them , and at last urgeth them with a delusion . in opposition to this deceit of the devil , we must learn to esteem worldly delights as low as he would value them high . and to this purpose the scripture speaks of them , in undervaluing language , calling worldly pomp , an opinion , a phantasy , a fashion , or figure , an imagination rather then a reallity ; and further injoyns us not to admire these things in others , not to envy them that enjoyment of them , nor to fret at our want of them , much less to be transported with any angry passion about them , nor to concern our selves in any earnest pursuit of them . fourthly , satan in this temptation did not bravely speak of these things , nor only make an offer in discourse , but he thought it most conduceable to his design , to present them to his sight ; he knew full well , that the heart is more affected by sensible discoveries , than by rational discourses . note here , that satan in temptations of worldly pleasure , endeavours to engage the affections by the sences . that 't is satan's great business to work upon the affections , i have shewed at large . here he endeavoured to prepare the affections of christ , that so the motion ( when it came ) might not die , as a spark falling upon wet tinder , but that the affections being stirred up , might cherish the offer , and that the offer by a mutual warmth , might more enflame the affections that were heated before . to this end he works by the senses , and would have christ's eye to raise his affections of love , desire , hope , and whatever else might wing his soul to activity . there is a great connection betwixt the senses and the affection , the senses bring intelligence unavoidably , and are apt to stir up our powers to action : as the jaccall is said to hunt the prey for the lyon , so do the senses for the affections , and both for satan . it is also remarkable that satan endeavouring to make the eyes of christ traytors to his affections , and that he thinking it necessary to give him a view of what he proffered him , should not give him time to take a full survey of these kingdoms , but should huddle it up in such an hast , that all ( as luke tell us ) was done in a moment of time : was satan in haste ? or was he unwilling to part with what he so liberally proffered ? surely no , but this transient view was his subtilty , to entice him the more , and to enflame his heart with greater desires . observe then , that where satan is most liberal in his proffers , he there manageth his overtures of advantage with a seeming shyness . and this he doth , first , to heighten the worth of them in our estimation , as if they were jewels not to be gazed at , or curious peices , not fit to be exposed to common view . secondly , by this art he makes men more eager in the pursuit . our natural curiosity presseth us with great earnestness after things of difficult access , and we have also strange desires kindled in us from a prohibition , so that what we list not to chuse if we have a liberty of enjoyment ; when we are forbidden , we are troubled with impatient longings for it , and cannot be at quiet till we do enjoy it . when satan makes nice with men , offering the pleasures of the world , and yet hedging up the way with difficulties : they should make no other construction of it , but that satan doth ( so far as he is concerned ) more strongly entice them . he plays at peep with them , that he may make them more earnest to follow him , and to bid high for the possession of these delights . chap. xix . satan's ends in tempting christ to fall down and worship him . of blasphemous injections . what blasphemy is . the ways of satan in that temptation , with the advantages he takes therein , and the reason of urging blasphemies upon men. consolations to such as are concerned in such temptations . advice to such as are so afflicted . these observations , which the preparation to the temptation hath afforded us , being dispatched , the temptation it self follows , which is this , fall down and worship me . this motion from such an one as satan , to such an one as christ , who was holy and undefiled , god and man , seems to be an incredible piece of arrogancy , pride and malice : for to propound himself as the object of divine worship , was certainly a desperate assault . it includes ( . ) the highest blasphemy , ( . ) the grossest idolatry imaginable ( both these are frequently noted as the design of this temptation : ) but ( . ) the comprehension of this motion takes in the whole withdrawing of the mind from god and religion , or the care of the soul and eternal life ; in which sense satan doth frequently practise this temptation upon men by the motive of worldly pleasures . i shall consider the temptation first as blasphemous , and so it will give us this observation , that the best of god's children may be troubled with most vile and hideous blasphemous injections . blasphemy in the largest sense , is any thing spoken or done , by which the honour and fame of god may be wounded or prejudiced ; but the formality of blasphemy lies in the purpose or intendment of reproaching god. such was the blasphemy of the israelitish womans son recorded in levit. . . where blaspheming is explained by the addition of the word cursing , which in the original comes from a word that signifies to set light by one . so that hence , and from the circumstances of the story , we may safely conjecture , that this man having an egyptian to his father ( which probably might in scorn be objected to him by his contending adversary ) he more readily might be drawn out to vilify the true god : but ( be it what it will ) it was certainly more than that blasphemy which the rabbins fancy to be in the repetition of naming the word jehovah ( which in reverence they either leave out ( as when they say , the arm of the almighty ) or change it into some other , as adonai or the like : ) and accordingly we may observe , that reproaching god , and blaspheming god are joyned together , as psal . . . esa . . . in blasphemy , ( as the matter ) there must be thoughts , words or actions that may aptly express a contempt or reproach of god ; so also ( as to the form of it ) there must be an intendment of reproaching . now though this be a sin which the heart of a servant of god would most abhor , yet satan doth sometimes trouble the best with it . we have an instance in job , his design was to bring him to curse god , for so he professeth in express terms ; chap. . . & . . lay thine hand upon him , and he will curse thee to thy face . and in prosecution of this his boast , he breaks the matter plainly to him , by his wife , chap. . . curse god and die . whatever may be spoken of the word , as signifying blessing ( though some affirm the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proper idiom of that language , ( and not by an antiphrasis or euphemismus , as some think ) signifies as properly to curse as to bless , and is determinable to its signification either way by the circumstances of the place ) or whatever men indeavour to excuse his wife , 't is plain not only by jobs answer that it was evil counsel , but also by satan's avowed design that it was directly for cursing god. besides this instance , if we consider the expression of fiery darts , eph. . we shall find that this temptation is more common to all sorts of christians than we would imagine ; 't is plain that these words allude to the poysoned arrows , which scythians and others used ; these not only wounded but poysoned , and the venom inflamed with a fiery heat the part or member pierced . by this similitude it must be granted , that not common temptations are hereby understood , but such as were more than ordinarily hurtful , vexing and dangerous : it may be persecutions are one of these darts , but all reckon temptations of spiritual terrors , and blasphemy to be undoubtedly pointed at . the ways of satan in this temptation are three . first , he endeavours to bring men to blaspheme , by secret and subtile ways of ensnaring them , and this is most what practised in consequential and covert blasphemies . when though men do not directly intend an open out-rage against god , yet satan brings them to that which might be so interpreted . this seems to have been the case of jobs sons , according to his jealousy of them , it may be my sons have sinned , and cursed god in their heart ; not that they were open blasphemers , for they were surely better educated , neither doth job express such a fear of them ; but that in their mirth their hearts might have been so loosned from the fear of god , that they might be tempted to undue thoughts of god , slighting his threatnings or goodness . to this purpose broughton translates , they have little blessed god in their hearts . the same thing we may observe in joh himself , when the devil could not prevail with him to charge god foolishly , yet he pressed him so hard by his miseries , that he hoped at last to bring him to utter the anguish of his mind in impatient and reflecting expressions , and so far prevailed , that he bitterly curseth the day wherein he was born , and wisheth that he had given up the ghost when he came out of the belly : which though it came far short of what satan had boasted of in his atchievement against him , yet it had such an unwarrantable tendency that way , that when his friend eliphaz took notice of his expressions , as savouring of too much distrust , he is forced to make apology for himself , and to excuse it by the desperateness of his condition ; job . . do you imagine to reprove words , and the speeches of one that is desperate . in such cases the devil provokes men beyond their intentions to speak in their haste so inconsiderately , that they know not , or mind not the just consequence of their speeches . it was a degree of blasphemy in david , to say ( though in his haste ) that all men were lyers ; it was an unbelieving reflection on the promise given him by samuel . in mal. . . the people did not believe that they had spoken so much against god , when yet their words had been stout against him . secondly , satan endeavours this by violent injections of blasphemous thoughts that are directly such . in this i shall note to you , first , that the vilest thoughts of god , of his ways and providences , of scripture , and of christ , are frequently suggested ; things of greatest out-rage against heaven , and contempt of the almighty , as bernard expresseth it , terribilia de fide , horribilia de divinitate ; as that there is no god , or that he is not just , or not faithful to his promises ; or that christ was but an impostor : he sticks at nothing in this kind , though never so contrary to the hope and perswasion of those whom he thus molests . secondly , these are frequently reiterated upon them , and their minds so troubled by them , that they cannot free themselves from such thoughts , but he follows on , and clamours in their ears ( as gerson observes ) nega deum , meledic deo , deny god , curse god. thirdly , and this with so great a force and impetuosity , that they are compelled to form these thoughts in their minds , and to speak contrary to what they would ; as if their thoughts and tongues were not under their own government , the devil not satisfying himself to bear in these thoughts upon them , but he endeavours as it were , to make them say after him , and to cast his suggestions into their own mould , that so they might seem properly to be their own : and this they are forced to whether they will or no , even then when their minds are filled with horrour , their heart with grief , and their body with trembling . i have discoursed with some who have bitterly complained that their tongues and their thoughts seemed not to be their own , but that satan ruled them at his pleasure ; and that when in opposition to the temptation they would have formed their tongues to speak , blessing of god , they have spoken cursing instead of blessing ; and that when a blasphemous thought had been cast into their mind , they could not be at rest till they had thought it again . fourthly , these troublesome temptations are oft of long continuance . joannes climacus tells us of a monk that was troubled with blasphemous thoughts for twenty years together , and could not quit himself of them , though he had macerated his body with watchings and fastings . some have them going away , and returning again by fits , according as the prevalency and ferment of their melancholy gives satan the advantage of dealing thus with them . for if we enquire why it is thus , especially with the children of god , we must partly resolve it into the unsearchable wisdom of god , who for holy ends of teaching and disciplining his servants , permits satan thus to molest them ; and partly into those particular advantages which satan hath against them according to the variety of their conditions , which usually are these . first , he takes advantage of such bodily distempers as do deprive men of the use of their reason , as feavers , frenzies , madness , in these he oft forms the tongues of men to horrid blasphemous speeches . secondly , a pressure of outward afflictions gives him his desired opportunity , and this he knows to be generally so successful , that he promised himself by this means a victory over job . ordinarily straits and miseries do produce blaspheming . esa . . . the prophet notes , that when the people should be hardly bestead and hungry , they should fret themselves , and curse their king and their god , and look upward , as avouching what they had done . thirdly , worldly plenty , fulness , and pleasure lay often foundations of this temptation : when their cups are full , and their hearts high , satan can easily make them set their mouth against heaven . a proud heart will readily say , our tongue is our own , or who is the lord ? this was the engine which the devil managed ( if it were as job suspected ) against the sons and daughters of job to make them curse god in their hearts ; and by this did he seek to prevail upon christ in this blasphemous temptation . fourthly , a melancholy distemper doth usually invite satan to give blasphemous suggestions ; the disturbed and plyable fancies of such are the advantages which he improves against them . fifthly , inward terrors and distresse of conscience are also an occasion to satan to move them ( as by a desperate humor ) to utter hard things of god , and against themselves . but there is yet a third way by which satan tempts men to blaspheming , by sudden glances of blasphemous imaginations , which like lightnings do astonish the heart and then suddenly vanish , these are very common , and the best of men observe them frequently . satan seems as it were rather to frolick and sport himself in these suggestions , than to intend a serious temptation ; their danger is not so much , yet are they not to be despised , lest these often visits ( carelesly entertained , and not dismissed with just abhorrency ) do secretly envenom the soul , and prepare it for stronger assaults . i shall next enquire into the reasons of this trouble which satan gives the children of god. first , these temptations are very affrighting though they prevail not , yet they are full of perplexing annoyance . corrupt nature startles at them , and receives them not without dread and horrour , 't is sadly troublesome to hear others blaspheme god. the reproaches of those that reproached thee ( saith david ) fell upon me : it was as a sword in his bones , to hear the blasphemous scoffs of the wicked , when they said to him , where is thy god ? and if it were confusion and shame to him to hear the enemy reproach and blaspheme , ( as he professeth it was , psal . . , . ) how sadly afflicting would it be for any child of god to observe such things in his own imaginations ? if there were no more in its than this , it is enough to put satan upon that design , because 't is a troublesome kind of * martyrdom . secondly , this is also a spiteful revenge against god , all he can do is to blaspheme and rage ; and 't is a kind of delight , to put this force upon those that carry his own image : he would do all he can to make his own children to vilify and reproach their heavenly father , and to render cursing for blessing . thirdly , this temptation , though it have not the consent or complyance of god's children , yet it opens a way to many other sins , as murmuring , distrust , despair , weariness of god's ways and services . when we find satan thus to run upon us , it is apt to breed strange thoughts of god , that thus permits satan to take us by the throat , or to make us judge of our selves as rejected of god , and given up to satan's power ; and if it do this , his labour is not in vain : we are ( as † one observe ) more to fear his subtilty in bringing us by this into other snares , than the violence of the adversary in this suggestion . fourthly , this is a stratagem , for laying the foundation of direful accusations , the devil in this , doth as the russians are ‖ reported to do : they when they have a spite against any of their neighbours , hide secretly some of their goods in their houses , and then accuse them of theft . when blasphemous thoughts are injected , and men refuse to consent , then satan raiseth an accusation against them ( as josephs mistress did ) as if they were guilty of all that blasphemy that he tempted them unto ; and 't is a difficult task to perswade them , that these things should be in their minds , and that they should not be the proper issues of their own heart . and very often doth he from hence accuse them of sinning against the holy ghost , because of the hideous blasphemies which he had first suggested to them . first , this will give us considerations of consolation , and that ( . ) in regard of others : we observe often our sick friends speak , what we would not willingly hear , and it cannot chuse but be sadly afflictive , to hear their curses and blasphemous speeches : but when we consider the advantage that satan takes of their distemper , ( if their lives heretofore have been pious and religous ) we comfort our selves in this , that it is more his malice , than their own inclinations ; neither should we suffer our hope or charity to be distressed on their behalf . ( . ) it is the like ground of consolation for our selves or others that are violently afflicted with blasphemous thoughts . for , first , if we call to mind that our lord and master suffered such things , we that are of his houshold need not think we receive a strange or unusual measure , in that we are molested as he was . secondly , if we consider that christ was tempted without sin on his part , then may we fetch this conclusion from it , that it is possible that such thoughts should be cast upon us , and yet that we may not be chargeable with them as our iniquities . thirdly , we may hence see , that such temptations are more frightful than hurtful ; these ( as one observes ) seldom take , they carry with them so much horror ( to those that believe and love the true god ) that it keeps them from a participation with satan in the sin it self , nay it fills them with fear and striving against it ; they rather , as bugbears , scare and disquiet them , than produce the real effects of compliance with them . secondly , the consideration of this kind of temptation may fill the hearts and mouths of those of us , as have not hitherto been troubled with it , with praise for so merciful a preservation . if we have not been under this kind of exercise , it is not from any good will that satan hath to us , but because our god withholds a commission from him . a poor weak christian wonders that satan hath not made him a mark for this arrow , that he hath not broken him with this tempest . to answer that wonder , he may know that the same tenderness in god , that will not put new wine into old crazy bottles , nor a new stiff piece of cloth in to an old tender garment , nor that will oppress the weak and infirm with strong exercise or burthens , that same tenderness of a compassionate father , doth keep off such tryals , because he will not suffer them to be tempted above what they are able . thirdly , this temptation calls for advice to those that are under it , to whom i shall direct a few things : first , when any are troubled with blasphemous thoughts , let it be considered in what state and temper their body is : if it be distempered with melancholy ( as is most usual ) then the prescription of an able physitian is necessary in the first place , without which he that would spiritually advise or counsel , shall but beat the air , and his words be so far from the fastness of nails , that they shall be as wind. i have known many under great complaints and fears by reason hereof , that have been cured by physick alone : for when ( in this case ) the fewel is withdrawn , the fire goes out ; correct the melancholy temper that gives the devil this advantage , and the trouble will cease . secondly , it is of great consequence to understand the nature of these temptations : if the tempted could see these to be their sufferings , rather than their sins , they would with greater ease bear it as an affliction . and to those that complain , abhor , resist and pray against them they are not sins , no more than when an harlot layeth her child at an honest womans door , that child is to be reckoned as the fruit of her wickedness . a gyant may dash the son against his father , but so far will the father be from imputing it as rebellious insolence in his child , that he will pitty him the more , as suffering by a double injury ; for 't is not only against his natural affection and reverence to his parent , but 't is a bodily hurt beside : thus will god much more pitty his children under these sufferings . thirdly , we must not suffer such thoughts to lodge in us , but before they settle ( if possible ) we must repel them : as abraham drove away the fowls that came down upon his sacrifice . i know the tempted will say , this advice is not practicable , they find these thoughts swarm about them as bees , and when one is driven back , another straight comes in its place . but to them i answer , that blasphemous thoughts are repelled two ways : ( . ) by stout and resolute resistance . this though it do not extinguish them , nor free us of the trouble , yet it keeps them from setling upon us , and us from the guilt of them . ( . ) by diversion , which the work of a lawful imployment , or good society , and other discourses may do ; this may give some ease from the molestation , and the other preserves us innocent . fourthly , in temptations to blasphemy , confident refusals do better then disputings ; here we are to resist with courage , and a holy contempt of satan : if we be too timerous and fearful , he insults suits the more upon us : as dogs when they are observed , follow the passenger with greater eagerness and noise . abhorrencies and positive discharges ( like that of christ in the same case , get thee hence satan ) do more for us , than to debate the matter with him . chap. xx. the nature of idolatry . satan's design to corrupt the worship of god. the evidences thereof , with the reasons of such endeavours . his general design of withdrawing the hearts of men from god to his service . the proof that this is his design , upon whom he prevails . that professions and confidences are no evidences to the contrary . his deceit of propounding sin as a small matter . the evidences of that method , and the reason thereof . thus have i considered the temptation as blasphemous . i proceed next to consider it as idolatrous , the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if thou wilt fall down and worship , do give us the true notion of idolatry . the word which we call worship comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to kiss , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a dog , both being to the same purpose , and signifying any action of reverence by which we signify the respect of our minds : to kiss the hand , or to fawn as a dog , are gestures which express the honour we would give , and being applyed to divine worship before , or with respect unto an undue object , is idolatry ; and as such , doth christ reject it in his answer , thou shalt worship the lord thy god , and him only shalt thou serve . we worship god , when in ways and actions commanded or prescribed , we testify our belief and resentment of his incommunicable attributes . it is idolatry , when either we use the same actions of prescribed worship to that which is not god , or when we testify our respects to the true god in an undue way of our own devising . here might i take occasion to shew the vanity of the popish subterfuges , their distinction of latria and dulia is ( as dr. moore observes ) hereby overthrown : satan doth not here set himself up as the omnipotent god , for he acknowledgeth one superiour to himself , in that he confesseth that the power he had of the kingdoms of the world was given to him , luke . . and therefore not the latria , but the dulia is required of him ; and yet this christ denies him as being idolatry , in that no religious worship ( for that must needs be the sense of his answer ) is due to any but god alone . their other distinction of worshipping an idol , ( saint , angel , cross , &c. ) and before such a creature , is also hereby crushed ( as is commonly observed ; ) for what the evangelist matthew expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before me : so that the scripture makes no difference betwixt these two , shewing it to be idolatry to use religious worship to that which is not god , or before it , but these things i shall not prosecute , keeping therefore to my design i shall observe . that it is one of satan's great designs to corrupt the worship of god. that this is so , will appear , first , if we consider what varieties of worship hath been in the world. god gave a fixed and stable law , and yet this so little prevailed , that men were upon new inventions presently . i shall not need to reckon up the ( almost numberless ) varieties of this kind among the heathen . the instance is plain enough , in those that professed the name of the true god , they were still changing for new fashions in religon , borrowing patterns from their neighbours , so that if there were but a new altar at damascus , or a new idol in any strange city , they must presently have the like , till ( as the prophet tells them ) according to their cities so were their gods. he that will call to mind , that the husbandman did first sow good seed in his field , and that there is such varieity of tares and false worship , notwithstanding the plain and positive command of god , fixing and determining his worship , must needs conclude that an enemy , satan hath done it . secondly , if we call to mind , how in all ages there hath been a constancy in this inconstant variety , we hear of it among the heathens . we read enough of it among the jews , and when they were out of the humour of more shameful idolatries , they yet corrupted the worship of god by their traditions ; and of these they were so fond , that they caused the law of god it self to give place to them , and made it void by them . the times of the gospel were not free ; though christ came to seek such worshippers , as should worship him in spirit and in truth , yet before the apostles deaths , while yet they were perswading to the contrary , there arose up some that corrupted the worship , by leading the people back again to the jewish ceremonies , and others laboured to bring in worshipping of angels , and at last to eat things offered to idols with greater defilements . since the apostles days the same design hath been carried on in the churches . rome hath patched together a great deal of jewish and heathenish ceremonies ; and when the man of sin shall be revealed , yet an higher flood of such abominations is to be expected . who hath wrought all this but satan ? this is still the same design , and though the work be not in all parts like it self , yet the whole of it evidenceth the working of the same spirit in all . thirdly , let us observe how early this began . we cannot say , but that in the days of adam , ( who doubtless had received particular commands from god , in which he would not fail to instruct his children ; ) they were seeking to themselves many inventions . gen. . . at the birth of enos ( as some conjecture ) there were such defilements brought into use in worship , that seth had respect to it when he called his son enos sorrowful , as lamenting that prophanation which was then begun in calling upon the name of the lord , for so do many interpret that passage , which in our english we read thus , then began men to call upon the name of the lord , the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth both to prophane , and to begin , and may be as properly translated , then prophaned they in calling upon the name of the lord. and there are several reasons that move learned men to fix upon this translation : as ( . ) that it is not probable that men began then to call upon god , or publickly to do so ( as some would interpret ) and not before , as the present english would imply . ( . ) that age was noted as corrupt , and therefore it is noted ( as a rarity ) that enoch walked with god. ( . ) the rabbins generally translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prophane ; but if we should grant the present english , then began men to call upon the name of the lord , it would imply that the worship practised by adam and abel had been corrupted , and now it was restored again and reformed , which will make the corruption of worship to be yet more early . and after that we read of corruption crept into the family of seth ( as well as now in the family of cain ) so that the worship of god stood not long in its honour , though adam and seth were alive to instruct them ; which shews that it was a rebellious departure from the way , fomented and brought on by the malignant spirit satan . fourthly , but to make all sure , the scripture lays all these kinds of corruption of worship at satan's door . the defilements of worship taught in thyatira by jezebel , are called the depths of satan ; the corruptions introduced by antichrist , are from the workings of satan . what was promoted by false apostles to that purpose they had it from their great teacher satan , who transforms himself for such ends into an angel of light : so that nothing can be more plain than that this is an old and constant design of satan . the particular ways by which satan effects this design i shall not now touch , but shall in lieu of that give you the reasons of his endeavours this way . first , he knows that this is a sin of an high provocation . worship is the proper tribute that is due to god , and 't is peculiarly his prerogative to prescribe the way and manner of it ; neither of these honours will he give to any other , but will express his jealousy when any invasion is made upon these his sole prerogatives . now his worship cannot be corrupted , but one of these at least will in some degree or other be touched . if we set up another object of worship , we deny him to be god : if we worship him in a way of our own invention , we deny his wisdom , and set up our selves above him , as if we could order his worship better than he hath done in his word . secondly , if the worship be corrupted , all the exercise of the affections of the heart , and all the service it self is lost , and become unacceptable ; he knows that such worshippers shall meet with this answer , who hath required this at your hands ? thirdly , corruption in worship , satan by long experience knows to have been the ground of those hatreds , quarrels , persecutions and troubles under which the church hath groaned in all ages , every difference imposing their way and perswasion upon all dissenters , to the disturbance of peace , breach and decay of love , hinderance of the growth of piety , to the biting and devouring of one another . fourthly , besides god is provoked by this to leave his sanctuary , to remove his glory and his candlestick ; to make his vineyard a desolation , and his churches as shilob . fifthly , satan is the more industrious in this , because his ways are capable of many advantages to further his design , and many specious pretences to cover it . in col. . . he made use of philosophy to corrupt religion , and by unsound principles of some heathens famous for that learning , introduced worshipping of angels ; what that could not effect he laboured to perform by the traditions of men , and where that came short , the rudiments of the world ( the mosaical ceremonies were so called here , and in the epistle to the hebrews ) were his engine by which he battered the plain worship of the new testament . and as to pretences the apostle doth there , and elsewhere note , that deceny and order , humility , wisdom , and self-denyal , are things very taking , and yet usually pretended for such bold innovations as may corrupt the pure streams of the sanctuary . hence may i leave with you a few memorials . first , this may make us jealous of any alterations in the way of god's worship . we have reason under the most plausible pretexts to suspect the hand of satan , because 't is one of his main businesses to corrupt the worship . secondly , this may justify those that out of a conscientious fear of complying with satans design , dare not admit of a pin in the tabornacle beside what god hath prescribed , nor leave behind a shoe latchet of what he hath enjoyned . thirdly , this will tell us that that worship is best and safest that hath least of mixture of humane invention . we cannot offend in keeping close to the rule , though the worship thereby become more plain , and not so gorgeous in outward appearance . we may soon overdo it by the least addition , and cannot be so certain of god's acceptation , as we are of pleasing the senses of men by such introducements . this motion of satan , fall down and worship me , is now in the last place to be considered as a particular instance of satans general design , of drawing the hearts of men from god , his service and ways , to the pleasures of sin : as if he should say to him , follow my advice , give up thy self to my service , and thou shalt be gratified with all the delights that the world can give thee : to this doth the bait here offered most fitly agree . hence observe , that it is satans general design to withdraw the hearts of men from god , that they may be enslaved to him in the service of sin. that the devil doth level all his endeavours to this , cannot be doubted : for ( . ) he hath a kingdom in this world , from which he is denominated the prince of this world. and this is not only a rule of exteriour force , such as conquerous have over their captivated slaves , who are compelled to subject their bodies , while yet their minds are full of hatred against him , who hath thus forced them to subjection ; but it is a rule over the hearts and affections of men , working in the children of disobedience a love and liking of these ways , and begetting in them the image of satan ; so that what work he imposeth they are pleased withal , and love to have it so : therefore he is not only called their prince , but their god , and their father ; ye are of your father the devil , in that with a kind of inward devotion they will and endeavour to perform the lusts which he propounds to them . secondly , this kingdom is contrary to god's spiritual kingdom ; that being of darkness , this of light : and it is managed by satan with an envious competition and corrivalship to that of god ; so that as god invites men to the happiness of his kingdom , and sends his spirit in his word and ordinances to perswade them , satan doth the like , he sends out his spirit which the apostle calls the spirit of the world , cor. . . and imploys all his agents to engage men for him ; he requires the heart as god doth , he promiseth his rewards of pleasure , honour , riches , if they will fall down and worship him . now 't is so natural to prosecute an interest thus espoused in a way of opposition , especially to any other that set up for themselves in a contradictory competitorship , that the very natural laws of satans kingdom will engage him to stand up for it , and to enlarge it all he can . those upon whom he prevails are of two sorts . first , some are visibly in his service : these answer the character which was given of ahab , kings . . who sold himself to work wickedness in the sight of the lord. the first expression shews , that such are wholly in satans power and disposal , as things sold are in the possession and power of the buyer , they are at satans will ; if he say to them , go , they go : and if he say , come , they come : their bodies and spirits are satan's , they are not their own : and they are his for the ends of sin , for that imployment only , so that they are wholly corrupt and abominable . the latter expression that he did so in the sight of the lord , manifests their shameless impudency in sin , that they declare their sin as sodom , and hide it not , that they do not blush , but openly wear the devils livery , and avouch his service : as the works of the flesh are manifest , so these in their practice of such works , are manifestly satans subjects . these kind of men are frequently in the old testament stiled sons of belial , a name very significant , shewing either their devoting of themselves to the devils service , in that they reject the yoke of god's law , in that they break his bonds , and cast his cords from them , or their pride that they will have none above them , not considering that there is a god , or that the most high rules , or their aversness to what is good , being wholly unprofitable , and to every good work reprobate . secondly , some are secretly his servants , they come to the devil ( as nicodemus did to christ ) by night ; they will not openly profess him , but yet their hearts are wholly his : such are called by the name of hypocrites . the pharisees and scribes seemed to declare for god , called themselves abrahams seed , fasted , gave alms , made long prayers ; and yet were a generation of vipers , and of their father the devil . the secresy of this underhand engagement to hell is such , that many who are in a league with the devil , and at an agreement with death , do neither know nor believe it concerning themselves . for , first , this private covenant may be , where there are the greatest seeming desilements of satan , and high professions of service to god. the pharisees ( as have been said ) were the devils servants , under all the fair shew they made of religion , and zeal for the law , and yet when christ plainly told them that they were not abrahams seed , but the devils seed , they with high indignation and scorn throw back the accusation to christ , thou art a samaritan , and hast a devil , we are abraham's children ; so little believed they the truth when it was told them . secondly , this may consist with some designement and intention to give god glory . the jews though they submitted not to the righteousness of god , yet ( by the testimony of paul ) they had a zeal to god. the very heathens that sacrifice to devils ; had not formal intentions so to do , as appears by their inscription on the altar at athens , acts . . to the unknown god. the true god , though unknown , they propounded as the object of their worship , yet falling into those ways of devotion which the devil had prescribed , these intentions could not hinder but that they became his servants . thirdly , men may be servants to satan under great assurances and confidences of their interest in god ; many go to hell that have lived with lord , lord in their mouths ; those mentioned in esa . . . that had no interest in truth and righteousness when they solemnly sware by the name of the lord , yet they called themselves of the holy city , and stayed themselves upon the god of israel . if it seem strange to any that these professions , intentions , and confidences are not enough to secure men from this charge , but that they may be secretly slaves to hell. i answer , first , that those do not necessarily conclude that the heart of such men is right with god. formality , natural conscience , and the power of education may do much of this : for though we grant that such are not conscious to themselves of any real design of serving satan , yet they may either so far miss it in the way of their service , offering that as well pleasing to god , which indeed he hates ( and that through wilful and affected ignorance ; ) as those of whom christ speaks , joh. . . that should think the killing of god's children a peice of acceptable service ; or they may be so mistaken as to the sincerity of their hearts , that they may think they have a design to please god in doing of what he requires in order thereunto , when indeed it may not be singly for god , but for themselves that they work , in a self-gratification of their natural zeal for their way ; or their esteem , credit , and advantage may privately influence them , rather than a spirit of life and power . secondly , the work which they do , and the ends they serve , will be evidence against professions and intentions . 't is a sure rule , that the work shews to whom men are related as servants , and it is laid down as a certain standard to measure the hearts of men by , when pretences and perswasions seem to carry all before them . rom. . . his servants ye are to whom you obey . joh. . , . he that committeth sin is of the devil : in this the children of god are manifest , and the children of the devil ; that is , when it becomes a question to whom a man belongs , whose child and servant he is , it must be determined by the works he doth : if he engage in the ways of sin , he is of the devil , let him profess what he will to the contrary . this same ballance christ useth to try the truth of the jews pretences to god , joh. . . whosoever committeth sin , is the servant of sin ; they boasted high , but he shews them that seeing their designs and works were hatred , envy , murther , &c. which are apparently from satan , it was evident they had learned these of him ; and he concludes by this proof , ver . . that they were of their father the devil . thus may we say of those that pretend they honour god , they defie the devil , they intend well , if yet they give themselves up to the pleasing of the flesh , if worldly minded , if they live in pride , strife , envy , maliciousness , &c. which are works of the devil , it is not all their pretences that will intitle them to god ; but they are ( for all this ) the devils servants , as doing his works . this may put men upon enquiries , who are ye for ? whose servants are ye ? there are but two that can lay claim to you , and these two divide the whole world betwixt them , there is no state of neutrality , you are either god's servants , or the devils , ye cannot serve them both ; now if the lord be god , serve him . satan's service is base , dishonourable , slavish ; the service of god , freedom , honour , life and peace : there is indeed no comparison betwixt them . happy then is that man that can say the lord is his lot and portion , that can come into god's presence , and there in his integrity , avouch the lord for his god ; that can stand upon it , my soul hath said unto the lord , thou art my god , and i have none besides thee ; other lords have had dominion over us , but we will make mention of thy name only . this temptation though it were in it self horrid , and as a brood of vipers knotted together , which at once could send out several stings , and make many wounds ( as hath been noted ; ) yet in the way of propounding , satan seems to insinuate the largeness of his proffer , and the smalness and inconsiderableness of the service required : as if he should say , see how free i am in my kindness , i will not stick to give thee the kingdoms of the world , and the glory of them , and all this for so small a matter , as bowing before me , or doing me a little reverence . this gives us to observe , that when satan doth design no less than to enslave men to his service , yet he will propound sin as a small thing , or but one act of sin , as a thing not valuable , to engage them to him . not but that he desires to run men to excess in wickedness , and delights to see them with both hands earnestly work iniquity with greediness ; yet where he sees the consciences of men squemish , and that they cannot bear temptations to open and common prophaneness without danger of revolt from him , there he seems modest , and requires but some small thing at least at first , till the ways of sin become more familiar to them , and then when they can better bear it , he doubles the tale of bricks , and with greater confidence can urge them to things of greater shame and enormity . that this is his way , appears , first , from the common argument which he useth at first to those whom he would draw off from a more careful conversation which is this : do such a thing , it 's but for once , and but little , others do the like and demur not ; or the best do as great matters as this comes to ; 't is but a small thing , considering the strait or the advantage that may accrew . this is his usual note to candidate iniquity , as experience of all doth testify . secondly , that this is so , is also evident from a consideration of the several ways and courses of sinners . some are tempted and overcome by one kind of sin , and not at all urged to others . some go to hell in a way of covetousness : others are pretty unblameable in most of their carriages , but are overcome by a proud humour : others are given to drink , and yet will not steal nor deal falsely : others take a more cleanly way to hell , rely upon their own righteousness , or are engaged in error , and their life otherwise smooth and fair . the jews in christ's time were only engaged against christ , and for their traditions , but not molested with temptations to open idolatry as formerly . those who are ignorant , are not troubled with temptations to despair , or inward terrours . the reasons of his dealing thus are these ; first , he sees that one sin heartily prosecuted , is enough to signify homage to him , and to give him possession . as we take possession of land by a turf , or a twig : so by one sin admitted with full purpose of mind , satan is let into the heart . as a penny will be sufficient earnest for a bargain of a thousand pound : so may one sin be a pledg or earnest for the whole soul in a league with hell. secondly , he knows that one sin persisted in may be enough to destroy the soul ; as one wound may kill , one leak may sink a ship. thirdly , he knows that one sin breaks the covenant of god , and turns the heart from him , if men give up themselves to it . fourthly , one sin wilfully pursued , makes a man guilty of the breach of the whole law , it destroys love and respect to god , undervalues his authority , contemns his threatnings and promises . fifthly , one sin is enough to make way for more , where satan would have more , yet at first he is pleased with it as a hopeful beginning ; it makes room enough for the serpents head , and then he will afterward easily wind in his whole body . this may warn us not to be imboldned to any sin by the plea of diminution ; not to venture because it may seem little , or be but for once . a true christian should be a perfect vniversalist , he should be universally against all sin , and universally for all duty . chap. xxi . of worldly pleasure . proofs that this is satan's great engine . what there is in worldly delights , that make them so . counsels and cautions against that snare . i come now to the argument which satan used for all this , all these things will i give thee ; he casts a golden apple before him , and seeks to entangle him by worldly greatness and delight . i shall not examine how true or false satan spake , when he called all these things his , and that he could give them to whom he would , 't is enough for our purpose to take notice of his pretence , so far as might make his offer probable , and then observe , that the great engine which satan useth to draw away the heart from god to his service , is worldly pleasures and delights . i shall first shew , that this is satans great engine , and then explain what is in it , that fits it so much for his purpose . the first of these is evidenced by these particulars . first , the scripture doth particularly note to us , a deceit or guile to be in worldly pleasures . christ , in matth. . . speaks of the deceitfulness of riches ; and that deceit is expressed by such a word as signifies a drawing out of the way , a misleading ; so that he means not the uncertainty of these delights ( in which sence 't is said , that riches take themselves wings and fly away , ) which often disappoint and deceive the expectations of those that do most hug them . nor can this be understood of riches in an active sense , as we attribute deceit to men , who as rational agents can contrive and devise snares ; but it only means that these are so objectivè , as things that are abused by satan , to delude and betray the sons of men. and these are so frequently made use of by him for such purposes , and with such advantages of power and provocation , that christ elsewhere ( matth. . . ) speaks of it as a thing almost impossible , to have riches and not to be ensnared by them : a rich man shall hardly enter into the kingdom of heaven , which mark and luke express by an affectionate amazement , o how hardly can a rich man be saved ! secondly , these are satans great net , which incloseth multitudes ; a general bait , by which most are hooked into the service of sin. most temptations come from this ocean , as springs from the sea ; the lust of the flesh , the lust of the eys , the pride of life , have their original from the world , joh. . . christ speaks of this mammon of unrighteousness , as the only thing that stands up in competition for the hearts of men against god , matth. . . and the apostle tim. . . reckoning up the various ways of particular lusts , as covetousness , boasting , pride , blaspheming , &c. concludes them all under this , that they are lovers of pleasures more than lovers of god ; shewing us thereby , that though the lusts of men might run out diverse ways , and be exercised upon diverse particular objects , yet they all borrow their original from worldly pleasures , and their design is nothing but that in the general . hence is it that some make the world the great traytor to god ; for though they reckon up three great enemies to god and man , the world , the flesh , and the devil , yet these three agree in one , the pleasing of the flesh is the great end and desire of natural men , the world is the store-house , from which men draw out several pleasures according to the several ways they take in gratifying their lusts and humours , and the devil is only officious to help all this forward , by inticing and perswading them to make these provisions for the flesh . and who can think other , but that this must be satans great engine , when ( as hath been said ) first , the world , and the pleasures of it , is the sum of all iniquity , containing in it virtually or actually the transgression of the whole law , the root it is of all evil , tim. . . all prophaneness against god , all neglect of duty , all outrage , wrong , or injustice to man , may ( and usually doth ) spring from hence , insomuch that some have particularly traced it through every command of the decalogue , and found it guilty ( either as principal or accessary ) of every iniquity . ( . ) our thoughts may be the more confirmed in this , when we see all men intangled by it : for albeit that some temptations seem directly to carry men from a love or care of the world , as despair , terrours of mind , voluntary humility , neglecting of the body , and others of the same kind ; yet if the matter be considered , the truth in hand cannot be prejudiced by such an objection . for ( . ) those who seem in distress of conscience most to loath the world , were yet first entangled by it , and the consideration of that guilt ( whether at present justly , or unjustly charged upon them ) is the usual occasion of these troubles . and ( . ) those who seem to undervalue money , riches , plenty , &c. are ( it may be ) no less slaves to other worldly lusts ; for pleasures of the world comprehend whatsoever may arise from any thing that is in the world , to the delight of life . honour , pride , ambition , prodigality , are wordly lusts , as well as covetousness , and desire of power or rule . and those that seem to deny themselves of faring deliciously , or wearing soft rayment , may be as much distressed with an inward desire of applause and honour , as those that would gratify their senses are by sensual lusts . thirdly , how much the world stands satan in stead , may be observed from the force of that temptation , upon those that have very much engaged in their profession of the ways of god ; it hath often fetch'd off those that seemed to have given up themselves to god. demas was once commended by paul as his fellow-labourer , philem. v. . yet at last it so prevailed upon him , that he complained , tim. . . that demas had forsaken him , and turned his back upon his profession , and so far ( if dorotheus do him right ) that he became an idol-priest in thessalonica , the cause of which horrid apostacy was his love to the present world. balaam seemed resolute not to act any thing against israel , yet the ways of unrighteousness so far blinded him that he taught balak to cast a stumbling block before the children of israel . the highest of nominal professors noted by the thorny ground , in matth. . . who seemed to differ from the good ground , only in this , that their fruit was green and not ripe ( as luke expresseth it ) they brought not fruit to perfection : they were choaked in these fair beginnings and offers for holiness , by the cares and pleasures of the world. all ages abound with instances of this kind . aeneas sylvius preached against the pope , set up the council above him , commended the germans for opposing him : but preferment made him alter his note , and at last he became pope himself . bonner the persecutor seemed at first a good man , a favourer of luther's doctrine , but advancement changed him to a bloody woolf , a cruel tygar . spalato forsook popery , but ( missing those dignities which he aimed at in england ) was upon hopes of greater preferment , induced to lick up his vomit , and to own popery again . how many examples have we of those who the higher they grew in the world , became more careless of religion ; as sixtus quintus , who went as fast back in religion , as he went forward in promotion : so that he that at first entring into orders , had a good hope of his salvation , by that time he came to be pope , he became so wicked that he despaired of happiness . fourthly , this temptation is one of satan's last refuges , and often prevails where persecution cannot . the thorny-ground-hearers were above those of the stony-ground in this , that they stood out the storm , and bore the scorching heat of persecution , but then the world choaked them . sad experience tells us , that churches that did thrive and grow as the palm-tree under their pressures , were spoiled by ease and plenty , which so cherished the seeds of pride , vanity , and contention , that they grew up a-main , and did more to their desolation , than the cruelty of all their feircest enemies . julian who by the greatest art and policy , studied to overthrow the christians name , so observed this , that he made it his rule , rather to corrupt men by honours , then to compel them by torments : we have also found that though the romans synagogue joyn force to subtilty in the advancement of their dagon , yet they have still looked upon this temptation of the world as most likely to gain the hearts of their rational opposers : cruelty could over-aw the sensless multitude , and could take out of the way those of whose opposition they were affraid , but it seldom with success , wrought upon persons ( guided by light and conscience ) to a compliance , that would hold long : for though at first some good men were over-awed to make subscription and to recant , as it did with bilney , bainham , cranmer , and several others ; yet upon the working of conscience ( after the stound and dazle of the temptation was over ) they recoiled so resolutely upon them , that they lost more than they gained that way : but those that were willing to nibble at preferments , became theirs wholly . thus they set upon luther , galeacous carracciolus , dr. taylor , and a great many more though to no purpose , for they were ready to bid their money perish with them , and to bid defiance to their favour as well as to their frowns . notwithstanding they have made many real conquests by this weapon , and accordingly this is reckoned among the temptations of greatest force , heb. . . they were stoned , they were sawn asunder , they were tempted , that is , by the pleasures and preferments of the world : it seems the holy ghost would point at this ( how fair and plausible soever it be ) as one of the devil 's most powerful engines . next i promised to discover what it is in the world which makes it so fit for satan's designs . first , the world brings or affords fit matter to be made the fewel of lust . for this reason the apostle in the place aforecited forbids us so earnestly to love the world , or the things of the world , because there is nothing in it which is not improveable , as an occasion , or provocation to lust , whatsoever is in the world is lust of flesh or eyes or heart ; and there is no lust but it may be furnished with a proper object from hence , the appetite , senses , or affections fetch all their delights from hence . secondly , besides the common materials of sin that are digged out of this mine , the world hath something of an aptitude in it to tempt . not that it hath properly and formally , insidiationis animum , an active subtilty to lay snares for men , but yet it is not so purely passive , as to make it altogether innocent . there is something of a curse upon it , ever since by the fall of man , it was loosned from its proper primitive ends ; and as the devil spake by the serpent , so doth he urge , speak , tempt , and insinuate by the world , so that it is still an occasion of danger to us , and hath a special advantage over our affections upon several accounts . as ( . ) in that it is in its self lawful to be used . ( . ) in that it is suitable to our desires and tempers . ( . ) in some respects it might be necessary and advantageous for the comfort of life , for the support of families , and to enable us to be helpful to others . ( . ) it is near to us , under our eye , we have familiar converse with it , it is still with us . ( . ) we have a natural propensity to be in love with it ; the flesh would fain be pleased , and nothing is more answerable to it than the pleasures of the world. we need not wonder then , when we see it so highly captivating the affections of men , and leading them bound in chains and fetters : some make it their god , gain is all their godliness and religion ; they seek their portion in this life ; this is their treasure , and here is their heart , and it would be no less wonder if satan should be guilty of so much oversight , as to neglect the use of an instrument which is every way so fitted for his purpose . thirdly , besides this fair prospect which it gives to sin , it hath an enmity to god and his ways , which is no less advantagious to the devil : this is positively affirmed jam. . . the friendship of this world , is enmity with god ; not only is this true in a lower sense , as a hinderance , being backward and averse to it , but it is a direct opposition and contrariety to god and his service ; it s drawing back and hindring , is charge enough against it : for it ( . ) withdraws those thoughts , affections , time , care , and endeavours , which should be laid out upon better things , so that holiness must needs be obstructed , dwindle and decay by it . ( . ) it hinders the influence of heaven , it shuts out the light causally , quencheth and resisteth the spirit , and meritoriously also it provokes god to withdraw , to remove his glory , and to give over his striving with them : but the contrariety that it hath to all the parts of holiness is yet more , christ notes it matth. . . these two masters , god and the world , are contrary in their deisigns , in their commands , in their natures , so that it is impossible for any man to serve them both : they both require the heart , and they both require it to contrary and incompitable services and ends : these then are such masters , as would be domini in solidum , masters of the whole . now there cannot be two masters of one thing in that sense , neither ( if there were ) could the hearts of men serve these different commands , but their work would necessarily engage their affections to one only ; they would either love the one and hate the other , or hold to the one and despise the other : this very consideration ( if there were no more ) doth render the world a desirable instrument for satan . fourthly , in all this the world hath so many cunning disguises , and plausible shifts , that it becomes thereby wonderfully serviceable to satan . 't is the perfection of wicked policy , to manage wicked designs under plausible pretences ; these the world hath in readiness , when 't is accused of rebellion and treachery against god ; the pleas of necessity , of prosecution of a lawful calling , of providing for a family , of not neglecting the benefits of god , of chearing the heart , and taking the comforts of the labours of their hands , and a great many more , are ready excuses to ward off the force of the convincing word : these the devil drives home , and fastens them into such strong perswasions , that the deluded sinner cannot see the danger that is before him , nor the spiritual adultery or idolatry of his soul , in his excessive love to worldly pleasures . fifthly , the world hath also a spiritual fascination and witchcraft , by which ( where it hath once prevailed ) men are inchanted to an utter forgetfulness of themselves and god , and being drunk with pleasures , they are easily engaged to a madness and height of folly. some like foolish children , are made to keep a great stir in the world for very trifles , for a vain shew ; they think themselves great , honourable , excellent , and for this make a great bustle , when the world hath not added one cubit to their stature of real worth . others are by this circe transformed into savage creatures , and act the part of lyons and tygars . others like swine wallow in the lusts of uncleanness . others are unmanned , putting off all natural affections , care not who they ride over , so they may rule , or be made great . others are taken with ridiculous frenzies , so that a man that stands in the cool shade of a sedate composure would judg them out of their wits . it would make a man admire to read or the frisks of caius caligula , xerxes , alexander and many others , who because they were above many men , thought themselves above humane nature ; they forgat they were born , and must die , and did such things as would have made them ( but that their greatness over-awed it ) a laughing-stock and common scorn to children . neither must we think that these were but some few or rare instances of worldly intoxication , when the scripture notes it as a general distemper of all that bow down to worship this idol . they live without god in the world , saith the apostle ; that is , they so carry it as if there were no god to take notice of them , to check them for their madness . god is not in all his thoughts , saith david , psal . . , . the judgments of god are far above out of their sight , he puffs at his enemies , and saith in his heart , he shall never be moved , &c. the whole psalm describes the worldling , as a man that hath lost all understanding , and were acting the part of a frantick bedlam ; what then can be a more fit engine for the devil to work with , than the pleasures of the world ? i shall briefly apply this to two sorts of men , those that are straitned with want and necessities , and those whose cups run over , having all that their heart can wish . first , to those that think their measure of outward comforts little , i would from the doctrine now explained , tell them that they have not so much cause to vex and disquiet themselves for their poverty , or troubles , as they apprehend . the world is not so desireable a thing , as many dream ; did but men consider how great a snare it is , and what dangers attend the fullness of it , they would not so earnestly covet it , nor so passionately lament , when it flys from them . if thou hast so much godliness as can quiet thy heart in a contented enjoyment of thy little , that little which thou hast , is better than great riches of the wicked : thou little knowest from what pride , insolency , contempt of god and men , and many other temptations and lusts god doth preserve thee , by denying thee earthly things : thou art now ( it may be ) often looking up to god , striving to believe his word , often examining thy heart , labouring to live upon god , and his allsufficiency , looking after the bread that endures to eternal life ; when if thou hadst the temptations of plenty ( it may be feared ) thou wouldst be another man , and be carried away to forget god , to be careless of holy walking , and so make way for bitterness and sorrow at last . secondly , i would also caution poor men not to enlarge their desires too much after the world , but to fear the temptations of the world ; it is not only a snare to those that enjoy it , but to those that want it : for while they admire it , and engage their affections for it , it ensnares them in sinful undertakings , they are tempted to lye , cheat , dissemble , to use unlawful shifts , to rob , steal , over-reach in bargaining , and to neglect the care of the soul in all . let such call to mind ( . ) that often the providence of god doth of purpose thwart and cross the designs of such , so that though they toyland sweat , running from market to market , rising early , and sitting up late , yet he blowes upon their gettings , and they wither to nothing , while it is yet in their hand ; or if they seem to keep them longer , yet all the end they make with them , is but to put them into a bag with holes , they perish by evil travel , eccles . . . ( . ) they often are at a great deal of labour in pursuit , and then when the desired object is within their reach , they are overwhelmed with their disappointment , as if providence designed to mock them for their folly. this is excellently set forth , in the emblem of a man climbing up a rock , with great labour to reach a crown that hung upon the precipice , who when he had stretched himself to grasp it , falls down and breaks his neck . ( . ) and when they do by great toyl rake together an heap of riches , they are starved frequently in their plenty , and so cursed that they have no more than the beholding of their goods with their eyes , in that god denies them a heart to use them . ( . ) their gettings allay not their thirst for more , he that loveth silver , shall not be satisfyed with silver , eccles . . . ( . ) often they are given as a scourge and plague ; as the quales given to the israelites , came out of their nostrils . the wise man notes it , eccles . . . riches are kept for the owners thereof to their hurt . secondly , to those that have the delights of the world , plentiful estates , full tables , beautiful houses , rich tradings , honours and dignities : i would desire to give the greatest caution , that they take heed to themselves , because they walk in the midst of snares . these should consider ( . ) that the great god hath laid most serious charges upon them , not to love the world , but to withdraw their affections from it , nay to be crucified to it , as to any captivating delight , and to use it with such an indifferency of mind , that they should be in their deportments towards it , as if they used it not . ( . ) they should have their danger in their eye . how careful is he of his steps , that knows he walks in the midst of serpents which are ready to sting him ; the thoughts of this should blunt the edg of our delights . if you were at a feast where you knew there were poysoned dishes , you would be affraid to eat any thing . do you think that captain smith when he was taken by the salvages of america , and had plenty of meat set before him ( which he knew was given to fatten him , that he might be better meat , when he was killed ) had any stomack to eat or to drink ? was that feast pleasing to him that fat under a sharp sword hung over his head in a horse hair , when he expected every moment it should fall upon him and kill him ? such are great men , rich men ; with what fear and care should they use these things , when they know there is hazard of mischief from them upon every occasion ? how much doth christ speak in that one sentence , it is easier for a camel to go through the eye of a needle , than for a rich man to enter into the kingdom of heaven ? he means not that 't is absolutely impossible , but extreamly difficult , and the difficulty lies in the hinderances which their riches casts before them . ( . ) they should carefully consider , for what ends god gives these , and to what use they are to be put . rich men are but god's pursers , they do but carry the bag , and what is put therein , for publick uses ; if accordingly , as faithful stewards , they lay it out upon those that have need , they shall make friends of the unrighteous mammon , and it will turn to a spiritual account : but if they think that all is for themselves , and so shut their bowels , and purses from others , then they carry the bag no otherwise , than as judas did , and will be easily perswaded to sell christ and heaven for a little more of earth . chap. xxii . of christ's answer in the general . that these temptations were upon design for our instruction . of the agreement betwixt ephes . . and matth. . the first direction . of couragious resolves in resisting temptations . it s consistency with some kind of fear . the necessity of this courage . wherein it consists ; and that there is a courage in mourning spirits . these answers of christ to the several temptations ( which are now to be explained ) are different as to their matter , yet the general purport of them being the same , i shall therefore handle them together . they may be considered two ways . first , as they are fit and pertinent answers to particular temptations , of distrust , of presumption , of debauching the heart by worldly delights to the service of satan ; and thus may they be useful in their consideration , to those who are directly moved by satan to such sins . and when at any time we are tempted in straits ; to cast away our reliance upon the careful providence of god , we may look upon christ's answer , that man's life doth not so depend upon the usual means , but that any other thing blessed by divine appointment may be useful to that end . when we are enticed to presume of extraordinary supports ; then by christ's example the temptation may be resisted by considering , that however god be to be trusted , yet he is at no time to be tempted by unnecessary expectations in the neglect of the ordinary means . if our hearts be wooed by worldly delights to cast off our care of god and religion ; we may then call to mind , that this is abominable idolatry , and so may we turn off our hearts from sinful compliance , by charging our souls with the opposite duties , upon a true discovery of the vileness and inconvenience of the transgressions urged upon us . but secondly , they may be considered as they give instruction for the management of our spiritual armour against all satan's wiles in the general , and in this sense i shall endeavour to open them , laying down first these two conclusions : first , that the whole business of these temptations , as permitted to satan , and submitted unto by christ , was certainly upon design . the same wisdom that contrived the wonderful method of the salvation of men by a redeemer , did also order these temptations ; for else christ could have prevented them , or by a divine authority commanded silence to the tempter , and by his power might have chased him away . as christ told pilate , thou couldst have no power at all against me except it were given thee from above ; thereby manifesting that his suffering was from an higher design than he was aware of : so might he have said to the devil , except this had been designed by an eternal counsel , thou couldst not have made this attempt . so that we must look further for the spring and rise of this , than to any supposed occasional outbreaking of satanical malice upon him . secondly , that this design , however it touched upon the person and offices of christ , as mediator and second adam , ( for thus it became him to overcome the enemy at the same weapon , by which he overcame our first parents , and by this personal experience , to be fitted with feeling compassions to the tempted ) yet was it wholly for our sakes , as may appear by two things . first , in that christ ( if his answers had only concerned himself ) might have given other fit replies , to the first temptation , of turning stones to bread : he could have retorted the argument upon satan , ( as hierom and others observe ) if i am not the son of god. 't is in vain to require a miracle of me ; if i am , 't is in vain to tempt me , or he might have answered , that as the father hath life in himself , so hath he given to the son to have life in himself , and that by this divine power he could sustain himself without bread. to the second , it might have been a sufficient answer , to have excepted against his unfaithfulness in citing that testimony out of psal . . where , by discovering his wilful omission of the clause , [ in all thy ways , ] he shall keep thee in all thy ways , his temptation might have fallen to the ground , as no way encouraged from that promise . to the third might have been returned such answers as these , that satan's offer was a lye , that it was not in his power to dispose of the kingdoms of the world : that these were christ's already , that these were vain arguments to draw him from the glory of an heavenly kingdom ; and finally , that of all creatures satan ( being god's sworn enemy ) had least reason to expect divine honour . secondly , in that all christ's answers were from scripture ( which is properly , a light to the steps of men ) and all these scriptures cited , shew mans duty ; he saith not , the son of god shall not live by bread alone , but man lives not by bread alone ; he saith not , christ must not tempt , but thou ( man ) shalt not tempt the lord thy god , &c. by all which we may discern , that christ answered , not by arguments peculiarly agreeable to his person and nature , but by such as suit the general state of god's children . and this certainly was for our advantage , he conquered with such weapons ; not for any necessity that he had to take that course , but for the need that we had of such instruction ; for hereby we see , that satan is conquerable , and also how we must use our weapons . in this also he left us an example , that we should follow his steps : as gideon said to his souldiers , as you see me do , so do you likewise , thus as it were doth our lord speak to us , for your sakes suffered i these temptations , that i might teach your hands to war , and your fingers to fight ; for your sakes i used these weapons of yours , rather than my own , that i might shew you the use of your sword and shield , and how your adversary may be overcome by them : dealing herein with us , as a master at arms , ( 't is masculus's comparison ) who for the better instructing and animating of his tyro , takes rather his disciples sword , than his own , to beat his adversary withal ; minding not only the conquest of an enemy , but also the encouragement of a young souldier . if any carry a suspition in their mind , that christ had not our instruction so much in his eye as hath been said , because he gives not such particular instructions for our spiritual welfare , as the apostle in ephes . . expecting , that our saviour should have been more punctual in making particular applications from every part of his carriage to our use , and drawing out from thence some positive conclusions or draughts of the way and manner of resistance ; they may know , that there is no other difference betwixt ephes . . and matth. . than there is betwixt precept and example . what the apostle there prescribed in the theory , here christ teacheth in the practice ; here we have in their use , the girdle of truth , the shield of faith , the sword of the spirit , the helmet of salvation , and all the other parts of that armour ; and withal we may know , that this is a far more advantagious way of teaching young beginners , to let them see things in a plain example , than only to give general precepts . but besides , we are to consider that christ did many things , the meaning whereof the disciples then present with him , did not know as yet , neither was it expected from them that they should ( like to what he said to peter , joh. . . what i do , thou knowest not now , but thou shalt know hereafter ) but were intended to be laid up in store to be more fully made use of , as after-directions should come in to give them information . he therefore that had purposed to give further light in this matter by his apostle and servant , was now doing that which his design led him to in his personal actings , with a secret respect also to those instructions which he intended after to communicate . we have then no reason to be jealous that these temptations were not intended for our use , but the more to assure our selves that it was even so , because we find that those very weapons which here christ in his own person weilded against satan , are afterwards recommended to us . having thus laid the foundation , we must then ( if we will imitate our captain ) carefully observe his deportment from point to point , that we may draw out those instructions which he intended for us . and the first thing that i shall take notice of , shall be the courage and magnanimity of our leader ; he had endured temptations forty days and nights before , and yet he keeps the field without any appearance of shrinking or running away ; satan no sooner tempts , than he is repelled . from this consideration we have this instruction , that he that would succesfully resist temptations , must not fly , but with a couragious resolve set himself to oppose . christians are apt to fear , when satan comes up against them , and ready to turn their backs : as the israelites were dismayed at the appearance of goliah , and fled before him . but if we would conquer , we must ( as david ) go out against him in the name of the lord : to this we are called , cor. . . stand fast in the faith , quit your selves like men , be strong : and ephes . . . stand , having your loins girt with truth , &c. this courage recommended is not a contempt and negligent slighting of danger , nor is it a bold adventurousness upon occasions of sin ; it is an holy , humble courage , and doth admit of a threefold fear . first , of a fear of sin , that is , a hatred of it . we must fear sin as the greatest evil : this is no cowardice , but tends to the strongest resolution , and highest endeavours against it . from this principle is it , that men oppose sin as their mortal enemy , and excite their utmost courage to fight against it . as the philistines being affraid of israel , and yet hating to serve the hebrews , mutually encouraged one another , be strong , and quit your selves like men , o ye philistines . a fear of hatred begets boldness . secondly , courage admits of a preventing fear , and a provident avoidance . occasions of sin are to be fled , we are not with greater earnestness called upon to stand , than we are warned in this case , to fly . so the apostle often , fly fornication , fly idolatry , fly youthful lusts . occasions are best opposed by flying , where calling , and duty doth not engage . prov. . . enter not into the path of the wicked , and go not in the way of evil men. he fights best , that flies most , where necessity doth not bid him stay . thirdly , it also admits of the fear of an holy jealousy ; such a distrust of our selves , as puts us to seek to the rock which is higher than we , for shelter . god calls us to turn into our strong hold , and to lay hold upon his strength . 't is rashness or desperateness , and not true courage , to adventure our selves without our guard or shield . but however we must fear sin , suspect our strength , and fly occasions ; yet satan we must not fly . here we are bid to stand , for these reasons , first , 't is impossible to fly from him . he can follow us where ere we go : if we go to holy assemblies , he can come thither : if we shut up our selves in our closets , he can meet us there : if we betake our selves to a wilderness , or to a croud , to be sure he will find us out . secondly , we are expresly charged to make resistance . jam. . . resist the devil . pet. . . — whom resist . this plainly speaks positive endeavours and opposition on our part . thirdly , a fainting fear is an unbelieving distrust of god's power , as if he were not able to save to the utermost , and of christ's compassionate tenderness , as if he would not succour those that are tempted . fourthly , our fainting makes satan insult . he triumphs when we turn our backs , and besides hath the greater advantage to wound us or to tread us down at pleasure . 't is observed , that god provides armour for head and breast , and all the fore-parts , by a sheild in case of resistance : but if we fly ( so little encouragement is there for cowardice ) there is no armour for the back . fifthly , 't is most suitable to christian courage to dye in the place , and to put it to the utmost hazard rather than to yeild . according to vespasians motto , oportet imperatorem stantem mori . every christian should say , shall such an one as i fly ? one that hath given up my name to god ; one that hath professed holiness afore men ; one that hath so many advantages for resistance , and such sweet encouragements from a victorious general . but the great question is , what is this fear that is forbidden , and the courage which is enjoined ? answ . the fear forbidden is an unbelieving weakness and pusilanimity , through which , as hopeless of success , men throw down their weapons , and yeild themselves up to satan , when the hearts of men fail them to the giving up of the victory . spiritual courage ( on the contrary ) is a serious resolve of fighting it out in the strength of the lord , and it consists of these two parts . first , a sincere resolution to be on christ's side against all iniquity , a deliberate unfeigned determination to stand for god and his holy ways , against satan and sin. ( . ) the ground of this determination , is a conviction of the evil of sin , even to an hatred of it . he that hath not throughly weighed the misery of living in sin , and fully purposed within himself to forsake it , can have no true christian courage when it comes to a pinch . ( . ) from this ground , he lays himself under solemn engagements to christ his general ( as souldiers list themselves under their captains ) that he will follow him and observe his commands ; he gives up himself to god by covenant : so that now he is no longer his own , but christ's servant , bound for his work . ( . ) and this with such or so much belief of his promises for aid and victory , that he hath some hopes or expectations at least , that god may at last so assist him , that he may attain to some real degree of the mortification of the flesh with the affections and lusts thereof . secondly , the second part of this courage consists in a suitable management of this undertaking . courage is not only seen in the first onset , but in the prosecution of the warfare : and this lies in two things . ( . ) when there are real indeavours against sin ( answerable to this undertaking ) in all ways of striving to oppose it : when men do not engage against sin with big words only ; or as the children of ephraim ( who arming themselves and carrying bows , seemed to have stout resolves , but then turned back in the day of battel , ) but with real and consciencious wrestlings , setting themselves with all their might and care against every temptation , and studying to pursue the victory ( where in any degree 't is obtained ) to a greater height . ( . ) when these endeavours are sincerely persisted in , without being quite wearied out or utter fainting , so that it never comes to this ( though they may be sometime under satan's feet ) that they relinguish their first solemn engagement , or repent of their undertaking , and then turn their backs upon god , listing themselves under satan's colours ; such a fainting as this would bereave men of their crown : ye shall reap in due time if ye faint not , gal. . . upon this hazard are the children of god cautioned , heb. . . lest ye be wearied , and faint in your mind . ( . ) there is also a particular kind of courage expressed in an holy and humble contempt of satan's suggestions , when after all means used , they cease not to be troublesome : this is not to slight sin , but to slight satan , who though he is resisted , ceaseth not to molest . i shall particularly apply this first direction ( . ) to those that propound ease to themselves in their race , or warfare ( which is a thing impossible to one that doth the work of a souldier , ) not considering , that work and couragious endeavours do abide them . ( . ) to those that pretend themselves christ's souldiers , courage and christian magnanimity is your cognizance ; by this must you be known . how do ye stand ? what are your resolutions , and undertakings ? those christians that have joy and peace in believing , can more easily satisfy themselves in this , but those that fight in tears and grief , in disquiets and troubled thoughts , are apt to conclude themselves unbelieving , because they are fearful ; or to think , that they look not up to jesus , the author and finisher of their faith , because they apprehend themselves weary and faint in their minds . for the ease and help of such , i shall shew in a few things , that there is as real a christian courage in such mourners , as in some that sing songs of triumph . first , 't is a real courage and undertaking against sin , for any to resolve his utmost , out of detestation of it , before he can satisfy himself that god will accept of it . to oppose sin under such a discouragement , or at such a venture , is a couragious hatred ; and yet so do these mourners . secondly , to be under continual grievings because of miscarriages , so that other things of outward enjoyment cease to be pleasing , is a couragious hatred ; but this is their case . thirdly , to wrestle against sin under high discouragements , when afflicted and tossed , when satan runs upon them , and shakes them by the neck , and yet they continue their wrestling and withstanding , as they are able . this is faithful resistance , a resistance unto blood , striving against sin , heb. . . that is ( if that expression be proverbial , like that , ad sanguinem usque ) they resist sin faithfully , under great hazards and inconveniencies , even to wounds and blood , till they have broken heads and broken faces ; and can say to god , though we have been broken in the place of dragons , and have these wounds to shew , yet have we not departed from thee , nor quitted our desires after thee and holiness , for all these buffetings of satan : but this is the character of these dejected ones . fourthly , 't is a couragious hatred that cannot suffer a sinful motion to fall upon the soul , but it puts all into a combustion within , and raiseth disquiet , for it is an argument that there is a contrariety betwixt the heart and sin : but this is their case also . fifthly , 't is courage and constancy to bold on in gracious endeavours and strivings ; so that when they fall , as soon as they can recollect their strength , they set on where they left , and renew the battel , never changing their first resolve for holiness against sin. this is implyed in the apostles phrase of standing , eph. . that ye may withstand , and when ye have done all , to stand . he is accounted to stand , that runs not out of the field , but stands to his holy resolve to the last , though the battel go sore against him by fits : but such are these mourners . there is true courage under mourning and disquiet of heart , so that we may say to such , o thou afflicted and tossed , fear not , the glory of the lord shall shine upon thee . they that are weak in this sence shall be strong as david . chap. xxiii . the second direction , that temptations are not to be disputed . the several ways of disputing a temptation . in what cases it is convenient and necessary to dispute with satan . in what cases inconvenient , and the reasons of it . the next thing observable in christ's carriage to satan is this ; that christ ( though he rejected every temptation , by giving a reason of his refusal from the command of god ) did not suffer satan to dispute his temptations further than the first proposal , and in his answers he takes no notice of the reasons or motives by which he laboured to make his temptations prevailing . in the two first temptations , he gives no reply , to what satan insinuated by his supposition , [ if thou be the son of god ; ] neither by affirming that he was so , nor discovering to him his knowledg of the secret subtilty , which he had wrapt up under these plausible pretences . in the third he answers not a word to the vanity and falsehood of his deceitful offer of the kingdoms of the world , though ( as hath been observed ) he might have opposed strong reasons against them all : and besides , when satan became insolent and impudent in tempting christ to fall down and worship him , he chaseth him away with a severe abomination , get thee hence , satan . from which we have a second direction , which is this . that temptations to sin , are to be opposed by peremptory denials , rather than by disputings . this is a note , which most commentators have on this place ; but it stands in need of a distinct application , because it is not a rule so general , but that the practice of god's children have made exception against it . for the clearer explanation of it , i shall first , give you the several kinds of disputings , by which we may see that all are not alike : for first , the serious working of the thoughts in a quick denial of a temptation with a reason implyed or expressed ( though it admit not satan to any further dispute or argument ) may , in some sense , be called a disputing ; for the scripture useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for any inward serious thought . such a kind of disputing as this is necessary ; it cannot be wanting to any that refuse a sinful motion , this being ( as we shall see afterward ) one of those directions which christ intended us by his example , and the very thing which christ practised in every temptation : for he contented not himself to give a naked denyal , but still adds a reason of such refusal . those who in general terms urge that temptations are not to be disputed , do not reckon this as any disputing . and others that do ( taking disputing for the refusal of a thing with a reason assigned ) think that his procedure in the two first temptations , is not imitable by us , but only that of the third , wherein he chased away the devil with angry denyal : but the mistake is obvious . secondly , there is a disputing of unnecessary curiosity and conference : this is when a sinful motion injected into our hearts , is not directly consented to ; but then instead of a full denyal , men begin to raise questions , and make objections of lesser moment , or some impertinent quaeries which strike not at the root : as one observed of himself , that instead of denying a sinful motion , he began to dispute , whether it came from satan of his own inclination , and so instead of quenching the fire , he busied himself to enquire whence it came . men deal with temptations in this case , as they , who being asked whether they will buy such a commodity , hastily answer no , but yet call back the party again , and ask whence it came ? or what it must cost ? and by such intanglements of curiosity engage themselves at last to buy it . eve failed by such an inconsiderate conference with satan , for the abrupt beginning of the serpents speech [ yea , hath good said ye shall not eat , &c. ] and the summing up of the arguments which prevailed with her to eat [ when the woman saw that the tree was good for food , and pleasant to the eyes , &c. ] do clearly evidence that there was more discourse , than is there expressed , and that also tending to ascertain the goodness , pleasantness , and profit of the fruit. this kind of disputing is always unlawful and dangerous , for it is but a wanton dallyance with a temptation , a playing upon the hole of the asp , and commonly ends in a sinful complyance . thirdly , there is a disputing of a deliberating and parlying indifferency ; this is , when the devil puts a thought of sin into their minds , and ( while they seem not to be forward to imbrace it ) leaves it to further con●ideration , and then they float , betwixt resolved and unresolved , betwixt pro & con , being at a great dispute within themselves what is best to be done , whether the conveniencies on the one hand , will weigh down the inconveniencies on the other ; this in cases of apparent sin , is a wicked ●alting betwixt two , always unlawful . fourthly , there are also treacherous partial arguings , wherein the heart akes part with satan . these are those debates that are to be found in natural men , about the doing or not doing of sinful things . this looks so like the combat betwixt the flesh and the spirit , that it hath occasioned an enquiry , how they may be distinguished each from other . 't is generally concluded that in that strife of the natural man , the light of the understanding and conscience , gives opposition to the bent of the affections , and the same faculties ( though sanctifyed in part ) in the regenerate are the parties that give opposition each to other ; but with this principal difference , that in this strife of the flesh and spirit , the man takes part with god , whereas in the other , the affections take the devils part , and in a malignant averseness to the light , strive to put it out , and to get over the conviction of conscience , so that the man strives to sin , and to stop the mouth of such objections , as come into the contrary : this kind of disputing is always sinful . fifthly , there is yet a disputing in a strict sense , which is a full and solemn debating of a satanical injection , by giving it the full hearing , and admitting satan to be a respondent to our objections . of this it is queried how far it may be convenient , and how far inconvenient , because we see christ in this place did not thus dispute with satan ; and yet we find instances in scripture of some holy men that have been unavoidably engaged to dispute a temptation to the utmost . to answer this query , i shall secondly shew in what cases it may be necessary or convenient to enter the lists with satan in an holy arguing , and in what cases it is inconvenient and dangerous . there are four cases in which we may dispute a temptation . first , when the motion is of things doubtful and disputable , whether they be lawful or not . here it cannot be avoided : for albeit ( as the apostle adviseth rom. . . ) doubtful disputations are not to be imposed upon others , so as to tye them up to our perswasions , yet in these things every man ( before he can act clearly ) is to endeavour his own satisfaction in the lawfulness or unlawfulness of the thing , that so he may be fully perswaded in his own mind , ver . . and he gives two strong reasons of this , ver . , . ( . ) from the rack and trouble , which otherwise the man may be put upon , while his conscience unsatisfied , condemneth him in that , which by a contrary practice he alloweth : ( . ) in that this condemnation of conscience ( while he doth that , the lawfulness whereof he believeth not ) is an evidence of his sin , as well as an occasion of his trouble . secondly , disputings have place , when a temptation hath taken hold upon the thoughts , and so far possessed it self , that our corruption riseth up in the defence of the suggestion . satan will not quit that hold ( though he be an intruder without our leave , ) till he be beat out of his quarters . the apostle , eph. . implies so much by that expression , of quenching the fiery darts of satan . it is not proper to understand it of a refusal of the first motion of sin , ( though interpreters do usually make it comprehensive both of the keeping out of the dart , and the plucking it out ) because this evidently supposeth , that the dart hath pierced the soul , and now begins to burn and enflame , which will require more labour for the quenching of it , than a refusal of the first motion would put us to . as when fire hath taken hold upon our houses , we shall be forced to bring water for the extinguishing of the flame , which ( before it had broke out upon the building ) an ordinary care might have prevented . and this we further taught by a distinction which the same apostle useth in the same place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standing and withstanding . we must keep off the temptation that it enter not , by standing against the assault in a peremptory refusal ; but if it do enter , then we must be put to it , by a force of holy arguing to pull out the arrow , and to withstand it . thirdly , much more need have we of disputing , when the present temptation is a motion of such a sin which we are habituated unto , and have long practised , for these kind of sinful motions are not cast out easily . in this case , david adviseth his enemies , psal . . ( who had for a long time , loved vanity , and sought after leasing ) that by communing with their own heart , and by disputing against their sinful practices , they should bring themselves under an holy awe , and by that means stop the course of their sinning , ver . . this indeed is the great thing that sinners are called to by god , to ponder their estate , to consider their ways , to study the evil and danger of sin , to examin themselves , and to reason together with god about the wickedness and ingratitude of their actions , and about the contrary loveliness , blessedness and happiness of the ways of god , that so they may be brought to repentance ; all which are done only by a serious arguing of their case and hazard . fourthly , it is convenient , and in some cases necessary to dispute a temptation which satan offers to us , by the mouths of men , who entice us to share with them in their wickedness : for here by arguing , we may not only discourage their further sollicitation , and so free our selves from the like temptation for the future , but we also by the exercise of an holy charity , endeavour to pull them out of the fire . when josephs mistress tempted him , he considered that he had to deal both with the devil , and his mistress , gen. . , . and therefore that he might resist the devil , he peremptorily refused the temptation , but that he might take off his mistress from her unlawful prosecution , he argues with her about the ingratitude , danger and unlawfulness of such an act , my master woteth not what is with me in the house , and he hath committed all that he hath to my hand : there is none greater in this house than i , neither hath he kept any thing back from me but thee , because thou art his wife : how then can i do this great wickedness and sin against god ? when sinners do entice us to cast in our lot amongst them , pitty to them , and care of our selves will engage us to argue the folly and danger of their ways with them , except they behave themselves as dogs and swine ; their carriage giving us just ground to conclude , that they are so set on wickedness , that it may endanger us , rather than profit them , to debate with them . and so was it likely , ( and the text seems to hint so much , ) that when joseph perceived his mistress was resolved upon the pursuit , and that his reasonings were not minded , he persisted in his denyal , but forbore his arguings . but however it may be convenient to dispute ( in the last mentioned sense ) in these four cases , ( and others may probably be added ) yet there are cases in which it will be inconvenient and hazardous to dispute or argue , and of this order i shall reckon four . first , it is not safe to dispute the matter , in vile infectious temptations , such as are either suitable to our inclinations , or may receive a favourable aspect and countenance from the posture of our affairs and condition . these temptations ( even in our debating against them ) are like the opening of a sepulchre , which sends forth a poysonous stream which may infect those that loath and resist it . 't is dangerous to admit fire into the same room where there is gunpowder , though there be no intention to kindle it . it hath been an old observation , that the very confession of infectious sins , ( though designed to beget shame , and resolution against them for the future ; ) have kindled a new flame , by the unnecessary declaration of the manner and circumstances , so that they have returned from the confessor more infected than when they went ; and those very persons whose care it should have been to have put the highest disgrace upon sins , so confessed , to the begetting of loathing , and abhorrency in the parties , and themselves have by too curious an enquiry received such poyson at the ear , that the heart hath been forthwith infected . the like hazard remains to those that are willing to debate such sins with satans ; for though they begin upon the score of resistance , yet the very dwelling on such a subject ( when admitted to lay it self open ) doth convey such amorous looks unto the treacherous affections , that the heart is in danger of a secret poyson . there is no better way in such cases than to command all such thoughts and confiderations out of our coasts , and ( as we do , when the city or town we live in is infected ) to withdraw our selves from the air of such a temptation . we may observe the like care in joseph , though he thought himself concerned at first ( as hath been said ) to oppose the unlawful suit of his mistress , yet seeing her desperately set upon her folly , he declined all communication with her , and would not be with her , gen. . . and at last when she caught him by his garment , he left it in her hand and fled , ver . . he might easily have rescued his garment from her , had he not been aware that his contesting against her , might have been an occasion of ensnarement to himself . christ himself , when he was tempted by peter to spare himself , ( which was a temptation very taking to humane nature , especially when suffering , and death is in view , ) is more short and sparing in his reasoning against it , than he was when the devil tempted him . he gives no positive reasons against it , as he did when he was tempted to fall down and worship the devil , but dischargeth himself from any further consideration of the matter by a declared abhorrency of the thing , get thee behind me satan , for thou savourest not the things that be of god , but the things which be of men. which is as if he had plainly said , this is so apparently from the devil , and so much abhorred by me ( because so suitable to my condition ) that i will not so much as discourse of it , or consider it . secondly , generally in all temptations , ( though they have not the advantage of our present , special estate or inclination , as hath been noted ) of an apparent withdrawment from obedience , or of things unquestionably sinful , it is not convenient to dispute them , but to dismiss them by a denyal , except some of the forementioned considerations do alter the case . in known cases we need not parly but stoutly deny . our resolutions for duty , and against sin , should not be to seek : we are certain that sin is to be avoided , and duty to be practised , here we should be peremptory . abraham being certain of duty , when god called him to a place which be should afterward receive for an inheritance , he disputed not the uncertainty , the danger or inconvenience that possibly might attend his removal , but went out , not knowing whither he went , heb. . . paul being called by god to preach among the heathen , though flesh and blood were ready with arguments against it , yet he would not so much as confer with them , but immediately obeyed , gal. . . like instances i might fetch from other holy men. cyprian , when the president gave it to his own choice , whether he would obey or be put to death , commanding him to take it into consideration , he readily replyed , in re tam sanctâ non est deliberandum , that it was not fit to deliberate in so plain a case . mrs. ann askew , when at the stake ready to be burnt , a pardon was offered by the lord chancellor , she would not so much as look on it , but returned this answer , that she came not thither to deny her lord and master . bishop hooker in the same condition , had a box laid before him with a pardon in it , which when he understood , ( he was so affraid of tampering with a temptation ) he cryed out , if ye love my soul , away with it ; if ye love my soul away with it . and many others there were in all ages , so far from accepting such unlawful deliverances , that they would not take into consideration the unrighteous terms upon which they might have escaped . thirdly , when a temptation , after all means used , continues to be troublesom , and is rather an annoyance than an infection , then must we not dispute it , but by an holy contempt despise it . temptations to blasphemy are oft of this nature ( as hath been noted in its place ) and there are other things , by which satan creates to god's children great disquiet , while they in the mean time abhor the sin , and cry out of the tryal . here when the messenger of satan will not depart , 't is an advice that hath the general approbation of holy experienced men , that we should despise the temptation , as an approved way to our quiet and ease ; for while we think to repel such assaults , by strugling with arguments , we do but increase the force of them : as he that thinks to shelter himself against the wind , by holding up his cloak before him , doth but derive upon himself a stronger blast . fourthly , in temptations of inward trouble and terror , it is not convenient to dispute the matter with satan . david in psal . . . seems to correct himself for his mistake , his soul was cast down within him , and for the cure of that temptation , he had prepared himself by arguments for a dispute ; but perceiving himself in a wrong course , he calls off his soul from disquiet , to an immediate application to god and the promises , trust still in god , for i shall yet praise him ; but in psal . . . he is more aforehand with his work , for while his enemies were acted by satan to discourage him , he rejects the temptations at first , before it setled upon his thoughts , and chaseth it away as a thing that he would not give ear to : in thee lord do i put my trust ; how say ye then to my soul , flee as a bird to your mountain ? and there are weighty reasons that should disswade us from entring the lists with satan in temptations of inward trouble , as ( . ) the determination of the sincerity of the soul and its converted state is a question of no small difficulty , a knotty controversy , more intricate and abstruse than those controversies that in the schools are of greatest name for difficulty : for this is lyable to more weighty objections , and stands in need of nicer distinction . as dr. goodwin observes ; they that converse with dejected spirits , find so much quickness and nimbleness of reasoning , turning every way to ward off the force of an argument brought for their consolation , that even wise and able heads are oft put to a stand , and know not what to answer . would it then be fit to give satan this advantage ? or to admit him so far into our reasoning ? he that will invite satan to such a contest , shall be sure to have his hands full . secondly , this kind of temptation doth usually disable men for arguing ; it oftentimes confounds the brain , stupifies the understanding , and weakens the memory . heman complains of himself as distracted by terrors . job calls himself desperate . such persons are not surely in a fit case to manage a temptation with so cunning a sophister as satan . thirdly , if they descend into the battel , he is not only too strong for them , but commonly after a while , they take satan's part against themselves , and comply with him , concluding against their own peace . fourthly , there is also a better way at hand than to enter into a dispute , and that is , by going to god by a present faith , love or repentance , when the truth of any of these is questioned . it is a difficult task to prove some time that former acts of faith , love or other graces were sincere ; this may admit of such objections from a wounded spirit , that it will be hard to answer them ; but in this case 't is a nearer way to see if there be not in all these complainings , some present acts of these graces : whether such complainants are not willing to embrace christ upon any terms , whether they do not have sin , whether they would not unfeignedly be reconciled to god , &c. it oft falls out that this doth stay the trouble , when examinations of former acts do nothing for them . some men are at more pains ( as one saith ) to repair and fit an old building , then would serve to rear a new one . yet must it be remembred , that though it were the best course to resist temptations of this nature at first , by avoiding unnecessary disputings , notwithstanding when this ( as i noted before of other temptations ) hath seized upon the heart and taken possession , then shall we be forced to fill our mouths with arguments , and whether we will or no , must we undergo a contest : as we see in david who when his troubles had prevailed upon him , was forced to plead with god ; with himself , with the temptation , and to have recourse to former experience ; the days of old , and the years of the right hand of the most high , and all little enough . thirdly , all that i shall further say concerning the inconvenienceies of disputing with satan , shall be to give you the reasons manifesting these unnecessary communings with him to be every way hazardous and unsuitable . as , first , 't is an honour to satan , and a disgrace to our selves : men are loth to be seen contesting with persons of a far inferiour rank ; especially in such things which have procured to such , a noted infamy . 't is an usual peice of generosity in men of spirit , that they scorn to strive with a scold , or contend with a beggar , or be found in company of those that are under an evil name deservedly : and in matters that are vile and base , 't is highly disgraceful to admit them to a debate . such things will either get more credit than they deserve , while they seem to be countenanced by a dispute , or else shall communicate their discredit to those that shall shew such familiarity with them . secondly , by refusing to dispute temptations , we raise up in our hearts an active abhorrency of them , and by that abhorrency we are cautioned and strengthned against them : it must needs awaken our hatred into a present activity against that sin , which our consideration at first view presents to us so abominable , that it deserves no other answer , but to be whipt out of our sight . and when our heart is thus alarmed , it cannot but stand upon its guard. 't is a course that holy men have taken , to keep men at a greater distance from sin , to present it as a thing of greatest abhorrency , and that is the intendment of that expression , rom. . . shall we sin , that grace may abound ? god forbid . the vileness of that abuse of gospel grace , he shews by setting it below the merit of any serious thought , he sharpens their apprehensions against it , by an out-cry of detestation . the like he doth eph. . . where he indeavours to set their hearts against uncleanness and covetousness , by telling them that it was unbecoming saintship , that such things should be so much as once named by them . thirdly , disputing is a secret invitation to the devil to urge the temptation further : we do but toy with him , and give him occasion to follow us . eve found the truth of this by sad experience , she so managed her self , that she plainly intimated she had a mind to hear what the devil could say , for the eating of the forbidden fruit ; and so urged the prohibition of god , and the threatning , that she sought from satan a confirmation of her secret unbelief , rather than faithfully indeavoured a repulse of the temptation ; and mentioned the threatning under such terms of uncertainty and peradventure , as an objection , which she desired might be removed , rather than from a firm belief of that death spoken of , fortifying her self in her duty ; by all which satan was so encouraged to proceed , that he presently confirmed her in her distrust . fourthly , these disputings usually return nothing of advantage to our account , but to satans . we unnecessarily enter the lists with him , and that upon very unequal terms , he being ( as saul said of goliah and david a man of war from his youth , and we but weak unskilful striplings ; we go out of our trenches and leave our weapons behind us ; we expose our naked breasts to all his darts , and by discoursing with him he gains time , wherein the poyson may more powerfully work upon our affections . if he was too hard for our first parents at this weapon , we whose hearts are not so faithful to god , as theirs in innocency , but corrupted by satan ( who hath also a party in us ) are not likely to come off with triumph . fifthly , these presage ( consequently ) an overthrow . a parlying city holds not long out , it implyes in it self an inclination to yield , when armies are willing to treat . daily examples and experience of those that give up themselves to sin after communication with satan , sadly witness this truth . the sum of this direction is this , that when a motion of sin is put into our heart , instead of disputing ( where it may be avoided ) we should peremptorily deny it , and send it away with an angry rebuke , or severe abomination , i may not do it : how can i do this wickedness ? get thee hence : or , the lord rebuke thee , satan . chap. xxiv . the third direction of repelling a temptation without delay : the necessity of so doing . what a speedy denial doth contain . the magnanimity of christ , and the peremptoriness of his denyal we have noted . we must further observe the immediateness of his answer , he suffered not any of these motions to stay long with him , here was not a cras tibi respondebo , come again to morrow and i will answer ; he would not take time with the devil , but had his answer ready : no sooner was he tempted , but the temptation was repelled ; for these expressions [ but he answered and said . jesus said unto him . then saith jesus unto him ] shew the quickness and speediness of these returns , that he answered presently , forthwith . hence we have a third direction in our resisting of satan , which is this : temptation are best answered when they are presently denyed , and forthwith repelled . the direction is of great importance , 't is not for us to pass by a temptation with silence , or to defer an answer ; for these reasons : first , the nature of temptations , as dangerous or infectious , doth sufficiently inforce a necessity of their speedy removal . things of danger require a sudden stop . if poyson be taken into the body , we speedily labour to cast it up , or to overcome it by antidotes . we labour to stay the spreading of a gangreen presently . who thinks it fit to delay , when fire hath taken hold upon an house . the very opportunity of help , is in the speediness of the endeavour . 't is too late to bring water when the house is consumed , too late to apply a remedy , when the disease hath conquered . they that consider what a temptation is , will see no reason to move slowly in opposing . secondly , silence encourageth satan . 't is not with him , as 't is with men : 't is the policy of some , to overlook , their petitioners , and by silence to scare them from any further address , but satan hath more impudence than to be put out of countenance by delay , and more active malice , than to be discouraged by silence ; nay it doth on the contrary imbolden him . modest requests are disheartned by silence , but such motions , which by their nature imply a disgrace , and carry no reason for their acceptance , but what they expect to find in the consent of those to whom they are made , if they be not presently refused , they give encouragement to hope for entertainment . an immodest request to a chast matron , if not forthwith expresly abominated , encourageth to further attempts . sin being so great an affront to an holy heart , the motion of it cannot be entertained with silence , but satan is imboldned to expect consent in time , and follows his advantage accordingly . he usually flies at a valiant peremptory resistance ; but if the pulse of the soul beat slowly upon the motion , he grounds his hope upon that , and is animated to a further procedure . thirdly , our wills are apt to be inclined by delay . though grace have made straight our crooked natures , yet we still carry such a sway to our former dispositions , that a small thing ( having the advantage of our natural bias and inclination ) makes us ( like a deceitful bow ) turn to our old stand . for the understanding and will of the regenerate are but imperfectly good , the faculties that should obey are unruly ; in such a case how dangerous may delays prove ? who will suffer a seditious incendiary in an army , formerly inclined to mutiny ? who will permit leaven to remain in that mass , which he desires may not be leavened , and not quickly remove it ? who will neglect a spark upon dry tinder , ( that would not have it consumed ) and not instantly put it out ? if it was so great a mischief to eve in innocency ( as hath been said ) to delay her peremptory denial , of how much greater hazard is it to us ? delays are dangerous , to a very proverb , and silence may end in consent . fourthly , silence is also some degree of consent . 't is strange to find a man delaying an answer to temptation , and yet no way guilty of consenting . in things that are to be opposed with care and hatred , no man can withhold his hand without blame : he that is not against satan ( who is to be perpetually resisted ) is so far for him , as he is not against him . he that delays justice which is due , denies it . the judge in the parable was called unjust , not because he had devoured the widows house , but because he deferred to do her right . he that hinders not evil when , and as soon as he can , doth command and approve it . these are received axioms amongst men , and have the same truth in them , if applyed to resistance of temptations . and this may further appear by considering ( . ) the weakness of the will in the regenerate . when our wills are really set upon good and against evil , yet we cannot say , they are perfectly for the one , and against the other , but that there is still some degree of aversness to good , and of inclination to evil in our wills , or else we should not meet with complainings of imperfections under sincere resistances ; as in the apostle , the evil that i would not , that do i. ( . ) the acts of the will in consenting may be so sudden , short , and quick , that they may be almost insensible , and as forward , and ready as the motion . ( . ) the will may be interpretatively voluntary and consenting , when yet it forms not in it self any positive approbation ; it may be guilty in that it doth not more strongly and speedily dissent : for the suspension or negation of the wills act ( where it ought to act ) cannot avoid the charge of coming short of duty . fifthly , not to answer presently , is to lose the best opportunity of answering . 't is less dangerous , more easy , more comfortable to be speedy in denial . the sooner fire is put out , or the disease is stayed , the less hurt is done ; and 't is far less labour to quench a spark , than a flame ; to pluck up a young plant , than an old standard ; to kill the cockatrice in the egg. a temptation opposed speedily , is with greater ease overcome , than after it hath setled though but a little ; for it presently makes a party within us , our affections are soon engaged , our understanding soon bribed ; and then we have not only satan but ourselves to oppose ; and this self so divided , that when we come to fight , our wills are against our wills ; our affections against our affections ; our wishes and prayers clash and contradict each other . as austin confesseth of himself , i prayed ( said he ) and then feared lest thou shouldst hear me too soon ; i desired to satisfy , rather than to extinguish lust . at the first assault , the soul is oft in a better posture , more unanimous and consistent with it self ; than is the golden opportunity of resistance . for ( as * one saith ) 't is better to do it while reason is on our side , than when both reason and affection conspire against us . and lastly , it would be more honour and satisfaction to us , rather not to have admitted such a guest , then after such admittance into our thoughts , to be forced to cast him out . in the review of our actions we shall have more comfort to have been resolute against any sin , than to hold our peace . the necessity of a quick and speedy rejection of a sinful motion is then beyond dispute , and there needs no more to be said for the explanation of this direction , but an account of what is implyed in a speedy denyal ; it contains these four things . first , that it must issue from a fixed determination against sin. some refuse a temptation with the same mind , that carryed lot's wife out of sodom , and are forced beyond their own inclination , but these go not far till they look back ; and no wonder : for if he that is sincerely peremptory against sin at the first motion , may by the sollicitation of the flesh be inclined afterward , there is little expectation that he whom the first motion finds indifferent , and but coldly denying , should hold out long . but that refusal that must give any encouragement to hopes of success , must be an answer of holy indignation against the offer of temptation , and that confirmed into a serious resolve of heart not to yeild . secondly , this positive denyal must be also wisely jealous of satan , in motions that are unlikely , or that may seem light , little , and not directly intended . though it may be but a transient glance , or a thing that is out of our road , yet must nothing be contemned or undervalued . jealousy will take notice of small actions or circumstances , and no less suspitious must we be of every proffer made to us , lest satan by any means get an advantage against us . thirdly , the refusal must be so quick , that it may be ready to take the temptation by the throat . at the first motion or rising of it in our mind , we must endeavour to stifle it in the birth , that it may be as the untimely fruit of a woman , that never sees the sun ; we must not give it time to grow up to a rod of wickedness , but must nip it in the earliest buddings of it . 't is the nature of grace ( if we do but faithfully pursue the inclinations of it ) to be quick in its opposition ; so doth the apostles phrase teach us , gal. . . the flesh lusteth against the spirit , and the spirit against the flesh : the spirit is as ready to repel , as the flesh to suggest ; no sooner doth the one stir , but the other is ready with an opposition , and the reason of it , is from the active contrariety that is betwixt them ; for so the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used , would express it ; they are sworn enemies , animated by principles of constant opposition , as water and fire are , which cannot meet in peace together , but a present noise and combate is raised from this conjunction . fourthly , when this is done , we must endeavour to maintain , and stick to our first disallowance . a child of god ( i know ) in sinful yieldings of infirmity , may say as the apostle , what i do , i allow not ; that is ( . ) what he then consents to , he did not allow at the first , till importunity prevailed . ( . ) though his affections incline to sin , yet his constant settled judgment is against it ; and though he do it , he cannot say he approves it . neither of these are the things i aim at ; but this , that as the first motions of sins are disallowed , we should endeavour to keep at that , to stand our ground , to withhold the least after-delight or approbation ; not but that we we must be forced , sadly to acknowledg the real truth of what the apostle speaks in the place last cited , that these different principles ( which of them soever carry the victory ) do so impede one another , that when grace carries it , yet it cannot do the utmost it would or aims at ; so that in the stoutest oppositions , there may be some secret degrees of allowance unavoidably ; notwithstanding we must so manage our denyal , that if it were possible we should not afford the smallest inclination toward it ; the least , the better , and nobler conquest . chap. xxv . the fourth direction . of repelling a temptation by scripture arguments . of several things implyed in the direction . the necessity of answering by scripture arguments . the excellency of the remedy . how scripture arguments are to be managed . the next particular in christ's answers , to be observed by us , is his citations of scripture , as an invincible reason against all the devils temptations ; he beats them all back with this weapon , it is written . that this was written for our learning , and that , otherwise than for our instruction , he lay not under any necessity of using this method , hath been evidenced before , and 't is a thing which all commentators do take notice of . from this we have another direction , for the right way and order of resisting temptations , which is , that temptations are best repelled by arguments drawn from the word of god. for the explanation of this , it may be considered what is ( . ) presupposed in this direction : for when it is affirmed that we must answer by reasons from scripture , this implies , first , that temptations are not to be opposed by groundless refusals ; 't is no way safe to say we will not , because we will not , nor to insist upon our own bare resolve : for this would be wilfulness , rather than an obediential refusal ; and unwarrantable self-confidence , rather than an humble wrestling . there are some , of whom it may be said , as the prophet once charged the jews , esa . . . that when satan comes up against them , they look in that day to the armour of the house of the forrest , they repair the wall , and cast ditches for fortification ; they prepare themselves to the battel in their own strength , but they look not unto the maker thereof , to him who by his mighty power must fashion our hearts to resistance . the vanity of such undertakings is enough manifested in the event , for commonly such men go on in a bravado of resolution , but are so altered at the first appearance of the enemy , that they yeild without a stroak . who could be more confident than peter , that he would not deny his master , whatever others did , and yet how soon did his heart fail him ? we may warrantably deny a sinful motion , without being explicite in our reason against it , especially in usual temptations and when they thrust themselves into our minds , at such times when our thoughts are charged with an attendance upon other duties ; in which nevertheless the heart hath a secret and implicite regard to the command of god : but in no case must we go down to the battel , in the strength of a wilfulness , lest it go against us . and thus do they , who when they are reproved for some miscarriage , as of drinking , will presently with great confidence make engagements , not to drink wine or strong drink , not to go into a tavern or alchouse , without any humble respect to duty , or the power of god for the conquest of the sin : and accordingly we see that usually such promises and obligations do not hold ; either they wilfully break them , or they become sinfully witty to make evasions for the practice of sin , without the breach of the oath or promise . secondly , the direction supposeth that we must deny the sin with the arguments of greatest strength , and authority . there were occasions and hints of other answers to these temptations that offered themselves in christ's way , and yet he waves them all , fixing only upon scripture reasons as the best and strongest . 't is no christian wisdom to urge those inferiour considerations , of shame , loss , inconvenience , &c. some have no other reason betwixt them and sin , but , what will men say ? or , what will become of me ? but besides , that these would only be a train to bring on disputings , and that it is no way safe to venture our souls upon such defences , when better may be had , ( for who will venture his life upon a staff when he may have a sword ? ) 't is easy for satan to break these bows , and to cut these spears in sunder ; he can ballance such reasons with equal reasons , and presently make us believe , that we have as good reason to commit the sin , as those urged by us , for the not committing of it . thirdly , this direction of using scripture-reason doth clearly imply , that the force and power of scripture is not in the words , or characters , but in the mind and reason of it ; that not scripture used as a charm or spell ( as if the devil were affraid of the sound , and words of it ) can beat back the devil , but 't is the authority of its command , which works upon the mind the highest impressions of fear and care , and as a strong argument prevails with us to forbear . notwithstanding the plainness and undeniableness of this inference , not only do ignorant men bless themselves against the devil by repeating some phrases or sentences of scripture impertinently , and such as have no direct signification of the matter in hand betwixt satan and them , ( as if the devil could not endure to hear the pater noster , or durst not come within the sound of the name jehovah ) but also papists , ( and of them , such as might be supposed more considerate than to be carried by , such conceits ) have placed a vertue in the words and sounds of scripture , and therefore do they command ( though under some limitations and restrictions ) the hanging of sentences of scripture about the neck in scrolls , for the driving away of evil spirits , though in a clear contradiction to the reason which they give in the general against this course , which is this , that the power of scripture is not in the figures and characters , but in the mind and understanding of it ; and therefore profits as pondered in the heart , not as hung about the neck : and upon as slender grounds do they place a more than ordinary vertue , in the angelical salutation , in the seven words upon the cross , in the triumphal title , jesus of nazareth , king of the jews , &c. such kind of oppositions are but a mock to satan , we cannot think to bore the jaw of this leviathan with a thorn , or to come to him with this bridle , or to play with him as with a bird : he durst alledg scripture himself to christ , and therefore 't is not the phrase or sound that affrights him . fourthly , the direction doth imply an argumentative , proper and fit use of scripture commands , or promises . we see christ urged not any scripture indifferently , but he used fit words , and chose to himself select smooth stones out of this brook to sling against this spiritual goliah . every temptation had an answer that doth most fully and properly confront it ; he regarded the main of the temptation , and suffered not himself to be diverted from that prosecution , by engaging himself in that which might have been perplexed and controversial , though he had a fit opportunity to reprove satan for a dishonest craft of representing scripture in a sense of his own making , and so might have rejected the temptation of casting himself down , as leaning upon a false foundation , in that god did not promise in psal . . to preserve any that should presumptuously expect a protection while they run out of god's ways : yet he waved this answer , and opposed the assault by a plain scripture which chargeth the contrary duty . secondly , having seen what this direction doth imply , in these things that are to be removed from the sense and intendment of it , i shall next for ascertaining of the reality and importance of it , shew that temptations are to be resisted by scripture arguments , by these two evidences . first , god's recommending of the commands of scripture for such a purpose ; deut. . . these words which i command thee this day , shall be in thine heart — and thou shalt bind them for a sign upon thine hand , and they shall be as frontlets between thine eyes , &c. whether the later part of the command is to be understood literally , as the jews apprehended and practised , ( though some think otherwise ) is not necessary to be asserted , seeing 't is granted by all ; that they were to have the commands of the law so ready in their minds , and memories , as if they had been written on their hands , and upon their foreheads . that god designed this precept for the resistance of sin and temptation , cannot be doubted , and that the advantage which might hence arise to them was not only the information of their minds , in point of sin , and duty , is as unavoidable ; for that , and more is intended by that part of the injunction ; these words which i command thee , shall be in thine heart , but when ? besides this information ( which the knowledg of the law would afford them ) and their humble complyance with it , as just and good ( which would enable them to say , thy law , o lord , is within my heart ) he further enjoyns them , the quick and ready remembrances of these laws ( as if they were frontlets between their eyes , and signs on their hands ; ) it can signify no less than this , that in so doing , they would be able to resist those motions , by which satan would seek to engage them to the violation of these commands . neither need we to doubt hereof , when christ himself hath so fully taught us , by his own example , in resisting temptations , the particular use of the remembrance of the law : in the new testament the apostle is most express in this matter , eph. . . take the sword of the spirit , which is the word of god , where not only the use of scripture-commands and promises against satan's suggestions is taught , but also the high avail and potency of this weapon in reference to its end : 't is called a sword , and in that comparison , it shews the active resistance which may be made by it ; and 't is called , not a sword of flesh , ( for the weapons of our warfare are not carnal ) but of the spirit , to shew how mighty it is in repelling satan . secondly , another evidence of its usefulness , is from the success which the children of god have had in the right management of this weapon . 't is observable that while christ answered by scripture , satan was silenced , and had not what to reply to the answer , but was forced to betake himself to a new temptation . david in many places highly magnifies the power of the command , in the success he had by it . psal . . . he shews how available it was to preserve him in his common converse , from the sinful snares laid before him , concerning the works of men , by the word of thy lips i have kept me from the paths of the destroyer . in psal . . , . he tells us that he was shielded from the sins of his inclination and love ( which are hardest to prevent ) by the opposition that he gave to the motions of them , in setting up the statutes of god against them , all his judgments were before me , and i did not put away his statutes from me ; i was also upright before him , and i kept myself from mine iniquity . in psal . . . he puts his probatum est upon the head of this receit , and speaks of it as his constant refuge , thy word have i hid in my heart , that i might not sin against thee . in psal . . . he speaks of it as a tryed case of common experience to all the children of god , the law of god is in his heart , none of his steps shall slide . i shall add to this , the experience of luther , when ( saith he ) the motions of the flesh do rage , the only remedy is , to take the sword of the spirit , that is the word of salvation , and to fight against them , — of this , i my self have good experience , i have suffered many great passions , and vehement , but so soon as i laid hold of any place of scripture , and stay'd my self upon it , as upon an anchor , straightway my temptations did vanish away , which without the word , had been impossible for me to endure , though but a little space , much less to overcome . thirdly , the excellency of this remedy will further appear from these following reasons . first , in that it is an vniversal remedy , there can be no temptation either of seducement , or of affrightment , but the scripture will afford a suitable promise or command to repel it : so that it ( like the flaming sword in the cherubims hand at paradise ) turns every way to guard the soul. i need not give instances of its power against sinful motions , having done that already ; and of such temptations which war against the peace of the soul : i need but say this in the general , that as the nature of such temptations is to disguise god , and to render him dreadful to us , in the appearances of wrath , and incompassionate implacableness ; ( and this luther sets down as a certain rule ) so have we in scripture such declarations of the mind and tender inclinations of god , and such full and clear promises to assure us of this , and those so adapted to every case , to every kind of hard thought which we might take up against him , that we may find enough in them to break all those malicious misrepresentations of satan , and to keep up in our mind , right thoughts of god ; which if we will adhere to ( not suffering such promises to be wrested out of our hands , nor our hearts to give way to malignant impressions of cruelty , revenge or unmercifulness in god ) though we be cast into darkness , into the deeps , we may find some bottom on which to fix such beginnings of hope , as may at last grow up to a spirit of rejoicing in god our saviour : and in this case , when our heart and satan dictate to us that god is our enemy , we ought ( as it were ) to shut our eyes ; to refuse to hearken to our own sense and feeling , and to follow the word ; but if we once give up the word of promise , 't is impossible the wound of conscience should be healed with any other consideration . secondly , this remedy is comprehensive of most other remedies against satan's temptations . in eph. . there are several other peices of spiritual armour recommended , and yet there is such a manifest mutual respect betwixt this and those , that any may conclude that however they be distinguished in their names , yet they are conjoyned in their operation ; the girdle ( so far as it relates to truth of judgment and opinion ) depends on the word of scripture for information ; the shoes ( which are defensive resolves to walk with a steedy foot in the ways of religion , notwithstanding the hardships that attend holiness ) are prepared to us , by the comfortable and peace-bringing promises of the gospel ; the righteousness which is our breast-plate , is only set forth , and wrought out to us by the scripture , and its ordinances ; faith , which is our shield , and hope , which is our helmet , they neither of them act without the warrant and encouragement of it : and whereas other parts of the armour are defensive , this of the scripture is compared to the sword , which not only defends , but also offends , and beats back the enemy . if the matter be seriously considered , all these parts of armour are but these two , the graces of the spirit , faith , hope , patience in their sincere exercise , and the word of scripture as the instrument by , and in which they shew their operations ; so that all this armour being put to use , in every particular temptation , it amounts to no more than this we are speaking of , viz. that sinful motions are to be rejected , by a believing , sincerely resolute opposing of them , with arguments from the word of god. thirdly , scripture ( as it is the word and command of the great king of heaven ) hath a d●●nting and commanding authority over the consciences of men. where the word of a king is , there is power , eccles . . . and such is the majesty of a divine law , that it hath power over the consciences of those that are yet in their sins , and can wound , affright , constrain , and bind even the rebellious : so that so long as they retain any of their natural impressions of a divine power , they have some awe for his commands , which may be seen and argued ( where it would be least expected ) from the enragement of the hearts of sinners , when sin by the commandment ( accidentally ) becomes exceeding sinful . for as that outragious fierceness doth arise from the contrariety that is betwixt a carnal heart , and a spiritual law ; so that contrariety would never work , if the authority of that law ( having a power to restrain , and give check to the corruption of the heart ) were not some way owned by the conscience : for where no countermanding law is owned , there can be no irritating , provoking restraint . this it can do to the vilest of men : but of how much more power may we imagine the word to be with good men , whose hearts tremble at the word , when they bind the law upon their heart and charge their consciences with it ? 't is surely quick and powerful sharper than a two edged sword : nor doth it only by unlovely affrightments terrify them from sin , but by commanding duty make the heart in love with it , so that it becomes a delightful satisfaction to be preserved from the snare . fourthly , there is no argument that can be used against temptations , that can be more afflictively discouraging to satan : satan , as bad as he is , cannot but believe those truths which he knows , and he knows that there are many truths in scripture which respect him , as threatnings of punishment and divine vengeance ; he believes these things and trembles , jam. . . his unavoidable knowledg , or remembrance of these things begets horrour in him , he cannot but be under a dread of these truths ; what can be supposed so to wound him as the bringing these things to memory , by urging the command of god against him ? dr. arrowsmith gives two instances of this kind , the one of christopher haas in sweedland ( from the epistle dedicatory to the tomes of brentius's works : ) the other of daniel cramer rector of a school at stetin in germany : on both which the devil made a bold attempt in a personal appearance : from the first demanding a catalogue of his sins in writing ; from the other demanding a paper in which one of the students had obliged himself to satan's service , they both referred him to that text of gen. . . the seed of the woman shall bruise the head of the serpent . and this was retorted upon him with such a strong exercise of faith , that he presently desisted the suit and vanished . fifthly , this weapon cannot easily be wrested out of our hands . when we urge a divine prohibition against a temptation , what can he say in answer ? he cannot deny it to be the word of god , or to be true , or that we are not obliged to it ; he made none of these returns to christ , but by his silence , owned that it was god's holy command obliging us to duty . neither dares he stand upon these exceptions to us , except he find our faith inclined to waver , or our minds weak and wounded by inward troubles of spirit ; and when he puts on a boldness to deny scripture to be the word of god , or that it signifies god's real intendments in his threatning ( for by begetting unbelief of the truth of scripture , and by suggesting hopes of escape and pardon , notwithstanding the violation of the commands of it , the wrests ( when he doth prevail ) this weapon out of our hands ) yet he is forced to fetch a compass , and by many previous insinuations to make his way to these atheistical assertions . thus he did with eve , first ( finding her a little inclinaable ) he dropt in privily something that might argue , the improbability of the threatned penalty , and then at last positively denyed it . but now if we hold to this , that the command is true and holy , and just and good , he cannot wrest our plea from us . sixthly , nothing doth more undermine temptations , by rendring the reasons and motives thereof vain and empty , than doth the contrary commands of scripture . temptation hath always some inticement of pleasure or profit , and these only seem to be taking or reasonable , while we consider not the word of god , as rotten wood or fish , shine only in the dark , but when we are urged with sinful pleasures , how mean , base , dangerous , and unlovely be they , when the command to the contrary gives information , that they are snares and lead to death , or the provocation of the almighty . seventhly , while we resist with scripture-arguments , we engage god ( whose command we would stand by ) to go down to the battel with us ; we lay hold upon his strength , and put obligations upon him , to take us out of the snare , and to deliver us from him who is too strong for us . fourthly , it remains that in a word , i shew how the commands or arguments of scripture are to be used in resisting satan , which is thus : when you have any sinful thought cast into your mind , presently reject the offer , by charging your heart with duty , from some opposite command . as if you be urged to acts of uncleanness , presently refuse , thus ; no , i must not , god hath commanded the contrary , he hath said thou shalt not commit adultery . if a covetous thought arise , reject it with this , god hath said , thou shalt not covet . if you be tempted to please the flesh , and follow vain delights , answer it with this , if ye live after the flesh , ye shall die ; and the like must be done in other temptations . some may perhaps think , that this is easy work and quickly done , and that it seems to attribute a virtue and power to the words of scripture , as if satan were charmed by the language or phrase . however , at the first view this may seem easy , yet he that shall consider how much exercise of grace goes necessarily to the right use of scripture opposition , shall not see cause to slight it as common , nor yet to think that any vertue is attributed to the words . for , first , the scripture here is only recommended as a fit instrument , and no further or higher praise is given ; though therefore we may not attribute the whole of the conquest to the instrument alone , yet this hinders not , but that as an instrument peculiarly fitted for these ends , we may commend it above all other instruments : as we may justly commend bread for nourishing above a stone , and expect more from it , than from a chip ; so have we reason to expect more by the use of scripture against satan , than from other means of defence which god hath not set up for that service . secondly , it is a concomitancy of divine power and aid that conquers for us ; the instrument is scripture , but the power by which it works is from god. thirdly , neither is it any careless formal use of scripture expressions , that will give encouragement for expectation of a divine concurrence , but the use of scripture in this business implyes an exercise of all graces , for it is an urging of scripture under a fourfold consideration . first , as being certainly perswaded of their truth , and fully keeping to that belief . secondly , as being thankfully apprehensive of the holiness , goodness , and profitableness of the commands , and chearfully adhering to them , as the only way and means to bring us to union with christ , and to preserve us in it . thirdly , as being highly and indispensibly obliged by them , to perform the duty commanded therein , and to avoid the sins forbidden . fourthly , all this in an humble expectation of a divine help according to the promise of god. now he that can plead the command or promise against a temptation in this manner , doth not do an ordinary work , neither will he ascribe the success to the words and phrase of scripture . some may ( peradventure ) wonder why christ by his example had not recommended prayer , seeing it is of such unquestionable use in our undertakings against satan . but that enquiry may be fully satisfied , if it be considered , that christ did peculiarly prepare himself to this encounter by solemn fasting , ver . . which doth include praying : for such complicated duties are often denominated by that part which is extraordinary , and usually in scripture a fast is only mentioned , where prayer is chiefly intended . that this fast of christ related to the temptation , and that also as a means of preservation , hath been spoken of in its place ; it remains only that from hence i add a fifth direction . chap. xxvi . the fifth direction of prayer , and of the seriousness required of those that expect the advantage of prayer . of god's hearing prayer while the temptation is continued . of some that are troubled more , while they pray more . that in all our endeavours of resistance , frequent and earnest prayers are not to be neglected . this is so frequently recommended , and so fully handled by most authors , that i shall refer you to such authors as particularly treat of it ; noting only , that the apostle , in eph. . . when he recommends it to us in these words , ( praying always with all prayer and supplication in the spirit , and watching thereunto with all perseverance , and supplication for all saints ) he doth mind us that he that expects the advantage of that duty , must be peculiarly fitted , and seriously diligent in that work . for first , he must have a praying frame of heart , he must pray always , or ( as the apostle elsewhere ) he must pray continually . not as if this duty must swallow up all the rest , and that a christian had no other services to attend than prayer , but that he must be on a design to wrestle with god by prayer ; and this must be constantly carried on , though the acts of prayer be intermitted ; and besides , that ( in such cases ) he may keep his usual stated times for that duty , he must have his heart so much upon his design , that every occasion or offer of temptation will presently put him upon the duty ; nay he must ( in respect of the frequent intercourse of his heart with god , in frequent ejaculations and breathings of soul ) be as a man wholly resolved into that duty , as paul was at his first conversion , who ( as that expression ( behold he prays ) doth intimate ) seems to have been all prayer , and wholly taken up with that duty . secondly , he must pray in the spirit , his soul must be truly in the duty . a more than ordinary earnestness is necessary at solemn times , he must put out all his strength , he must cry mightily , and with his whole heart . thirdly , when his spirit grows dull , he must reinforce it , watch his heart he must ; and if it be needful to quicken it up , he must add fasting or meditation , or whatever other means may be helpful . fourthly , in this course he must continue without giving off the duty , though god behave himself as if he minded not his cry , or took no notice of his hazard , yet without weariness must our supplications follow him . it must be continued with all perseverance . fifthly , the heart that undertakes this must not be so narrow , as to be centred upon his own concern only , when he is melted into a spirit of meekness and compassion for others , and is not so sollicitous for peace or ease , that he could hug himself in his private enjoyment , without concerning himself to tender and help those that are in the same dangers ; when his supplications are for all saints as well as for himself , then may he expect to receive an olive branch of peace from heaven in the return of his prayer . 't is often objected by such , that they pray , but are not heard ; and that temptations continue , notwithstanding many crys and wrestlings . first , it is a great mistake to think that prayers are not heard , or do not prevail , because the temptation is not quite removed ; prayers may be acceptable to god , and recorded among his remembrances , where the temptation , for exercise and other holy ends , may be continued . secondly , what god hath promised to such prayer he fails not to make good , he hath not promised to exempt us from temptation , but from the power and prevalency of it ; if his grace be sufficient for us in the mean time , 't is an answer as good as paul got when he was importunate ; if together with the temptation he gives an issue , that we may be able to bear it , there is his faithfulness in keeping promise ; he no where promised , that satan should not tempt , but that he should not prevail ; while we can hold up our hands in the mount to god , ( and our praying frame will ascertain us of this : for a man is never overcome by a temptation ; so long as he can pray against it ; for so long he delights not in it , so long he consents not , and till he do consent , satan cannot prevail . ) prayer will either make the temptation give way , or the temptation will make prayer give way ▪ but so long as we hold out with earnestness , the temptation cannot prevail , some further object , that the more they pray , they are the worse , and more infested by satan than they were before they undertook that course . it may be they may have more trouble from satan . david thought on god , and his trouble was increased , and no wonder ; satan's spite and fury puts him upon giving greatest molestations to those of whom he despairs to subdue . secondly , but though they may be more troubled , yet they may be furthest from conquest . these disquiets are like the trouble of the working of physick , which at first taking may make a man more sick , and yet bring him nearer to a state of health and strength : fear not then , faint not , resist faithfully , and to the utmost , and god shall bruise satan under thy feet shortly . finis . notes, typically marginal, from the original text notes for div a -e sam. . . the text opened . vid. leigh . crit. sac. the accuser of the brethren rev. . . gen. . . job . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quia inordinatam excellentiam affectando , ordinatam amiserunt , ideo de aliorum excellenti● dolebat , & ad eam oppugn●ndam malici●se ferebatur am. med . l. . c. . esa . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ira brevis furor . vid. pool synop . in loc . pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , col. . . quid inter se distant quatuor ista vocabula , dicant qui poss●nt , si tamen possunt probare quae dicunt , ego me ista ignorare confiteor . enchirid. ad laurent . c. . instit . l. . c. . §. . sam. . . king. . . psal . . . zancheus . q. a. acts . . ephes . . . tim. . . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrows . tract . sacr. l. . c. . § . lib. . enchir. c. . panst . vol. . l. . c. . sclater in loc . cal. instit . l. . c. . §. . vid. bayns on ephes . . . baynes ibid. calvin in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ephes . . . gen. . . hieroz●oicon , . part. quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . principaliter ad diabolum referenda est callidit●s . cognitio vespertina & matutina . barth . sybillae otium theol. p. . aug. in gen. & civitat . dei. lib. . c. . dr. jenison height of israels idolatry , p. . ipsam creaturam melius ibi , hoc est , in sapientia dei tanquam in arte qua facta est , quam in ea ipsa sciunt . aug. civit. dei. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quest . . answ . . heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . answ . . matth. . . dr. jenison's height of israels idolatry , p. . vid. goodwin child of light , p. . quest . pereg●i●●tum p. . daemones cognoscunt cogitationes nostras , quantum ad subjectum , objectum & affectum , non a●utem quantum ad sinem . sciunt quid cogitamus sed ignorant ad quem finem . — deprehendas animit tormenta latentis ex aegrotorum faci● . saepe tacens vocem , verbaque vultus habet . quest . . answ . . conclusion . . conclusion . invictus etis alexander . plutarch in vit alexandri . non non supe●ai●t gailus 〈…〉 nunquam per bella 〈◊〉 . scot. discovery of witchcraft . l. . c. . antiq. l. . c. . * — medeides herbae mistaque cum magicis mersa venena sonis . ovid art. amandi . l. . has herbas atque haec ponto mihi lecta venena . ipsa dedit maeris — his ego saepe lupum fieri & se condere sylvis mae●im , saepe animas ●imis exire sepulchris . virg. ●ccl . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , philtrum , & magicas actiones quae in imaginibus , & caracteribus , certis verbis , ac similibus consistun● , significat . unde pharmaceutria appellatur idyllium secund. theo●iti . & eccleg . ● . virgilii . & antiquos etiam vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pro omni veneficii genere , quo vel hominibus , vel jumentis , vel fr●gi●us , seu carmine , seu aliis modis nocetur , acc●yere , manifeste patet ex platone lib. . de legibus . et apud aristot . hist . animal . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominantur . et apocal . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro prae●tigii , & impostura sumitur . — dan. sennert . tom. . lib. . part. . cap. . ful●er pisg . sight . lib. . c. . p. . ma●men vid. pool in loc . godwin jews antiq. l. . c. . pool in loc . witchcraft reckoned as distinct from murther , in gal. . , . scot. witchcraft . l. . c. . hobs leviath . c. . p. . teneson . hobs creed . exam. art. . p. . bax●er sin against the holy ghost , p. . j. glanvil . considerations of witchcraft , p. . teneson against hobs , art. . p. . vid. epist . d balthasaris ●an . m. d. in calce tom. . oper . dan. senner●i de foemina ●ascinata in cujis cu●e , literae n. b. notae crucis 〈◊〉 capite ad c●lcem , cum astronomicorum & chymicorum caracteribus , rosae figura in dextra & trisolii in sinistrâ arti●icio●è picta cum anuo christi . cor servatoris telis transfixum , & imago stulti , cum verbo germanico na●r , procumbebant . [ dr. more . ] mr. baxter ut supra . dan. sennertus tom. . lib. . pars . varias historias enumerat de morbis incantatione inductis . ex jo. lang●o , alex. benedic●o , cornel. gemma , foresto , & aliis . helmont . magne● . 〈…〉 . §. . dr. more . death consists not so much in an actual separation of soul and body , as in the indisposition and unfitness of the body for vital union . what is the meaning else of that expression , [ whether in the body or out of the body i cannot tell ] except the soul may be separated from the body without death . j. glanvil , witchcraft , p. . . helmont ubi suprà . aricenna vid. barthol . sybilla . perig. quaest p. . nescio quis teneros oculos , &c. glanvil witchcraft , p. . helmont ut supra , §. . satan itaque vim magicam hanc e●cit it ( secus dormientem & scientia exterioris hominis impeditam ) in ●uis mancipiis — glav . wit. p. . . wonders . q. a. . polanus . tho. cont. gent. lib. . c. . cited by sclater , on thess . . . mira non miracula . s●later in loc . magia naturalis . l. . c. . calvin in loc . civit. dei. l. . c. . de civit. dei lib. . c. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plin. lib. . vid. l. vives comment . in lib. . c. . de civit dei. determinata activa ad determinata passiva applicando . tho. cajatan delrio . barth . sybilla pereg. quaest . p. . rivetus . apparitions . scot. witchcraft l. . c. . vid. pool● synops . in l●● . possessions . vid. clark 's lives . esther . . de civit. dei. 〈◊〉 . . c. . kings . tertul. aolog . cap. . purchas . pilgrim . part. . l. . c. . idem part. . lib. . cap. . it higenia sacrificata , de quae sanguine 〈◊〉 , veo●os & virgine caesa . virg. plut. paral. cap. . godwin moses and aaron . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lightfoot on acts . . godwin moses and aaron . l. . c. . purchas pilgr . part. . lib. . cap. . pro vita hominum nisi vita hominis reddatur , non posse deorum numen placari , arbitrantur . jean d'espan . popular errors . cap. . vid. lud. capel . de voto jephtae . §. . vid. pool synops . crit. on king. . . purchas pilg. part . l. . c. . purchas ibid. diod. siculus . bibli●th . l. . lod. vives on aug. de civ . dei. l. . c. . pag. . porphyrius l. . de abstinent . plutarchus . lod. vives in aug. de civ . dei. l. . c. . wonder working . prov . for n. e. lib. . cap. . the peripateticks . porphyrius . aug. de civ . dei. l. . c. . galen . pomponatius . epicureans . cardan . academicks . averr●es . cassius ad brutum ex plutarch . in vita bruti . vid spanhem . dub . evang. part . dub . . exod. . lib. . de bello jud. c. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . instit : l. . c. 〈◊〉 . §. . ●uit illa quidem ●lim sadducaeotum opinio , per angelos nihil designa●i quam vel motus quos deus hominibus aspirat , vel ea quae edit virtutis suae specimina . hobs lev. c. . p. . & . dr. more 's mystery godliness . l. . c. . §. . lib. . p. . on joh. . . dan. . . mede apost . latter times , p. . august . de civ . d●i . l. . c. . &c. . cor. . . vid. barlow exer. metaph. e●●r . . ●lac . script . tract . p. ● . matth. . . ephes . . . cor. . . jam. . . manton on jam. . . on●●e app . tit bonum . volentas sequitur ultimum dictamen intellectus practici . job . . esa . . . jam. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thus satan ( jud. ) disputed , urged sophisms about the body of moses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicit qui avaritia vel aliis malis artibus lucra comparat . beza . vid. capel . temp. p. . will. paris in ames . cas . consc . l. . c. goodwin child . light p. . caryl on job . . all are volunteers , he never constrains any , neither can he ; the will is never forced by him , neither can it be . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . calv. instit . l. . c. . § . de orat. capel . tempt . p . satans first general rule . job . . caryl . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumspexit , lustravit . metaph. satan's second general rule . obj. answ . satan's third general rule . child of light. p. . vid. pool synops . in loc . dr. goodwin child of light. satan's fourth general rule . manton in loc . tit. . ● . pet. . . jam. . . tit. . . gal. . . pet. . . des cartes . ant. le grand . philosoph . vet . &c. spectavit , clamavit , exarsit , abstulit inde secum insaniam qua stimularetur redire , &c. vid. calvin in loc : burtons melanch . part . §. . p. . reynolds treat . of passions . c. . reynolds ibid. gal. . . vid. fenner treat . of affection . j. f. senault of passions . p. . cor. . . rom. . . eph. . . rom. . . * ego autem seram immortalitatem praecor regi . — hominem consequitur aliquando , nunquam comitatur divinitas . curt. lib. . iracundia — velut tyrannus omnia suo metu gobernans ruptis habenis , & jugo rationis excusso gladies inique contra omnes distinxit . theod. hist . eccles . l. . p. . † immoderata animi concitatione impulsus — facinus crudele ut nefarium commisit . jam. . . joh. . . ●enner epist . d●dic●tory to mystery of saving grace . jude . pet. . , , . luk. . . prov. . . vid. dy●e deceitfulness of heart . p. . &c. sam. . . exod. . . luk. . . luk. . . judg. . , . rom. . . pet. . . job . . ca●el tempt . psal . . prov. . . † as absalom his servants watched when amnon's heart was merry with wine . prov. . . jud. . deut. . . isa . . . job . . . heb. . . cor. . . eccles . . . isa . . . king. . ● . chr. . . jer. . . job . . sam. . . & . . jos . . . chron. . . vers . . cron. . . vers . . heb. . ephes . . . greenhams works p. . mat. . . luk. . . greenham , p. . acts . . pet. . . terga vertentes metuendi parthi . hos . . . zech. . . sam. . . . cart. . . cor. . . nahum . . syntag. part . disput . . thess . . , . ● king . . arrowsmith tract . sacr. l. . c. . §. . judg. . . ecclus. . , ● . duties opposed two ways . . by prevention , and that . by external hindrances . job . . . by indispositions . bodily indispositions . spiritual indispositions . bernard . rutherford divine influences . . by discouragments . discouragements to duty four-fold . . from the burthen of duty . from want of success . king. . . sam. . , . . from the unsuitableness of the heart in duty . job . . . from unworthiness of the priviledg . dutie● hindered by dislike . from reproaches . jos . cont . apion . jos . cont . apion . lib. . . jos . cont . apion . lib. . act. . . act. . , . calumniare fortiter aliquid adhaerebit tim. . . from hazards . matth. . . matth. . . gal. . . from the outward meanness of services . cor. . , , . from the sins of professors . from a prophane disposition . jer. . . from the manner of performance . by a wrong representation of the gestures of worshippers . the fifth way to hinder duty , by sophistical arguings ; as , by heightning the dignity of god's children . cor. . . col. . . jud. . vers . cor. . . phil. . . jo. . , . by pleading an inequality of duty . greenham . pag. . . by heightning one duty above others . theod. eccles . historia . luk. . . thes . . . by severing the means from the end . greenham . pag. . by suspending and remitting duties . prov. . . sam. . . sam. . , . . satans design to spoile duties . in the manner of putting us upon them . eccles . . eze. . heb. . . jam. . . tim. . . cor. . . . in the act of performance . two wayes . . by distraction . gen. . . matth. . . . outward disturbances . vid. clarks lives . . inward distractions . cor. . . . duties spoiled in the performance , by vitiating the duty . . wayes of vitiating the duty . cor. . . cor. . . jer. . . . duties spoyled after perfermance . cant. . . notes for div a -e deus est prima veritas essentialis , verbum dei prima veritas normalis . mac. distinc . theol. cap. . tim. . . joh. . . sam. . . acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver . , . de haeres . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * si wittenbergenses admittant universalem gratiam . huberiani introducent universalem electionem , pucciani fidem naturalem , naturalistae explodent christum & scripturas . prid. lect. . p. . consid . th. soc. proemial . p. . haec una notula omnem meam doctrinam evertit . judg. . . tim . . jo. vers . . excitata a luthero bestia apocalyptica & non irritata tantum sed sauciata multorum venabulis , ultimum fere omnium bonorum judicio , esslasset spiritum nisi spiritus 〈◊〉 inauspicati tum her●icos distraxissent & retardass●nt impetus . prid. orat. de spir. seduct . pag. . melch. adam . to vita theol. discourse of the idolatry of the church of rome . in persecutione cogit homines negare christam , nunc docet . tim. . . see the story of mr. copp . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gal . . gal. . . fascinatio est spiritus impostoris vehementior operatio , qua noxium aliquem errorem in dogmate vel praxi ( doctrinae sanae contrarium , sed sophisticis praestigiis depictum ) pro veritate inca●tis hominibus obtendit , iisque efficaciter persuadit , ut errorem eum considenter amplectantur , strenuè defendant , & zelo , non secundum deum propagant . dickson therapeut . sacra . lib. . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grammaticis dictum esse placet quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo pertinet illud . verg. nescio quis teneros , &c. vid , piscator in loc . and leigh . crit. sac. neque tantum quod se decipi passi fuerin● eos arguit , sed quadam veluti magica incantatione deludi . calvin in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mente alienati — eorum lapsum magis dementiae esse quam stultitiae , arguens . calvin . piscator & sclator . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sclater in loc . licet ei ( deo concedente ) species , imagines & simulacra rerun● falsarum essingere in imaginaria hominum facultate , ita ut falsa pro veris eis demonstrentur , deinde potest incendere atque inflammare appetitum eorum ad ea incredibili alacritate praedicanda , &c. pet. martyr . in loc. reynolds treat of passions , chap. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * ferunt quendam nomine montanum — spiritu quodam maligno abripi , & de repente furore & mentis insania exagitatum bacchari : atque mox non solum timerè garrire , sed peregrinas quasdem voces fundere & prophetare-nonnulli illum tanquam insano spiritu praeditum , daemonio agitatum — increpabant ita christopher interp . euseb . histor . eccles . lib. . cap. . baxter's confession of faith pag. . in the margin . see his story called the quaker shaken plura nescio quam sci● epist . . c. . melch. adam in vita . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d' espagne popular errours . §. . chap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d' espagne popular errours . §. . chap. . tantum quisque vult , quantum intelligit se velle debere . intellectus sequitur voluntatem quoad exercitium , non quoad specificationem . divinum est scire quamplurima . pluritus amirum est scabies ecclesiarum . see the narration called the false jew . pet. . . see the book ca●led wonder working providence for new-england . savonarola triumph . crucis . lib. . c. . as ibis a scarabeo accipitris pulchritudinem participat : by which they signified the moon borrowing its light from the sun. whittaker de●s . lit . sententia adv . duraeum . lib. . p. . parum a docta quadam insania discrepat . vid. lumen chymicum . crollii basil , chymic . in prefatione . glauber de signatura salium . p. . . lud. cappelli spec. in eph. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fair specious . dr. stilling-fleet idolatry of the church of rome . dicas cos mera tonitrua sonare , nam communi sermone spreto , exoticum nescio quod idioma sibi fingunt , visi sunt suos discipulos supra coelum rapere . calvin . in jud. . tim. . . rev. . . acontius stratagem satanae . lib. . pag. oxon. jerom. theoph. lyra. &c. * atque hac ratione seducta est , astu sat mae , innumera hominum multitudo , quae ut viam vitae ambularet , arctam illam ingressaest , quae instinctu satanae per humanas est ad inventionis inducta , posteaquam vidit satan viam suam quae ad mortem ducit , traduci , eo quòd sit lata , & quod multi per illam ambulent , caepissentque quidam arctam & strictam quaerere , quae non tereretur à multis , callido consilio effecit , ut pro vera via vitae . arriperetur ea , quae quidem esset stata via verò vitae non esset , &c. musculus in mat. . . purchas pilg. lib. . cap. . out of eusebius . vid. purchas pilg. . chap. . apostacy of the latter times pag. . prideaux orat. x. despir . seductoribus . lib. . cap. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . whitaker de author . script . contra stapletonum . lib. . cap. . p. . jer. . . paul hobson . miraculum voco , quicquid arduum aut insolitum , supra spem aut facultatem mirantis apparet . aug. de utilitat . cred . contra manich. cap. . johnsons relat . in hacluit . tom. . cornel. tacit. histor . lib. . ae●ius spartianus in vit . adrians . de secundo bello punico . mr. baxter , full and easy satisfaction . cap. . nihil fecit christus quod fanciscus non fecit , imò plura fecit quam christus . barthol . de pisis lib conformitat . fol. . vel figmenta hominum mendacium , vel portenta fallacium spirituum . arist lib. . de ●●ima . antiquitat . judaei . lib. . cap. . eccles . hist . lib. . c. . de civitat . dei : lib. . c. . purchas pilg. asia . lib. . cap. . heylin cosmography . pag. . height of israels idolatry . c. . hist . lib. . loc. l. . c. . vid. chamier paustra . tom . . lib. . cap. . prideaux orat . de impost . mendaciis . romes tryumphs . mr. baxters safe religion . p. . portenta fallacium spirituum . heylin cosmography . pag. sclater in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gal. . . & . . joh. . . theod. hist . lib. cap. . vid. harvaei praefat. in sang. circulo . & heylin cosmogr . p. . tim. . . tit. . . apolog. cap. , , , . coci censura patrum . dr. james de corrupt . scrip. concilior . prideaux de pseudo . epigraphis . matth. prideaux introduct . to history . stratagem satanae . lib. . sozomeni eccl. hist . l. . c. . primus in orbe deos timor fecit . purchas pilg. l. . c. . vid. scalagers notas in euseb . chron. p. . lib. . mentioned also by josephus antiq . fews . l . c. . purchas pilg. america . l. . c. . purchas ibid. purchas l. . c. . ita diabolus hoc egit ut divinum miraculum in judaea editum vilesceret , fidem & authoritatem amitteret , & tanti operis gloria ad turpissima idola rediret . bucholcer . apostacy of the latter times . de civit. dei. l. . c. , . vid. du plessis of the trueness of christian religion , cap. . origen cont. cels . lib. . p. . plutarch in vita thesei & demetrii . lib. . epist . . lib. . epist . . nam duris mentibus simul omnia abscindere impossible est . vid. perkins prepar . to demonst . of the prob. c. . praepar . evan. l. . c. . de civil . dei. lib . cap. . ornamenta sunt memoriarum non sacrificia mortuorum . non video in multis quid sit discrimen inter eorum opinionem de sanctis & id quod gentiles putabant de diis suis . institut . lib. . cap. . §. . veteres mihi videntur hoc consilio vires humanas sic extulisse ne si impotentiam diserte essent confessi philosophorum cachinnos excuterent — scripturae doctrinam cum philosophiae dogmatibus dimidiam ex parte conciliare seudium illis fuit . * plato lib. . de rep. dial. † de praepar . evang. l. . cap. ult . chemnitii exam. concil . trident p. . in hist purgator . c. . hinc prima mali labes , dum coelestia mysteria & tremenda christianarum sacra gentilium notionibus & vanis ceremoniis attemperare voluerint . owen disser . de verbo . §. . socr. eccles . histor . lib. . cap. . contentionibus amittitur veritas , & multi eo adiguntur , ut postea nihil constitui posse certi sibi persuadeant , atque ita religionis omne studium abjiciant . acont . strat. satanae , lib. . p. . theod. eccles . hist . l. . c. . sozom. eccl. hist . l. . c. . rev. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . piscator in loc . cal●in in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal . . , , . , . est quaedam etiam delendi voluptas . collius cordial part . p. . dickson therap . sacr. l. . c. . differunt inter se casus animae aeg●ae & casus conscientiae aegrae , &c. bains in loc . cor. . . gal. . . rom. . . kings . . vid. light●●●t harm . in 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. willis de anima brut. cap. . & . job . . ●ritamenta terriculamenta . in calce tom . . p. . talis 〈◊〉 da●us fuit apostolo . horrore sui sic implent animum , ut tantum n●n pectus ipsum expectora●e videantur — ad quor●m praesentiam natura vel depravatissima contremiscit . arrowsmith tract . saer . l. . cap. . §. . perkins cases of conscience . l. . cap. . § . treatise of imaginations . cap. . vid. dickson t●erap . sacra . lib. . cap. . § . ba●chatur va●e ▪ virg. finguntque , creduntque . dum timel , cred●t . ames case cense . lib. . c. dickson therap . sacra . lib. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quest . vid. goodwin child of light. willis de anima brut. cap. . de melancholia . fael plateri prox . med . cap. . de mentis alienatione . job . . isa . . . j●r . . . treat . of desertions . ames cases of consc . lib. . cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lightfoot harm in loc . quest . answ . vid. fel. plateri observ . lib. . in mentis alienatione . lib. . dementis alienatione . treat . of desertions . ames cases of consc . lib. . cap. . job . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lorinus in loc . barth . petrus in loc . vid. her story in cla●ks lives . job . , . act and mon. c. . p. . mrs. k. b. notes for div a -e numb . . . vid. lightfoot temple-service and harmony . levit. . . . luk. . . obs . . cor. . , . cant. . , . job . . psal . . . gal. . . exod. . . exod. . . ver . . applic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obs . . appl. . psal . . . acts . . psal . . luke . . appl. . tim. . . obs . . quest . answ . . gen. . . psal . . . prov. . . applic. spanhem dub . evan. in loc . obs . . eccles . . . applic. jer. . , . heb. . . obs . . deut. . . non nobis expedit esse sine tentationibus ; non rogamus ut non tentemur , sed ne inducat in tentationem . aug. in psal . . applic. . tentationem experiuntur ac sentiunt hi , qui ex animo pi●●ati student . musculus in loc . obs . . quest . answ . mat. . . capel . tempt . part . c. . §. . capel . tempt . part . c. . illae plerumque suggerunt , quae naturae gratiora , idque placide & gradatim , ita ut mens sui compos maneat in ipso aestu , hae autem impetu plusquem humano irruentes , falguris instar , ocyus quam soleat passiones dianoeticae , &c. arrowsmith . tract . . lib. . c. . §. . horrore sui si implent animum , ut tantum nonpectus ipsum expectorare videantur , dum ea perpetim dictitari sentit , & dolet , ad quoque praesentiam , natura vel depravatissima contremiscet . idem . ibid. applic. aliud est tentari , aliud tentationem recipere . tentari & non in tentationem ferri non est malum . aug. de bono persever . l. . c. . mordet satan cum ad consensum trahit , latrat solum cum suggerit . bernard . musculus in loc . doct. . vid. light foct harm . in loc . spanhem dub . evan. in loc . spanhem in loc . luke . . doct. . joh. . . ephes . . , . jam. . . applic. obs . . cor. . . gen. . . applic. . cor. . . applic. . object . answ . . object . answ . . light foot harm . in loc . obs . . luk. . . pet. . . pet. . . psal . . , . ●lectere si nequeo superos , &c. job . . job . . job . . job . . job . . applic. . hobs leviathan c. . p. . calvin . scultctus . teueson . hobs creed . exam. p. . spanhem dub . evan. in loc . non mirum est christum premisisse se circumduci a diabolo , qui permisit se a membris suis crucifigi . obs . . aquinas sum. part . q . art. . homines instrumentaliter , mundus mate ●●aliter , satanas efficienter . sclater on ● thes . . . solamen miseris , &c. applic. neh . . obs . . riscat . in loc . o fiatres adjuvate me , nepeream , nonne vid●tis daemonum agmina , qui me debellare , & ad tartara ducere festinaut , quid hic astas cruenta bestia ? gl. senarclaeus in epist . ad m. bucerum , &c. tells of a country man , at tribury in germany to whom the devil appeared in the shape of a tall man , claiming his soul , and offering to set down his sins in a scroll . obs . . applic. . object . answ . obs . . applic. obs . . obs . . applic. obs . . deut. . . eccles . hist . lib. . cap. . antiochus put el●azer and the macchabees in mind of this excuse , if it be a sin to de contrary to your law , compulsion doth excuse it . josephus on the lives of the macchabees . gen. . . applic. ferenda magis omnis necessitas quam perpetranda aliqua iniquitas . aug. obs . . applic. timeo danaos & dona ferentes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . spanhem , dub . evan. in loc . lightfoot ha●● . in loc . obs . . mat. . . act. . . quest . answ . applic ▪ quest ▪ answ . obs . . matth. . . applic. obs . . vid. lightfoot harmon . in matth. . pool synopsis in deut. . obs . . que● . answ . luke . . applic. quest . answ . obs . . psal . . . psal . . . jon. . . psal . . . pool synopsis in loe . sam. . . see cap. . gen. . . sam. . . applic. heb. . . psal . . , . quest . answ . . quest . answ . . mat. . . obs . . job . . psal . . . alii damnatos s● putant , & quod deo curae non sunt . platerus tract . melan. cap. . quis est ille deus , ut serviam illi ? quid proderit si oraverim ? si presens est cur non succu●ris ? cur non me carcere , inediâ , squalore consectum liberat ? &c. absit a me hujusmodi deus . mercennus ad gen. c. . fol. . dr. reynolds serm. on hosea . ser. . hosea . , . applic. job . . * beza , chemnitius . serm. de jejunio & tempt , christi . unitas naturarum excaecavit satanam . obs . . see their relations in print . applic. quest . answ . obs . . obs . . spanhem . dub . evan. in loc . mat. . . mat. . ● . obs . . equitatio cum diana aut herodiade . bodin . p. . new-castle . applic. luke . . obs . . mat. obs . . numb . . . numb . . . c. . . . plui imumsunt praeservativa locorum , hominum , & jumentorum , verba tituli triumphalis nostri salvatoris , dem scilicet per quatuor partes loci , in modum crucis insci ibuntur jesus † nazar●nus † rex † judeorum † , ritibus ecclesiae servatis & veneratis , ut aquae benedictae asperasionem per salis consecrati sumptionem & candelarum in die purificationis & frondium in die palmarum consecratorum usum licitum vires daemonis immuniunt , se muniunt . spreng . malleus maleficarum part . q. . licitum est aqua benedicta , quaecunque honesta loca , hominum & jumentorum , in salvationem hominum & jumentorum aspergere . id . ibid. zozomen , eccles . hist . l. . cap. . mal. malific . part . q. . cap. , . in delic . evang. spanbem . dub . evan in loc . ●ightfoot harm . in loc . dr. konchi . in loc . obs . . obs . . joh. . . obs . . reynolds on passions c. . p. . non ideo peccatur quia nimis sperat in deum — sed quia nimis leviter ac temerè sine ullo fundamento . ames . medul . l. . c. . §. . sperare non speranda . admotâ manu invocanda est minerva . prov. . , , . job . . gen. . . esa . . . psal . . . deut. . . job . . & . . applic. dikson in loc . dikson in loc . capel tempt . part . cap. . obs . . capel tempt . part . cap. . citing aug. 〈◊〉 . capel tempt . ibid. sen. de providen . c. . liquet mihi cum magno spectasse gaudio deos — dum gladium sacro pectore insigit . non suit diis immortalibus satis spectare catonem semel — aug. de civit dei , p. . c. . major animus merito dicendus est , qui vitam aerum nosam magis potest serve quam fugere . et humanum judicium — prae conscientiae luce ac puritate cont●mnere . as in the kingdoms of biznagar . purchas pilgr . lib. . c. . and in the philippian islands . ibid. c. . peeire membratim & ●oties per stillicidia amittere animam . sen. epist . q. cu●tius . cacero . . tus . quest . nihil urgebat aut calamitatis aut criminis — sed ad capessendam mortem — sola assuit animi magnitudo . de civ . dei. l. . c. . de civit dei. l. . c. . non itaque vobis ó fideles , christi , sit tedio vita vestra . vid. boyles reflectons . sec. . med. . see the narrative of jo. gilpin , called the quakers shaken . applic. de civit. dei. l. . c. . non occides , non alterum ergo nec te , neque enim qui se occidit , aliud quam hominem occidit . aug. de civit dei. l. . c. . et coment lod. viv. ibid. tempt . part . cap. . object . answ . obs . . amabilis in sania mentis gratissimus error . applic. esa . . , . obs . . obs . . populo monstrari , & dici●er hic est . quis vero tam bene modulo suo metire se novit , ut eum assiduae & immodicae laudationes non moveant . h. steph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in psal . . in viis , nunquid in praecipitiis , non est via ●aec sed ruina , & si via , tua est non illius . bernard . ibid. obs . . anothers sevstasc●●lessae immundaeque testantur , perhibentur tamen in aditis suis seciecisque dare quaedam bona praecepta de moribus , quibusdam velut electis sacratis suis , quod si ita est , hoc ipso callidior aduertenda est 〈◊〉 convincenda malitia spirituum noxiorum . aug. civit dei. l. . c. . mal. malesic . part . q. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jean d'espaigne popular errors p. . holy war. l. . cap. . wars of the jews , lib. . c. . joh. . . obs . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal . . , . funcius in his chronol . tells the like of one in c●eet , that called himself moses , anno. . who perswaded the jews to follow him , for the reposse●ing of canaan . * josephus anti. jud. l. . c. . obs . . joh. . . etsi semel videatur verax milies est mendax & semper fallax . luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rev. . . cor. . . mat. . . applic. quest . answ . quest . answ . object . answ . though it was scripture that satan urged to christ , yet he rejects his inference as false because contrary to other plain scriptures prohibiting not , to tempt the lord. * lightfoot harm . in loc . † parkins comb. in loc . deut , . . & . . hobs leviath . c. . p. . lightfoot harm . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so also lucas brugensis thinks in loc . obs . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . applic. obs . . varro de cultu deorum . de civit dei. l. . c. , & . applic. obs . . d'espaigne popular errors . §. . cap. . applic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal . . . & . . jer. . . obs . . obs . . nitimur invet●tum . malo me galatea petit — et fugit ad salaces , & se cupit ante videri . perkins combate in loc . musculus in loc . obs . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levis , nullius ponderis , leviter de aliquo sentire . jackson in loc . pool synopsis crit. in loc . seldenus . leigh . cr. sacr. bains in loc . arrowsmith tract . sacr. lib. . cap. . job . . . caryl in loc . job . . job . . tem. . col. . scala paradis● . gradu . . * spiritus blasph miae , scaturigo est cogitationum adeo horribilium adeoque molestarum , ut ejus tentatio plerumque quasi martyrium est . guil. paris . lib. de tenta . & resist . † magis a dolo metuendum est quam a violentia adversarii , caveat aeger ab impatientia , infidelitate , murmuratione aliisque peccatis quae clam insinuantur . dikson therapeut . sacra . lib . c. . ‖ heylin cosmogr . appli● . capel . tempt . part . c. . faeda tentatio magis vincitur fugiendo quam aggrediendo . gerson t●n . . col. . mystery of iniquity . lib. . cap. . musculus in loc . perkins in loc . obs . . drusius . lightfoot . tremel . &c. gen. . . rev. . . thess . . . cor. . , . applic. obs . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jugum absque jugo , vel a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra , vel a , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profuit homo inutilis . object . answ . applic. obs . applic. obs . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priv . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 via . honoribus magis homines provocare quam tormentis cogere studuit . nazian . fox acts and mon. joh. . . psal . . . grotius in loc . applic. eccles . . . si ad impe ium ejus lapides possent fieri panes , ergo frestra tentas , si autem non frustra , filium dei suspicatis . musculus in loc . vide arma quibus tibi non sibi vicit . ambr. haec armatura non tam christo filio dei quam nobis illius tyrunculis convenit , uti tamen ille voluit , ut nos suo doceret exemplo , perinde atque si fortis quidam gygas gas hostem non suis , sui armis fa●iat & prosternat . musculus . direct . . cor. . . & . . tim. . . quest . answ . capel tempt . part . c. . ames cas . consc . lib. . c. §. . applic. direct . . tentatus a satana cum nullum evadendi modum sentis , simpliciter , claude oculos , & nihil responde , & commenda causam deo. luther , tom . . f. . sicut tutissi mum est canem latrantem contemnere , & praeterire , ita una vincendi ratio est contemnere rationes satanae , neque cum iis disputare — satan nihil minus ferre potest quam sui contemptum . id . tom . . f. . ames cas . consc . lib. . c. . child of light cap. . p. . . direct . — sero medicina paratur , cum mala per longas convauere moras . differre justitiam est negare justitiam . qui non prohibet cum potest , jubet . ego ado●e●cens petieram ate castitatem , & dixeram ; da mihi castitatem , sed noli modo ; timebam enim ne me ci●o exandires & cito sanares , malebam explere quam extingui . confes . l. . c. . * greenham on psal . . . turpius ejicitur quam non admittitur hospes . ideo jesus omnes illas tentationes solis sacris scripturis vicit , ut doceret nos sic pugnare & vincere . cajet . in loc . jansen . &c. direct . . malleus malisic . part . quaes . . cap. ● . virtus evangelii est in intellectu & non in siguris , ergo mellius in corde quosita prosunt , quam circa collum 〈◊〉 ensa . barthol . sibilla peregr . quaest . dec . . c. . q. . in epist . ad gal. canon est , quod in omnibus tentationibus — alium fingimus deum esse quàm sit , putamus enim deum tunc non esse deum sed horribile spectrum . tom . . f. . reclamat ( sathan ) in corde tuo , te non esse dignum ista promissione — est autem opus ardenti oratione , ne extorqueatur nobis promissio . luther in gen. c. . f. cor dictat deum adversum verbum dei , sequi debeo non sensum meum . idem tom . . f. . nulla alia re potest sanari hoc vulnus conscientiae , quam verbo divinae promissionis . id. tom . . f. . rom. . , . quam suave mihi subitò factum est carere suavitatibus nugarum , & quas amittere metus fuerat , jam demittere gaudium erat . aug. confes . l. . c. . tract . sacr. l. . c. . §. . object . answ . . direct . object . answ . object . answ . . a posing question, put by the wise man, viz. solomon, to the wisest men concerning making a judgment of the temporal conditions : wherein you have the ignorance of man (in knowing, what is good, or evil, for man in this life) discovered, together, with the mistakes that flow from it : and the great question resolved, viz. whether the knowledg of, what is good for a man in this life, be so hid from man, that no man can attain it / preached at the weekly lecture at upton ... by benjamin baxter ... baxter, benjamin, preacher of the gospel. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a posing question, put by the wise man, viz. solomon, to the wisest men concerning making a judgment of the temporal conditions : wherein you have the ignorance of man (in knowing, what is good, or evil, for man in this life) discovered, together, with the mistakes that flow from it : and the great question resolved, viz. whether the knowledg of, what is good for a man in this life, be so hid from man, that no man can attain it / preached at the weekly lecture at upton ... by benjamin baxter ... baxter, benjamin, preacher of the gospel. baxter, richard, - . [ ], p. printed for george sawbridge ..., london : . dedication signed: rich. baxter. imperfect: lacks signature a . reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- o.t. -- ecclesiastes vi, -- sermons. good and evil -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - andrew kuster sampled and proofread - andrew kuster text and markup reviewed and edited - pfs batch review (qc) and xml conversion a posing question , put by the wise man , viz. solomon , to the wisest men . concerning making a judgment of temporal conditions . wherein you have the ignorance of man ( in knowing , what is good , or evil , for man in this life ) discovered ; together , with the mistakes that flow from it : and the great question resolved , viz. whether the knowledg of , what is good for a man in this life , be so hid from man , that no man can attain it . preached at the weekly lecture at vpton upon severn , in the county of worcester , by benjamin baxter , late minister of the gospel there . eccles . . . no man knoweth either love or hatred , by what is before him . eccles . . . there is a sore evil i have seen under the sun , namely , riches , kept for the owners thereof to their hurt . psal . . . it is good for me that i have been afflicted . london , printed for george sawbridge , at the signe of the bible on ludgate-hill , . to the much honoured , and truly vertuous , mrs . penelope lechmere ; wife to nicholas lechmere , of hanly-castle , esq madam , as nothing is more usual , then for those , who write books , to dedicate them to some person or other : so it 's as usual with those that do it , to make known to the world , the reason of such their dedication ; and , why to such a person . among other reasons , none are more frequently alleadged , then eminent favours received . madam , if i would make these the reasons of my dedicating this book to you , it were sufficient to satisfy any , why i have pitched upon you , rather then upon another . i could tell the world , what a grear debtor you have me to you , especially in this day , wherein the hand of the lord hath been , and still is , very heavy upon me : you have been a nurse , and very much of a physitian to me ; you have ministred to my necessities ; you have often cheared me with your visits ; yea , you left not , till you had found out , an able and eminent physitian , and brought him to me , under whose hands i at present am , waiting upon god for the issue . certainly , these are favours that are not to be forgotten ; and might very well be alleadged , as the reason of my dedicating this inconsiderable peece to you . but , madam , under favour , i must tell you and the world , that this dedication , neither respecteth , nor relates to , any of these . the only reason , is , truly this , that there is none , can claim such an interest in the book , as your self ; and if it be worth seeing the light , you must be thanked for it . you were the person , who , for some years last past , did with much importunity , solicit me to the printing and publishing of these sermons ; you rested not , till you had obtained a promise from me , of doing it ; when my copy was finished , you were impatient till it were sent to the press ; and when it was in the press , in all your inquiries after it , you were pleased to stile it by the name of your book . so many wayes have you been pleased to make it your own , that i should have wronged you very much , if i should have denied you , the right you have to it . and now madam , having given you this accompt of the reason of my dedicating this book to you , i shall next give you , a brief accompt of the book it self . it treats of a subject , which few or none ( that i know of ) have written of , ( i mean ) so as to make it the sole subject , of a full and just discourse . it is a subject , that universally respecteth all , of what degree or quality soever , high and low , rich and poor ; yea , the highest , and the lowest ; the king that sits upon the throne , and the beggar that fits upon the dunghill . god , the great founder , and framer of conditions , hath not made all men , equal and alike in respect of stature , ( saul , was taller than the people , by the head and shoulders ) no more hath he made all equall , in such a crowd of books : but god told not me , what changes he would make : and who knoweth what is good for man , when providence concealeth much that is necessary to the determination . little thought i , that god was so suddenly removing so many faithful guides , and bringing thousands into such a case , in which , books must be their most learned , able , powerful teachers ! o what a mercy is it , that even the poor , may keep such preachers in their houses , at so cheap a rate ! that at home , they may thus have an excellent sermon when they please ! that they may ( yet ) without penalties , hear these silent preachers , that are orthodox , methodical , impartial , not bending to the lusts , and carnal interests of men : that at home , you may hear a preacher that will not flatter you , nor raile at those , that are not for the interest of a faction ; nor by a beastly debauched life , unsay his doctrine : that by reading more or less , you may avoid the offence , of the length or shortness of the sermon : that you may choose the subject , most pertinent to your case , and the discourse that for the manner is most suited to your edification ! that when you cannot come to a powerful preacher , you may , at any time , read a heart-warming book : that when you want understanding and expression , prudently to instruct your families , and exhort your near relations , or your neighbours , you may read to them , or lend them , a book that is best suited to their state. i think , much of the work of god in england , for mens conversion , confirmation , and consolation , is now to be carried on by books . and though i know some get them , but as hangings or pictures , to adorn their rooms , ( ut petrach . ) alii voluptiti , alii jactantiae libros quaerunt ; sunt qui hac parte supellectilis exornant thalamos , quae animis ornandis inventa est , neque aliter his utuntur quam corinthii vasis , & tabulis pictis , ac statuis , &c. ) yet , when they are extant , who knoweth whose hands they may fall into : and how many by such books , as unexpectedly have fallen into their hands , have bin brought to true repentance and salvation . and it is a great-mercy , that we have such a multitude of books , that all agree in the necessary unquestionable truths of our religion ; when it is a thing so dangerous to read books against books , errors against truth ; and [ libri quosdam ad scientiam , quosdam ad insaniam perduxêre ] some are made wise , and some made mad , by reading books : and when diversity , and contrariety , so distract men , as abundance of cross-wayes do a traveller . ( ut petr. ) fallit saepe viarum multiplicitas viatorem ; et qui uno calle certus ibat , haeret in bivio ; multoque major trivii est error , aut quadrivii : sic saepe qui librum unum efficaciter elegisset , inutiliter multos aperuit evolvitque . ) the papists remedy against the hurt of ill books , is to deny us the use of good ones : their remedy against the mischeifs of errors , is to keep men without knowledg of the truth ; and to cure squinting to put out our eyes : to escape the danger of misunderstanding the scriptures , to keep them from understanding them , and to lock them up in an unknown tongue , and to fly from them , because , they are abused by hereticks : as if christ should not have said again , [ it is written ] because , the devil had said , [ it is written ] . but of the two evils , the vanity is more tolerable , of them that glory in their excellent libraries ; or of sabinus , in seneca , that boasted of his learned servants ; or the great men , that glory in their learned chaplains , while they are ignorant themselves ; than the villany of licinius , that called learning , the pest and poison of the common-wealth : or the italian noble man that petrach mentioneth , that would give a very great summe of mony , to keep all men of learning , from ever coming into his country ; or the impiety of them , that would banish the knowledg of the scriptures , from the laity in the church of god. . and from the matter and manner of this treatise , i have more special reasons to take the publication of it for a mercy . the subject is very suitable and seasonable in these times , when providence sporteth it self in the affairs of men , and puzzeleth so many , and is so variously interpreted by the best , and misinterpreted by the most . this doctrine of mans uncertainty of what is for his good , in the matters of temporal concernment , or of the disengaged providence of god , is not any where else so fully and methodically handled that i know of . and it is of very great use , to the correcting of many , and great miscarriages , and the right ordering of our affections and imployments in the world . how unreasonable is it , that we should be so eager and peremptory in our desires of that , which we know not , whether it will do us good or hurt . that we should be so passionately troubled , for those passages of god's providence , which , for ought we know , may be the means of our felicity . o how oft do we foolishly trouble our selves , because god is saving us from greater trouble , and we do not understand his meaning ! strange ! that the knowledg of our nothingness , and the experience of the fruits of our miscarriages , will not yet perswade us , to give god leave to govern the world , without our medling , or seeking to take his work into our hands , and censuring of that , which we never understood ! that we have not yet enough , of the desire of being as gods ; having smarted for it , as we have done ! o the folly of those expositors of the prophecies of scripture , who first overvalue a prosperous state , and conclude beyond their knowledg , that it is best for us ; and then reduce the promises to their sense ; and grow so confident in their expectations , of outward deliverances and prosperous times , as to lay their hopes and comforts on it , and the very credit of religion it self ! and ô the madness of those men , that laying this as their ground work , that fleshly prosperity is best for them , are unreconcilable to the wayes of faith and holiness , and mortification , because they square not with this erroneous foundation . these generalls we are certain of ; first , that ordinarily adversity , is more profitable to the soul , then worldly prosperity . secondly , that all things shall work together for good , to them that love god. and therefore we have reason to be most suspicious of prosperity ; but , if we are true christians , to interpret all well that is of god. did we but know what need we have of mortifying providences , as the ordinary means of mortifying grace , we should rightlier judg of them , then we do . tanto quisque ferramentum medici patientius tolerat , quanto magis putridum conspicit esse quod secat . ] saith greg. he that best knowes the rottenness of the flesh , will best endure the surgions knife . and happy are we , if that be cured by the pain of the flesh , which was corrupted by the pleasure of the flesh : [ si quae carnis delectatione peccamus , carnis dolore purgamus : ] marvel not , if , when thou turnest unto christ , thou seemest to be assaulted with successive waves , and to be cast into a furnace , or brought into a thorny wilderness , and compassed with sorrows , which thou never wast acquainted with before : as augustine to his friend , [ noli admirari frater , si , postquam christianus effectus es , mille te undique tribulationes vexant : quoniam christus nostrae religionis caput est ; nosque ejus membra sumus ; debemus ergo non solum eum , sed ejus vitam cumulatissime sequi . ] christs way , must be our way ; we must be conformed to our head : we must suffer with him , if we will be glorified with him : the cross , is the passage to the crown . the armies of saints , have gone this way in all generations . [ similes aliorum respice casus — mitiùs ista feres . ] ov. should we expect that grace should have no conflict , no conquest before the triumph ; but be crown'd , before we have shewed what it can do ? nay , we know not the power of it in our selves , till it be tried . [ nemo scit , quid potueris ; neque tu quidem ipse : opus enim est ad suî notitiam experimento : quid quisque possit , non nisi tentando didicit , inquit seneca . ] be not therefore too unmannerly , and foolishly importunate with god for any outward thing , till thou not only thinkest that at the present it would do thee good , but also canst see as far as to the end , and say , that it will be in the issue good , and will not cross any greater good. and marvel not , if god grant not such mistaking prayers . non audit medicus ad voluntatem , sed ad sanitatem , saith august . what sickly tempers should we be of , yea , what certain death would follow , if our father and physitian , should dyet us as we desire , and give us what we would have our selves ? it seems a hard saying of augustine , of rich men ; difficile , imo impossibile , est , ut praesentibus et futuris quis fruatur bonis : ut hic ventrem , et ibi mentem impleat ; ut à deliciis ad delicias transeat ; ut in utroque seculo primus sit ; ut in terra et in coelo appareat gloriosus : it is hard , yea impossible , to enjoy both present and future goods : to satisfy the belly here , and the mind hereafter ; to passe from pleasures unto pleasures : to be a chief man in both worlds ; to be glorious both in earth and in heaven . ] but it meaneth no more than christ meant , in luk. . . & . . o how great a victory do they get , that overcome the temptations of prosperity . magnae virtutis est cum foelicitare luctari ; et magnae faelicitatis est à foelicitate non vinci : aug. how few are so happy , who have that which the world counteth happiness , as to escape its sting , and the everlasting misery , which living after the flesh will procure , rom. . , . heu caecae mentes , tumefactaque corda secundis ! this maketh the great ones of the world , to be the object of grief and compassion to the wise , and cloudeth their honour , and maketh them usually esteemed the miserablest men alive , because they are usually the worst , through the surfeits which they take from worldly fulness , and the alienation of their minds from god and heaven , through the prevalence of fleshly pleasures : for he is the worst man , that is most earthly and least heavenly ; that hath most of the world , and least of god upon his heart : especially , when the leprosy of the most brutish sensuality , and stinking lusts , and drunken pride , and savage cruelty , are the symptoms of this pernicious disease . luxuriant animi rebus plerumque secundis ▪ saith lactantius , ex prosperitate oritur luxuria ; ex luxuriâ verò , vitia omnia : sic impietas adversus deum nascitur . ] luxurie springeth from prosperity , and all vices from luxurie : and thus impiety against god is generated . and it frequently maketh the prosperous so drunk , that they need no other enemy : their disease destroyeth them , they reel unto their ruine . saith seneca , res est inquieta foelicitas , ipsa se exagitat , movet cerebrum : non uno genere alios in aliud irritat . et alibi : multarum urbium in ipso flore luxuriosa imperia ceciderunt , et quicquid virtute paratum erat , intemperantiâ corruit . seeing then that worldly prosperity is usually so pernicious , and we can never say before hand , that it is for our good : how unmeet is it , that we should inordinately desire it , or think we are undone when adversity is our lot ? why seek we that fulness or greatness , which hath , as augustine speaks , asperitatem veram , jucunditatem falsam , certum dolorem , incertam voluptatem , durum laborem , timidam quietem ; rem plenam miseriae , spem beatitudinis inanem : that is , a true asperity , a false delight ; a certain pain , an uncertain pleasure ; a hard labour , a fearful rest ; a business full of misery ; and a hope ihat is empty of true felicity . ] and , as a leaf , it shakes with every wind : internal gripes , external rumors ; and a thousand accidents , turn their seeming paradise into a hell : ade ò perexigua sunt , quae fortunatissimis summam beatitudinis detrahunt , saith seneca . for , as he saith in another place , felicissimi cujusque delicatissimus est sensus , et , nisi ad nutum cuncta suppetant , omnis adversitatis insolens , minimis quibusque prosternitur . the most prosperous , have a delicate sense , and , if all things be not at their beck , being unused to all adversity , they are cast down with every triffle . . and i am the more inclined to this recommendation , for the reverend author's sake : god threatneth by sickness , to call him hence ; and therefore , that he may preach to many , when he is removed from a few , and silenced in the dust ; is that honour to his name , and that benefit to men , which i gladly would promote . he is an orthodox , sober , peaceable , divine ; that never interessed himself , with any thing like a faction : an excellent and most methodical preacher , whose labour is better in the pulpit , then in the press : i have oft heard him , and scarce ever heard a sermon from him , which i thought not worthy to be published : no , not when he began to preach , ( about . years ago ) . many such humble , godly , able faithful labourers , i had the happinesse to be a neighbour to , in the county where he liveth . in the matter and style of this book , you may trulier know , than from the reports of malice , what sedition , what faction , what schism or heresy they preached : for it was such as this , so far as i was acquainted . o happy england ! that hath more able , powerful , laborious preachers to spare and lay aside , than any other nation that i hear of in the world , proportionably doth enjoy . now , he that hath an ear to hear , let him hear . yet a little while is the light with you : walk while ye have the light , lest darkness come upon you : for he that walketh in darkness , knoweth not whither he goeth , john . . march . . your companion , in the hope and patience of believers , rich. baxter . the contents . the text , eccles . . . the first part of the verse , chap. i. solomons design in the whole book discovered . mans felicity consists not in riches . proved by some arguments ; chap. . . more arguments , chap. . the words , a questionary proposal . doct. no man infallibly knoweth what is good , ( and so on the contrary ) what is evil for a man in this life . the doctrine explicated , . of what good to be understood , five distinctions of good . . of what men , of all good. bad. the difference shewed , between a godly mans , and another mans knowledg , of what is good or evil , for a man in this life , in . particulars . a godly mans ignorance , shewed in . particulars . chap. ii. confirmation of the doctrine , by scripture . reason . the reason of . sorts . . some respecting god. . some respecting man. . respecting god. god hath hid this knowledg from man. why god hath hid it , shewed in . particulars . chap. iii. . respecting man , ( viz. ) man's inability to know it . this is shewed in . particulars . . man's ignorance of mens spirits and dispositions . . not knowing how they will manage their condition . . not knowing , to what evils and dangers , their condition may expose them . . not knowing , what snares satan may lay in a condition . . not knowing , what the wheel is , within the wheel . . the sudden change of conditions . . want of the right art , of making a judgment of conditions . most judg of them by opinion . sense . affection . chap. iv. questions resolved . . question , whether it be lawfull to pray against afflictions , since a man knoweth not , but they may be good for him . answered . generally , in . things . . particularly in things . it is lawful to pray for the keeping them off . taking them off . . for keeping them off . but we must pray for that not absolutely . but conditionally . a double praying against afflictions , viz. the things themselves . the evil of the things . . for the taking them off ; shewed in . particulars . chap. v. . question , whether it be lawful to pray for the things of this life ? since we know not but they may be for evil to us . answered . generally . . particularly . . in general , shewed it is lawful in . things . . particularly , not to pray for them absolutely . vltimately . god's glory chiefly to be eyed , in praying for outward things . how a man may know , he eyes the glory of god in praying for outward things ; shewed in . particulars . . question , whether man's ignorance , of what is good or evil for him in this life , doth warrant him to adventure upon businesses , hand over head , without consideration . circumspection . answered in . particulars . chap. vi. application . . information . of three sorts of persons , mistaken about conditions . . some about a prosperous condition , thinking it good for them . four grounds of their mistake . their grounds examined . the fallaciousness of them discover'd in divers particulars chap. vii . . some mistaken about an afflicted condition . five sorts of things about which they are mistaken . the grounds of those mistakes examined . several queries put to such , who so mistake . . some mistaken , in thinking it is good for them , because they are afflicted . the ground of that mistake discovered . examined . chap. viii . . information . that we should be content to receive evil , as well as good , at the hand of god. seaven reasons for it . the great question resolved , ( viz. ) whether the knowledg , of what is good or evil for a man in this life , be so hidden from man , that no man can attain to it . answered ; and directions given : the directions of . sorts . general . . particular . . general . something is to be known . done. . what is to be known . . who is the framer of conditions . . what is the right way of judging of conditions . that shewed in . particulars . . what it is makes a condition good for a man in this life . . an interest in the covenant . . the enjoyment of god in a condition . . suitableness of spirit to a condition . . peace within . . doing the work of our condition . . living above our condition . a twofold living above it , . sinful . . holy living above its comforts . crosses . . watchfulness against the temptations of a condition . chap. ix . . spirituallizing a condition . . an holy indifferency of spirit , in respect of conditions . five reasons for that indifferency . . right behaviour in a condition . nothing of god's must displease us . nothing of ours must displease god. . enjoyment of our selves in a condition . . adorning our condition . thus for what is to be known , by those that will make a judgment of conditions . what is to be done. . inquire by prayer , what is the mind and meaning of god in a condition . two things to be inquired after . god's end . our duty in it . . searching our selves , what we are in a condition . . taking a right view of conditions . how to take a right view of conditions . . view them by scripture-light . how the scripture helpeth us , in viewing of conditions . shewed in . particulars . chap. x. . in viewing a condition , take a right standing : particular directions about that . quest . how a man may know , whether a prosperous condition be good for him ? answered , . if temporal , hinder not spiritual prosperity . . vsing the things of that condition , with right considerations . ( viz. ) of their changeableness . dangerousness . vsefulness . inferiority . emptiness . our own mortality . our accompt . . not forgetting the afflictions of joseph . chap. xi . quest . how a man may know , whether an afflicted condition be good for him . . he must make a judgment of himself . two questions to be put to our selves in that condition . . what we do in it . . what we make of it . . what a man is to do in that condition ? . to find out , what an affliction comes in order to . . to set in with the affliction , and to further it in the work , for which it is sent . . to eye our passions and affections , more than our afflictions . . to eye our sins , more than our sufferings . five things to move us to it . . to keep our hearts open heaven-ward . . to keep the ear open to counsel . . framing the heart , to a pious submission to god. . laying the affliction to heart . a two-fold laying affliction to heart . . carnal , sinful , hurtful . . spiritual , holy , helpful . . patient waiting on god. for god. . making all out of god , that we need in that condition . chap. xii . . what do you make of an afflicted condition : affliction is , . god's furnace , to melt . refine . . god's school . in a school , there is a book . rod. affliction is god's rod , to beat somewhat into us . out of us . five queries , concerning what instructions , afflictions have sealed . . affliction is god's plough . the work of the plough , shewed in . particulars . . afflictions are god's physick . what kind of physick , shewed in . particulars . chap. xiii . quest . what counsel and direction to be given , concerning the choosing or refusing conditions . directions general . particular . . general . . be not your own choosers . man's unfitness to be his own chooser of his condition . quest . how a man may know he is not his own chooser . answered in . particulars . quest . whether lawful , to wish things had fallen out otherwise than they did . answered in several particulars . . particular directions . . seek not great things , but only what is convenient . the good of desiring what only is convenient . . it freeth us from temptations . . it is the most easy , in respect of a burthen of cares . duties . . it is safest for us . . most commodious for us as christians , whose life is compared to a race . warfar . pilgrimage . chap. xiv . quest . what is to be accompted competent . convenient . answered in . things . . direction , seek those things that are good , without controversy and dispute . quest . what those things are ? answ . . in general . godliness , which is good and profitable for all persons . for all things . at all times . for both worlds . . in particular . this is good without dispute . . to eye more the enjoyment of god , than enjoyments from god. . to rejoyee more in the god of our mercies , then in the mercies of our god. . to serve god chearfully , however he serve us . . to keep god , what ever we lose for keeping him. . to remember god and his glory , in all our wayes . . to consecrate all we have , to his service . . to give the things of another life the preheminence . wherein giving them the preheminence , shewed in . particulars . . what ever a mans condition be in this life , to fetch comfort from the consideration , of what his condition hereafter shall be . . what ever his portion be , to make god his portion . reasons , why we should make god our portion . . to have sin pardoned . set out in . particulars . . to lay up treasure , where things are purest . surest . . to seek after distinguishing favours . . to keep peace within , however things are without . to keep our selves in a continual preparation for death . this is shewed in . particulars . reader , there is lately printed a learned , pious , and practical commentary upon the whole gospel of st. mark ; wherein the text is logically analysed ; the meaning of the holy spirit , clearly and soundly opened ; doctrins naturally raised ; all seeming differences between this and the other evangelists reconciled ; and many important cases of conscience resolved , by mr. george petter . published at the desire of above . learned divines , signified under their hands . also , an exposition of the whole epistle to the hebrews , wherein the text is cleared , theopolitica improved , the socinian comment examined , by mr. george lawson , rector of more , in the county of salop. also , the running of the christian race with patience , by mr. john brinsley . all to be sold , by george sawbridge , at the signe of the bible on ludgate-hill . a posing question . eccles . . . for , who knoweth what is good for man in this life ? chapter i. this book of ecclesiastes , is a book full of discoveries . the great discovery solomon makes in it , is this , viz. what it is upon which the desires of man ought to fix , as their utmost end and rest . thereupon , solomon makes this great enquiry , wherein man's chiefest good and happinesse consists ? in it he proceeds . negatively , . affirmatively . . negatively ; and so , shews wherein true happinesse is not to be found : and there you have solomon discovering the false and counterfeit felicities of mans dark heart , and the wofull mistakes of men about their chiefest good. this he doth more generally , particularly . . more generally , in this proposition , cap. . . vanity of vanities , all is vanity . . more particularly ; in recounting severall things , whereon men fix their eyes and hearts , as though happinesse were to be found in them . . knowledg , both naturall and morall . . pleasure , and all the sweetest earthly delights . . honour , and greatnesse of authority . . riches , and earthly possessions . the three first of these , solomon discourseth of in the four sirst chapters . and in the fifth chapter he comes to examine , and consider of that of riches . and having , in the former chapter , by many arguments , proved the vanity of riches ; he comes in this chapter to adde four arguments more . . a man may have the possession of them , and yet want the right use , and comfortable enjoyment of them . this you have , in the six first verses . . they are not able to give satisfaction to the desires of men . this he proves , ver. . all the labour of a man is for his mouth , i. e. for the body , and the services of it ; but the appetite is not filled . and further confirmes it , ver. . by comparing the wise and foolish , rich and poor , together . if there were such contentment , and satisfaction to be found in riches , why then wise men and rich men should , of all others , enjoy the happinesse of it . but , saith solomon , what hath the wise more than the foolish ? what hath the poor , that knoweth to walk before the living ? q. d. what hath a painfull and laborious poor man lesse of contentment than the rich ? . riches are unable to preserve from , or protect against , those evils to which man is subject , viz. sickness , pain , grief , sin , wrath. ver. . that which hath been is named already , and it is known that it is man. i. e. call him what you will ; wise , honourable , rich ; why yet he is still but man , weak , earthy , frail , mortal ; and so , subject to those miseries that attend man. . abundance of riches hath abundance of cares , troubles , distractions , disquietments , ver. . seeing there are many things that increase vanity , what is man the better ? q. d. many , by encreasing riches , think to encrease happiness ; yet they do but encrease vanity : and if so , then man is so far from being the better , that he is the worse for them . thus , solomon shewes how men are mistaken in thinking happinesse to lye in riches ; and the ground of this mistake is laid down in the words of the text , and that is ; mans ignorance of what is good for him in this life ; he thinks that good , which is evil . for , who knoweth what is good for man in this life ? the words are a questionary proposal . who knoweth what is good for man in this life ? the interrogation implies a negation , and so resolves it self into this universal negative proposition ; no man knowes what is good for man in this life . one great thing , about which the ignorance of man discovers it self , is this , what is good , and what is evil , for a man in this life . the conclusion deducible from the words , is this : doct. no man infallibly knowes what is good , and ( so on the contrary ) what is evill , for a man in this life . in the handling of this proposition , i shall proceed by way of explication . confirmation . application . . for explication . so we are to make two enquiries . . of what good , this is to be understood . . of what men , this is to be understood : and whether every man is concluded under the ignorance of what is good for a man in this life . . consider of what good this proposition is to be understood . so the question is , whether no man knoweth what is good for himself in any particular . for the better understanding of this , consider , what it is that we call good ? that is good that all desire . goodness is , congruentia rei cum appetitu , it is the suitableness and agreement of the thing to and with the desire ; and hence it is , that bonum & appetibile ; what is good , and what is desirable , are the same . now here is the question , when every one desires what is good , that , for all that , no man knows what is good for a man ; since every man knows what it is that suites with his desires . for the answering of this question , we must give-in some distinctions . . distinction is this ; there is bonum reale apparens there is good real , and , good in appearance . there is that that is truly good , and that that seemeth good but is truly evil ; there is that that is good , and that that only seems good . now when we tell you , no man knoweth what is good for a man in this life ; it is to be understood of the former , not of the latter . no man knows what is really good for him ; he knows indeed what is seemingly good for him , what pleaseth his carnal appetite and corrupt desires ; but what is really good for him , man knoweth not . . distinction ; there is bonum jucundum , good pleasing . vtile , good profitable . . there is a pleasing good , that pleaseth our natures , and delights our senses . . there is a profitable good ; and we must know this , that things may be pleasingly good , that are not profitably good . things may be toothsome , that are not wholesome . a man in the fit of an ague , knows , drinking much would be a pleasing good to him , when the physitian knows , it would not be a profitable good and so denyeth it . now the proposition is to be understood of the latter , not of the former . every man knoweth what is a pleasing good . he knoweth , ( as it is said of issachar ) rest is good , and health is good ; but he knows not what is a profitable good for man. . distinction ; there is good that is so simpliciter secundum quid. . there is that which is , in it self , and of it self , good ; so riches , and health , and honour , are in themselves good , being blessings of god , and streams that issue from that fountain of goodness that is in him . and so , on the contrary , that are in themselves evill ; as poverty , sickness , crosses , afflictions , being brought in by sin. . there is that that is good in some respects , et quoad nos , in respect of us . there is bonum commodum , a convenient good . that may be good in it self , that is not good for us ; i mean , a convenient good . so the proposition is to be understood of the latter , not of the former . a man may know what is good in it self , when he may not know what is good for him . a man may know , riches are good , when yet they may not be a convenient good for him . agur's prayer , prov. . . was give me neither poverty nor riches , feed me with food convenient . though he saw , riches were in themselves good , yet he question'd whether they were a convenient good for him ; and thereupon desires a middle estate , between poverty and riches . so that , when we tell you , no man knowes what is good for man in this life , it is to be understood of a convenient good . . distinction . there is good in respect . of our apprehensions and imaginations . . of gods intention . . there is good in respect of our apprehensions . so men , have their several apprehensions of what is good , and what is evil . one man apprehends honour good for him , and riches good for him ; and apprehends disgrace evil , and poverty evil . a man apprehends health good , and sickness evil , for him . . there is good in gods intention . and so the proposition is to be understood of the latter , not of the former . though a man may know what is good for himself in his own apprehension , yet he knows not what is good for him in gods intention . what a man apprehends to be good to him , may be intended for evil ; and what he apprehends as evil , may be intended to him for good , eccles . . . no man knowes love or hatred by any thing that is before him . the meaning is , that no man from outward blessings , which are good in our apprehension , can conclude that god loves him , and intends good to him ; and no man from outward afflictions , which are evil in a mans apprehension , can conclude hatred , or that he intends evil to him . so that though a man knoweth what is good and evil for him in his own apprehension , yet he knoweth not what is good or evil in god's intention . . distinction : there is good , that is good in a general notion and consideration ; and good , that is good in relation to particular cases , and to particular times . so the proposition is to be understood of the latter , not of the former . this is granted , that a man may know what is good and what is evil for him in general ; but a man knoweth not what is good for him in such a particular case , and at such a particular time. as hushai said of achitophel's counsell , it is not good at this time ; why so what a man looks upon as good for him , may not be good for him at such a time . riches that seem to be good for a man , yet at some times may be evil to a man. as in plundring times , it was a mans unhappinesse either to be , or to be thought , rich. thus for the first thing , of what good this is to be understood . . the second thing to be enquired after , is , of what men , this is to be understood ? so the question is , whether the proposition concludes all men , without exception , under this ignorance ; and excludes all from the knowledge of what is good for them in this life ? so the question is concerning godly men that are sanctified , and enlightned by the spirit of god , whether are they as ignorant in this particular , as others ? answ . there is a great difference to be put between the spiritual and the natural man , in respect of their knowledge of what is good or evil for a man in this life . a godly man , not only knows what is good for a man , in relation to the life to come ; as pardon of sin , an interest in christ , &c. but also he knows more than others do what is good for a man in this life . he knows , that many things are good for a man , that are apprehended to be evil ; and he knows , there are many things evil for a man that are look'd on as good . thus david said , it was good for him that he had been afflicted ; when others looked upon afflictions as evil , he looked on them as good for him . agur prayed against riches ; why , he knew they were evil for him , when others look upon abundance as good . so , consider ; a godly man hath four things to help him in the knowledg of this , that others have not . . he hath the spirit of god to instruct and teach him what is good and evil for a man in this life . when others are only led by sense , & opinion , the godly man is taught , and led by the spirit of god. . he hath the sanctuary to go into , where he may learn what is good and evil for a man in this life . there david tells you , that he attain'd to this knowledg ; and , till he went into the sanctuary he was ignorant of it , psal . . . — till i went into the sanctuary . till then , he thought it was ill for good men , that they were afflicted ; and that it was good for wicked men , that they were in prosperity : but when he came into the sanctuary , he was informed otherwise . . the godly man hath convincing experience , by which he comes to know what is good and evil for a man in this life . so that by experience , he knows that to be good for him , that others think evil , psal . . . it is good for me that i have been afflicted . david speaks it from experience . . the godly man hath the promise to help him too , rom. . . all things work together for good to them that love god. so that , being such as love god , they know all shall be for good to them , be it what it will. though it seem evil , yet it shall work for good. these things godly men have above others , whereby they are enabled above others to know what is good for them this in life . and yet , for all this , the proposition includes them too , as well as others . it is true , solomon ( it is probable ) means it chiefly of the natural and unregenerate man ; yet it takes in the godly man too , as one that knows not what is good for a man in this life . and that especially in two cases : . a godly man knows not what is good for a man , in all things . . he knows not what is good for a man , at all times . . a godly man knows not what is good for a man in all things . in this ( as the apostle speaks ) they know but in part . and it appears thus ; that they have been denyed in their requests , praying for that that god saw not good for them . thus abraham for ishmael . thus moses requested to have gone into the land of canaan . and gods denying them these requests , must be interpreted gods not seeing that particular thing good for them ; and that indeed it was not good for them : the will of god being the highest rule of goodness . so we find some of the servants of god have been blinded with passion in some of their requests ; as elijah and jonah ; and god did not see it good to grant them what they desired . they asked they knew not what . . a godly man may not know what is good for him , at all times . of that they have been ignorant till they have gone into the sanctuary , and till experience hath afterward taught it them . time was , when david , a godly man , was mistaken about the afflictions of godly men , and the prosperity of wicked men ; till he went into the sanctuary . till then , he was as ignorant as other men . so that till then , a godly man may be ignorant of , what is good for man in this life . chap. ii. now for the confirmation of the proposition . i shall confirm it by . scripture . . reason . by scripture . so we may gather , from scripture , two things , that may serve to assert the truth of this proposition . . scripture acquaints us with what disappointments men have met with in those wayes , wherein they have dreamt of nothing but good , and benefit , and advantage to themselves . how , many have ruin'd themselves , by that by which they thought to have rais'd themselves . scripture gives us many instances in this kind , of those whose table hath been their snare ; and what they thought should have been for their welfare , hath become their trap , psal . . . and this shews how men have been mistaken in what is good for them . the scripture furnisheth us with many instances ; as those of ahab , in compassing naboths vineyard . gehezi , in getting the talents of silver from naaman . achan , in stealing the wedge of gold , and the babylonish garment . haman , in screwing himself into the favour and affection of his prince . israel , in asking a king ; and in asking quails . scripture shews us how these were mistaken about what was good for them . we may say of them , this , that , had they known what had been good for them , they would not have done what they did . solomon , in eccles . . . speaks of an evil that he had seen under the sun , viz. riches kept for the owners thereof to their hurt . surely , if the owners had not thought they had been for their good , they would not have laid them up . . scripture acquaints us with this ; that there have been many , that , contrary to expectation , have found those things good for them that they thought evil , and looked on them as evils . as it tells us of many , that found that to be evil to them , that they thought to be good for them ; so of many , that have found that to be good for them , that they thought to have been evil . scripture furnisheth us with instances in this particular . and here time would fail me to tell you . of job , who looked upon himself , as the most miserable man in the world ; that god had set him as a mark to shoot at ; as if god would make sport with him . he tells you how god wrote bitter things against him ; yet we see , all was for his good . and so we see jam. . . what end god made with him : so that we see by that , that job was mistaken about his afflictions . . david , psal . . . confesseth , it is good for me that i have been afflicted . consider , time was , when david did not think so . time was when david complained of them . but see , he was afterwards of another mind , and tells us , it was good for him that he was afflicted . in psal . . ( if he were the penman of it ) you find there was a time when he was envious at the prosperity of the wicked , and thought them the happiest men ; and he was troubled at the adversity of the godly , and thought them the most miserable men ; but afterwards he confesseth his ignorance and mistake in that particular . to close up this : if you look upon heb. . you shall find the apostle speaking to christians under affliction ; and endeavours to convince them of their mistake about afflictions , and that they looked upon that as evil which was for their good . you shall find , this is the scope of the apostle in the beginning of that chapter . and then , vers . . . . he tells them they are chastisements , and that they bring forth the quiet fruit of righteousness ; q. d. when you come to taste the fruit of these afflictions , you will be of another minde : you will find , contrary to your expectation , that good for you that you thought evil . you must judge of the tree by the fruit ; and when you come to taste the fruit of afflictions , you will say , you were mistaken in the tree . thus for the confirmation by scripture . . we come to shew the grounds and reasons of the proposition , why no man infallibly knows what is good for man in this life . so there is . some reason of it , in respect of god. . some reasons of it , in respect of man. . the reason of it in respect of god is this : because god hath hid this knowledge from man , and therefore , no man knoweth what is good for man in this life . and if any ask , for what reason god hath hid this knowledg from man ? i answer . . god hath done it to maintain his own prerogative . it onely belongs to him who made the creature to know what is good for the creature . it belongs only to him who hath given life to man , to know what is good for a man in this life . he knows man best , and knows best what is good for man , whether riches or poverty ; quietness or trouble ; health or sickness ; life or death . this knowledg is too high and excellent for man. it is not for man to know this , which god hath put in his own power . . god doth it to keep man in a state of dependance on him , and submission to him ; that man may know at whose finding he is , and at whose disposing , ( viz. ) of that god , who onely knows what is good for man. god doth it , to take the creature off from being his own carver . he will have man look to him , and seek to him , for what is good for him . god hath hid this knowledge from man , that man may pray both for the good things , and against the evills , of this life , with submission to the will of god. lord , i know not what is good , or what is evill for me in this life ; and therefore i leave my self to thee ; and in those things submit my self to thee : thou shalt dispose of me , thou shalt carve for me , thou shalt guide me by thy counsel , who onely knowest what is good or evill for me in this life ; thou shalt chuse my condition for me . . god hides this knowledge from man , to magnify and make the glory of his wisdom and power known , in working contrary to the apprehensions , hopes , and expectations of man. so the wisdom and power of god shewes it self . . in a way of justice , turning good into evill . . in a way of mercy , turning evill into good . . he shewes his wisdom and power in a way of justice , causing what was apprehended by men as good for them , to become evil to them , contrary to their hopes and expectations . thus the lord causeth some mens tables to become their snare ; and what they thought to have bin for their welfare , to be their trap. thus the lord lets some men lay up riches for their hurt , and suffers them to get honour to their shame . there is an expression in mal. . . i will curse your blessings . god can make seeming blessings to become curses . and in this his wisdom and power are gloriously seen . god can let a man think he hath a good thing in his hand , and turn it into an evill . and hence it is , some have cursed their riches , and honour , and worldly greatness , as charles the fift , and philip the second of spain did . . he shewes his wisdom and power in a way of mercy , in turning seeming evills into good . that when a man thinks it to be an evill , god turns it to good , contrary to a mans apprehension , hope , and expectation . thus , as he can turn the rod into a serpent , so he can turn the serpent into a rod : he can bring good out of evill , and light out of darknesse . as he can turn a seeming blessing into a curse , so he can turn a seeming curse into a blessing . when balack would have cursed israel , moses tells them , deut. . . god turned it into a blessing . josephs brethren intended evil against him , but god turned it into good , gen. . . and upon this account it is , that god hides the knowledg of what is good for a man in this life from man , that he may have a freedom and liberty of declaring his wisdom and power when he please , both in turning evill into good , and good into evill , contrary to mans apprehensions , hopes , and expectations . . god hath hid this knowledg from man , to keep man humble in the midst of his greatest outward enjoyments . that the great man may not glory in his greatness , and that the rich man may not glory in his riches ; since he knows not whether they are good for him . when a man considers this with himself , i have honour , but i know not whether it be for my good ; i have riches , but i know not whether it be for my good : how humble should the consideration of this make a man in the midst of these enjoyments ? when he considers , honour hath been many a mans snare ; riches , and outward prosperity have been many a mans trap , and i know not but they may be so to me : how humble should this keep a man , when he knoweth not whether they are for his good ? god doth it to keep man from boasting of his enjoyments , prov. . . boast not thy self of to morrow ( saith solomon : ) for thou knowest not what a day may bring forth . so men must not boast of their wealth or honour , since they know not what they may bring forth . thus a man should reason with himself ; why should i be proud of those things which have proved evill to some , and i know not but they may be so to me ? . god hath hid this knowledge from man , to make man patient in affliction , and to make him hope in the worst condition : when a man considers thus with himself , alas i know not what is good for me in this life : for ought i know , these afflictions are good for me ; and what reason have i then to be impatient under them ? why should i fret and murmur at these dispensations ? do i know what these crosses and afflictions may bring forth ? do i know , but that good may lie in the womb of them ? the tree may seem bitter , yet the fruit may be sweet . the rose is sweet , yet the tree that bears it , is thorny . i know not , what grapes may grow upon these thorns , and what figs upon these thistles . when shimei cursed david , what said david ? sam. . . it may be the lord will do me good for this . god not onely knows how to do his people good , but how to do them good by seeming evills . it is good for me ( saith david ) that i have been afflicted . psal . . . god hath hid this knowledge from man , to keep men from judging and censuring one another . to keep the rich from despising the poor , and to keep the poor from envying the rich. if a man knew , that riches were good for a man in this life , and that poverty were evill for a man ; then would rich men look upon themselves as the onely blessed men , and judge of the poor as the only miserable men . so that , as the apostle saith of eating , rom. . . let not him that eateth not , judge him that eateth ; and let not him that eateth , despise him that eateth not ; so will the lord have it to be among men , in this case : he will not have the rich and great ones of the world to despise the poor ; neither will he have the poor , and such as are in a low condition , to envy the rich. and , to prevent this , the lord hath hid this knowledg from man , of what is good or evill for him in this life . thou , o rich man , knowest not but that thy riches may be for thy hurt , why shouldst thou then despise the poor ? and what knowest thou , o poor man , but thy poverty may be for thy good ; and why then shouldst thou envy the rich ? this is the disease to which rich and poor are subject ; the rich are apt to despise the poor , jam. . . and the poor are apt to envy the rich , psal . . . and the lord , for the curing of this disease in both , hath hid this knowledge from man. . god hath hid this knowledg from man , to let man see that the things of this life are not the things ( viz. ) the only things and the main things , that a man should look after . he doth it to let man know , that outward evils are not evils to be feared , for they may be for good : and that outward good things , are not the onely good things to be sought after ; for they may be for a mans hurt . and so the reason why god hides this knowledg from man of knowing what is good or evill for man in this life , is , that he may especially seek after those things that are good , and fly from those evils that have relation to another life . those things that we call good , viz. things of this life , are but things changeably good ; they are things may become evil to a man , and therefore not the only good things to be sought after ; and those things , that we call evil , are but changeably evil , such evils as may be for good ; and therefore not the only evils to be fled from . there are good things that are unchangeably good , which are good for a man in relation to another life , and these are the things mainly to be sought after . and there are evils that are unchangeably evil , which are evil for a man in relation to another life ; and those are the evils that are most to be feared and fled from . . god hath hid this knowledg from man , to keep man in a preparation for all conditions : that since he knows not what is good for man in this life , he may be prepared for what god seeth good for him ; that he may be fitted for all the dispensations and purposes of god concerning him . solomon sayeth prov. . . thou knowest not what a day may bring forth . and why hath god hidden that knowledg from man , but that a man may be prepared for what ever a day shall bring forth , whether good or evil , mercies or miseries , life or death . solomon in eccles . . . speaking of prosperity and adversity , saith , god hath set them , the one over against the other , that man may find out nothing after him . there is chequer-work in the dispensations of god toward man in this life . there is black and white ; there are fair and foul , sunshine and rainy days intermingled ; there is prosperity and adversity , changes of conditions . and mark , god hath set the one over against the other , there is adversity , opposite to prosperity ; there is a vally , over against a hill. and see for what end ? that man may find out nothing after him . what is the meaning of that ? why this , that man should not know what shall come afterwards , or what shall come next , whether prosperity or adversity , that so he may be prepared for both . when god hath set a man upon a mountain of prosperity , he cannot assure himself he shall alwayes stand there ; for there is the valley of adversity set over against that mountain , and he knoweth not how soon he may be in it . and so , since he knows not what may be next , god will have him keep himself in a preparation for all conditions . phil. . . the apostle saith , i have learned to be full , and to be hungry ; to abound , and to want . as if he should say , i am prepared for what god sees good for me ; if he see it good for me to be in a low condition , to be hungry and to want , i am prepared for it , i am prepared for all conditions . and this is one reason , why god hath hid this knowledg from man , that man may be prepared for all conditions . there is an expression in eccles . . . man knoweth not , what shall be . and what is the reason that man knows not what shall be ? why this , that man may be prepared for what ever shall be . . god hath hid this knowledg from man , to shew man the vanity of his thoughts , and to let man see how his thoughts differ from the thoughts of god. as the lord saith in another case , esa. . . my thoughts are not as your thoughts . so the lord will have men know , that his thoughts and mans thoughts , are not the same in respect of what is good or evill for a man in this life . god doth it to shew man his thoughts and the vanity of them . man thinks that riches and honour are good for him in this life , and god lets him see how he is mistaken in his thoughts , by their becoming evil to him ; and man thinks afflictions are evil for him in this life , and god lets man see how he is mistaken in his thoughts , by turning them to good . thus god shews man the mistake and vanity of his thoughts , in respect of what is good or evil for man in this life . and so the lord discovers to man the vanity of his thoughts in this particular , in three things . . in thinking those happy , that enjoy the good things of this life ; when alas , poor man knoweth not but these things are evil for him . thus the lord in turning mens tables into snares , shewes his thoughts are not as man 's . we read of some , mal. . . that call'd the proud , happy : they thought wicked men were the happiest men ; but god tells them he would have a time to shew them the vanity of their thoughts , v. last . then shall ye return , and discern between the righteous and the wicked . as if he should say , you shall see , my thoughts were not as your thoughts . men are ready to think , the rich man the happy man , and the great man the happy man. and thus he discovers to man the vanity of his thoughts , and to let them know , that they know not the thoughts of the lord. as the expression is , micah . . but they know not the thoughts of the lord. . in his thinking them the only miserable men that are afflicted ; it is usual with men to do so : and god by hiding from man what is good for man in this life , discovers to man the vanity of those thoughts . thus , by making afflictions good for a man , they come to see they were mistaken in their thoughts , and find that gods thoughts were not as their thoughts . god in this , gives man to see his folly in giving a judgment of those things he knows not . and to let man see , that while he professeth himself wise , he becomes a fool , rom. . that he is mistaken about the intentions of god , since what he apprehended evil , was by god intended for good . god by this lets men see how much their apprehensions and his intentions differ . how hath the lord brought men to acknowledg their folly in this particular . thus he that was the penman of psal . . tells you at vers . . so foolish was i and ignorant ! . in his judging of the intentions of gods heart , by the dispensations and operations of his hand ; and for this reason god hath hid this knowledge from man , to shew man the vanity of his thoughts , and his judgings , in that particular . though gods heart and hand go together , yet not alwayes so as men imagine . men think , where there is a loving heart , there should be a blessing hand ; and where there is an afflicting hand , there should be an hating heart . god carryeth things in a mystery ; but god will give man to know , he understands not that mystery . man is ready to think , god intendeth good to that man to whom he dispenseth good things , ( i mean ) things temporally good ; and that he intendeth evil to that man , to whom he dispenseth things temporally evil. now the lord by hiding this knowledg from man , will let man see how he is mistaken in these thoughts , and will let him know , that , with a loving heart , there may go an afflicting hand ; and with an hating heart , an hand that is seemingly a blessing hand ; that there may be good in his intention , when there may be seeming evil in his dispensation . when god afflicts , and chastiseth , and corrects , who would think there were good in his intention ? and yet , heb. . . he chasteneth us for our profit . rev. . . as many as i love , i rebuke and chasten . remember that , eccles . . . no man knowes love or hatred by what is before him ; he knoweth not the intentions of god by his dispensations ; he knoweth not gods heart by gods hand . and thus for the ground in general , why god hath hid the knowledg of what is good or evil for a man in this life . chap. iii. i now come to give you the particular reasons , why no man knoweth what is good for a man in this life . so the ground of it is this . reason . mans inability to know what is good for a man in this life . so consider ; man is utterly unable to make a judgement of conditions , and infallibly to say , what is good or evil for a man in this life . the ignorance of man is great in this particular , and i shall shew you it to be such , that it is not possible for a man , as man , to give a judgement of what is good for a man in this life . and that in these particulars . i. a man knoweth not what the spirits and dispositions of men are , and therefore he cannot know what is a fit and convenient good for them in this life . we know not , what will fit a mans spirit and disposition , unless we know his spirit and disposition . he knoweth not the foot , and therefore knoweth not what shooe will fit him . no man ( saith the apostle ) knows the things of a man , and so he knowes not the spirits and dispositions of men . nay let me tell you more , man knoweth not his own spirit and disposition , and how a condition will suit with it . christ told his disciples , luk. . . they knew not of what spirit they were . and then , man knoweth not , what is a fit and convenient good for himself . it is with men in this case , as with some that drink wine , who find it pleasant , but know not the strength of it , nor the strength of their own heads to bear it , and so come to be distemper'd by it before they are aware . every man thinks prosperity good for him , when as all men can no more bear a prosperous condition , then all heads can bear wine or strong drink . man knowes not how a condition will suit with his disposition , till they meet . we have a famous instance in hazael , king. . . when he heard what was prophesied of him , he thought the doing of such things did better suit with the nature of a dog then of a man ; and therefore answers , is thy servant a dog , that he should do so ? but what is the prophets reply ? the lord hath shewed me , that thou shalt be king over syria , q. d. the change of thy condition will presently discover that disposition to be in thee , that now thou wilt not believe is in thee . all men know not what lyons and wolves lie sleeping in their bosoms , till they are awakened . like the snake in the snow , that doth not stir and hisse , till it feel the warmth of the fire of prosperity . every man is apt to think his head can bear the wine of prosperity till he drink of it . as the sons of zebedee answered christ , when he asked them , can ye drink of the cup that i must drink of , and be baptised with the baptism i must be baptised with , and they answered , we are able . so ask a man , whether he be fit and able to bear a prosperous condition ? whether he be fit for honour and riches ? why , he is ready to answer , that he is able ; when alas , he knoweth not his own spirit and disposition . and therefore , through a suspition of this , agur prayed , prov. . . that god would give him neither poverty nor riches ; and why he prayed against riches , he gives the reason , lest i be full and forget thee . why , he did not know under what temptations riches might bring him : they might be such strong drink that his head would not bear . and in this he shew'd he was ignorant of his own spirit it and disposition ; he was afraid that riches would not suit with it . ii. man is ignorant of this , how men will manage their conditions , and thereupon is unable to give , and make a judgement of them . man knoweth not , how a man will use , and improve his condition . things prove good or evil to men according to their management of them . there is an art of managing conditions , which most men are ignorant of ; a condition that might be for a mans good , through the ill-managing of it , becomes evil . it is the saying of one , that , every thing hath two handles . and so it is in respect of conditions , they have two handles . and here is the thing , to take prosperity and adversity , to take every condition by the right handle . now in this the ignorance of man is seen . in his taking of things by the wrong handle ; and so taking of conditions by wrong handles , they become evil ; whereas if they would take them by the right handle , that condition might be for good to them that otherwise is not . so man knoweth not by what handle men will tak hold of conditions . solomon hath an expression , eccles . . . to every purpose there is time and judgment ; therefore the misery of man is great on him . the meaning is this , that , god having put handles to things , and men not laying hold on the right handle , his not knowing how to do things , and when to do things , makes the miseries of man great upon him . so it is in respect of conditions ; seeming mercies become miseries , because men know not how to use them ; and seeming miseries would become mercies , if men did but know how to use them . it is in this case with us as with children , who , if you give them a knife , know not to make any other use of it then to cut and wound themselves ; and so , most men know not how to make any other use of their conditions , then to hurt themselves . and hence it is that no man knowes what is good for man in this life , what condition is good for him , whether a prosperous or an adverse condition , because he knowes not how he will manage his condition . the wrong use man makes of conditions , makes it impossible to man to give a judgment of conditions . and through this ignorance it comes to passe , that things prove to be evil for a man , that might have been for good . upon this account many a mans table becomes his snare , and what might have been for his welfare becomes his trap. thus by his abusing things , he makes blessings become curses ; and so those things become evil that might have been for good. thus it is in respect of prosperity . adversity . . for prosperity ; how do many abuse it to the feeding of their lusts , whereby that becomes evil to them that might have been for good ? and so by their ill managing of a condition , make that condition to become evil to them that might have bin for good . why thus they draw evil out of good ; as when a spider draws poyson out of a flower , it is not from the flower but the nature of the spider ; that , turns it into poyson . . for adversity ; why there are many that do want the art of making good out of evil ; and so that becomes evill to them , that through their wise managing of it might have been for good . men have learned the art of making wind and water serviceable to them . we have a saying of making a vertue of necessity , and so there is an art to make good out of evil : but man knowes it not . that man will never be a good bowler that knoweth not how to set the byasse of his bowle . conditions have their byasses : and here is the art and skill , to set the byasse of a condition right . iii. man knoweth not to what dangers , evils , and temptations , mens conditions may expose them ; and therefore they are not able to give a judgment of conditions , and to say what is good for a man in this life . we may look upon those things as good for a man which may expose him to such temptations and dangers that may be for his hurt and ruine . remember , there are no outward or worldly good things , but do expose men to many evils , dangers , and temptations , and so become evil to a man in this life . thus we find , honour , riches , outward prosperity , do expose a man to envy . as one saith of naboth , it had been better for him he had not had a vineyard , it cost him his life . these things have cost a man his sweetest things , ( viz. ) his liberty and life . how many men had lived longer , had they not had such and such things , wherein they seemed to excel and to be more happy then other men . and so the historian saith of the romane emperours , that they got nothing by their honour , nisi ut citius interficerentur , but to be kill'd the sooner . we read of esius proculus , that he was slain by caligula , for being the handsomest man in rome . beauty and handsomness was for his hurt . and seneca was condemned for being too eloquent , though , at the intercession of one of the emperour's lemans his life was spared . and hence it is , a man is not able to give a judgment of things , because he knows not what their issue may be , and what dangers they may bring a man under ; because experience shews , that it had been good for some men to have bin without those things , that , in the eyes of some , seemed to be good for them . that , as our saviour said of judas , it had bin good for that man , if he had not bin born ; so we may say of some , it had been good for them , if they never had had honour , riches , beauty , and other things that most men look upon , as good for a man in this life . iv. man knoweth not what snares satan hath laid in a condition , to catch and entrap a man in ; and therefore is not able to give or make a judgment of outward conditions . through his devices , that condition may become evil that seemed to be for good . satan is a subtil adversary , and he seeks to get an advantage against us by the conditions we are in . he endeavours to make every condition , a snare and a trap to us . he strives to make temptations out of our conditions . he knows how to make use of our conditions to advantage himself , and to hurt us . and man knows not what snares satan may lay for a man in a condition , and what advantage he may make of it to hurt a man , and therefore no certain judgment can be made of it . satan is a careful and diligent observer , as of our constitutions , so of our conditions , and will be sure to suit his temptations to them . he hath his temptations for all conditions , whether high or low , whether prosperous or adverse . . if a man be in a prosperous condition , why there are evils he tempts a man to , in that estate . and those , both moral . spiritual . i. moral . so consider these : . pride and high-mindedness . prosperity inclines a man to it , and here satan sayles with wind and tide , tim. . . charge them that be rich in this world that they be not high-minded . . boasting and glorying in their prosperity , with a contemning of those whose condition is meaner , jerem. . . let not the rich man glory in his riches . . injustice and oppression , prov. . . the rich man ruleth over the poor . or , as it may be read , domineereth . . luxury , and profuseness , and wantonness . as the sodomites . and dives that fared deliciously every day . ii. spiritual evils there are , to which a prosperous condition inclines a man , and to which satan will be ready to tempt a man : and these are three : . forgetting god and forgetting duty . and upon this account it was , agur prayed against riches , prov. . . lest i be full , and forget thee . . creature-confidence . we find the scripture frequent in giving cautions concerning that , tim. . . that men should not trust in uncertain riches . . security , we read of the rich man in the gospel , luke . who bid his soul take its ease , it had goods laid up for many years . why thus you see a prosperous condition hath its temptations ; and all these ways , satan is ready to get an advantage of a man that is in that condition ? now who can give a judgement of a mans condition when it is prosperous , when he knoweth not but it may cast him into some of these evills . . if a man be in an adverse condition , why that hath its temptations too . when a mans condition is low , then satan tempts him to murmuring , discontent , impatiency , envy , use of unlawful means . and , upon this account , agur prayed against poverty , prov. . lest i be poor and steal . he saw , that condition had its temptations . why thus you see , every condition hath its temptations : and , how shall man be able to make a judgment of conditions , when he knows not what temptations he may fall under , by reason of his condition ; when we know not , but satan , through his wiles and devices , may make a condition evil for a man , that else might have been for his good ; how he may make that condition his snare , that might have been for his welfare ? v. man cannot make a judgment of what is good or evil for a man in this life , because he knoweth not , what the wheel is that is within the wheel . we read ezek. . of the wheel in the wheel . consider , there is the outward wheel of dispensation that is visible to us , and there is a secret wheel of providence within that wheel . so that when we look upon the outward wheel of prosperity , or adversity , we know not what wheel moves within those wheels . we see how the outward wheel moves , but we know not what the motions are of the wheel within ; its motions may be cross to the wheel without . . consider how it is in respect of prosperity . there is an outward wheel that is visible , and seems to move to a mans honour , exaltation , and advancement in the world ; and yet we know not what cross motions the secret wheel of providence may have to the external wheel of dispensation : while the outward wheel seems to move to a mans good , and honour , and advantage ; the inward wheel ( for ought we know ) may be moving to a mans hurt and ruine . according to the saying of the poet , — tolluntur in altum vt lapsu graviore ruant — their lifting up , may tend to their casting down . while the outward wheel may seem to raise them , and mount them ; the wheel within , may move to the undoing and destruction of them . we have a notable instance of this in haman : there was an outward wheel moving to his raising and advancement , to the setting of him high in the favour of his prince , and who ( that had lookt upon that ) would not have thought , this had been for hamans good ? but see , there was a wheel within the wheel , a cross-wheel that was then moving to hamans downfall , and hamans ruine . ii. for adversity , why you shall find sometimes the outward wheel seemingly moving to a mans hurt , and ruine , and disadvantage , when yet we know not the motions of the wheel , that are within the wheel . there may be within that wheel , a wheel of providence moving to a mans good and advantage . thus it was in the case of joseph , when he was cast into a pit , when he was sold into egypt , when he was cast into prison by his master ; who would have thought but that this outward wheel of dispensation had moved to joseph's ruine ; and yet , at the same time , there was a wheel within this wheel moving to the advancement of joseph , and to the making him ruler over all the land of egypt ▪ so in the case of job : when he was stript of all to a shoo-latchet , when he was bereaved of his goods , cattel , children , health , who would have thought but this wheel of dispensation had moved to the ruine and utter undoing of job ? and yet , at the same time , there was a wheel moving within this wheel to his good and advantage , as you may read in his story . so the apostle tells us , jam. . . you have heard of the patience of job , and have seen the end of the lord. god's end in all was jobs good , though the outward wheel of dispensation spake it not . so this is one reason , why a man knoweth not what is good or evil for a man in this life ; because no man knows the motions of the wheel of secret providence , within the wheel of outward dispensation . we know not what is the end of the lord in a mans prosperity or adversity ; our sight is not clear and peircing enough to discern the wheel within , and what its motions are : when we see a man great , and rich , and honourable , we cannot say , he is an happy man , and that it is good for him to be such ; because we know not the end of the lord. and so , when we see a man poor , and low , and in an afflicted condition , we cannot say , that man is miserable , or , that it is evil for him ; because in this dispensation we know not the end of the lord ; we know not how the wheel within moves . reas . man knoweth not what is good or evil for a man in this life , because of that sudden and unexpected changeableness that there is in all conditions . man's ignorance of this , disables him to make a judgment of outward conditions . if a man could make the things of this life certain , why then he might make a judgment of them ; but , the comfort in them and the enjoyment of them being uncertain , who can make a true and perfect judgment of them ? the things themselves are uncertain , and the good in them changeable ; and , who is the man then that can say , that things , that are so full of uncertainty and so changeable , are good for a man in this life ? solomon , in eccles . . . speaking of conditions , saith , god hath set prosperity and adversity one over against the other , as a vally over against a mountain : so that , when a man lookes upon himself as set upon the mountain of prosperity , he seeth a valley of adversity over against him : why , he seeth a change of his condition before him ; and though he stand at present upon the mountain of prosperity , yet he sees below him a valley of adversity , which he knoweth not how soon he may descend into . and , who can say , prosperity is good for him , when he seeth adversity over against him ? so consider : upon this account , it is impssioble that a man should make a perfect judgment of conditions . since . conditions are changeable . . the good and comfort in a condition is changeable . . the condition is changeable . an honourable , rich , & prosperous condition is changeable : and then , what is man the better for being in such a condition ? psal . . . man being in honour continueth not . and yet see , men had other thoughts vers . . their inward thoughts was , that their houses should continue for ever . they thought , it was good for a man to have houses and possessions , because they looked upon these things as constant , and enduring , and lasting ; they thought their inheritances lasting , and that they should leave them to those that would continue their memory for ever , that is , to their children ; which are , but the parents multiplied and continued . which , as one saith , is but nodosa aeternitas , a knotty eternity ; as when one thread is spun and broken , then another thread is knit to it : thus men dream of a continued succession . but what saith the psalmist ? this their way , is their folly ; for man being in honour continueth not . consider , there is a changeableness in all outward conditions ; there may be a sudden turn of providence . job the richest man in the east , lost all ( as it were ) in an instant . all the wit , and care , and industry , and providence of man , cannot hinder the providence of god from making conditions changable . and considering this , who can say , this or that condition is good or evil for a man , when he knoweth not how that condition may change ? what if a prosperous condition should change ? why then , it had been better a man had not known it ; it making a man but more miserable to have been happy , and then to be miserable . . though the condition it self should continue , yet the comfort in the condition is changeable : why , the things of a condition , that seems good and comfortable and desirable , are changeable . the things of such a condition may become a cross , and burden , and vexation ; such a changeableness there is in the comforts of a condition that seemeth good for a man. augustus had three daughters , and all of them very lew'd ; and he was used to call them his tria carcinωmata his three ulcers or botches ; and was used to say , vtinam aut caelebs vixissem , aut orbus periissem , i would i had lived unmarried , or died without children . life and light are two of the sweetest things , and yet a man may out-live the comfort of them ; they may prove a burden to a man as to job ( job . ) why is life given to the afflicted , and light to the bitter in soul ? let me tell you ; those things , that are looked on as the greatest earthly comforts , may become a mans burthens and afflictions . reas . . man cannot make a perfect judgment of what is good for him , and so on the contrary what is evil for him in this life ; because there are but few that have the right art and way of judging of conditions ; and so are apt to call good evil , and evil good ; and so are disabled from knowing what is good for a man in this life . i shall name some of those ways , by which most judge of the good or evil of a condition . . opinion . . sense . . affection . i. most judge of conditions by opinion ; they take things to be as they account them . it is opinion that makes things to be good and evil , to some , that , if rightly considered , are not so . thus conditions are looked upon as good or evil , according as they are in our opinion . it was the saying of seneca , levis est dolor , si nil opinio adjecerit , the misery would be little , if our opinion did not adde to it . opinion is a leight judgment of things , by which things are good in the imagination , but never arrive at the understanding to be made reason . it is an ill guide , and therefore some call it the guide of fools , when reason is the guide of the wise . most men judg of conditions by opinion , and so it is impossible they should make a right judgment of conditions , of what is good or evil for a man in this life . and therefore , we find the scripture setting it self to oppose and cross the opinions of men , in relation to what is good and evil for a man in this life . jam. . . howl ye rich men , &c. now it is the opinion of most , that rich men have cause to rejoyce . prov. . . better is a little with the fear of the lord , then great treasures with trouble . this crosseth the general opinion of men . psal . . . a little that a righteous man hath , is better then the riches of many wicked . now the opinion of the world is , that much , is alwayes better then little . one place more , eccles . . , . vers . . it is better to go to the house of mourning , then to go to the house of feasting . but most men think not so . vers . . sorrow is better then laughter . but this crosseth the general opinion of men . ii. another way by which men judg of the good or evil of conditions , is by sense . they judg of the good & evil of things , according as they are pleasing or displeasing to their senses . they judg of conditions as many do of meats , who judg of them by the taste , and so take them to be wholsome that are toothsome : and so , on the contrary , those meats unwholsome that are unpleasant . and therefore , the apostle tells those , heb. . . how they were mistaken about their condition , which was then a suffering condition ; no affliction ( saith he ) for the present seemeth joyous but grievous . why , sense at the present can feel no good in it , but afterwards it bringeth forth the quiet fruit of righteousness . this way of judging deceived eve : she saw the fruit was desirable , it looked fair to the eye . thus many are deceived about their conditions . they are like the book st. john eatt , as hony in the mouth , but in the belly , as bitter as gall. thus men look upon conditions , whether they are hony in the mouth ; they look no further , whether they may not prove gall in the belly . why , thus most judg of conditions by sense ; and while they judg so , it is impossible for them to know , what is good or evil for them in this life . iii. some make a judgment of conditions , by their sinfully-sensual affections , and so account that good for them in this life , that suits with their lusts and inordinate desires . thus men come to be beguiled with the appearance of good , instead of real good. most men take the word of their lusts , and corrupt and sinful desires , concerning what is good for them . as sampson said , give her me , for she pleaseth me well . since the fall , man rather consults with his own corrupt desires then any thing else , and makes them his oracle ; at which , he enquires about the good and evil of things : and while they seek to that oracle , it must needs follow , that good must be rejected under the notion of evil , and evil lookt upon as desirable under the notion of good . affections sensually-sinful , are wofully blinded in judging of conditions . chap. iv. having explained and confirmed the point , i come now to resolve some questions , that may be put , in relation to the truth delivered . . question , whether it be lawful to pray against afflictions , since no man knoweth what is good for a man in this life ; and so in praying against them , we may pray against , and deprecate that , that ( for ought we know ) may be for out good ? . quest. whether it be lawful to pray for outward and worldly good things , as riches , &c. since we know not , but we may pray for what is evil for us ? . quest. whether our being ignorant of what is good for us in this life , doth not warrant us , to undertake things , and adventure on them hand over head , or at hap-hazard ( as we say ) or at adventure , without any circumspection , consideration , prudential foresight or providential care , as in marriage , &c. why , some may say ; i know not what is good for me in this life , and therefore , let it happen how it will. so the question is , whether this truth , do not deny and destroy all care of providence ? i shall answer to these in order . . quest. whether , according to the truth delivered , it be lawful for a man to pray against afflictions , since he knoweth not but that he may pray against his own good . since , some by experience have found , it was good for them that they were afflicted . answ . some have bin of this opinion , that , it is unlawful to pray against afflictions ; and that it was not the errour of tertullian , to say , afflictions were to be sought for , and desired ; and said , that men ought to be so far from praying against them , that they ought to pray for them and desire them . but this i look upon , as one of his errours . i shall give an answer to the question . . general . . particular . i. general . so i answer ; that , notwithstanding it so falls out that afflictions are good for a man , yet they may be lawfully prayed against . and this truth i shall clear up to you , by four things . . afflictions are , in their own nature , fruits and effects of sin , and such as nature abhors ; such are sickness , poverty , all sorts of losses and crosses ; they were brought in by sin. the apostle saith , rom. . . sin entred into the world , and death by sin. death is there put for , all miseries . as life in scripture is put for all good ; so death is the topick for all miseries , being called the king of fears ; and so the king of evils , being the king of whatsoever is fearful to man , and what nature abhoreth . as death , so all evils ( as death's attendants ) came into the world by sin. sin was the mother , and afflictions of all sorts are the daughters . so then , looking upon them under this notion , as the effects of sin , they may be prayed against . when sin came into the world , these evils crowded in with it ; and when sin shall be no more , these miseries and evils shall be no more , rev. . . there shall be no more death , &c. the thred followeth the needle . sin was the needle , that drew in with it the thred of miseries and afflictions . man had never known what losses , and crosses , and miseries , and afflictions had bin , had it not been for sin. . afflictions of themselves , do us no good ; of themselves , they do not make a man better . the good by afflictions comes from a superiour work , from those admirable influences and concurrences of the spirit of god , on , and with , the afflictions . as our saviour said , man lives not by bread only : so , man is not amended by afflictions only . put a stone into the fire , it cometh out a stone still . no water , either hot or cold , will make a blackmore white . empty vinegar from vessel to vessel , it will be vinegar still . so , let a man be emplyed , from condition to condition , he is still the same . we know , the plough breaks up the earth , but of it self doth not better it ; it leaveth it as it was , there is nothing put in by the plough : if the husbandman dung it , and cast in good seed , when he hath broken it up with his plough , then there is like to be a harvest , else there is nothing but weeds and nettles . the plough of afflictions may break our bodies , and estates , and spirits ; but there will be no harvest without something more , without an heavenly influence ; afflictions will bring forth only briars and thorns . the expression of the psalmist , is , psal . . . blessed is the man whom thou chastenest and teachest out of thy law. it is then happy , when correction and instruction go together . . as afflictions are fruits of sin , and of themselves do no good ; so oftentimes , through mans corruption , they prove occasions of sin. they are so far from making men better , that they often make men worse . i have shewed before , what evils are incident , both to a state of prosperity and adversity . satan knoweth , how to make afflictions to become temptations : and therefore we find this to be the reason , why agur prayed against poverty , prov. . . lest i be poor and steal , and the name of god be taken in vain ; q. d. poverty may put me under a temptation of using unlawful means , to the dishonour of god. thus , afflictions prove somtimes occasions of sin ; and we are taught to pray , that we may not be led into temptation . . consider again this , that the saints and servants of god have prayed against afflictions : so , they have prayed for . the preventing of them , and keeping them off . . the removing them , and taking them off . . for the preventing them , and keeping them off. thus did agur , prov. . , . where you have his prayer ; first , against the evils of sin , ver. . take from me vanity and lying . next , against the evils of affliction , ver. . give me not poverty . . they have prayed for the removing them , and taking them off . and those have done it , who got as much good by their afflictions , as any under heaven . thus david , psal . . . take away thy stroak from me . psal . . . turn away shame and reproach from me . thus did job , job . . let him take away his rod from me . job . , . withdraw thine hand from me , &c. where , he prayeth for gods taking away his afflicting rod , and for his with-drawing his afflicting hand . and these two men , got as much good by their being afflicted , as ever any did . thus , in general , you see what we answer to the question , whether evils of affliction may be prayed against ? ii. we come to give a more particular answer to the question ; and tell you , that though we say , it is lawful to pray against afflictions ; yet it must be with the observation of some rules , and cautions , and directions . that , as our saviour said in another case concerning hearing ; take heed , how ye hear ; so in this case of praying against afflictions , we say , take heed how ye pray . so consider ; there is a double praying against afflictions , as i told you before : . for the keeping them off . . for the taking them off . . for the keeping them off . so , there is a twofold praying for the keeping off afflictions . . absolute . . conditional , and with submission . . absolute . when men pray , that , in no case , the evil may happen to them ; so making their will a law to god's . this praying against afflictions , is unwarrantable and unlawful . we must know ; for moral evils of sin , we may pray absolutely against , but not so against the evils of affliction . . there is a praying against them , that is conditional , & with submission to the will of god ; this is lawful . our saviour himself prayed that the cup might pass from him , but adds this , not my will , but thine be done . our praying against afflictions is then right , when there is a sweet submission of our wills , to the will of god : so , that though we know that afflictions are grievous to our natures ; yet , because we know not , what the decrees and purposes of god are concerning us ; and not knowing , but that he may see them good for us , and make them good to us : we do sweetly submit our wills , to the will of god , and proclaim liberty to him , to deal with us as he please . and herein is the work of grace seen , that , though nature desireth wholly to be freed from them , ( they being such things as are bitter to it ; ) yet a christian leavs himself wholly to the will of god , and saith , not my will , but thine be done . when christians see the cup of affliction preparing for them , or coming towards them , they must pray against it , only as our saviour did . it is then right , when in praying against afflictions , we pray absolutely that god may be glorified ; but for the things that concern our selves , we pray with submission to his will. thus christ did , john . , . save me from this hour , but for this cause came i to this hour . father , glorify thy self . our saviour is absolute in that request of his , that his father would glorify his name , and received an answer ; but for the other request , he sweetly submitted to his father 's will. thus doth a gracious heart pray absolutely , that god may be glorified , ( let it be in relation to himself ) which way the lord please . thus in desiring freedom from affliction , though a gracious heart looks upon it as desirable to nature , to be freed from losses , and crosses , sickness , and poverty , &c : yet he looks upon gods glory as , that , that is to preferred before its own worldly welfare , ease , quiet , contentment , and comfort . whereas some may say , that agur prayed absolutely against poverty , prov. . , . give me not poverty , &c. we answer , that though it looketh like an absolute request , yet it is not : if we look upon the reason of the request , vers . . we shall find that he prayed absolutely , only in relation to gods glory . for , the reason why he prayes against poverty , is this , lest i be poor and steal , and the name of god be taken in vain . where see , that he only prayeth against poverty upon this account , lest it might occasion him to sin , and dishonour god. agur doth not say , lest i be poor and steal , and be whipt , and stockt , or hanged ; but , lest the name of god be taken in vain . . concerning the keeping off , of afflictions . there is a praying either against , . the things themselves . . the evil of the things . . against the things themselves . for that , we say , as formerly , we ought not to pray absolutely , but with submission . . there is a praying against the evil of the things . so we may pray absolutely against the evil of the evils , though we may may not pray absolutely against the afflictions , yet against the sting of the affliction . the apostle paul , calleth sin , the sting of death ; and it is the sting of every affliction : and against the sting , we may pray absolutely . thus for the first , concerning praying for the keeping off of afflictions . . concerning praying for the taking off afflictions . so , these rules are to be observed . . we must not put our wills , as a law to god's . then it is right , when , while we desire god to remove the affliction , we get our hearts willing to bear the affliction , if god will have it so . . in praying for the removal of them , there must be a submission to the will of god , in relation to all circumstances ; to wit , the time and manner of removing . we must submit to his wisdom for the means , and be content to wait his leasure , for the time of taking them off . . we must choose rather affliction , than sin ; and pray more for the taking away of sin , then the taking off affliction . it was a pharoah that prayed only for the taking off of affliction , exod. . . pray to the lord your god , that he may take away from me , this death only . he was only , for having his judgment taken away , not his sin. . we must pray more , for god's sanctifying afflictions to us , then for his removing them from us . that the rod may do its work for which it is sent , before it be taken off ; that we may be better'd by the affliction , before we are freed from the affliction . thus in answer to the first question . chap. v. the second question . if a man know not , what is good for a man in this life ; is it then lawfull for a man to pray for the things of this life , viz. riches , & c ? since he knoweth not , but they may be hurtful for him . his prosperity may be his ruine , his table may be his snare ; and that which he thought was for his welfare , may become his trap. to this question i shall give an answer . in general . . more particular . i. in general , i answer thus : that it is lawful to pray for the things of this life ; although we know not , whether they are good for man in this life . there are these arguments to make it good . . riches , and health , and the comforts of this life , are in themselves blessings of god. they flow from him , who is the fountain of good ; and are , in themselves , streams that issue from that fountain , and speak his goodnesse . they are some of those things , by which , he that is good ( as the psalmist speaks ) doth good to his creatures . acts . . god left not himself without witness , in that he did good , and gave them rain , and fruitful seasons ; filling their hearts with joy and gladness . so , upon that account , they may be pray'd for . . the things of this life may be prayed for , in that our saviour hath taught us to pray for our daily bread. where , by bread , is meant all those good things that are necessary for this life . bread is there a comprehensive word , being the staff of life ; and so call'd the staff of bread. and by a synechodoche it is put for all , both necessary and comfortable supports of mans life . now , being to pray for our daily bread , we may pray for what is necessary and comfortable for life . . outward good things are necessary for our uses , and for our well-being in this world. mat. . . your heavenly father knoweth , that you have need of all these things . in prayer , there is a making known of our needs and wants to god ; not only spiritual , but temporal too ; not only those that relate to our souls , but also to our bodies . the apostle bids us , phil. . . in nothing be careful , but let your wants be made known to god. then no doubt , but we may lawfully pray for all comfortable , and suitable supplies to our wants . . these outward things do not of themselves hurt . of themselves they make none evil. outward things are to men , as they are to them. it is not from the things themselves , but from lusts within that they become evil. the poyson is not in the flower , but in the nature of the spider : so the evil of outward things , is not in the things themselves , but from our lusts , that turn them into evil. it is not mens possessions , but mens corruptions that make them to become evil to them . when a mans table comes to be his snare , the creatures are not to be blamed , but a mans own lusts . the apostle , pet. . . speaks of the corruptions that are in the world through lust . the world , and the things of the world are the object ; but the cause why they become evil to us , is lust . the fault , why men are covetous , or sensual , or effeminate , is not in gold , or wine , or women ; but in mens sensual affections , and naughty dispositions . so it is observable , when st. john , john . . doth sum up , what of the world is opposite to the love of god , he doth not name the objects , but the lusts . he doth not say , what ever is in the world is pleasure , or honour , or profit ; but he names , the lusts of the eye , the lusts of the flesh , and the pride of life ; and these are not of the father , but are of the world. ( i. e. ) these are not of god , as riches , and honour , and outward things are ; but of that world , that man hath made within himself , by his own corrupt desires , and sensual lusts and affections . by this you see , the evil is not in the things themselves , but in our selves ; we find , they are such things as are consistent with grace and holinesse . we read of abrahams and jobs wealth and riches . st. austin , speaking of these worldly things saith , dantur bonis ne putentur mala , dantur malis ne putentur summa bona . it is a certain truth , that god never giveth any thing in it self evil , to those that are good ; so , neither doth he give the chiefest good things , to those that are evil. so that when these things become evil to men , it is from a mans own corruptions . when men make these things , the bellows of pride , the fewel of uncleanness , the instruments of revenge ; this is not from themselves , but mans making use of them for such ends , for which they were not ordained . so when the gospel calls upon us , to renounce the world , the meaning is not , that we should cast the things of the world out of our possession , but out of our affection . to be rich , is not inconsistent with religion , it is mans abusing of riches , &c. that makes them evil to us . . the things of this life , may be helps to christians , to further them in doing good : though they be seeming hindrances ; yet , by a wise improvement , they may become great advantages , for the performing of works both of piety and charity . if a man have but the art , of placing these things aright , they may help a man toward heaven . as we see it is with a trunk of mony ; let a man put it upon his head , it boweth him down ; but let him put it under his feet , it lifteth him up . 't is the apostle's command , in tim. . . to those that are rich , that they be rich in good works ; letting them know , that they have an opportunity put into their hands , of doing good with their wealth . see what our saviour saith , luke . . make you friends of the vnrighteous mammon . but , why doth our saviour call it , the unrighteous mammon ? not because riches are so in themselves , but because of mens either evil getting , or using of them . q. d. things that many men abuse , and so make them the riches of iniquity ; may be so imployed , as to be helps to further good . and therefore , it was a hard saying , and censure of a father ( although i confess it is sometimes true ) omnis dives aut iniquus , aut iniqui haeres , every rich man is either an oppressor , or the son of an oppressor . . wealth and riches , and the things of this life , are the things that come within a promise . it is said of him that feareth the lord , psal . . that wealth and riches shall be in his house ( i. e. ) when god seeth it good for him . for all temporal promises must be understood with an exception . the rule is this , concerning such promises , that they do not intimate what ever shall be , but what ever befalleth a godly man shall be a blessing . the fruit of a promise , shall not be the fruit of a loser providence ; but to a godly man , they are the fruits of a promise , and therefore may be prayed for . thus for the answer in general . ii. the particular answer is this . though we said , and have shewed , that it is lawful to pray for outward things , yet it must have its rules and limitations , and that upon this ground , that we know not what is good for a man in this life . concerning praying for outward things , we must know this , they must not be prayed for ; . absolutely . . ultimately . . absolutely . in praying for outward things , we must not pray for them , but with a submission to the will of god. in praying for them , we must take need of making our wills a law to god's . for , as i shewed you before , that the evils of this life , are not evils to be absolutely prayed against ; so neither are the things of this life , absolutely to be prayed for . then it is right , if , when you are begging of them , you can find in your heart to be without them , if god will have if so . as for those good things that relate to another life , they are to be absolutely prayed for ; but , for the things of this life , we are not to do so ; we must not so desire them , as not content to be denyed . this was rachels sin , in her desire of children , give me children or else i dye . she would have no nay , but she must have children , and she payed dear for it , for she died in child-bearing ; she would die if she had not children , and she died in bringing forth a child , whom she called benoni . thus israel would have no nay , but they must have a king. and thus the hearts of many , are so set upon the things of this life , that they cannot brook a denial of them ; and think god doth not love them , if he do not grant those requests they make for them . . in praying for outward things , as you may not pray for them absolutely , so you are not to pray and seek for them , ultimately , but to make them subordinate to gods glory . it is lawful to pray for health , and wealth , and the good things of this life ; but it is to be done , with a respect to the glory of god , that we may be enabled the better , to serve and honour him with them ; and not that our sensual desires , and sinful lusts , may be satisfied , jam. . . the apostle telleth us , of some that did ask ; but he telleth us , that their end was not right ; for they did ask , that they might consume it upon their lusts . this asking is evil and unlawful . how many are there , that would have god bestow that upon them , that they would bestow upon their lusts , as health , and long life ; that they may live the more pleasantly , wealth , that they may fare deliciously every day ; great estates , that they may raise themselves and families , that they may be some-body in the world , and may lord it over others . it is not right , when men desire outward things , that they may live more comfortably , and not serve god more chearfully . quest. but some may ask , how may i know , in praying for the things of this life , that i have a respect to gods glory ; since the heart of man is so deceitful ? answ . by these things , it may be known . . he that makes gods glory his end , in seeking these things , is as much in begging grace to use them for god , as he is to have them . where the desires of a man , after these things , are right , they are not single desires after the things themselves , but conjoyned and coupled with desires of grace ; whereby he may be inabled to serve and honour god with them . this is his most earnest request , that , if god put any such price into his hand , he would give him a heart to make use of it for his glory . prov. . . honour god with thy substance . so , this is the great request of those that eye the glory of god , in their begging the things of this life ; that , if god see it good to bestow those things on them , that he would give them to honour him with their riches , with their health , and with all their worldly enjoyments . when it is otherwise , our praying for them is not right . there are many that only look after the things themselves , but never begg for grace , by which they should make a right improvement of them . then it is right , when a man desireth rather to be denied the things themselves , than grace to use them ; when he can say , lord give me not riches , give me not honour , give me not worldly possessions , if thou do not withall give me a heart to use them to thy glory . . this speaketh it , when a man can take a denial , and be content to go without them , when god will have it so . this sheweth man's respecting the glory of god , above the things themselves . such an one sits down contented , when god is pleased to cross his desires , and to deny him his requests : when he beggeth health , and wealth , and the good things of this life , and is denied ; he layeth his hand upon his mouth , and concludeth , that , god did not see those things to make for his glory , nor for the good of him that begged them . we read of balaam , num. . when he was sent for by balak , that he gave out , he would not eye the offers that balak made him , but only the command of god. yet , when he was told , he should not go , he enquires again , and again , till at last god bid him go ; which shews , he eyed more the promotion and advancement he expected from balak , then the command of god. so some , in seeking the things of this life , are so impatient , that , though the lord have denied them once , and again , yet they will be asking them again ; it is good for men to do so , in seeking after the things of another life , but not in seeking after the things of this life . . this speaketh it , when , in praying for the things of this life , he prayes only for such a measure and proportion of them , as may least expose him to sin . by this , a man shews , in seeking of them , he hath en eye to the honour and glory of god. such an one seeks not great things for himself , but only what is convenient . it was agur's prayer , prov. . . that god would feed him with food convenient . if you ask , why he prayed for convenient food , and a convenient estate , the reason was this , because he saw danger in extreams ; in poverty on the one hand , and riches on the other . he saw , to be very rich , or very poor , was very dangerous , and would put under great temptations . q. d. lord i would not be rich , because it is hard to be rich and good ; and i would not be poor , because it is hard to be poor , and not to sin . therefore he prayeth for such an estate as did best suite with holiness , and would least expose him , to temptations unto sin ; this speaks his eying the glory of god. he prayeth against riches , and abundance , but it is not upon this account , because they may make a man envyed , or cause cares and troubles , for he that encreaseth riches , increaseth them : but it is purely upon another account , ( viz ) the glory of god , as appears by his reason given , vers . . lest i be full and forget thee , and say , who is the lord ? which shews , that it was gods honour and glory , that he did respect . so when he prayeth against poverty , he doth not make this his reason , lest i be despised and trodden under foot , but , lest the name of my god be taken in vain . so that what he prayed for , was in relation to gods glory . so it is with him that eyes the glory of god , in seeking the things of this life ; he seeks not great things for himself , but only what is proportionable and convenient . he knows , a shoo too big for his foot , may hinder him in going , as well as a shoo that is too little : a staff , you know , is a help to a man when he walketh ; but a bundle of staves , both hinder and burden . it is good for men , in seeking the things of this life , to seek only what is fit and convenient , that they may be the better fitted to be serviceable to their god , and to run the race that is set before them . suppose a man were to run a race , and many suites were laid before him to take his choice , some of cloth of gold , &c. he would not choose the most gorgious , but the most convenient , lest otherways he lose the race . quest. some may ask , what is a convenient estate ? answer : . that which nature requireth . nature is content with a little . it was the saying of a wise man , he that liveth according to nature , will find a little , enough ; and he that liveth according to opinion , will never have enough . and it was the saying of a gracious man , having food and rayment , let us therewith be content . . that is convenient , that is suitable to the estate wherein god hath put us . some need not so much as others do ; and it is their happiness , if they knew it ; as it is for a man to see without spectacles , and to walk without crutches . it was the saying of socrates , when he saw great riches carried through a town , how happy am i , that i can live without all this ? . that is convenient , that is requisite for the comfortable maintenance of our families . the apostle saith , he that provideth not for his own house , is worse than an infidel . yet solomon saith , there was a man , that had neither son , nor brother , and yet there was no end of his labours . . this speaketh our respecting gods glory , in our seeking the things of this life , our using the things for god , when he hath bestowed them on us , and hath granted us our desire . do you not spend them upon your lusts ? do you not say to the wedge of gold , thou art my confidence ? do you not make them the fuel for lusts , and instruments of revenge ? you may know , what your hearts were in desiring them , by the use you afterwards make of them . remember , lust is an earnest craver ; and will pretend , that what it beggs , is for god , till it hath what it desireth . it is good for christians then , to put the question to themselves , what god hath the more from them , for that they have received from him ? to close up the answer to this question ; let me tell you , although it be lawful to pray for the things of this life ; yet not principally and primarily , but with respect to the inferiority of their nature and uses . remember still , these are not the cheif things to be sought after . mat. . . seek first the kingdom of god , &c. we ought , in our prayers , to give the precedency , and preeminence to spiritual good things . heavenly things are to be preferred before earthly ; and we are to place them in our prayers , as god hath placed them . though we may lawfully pray for the things of this life , yet we pray unlawfully , when we are more earnest for them , than for the things that relate to another life . god took it well from solomon , when he was left to his choice , and bid to ask what he would , he only asked wisdom . he did not ask riches , nor long life , nor the life of his enemies . yet god gave him those . the way to have the things of this world , is , chiefly to seek after the things of another world. these things you may pray for absolutely , viz. grace , and an interest in christ , and pardon of sin , and all soul-mercies ; and all the good things that relate to another life . we read of some , in hos . . . that howled upon their beds , for corn and wine . those were the things they only sought after ; and their prayers was but a brutish crie , compared to the howling of a dog. a gracious soul pants after the things of another life , when others pant only after the things of this life . the prophet speaks of such , amos . . who pant after the dust of the earth : but david's soul panted after god , psal . . . so panteth my soul after thee , o god. then it is right , when we pray for the things of this life , with a serious consideration of their lowness , and baseness , and inferiority , being compared with the things of eternity , and another life . thus for the second question . the third question , is this : whether our being ignorant of what is good for us in this life , doth not warrant to adventure on , and undertake things ( as we say ) hand over-head , or at all adventure ; without circumspection , consideration , prudential foresight , or providential care. as in the business of marriage , and of managing all our businesses and affairs in this life . some may say , i see i know not what is good for me in this life : and therefore , the thing i am about , notwithstanding all my prudence , and care , and circumspection , may ( for ought i know ) be for evil to me ; and , without all this care and circumspection , may be for good to me . so the question is , whether this truth doth not destroy all prudential and providential care about the management of the affairs of this life . answer . no such matter : it makes nothing against that . and that , we shall shew in these following propositions ; which i shall briefly name . . divine providence doth not destroy humane prudence ; which is so much commended by solomon , in his book of the proverbs . . gods providence doth sometimes make up mans improvidence . but that is no warrant at all , for a man therefore to be improvident . . it is a tempting of god , when we neglect the means , for bringing to passe the end. . it is creating crosses to our selves ; and , for which we must only thank our selves . we are not called to bear crosses of our own making , but of god's sending . . it is made one of the characters of a righteous man , that he guides his affairs with discretion , psal . . . . there is almost a whole chapter spent in the commendation of a virtuous woman's prudential and providential care in providing for her husband , children , and family ; as you may see , prov. . . such a conclusion would justifie that prophane saying of some , that if they are ordained to be saved , they shall be saved , let them live as they list . these separate between the means and the end. when as god hath appointed the means as well as the end. so do such , in respect of the affairs of this life ; that lay aside prudence , and say , if god see it good for me , it shall be good. thus for the third question . chap. vi. the application . . it is useful by way of information . if this be true , that no man infallibly knows what is good for a man in this life ; why , then it is not to be wondred at , that we find men so wofully mistaken in their judgments , about conditions , and god's outward dispensations . the prophet speaks of some , that call evil good , and good evil : so man , through his ignorance , of what is good for him in this life ; is apt to think that condition good for him , that is evil ; and that condition evil for him , that is good . we read job . . vain man would be wise . so , ignorant man would be thought wise , in the knowing of things that are above him , and beyond his line , and that come not within the sphear of his knowledg . though he know not , how to make a judgment of conditions , yet he will be offering at it ; nay as confidently undertake it , as astrologers and gypsies do , to tell people their fortunes . but we may say of men in this case , as the apostle doth of those , rom. . . professing themselves to be wise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they became fools . so while men profess themselves to be so wise , as to know what is good for a man in this life , they have but shewed themselves fools ; as hath appeared by their gross mistakes about conditions . the heathens of old , though they thought themselves wise , yet shewed themselves fools in their opinions , concerning the chiefest good , ( which did amount to the number of . ) and such fools do men shew themselves in their opinions , concerning inferiour good things , and what is good for a man in this life . but , as the lord saith of the customs of the people , jer. . . that they are vain : so , may we say of the opinions of people , concerning conditions . solomon speaks of some , eccles . . . who would undertake to make a judgment of times , and did ask , why were the former times better than these ? but solomon telleth such , they did not enquire wisely concerning them . ( i. e. ) they were but fools in thinking so . so there are many that inquire not wisely concerning conditions , and what is good and evil for a man in this life . i shall acquaint you with three sorts of persons , that are thus mistaken about outward conditions . . some there are , that , looking upon honour and riches , and such things as are in themselves good , from thence conclude , they are things good for them ; and if they have them , conclude it is well with them . . some there be , who looking upon afflictions , as things evil in themselves ; conclude from thence , that it is evil for them in this life , that they are afflicted . . some there are , who hearing that it hath been good for some that they have been afflicted , do from thence conclude , that , because they are afflicted , their condition is good . thus there are some , that think the better of themselves , for their being afflicted . i shall speak somewhat , to shew , how all these may be mistaken . . for the first . some there are , that think , because honour , and riches , &c. are good things in themselves , that therefore they are good for them . give me leave to shew you , how wofully such persons may be mistaken in doing of it . i shall present you with some of those false grounds and principles , upon which such go , who make such a judgment ; ( viz. ) four , . that must needs be good for a man in this life , that is in it self , and in its own nature good . . that must needs be good for man in this life , that suits with , and answers to , a mans desires . . that must needs be good for a man in this life , that hath been good for others . . that must needs be good for a man in this life , that god gives and bestows upon a man in this life . i shall spend a little time , in the examining these grounds , to see whether such a conclusion may be built upon them . . the first is this . that must needs be good for a man in this life , that is in it self good . answ . it follows not : that which is good in its self , may be a convenient good for me , or you , or other . that , that makes a good thing , to be a convenient good to us , is its suitableness to , and agreeableness with , our constitutions , spirits , and dispositions . here is the mistake of many , that when they hear , that honour , and riches , &c. are things good in themselves , they presently conclude they are good for them ; without considering , whether they are a convenient good , never examining how they suit with their spirits and dispositions . the apostle , speaking of the creatures , that god hath made and ordained , for the nourishment and preservation of mankind , telleth us , tim. . . that every creature of god is good : so , flesh is good , and fish is good , and wine is good ; yet we know , it may not be good for some to eat fish , & for some to drink wine ; wine , that is in it self good , yet it is not good for him that is in the fit of a feaver . so that here lieth the mistake , men distinguish not , between what is good in it self , and good for them . thus it is with most ; they look upon the things of this life , without themselves , but look not inward upon their own spirits and dispositions ; which agur no doubt did , when he prayed against riches , and that god would feed him with food convenient . . consider this , that a thing may be good in it self , that may become evil to a man in this life , through his abuse of it ; and therefore it followeth not , that , that is alwayes good for a man in this life , that is good in it self : things good in themselves , may through mans corruption be abused . the apostle jude , speaketh of some , that turn grace , into wantonness : and if the corruption of man may rise so high , to abuse that , that is placed in the highest rank of good things ; then much more , to abuse those good things , that are of a lower and inferiour nature . it is observable , that we are most apt to offend in licitis , in those things that are in themselves lawful ; because we are there least suspicious of danger . we suspect not the things , because they are in themselves good , which , through our abuse of them , become evil to us . the flowre is in its own nature , sweet and good , but through the venemous nature of the spider , what is drawn from it , is turned into poyson . so it is in this case , mens corruptions make those things evil and poysonous , that are in themselves good . we must know , outward things are to us ▪ as we are to them ; our outwards , are according to what our inwards are ; things good in themselves , become evil to us , when through our corruptions , they are made to be but food and fewel for our lusts . it may be said of many , it was ill for them , that they were so great , and so rich ; had they not been so , they had not been so bad , and so wicked . solomon saith , the prosperity of fools , destroyeth them . one of the fathers , wrote thus to one , monacho fervido , abbati tepido , episcopo frigido , archiepiscopo dissoluto . to the zealous monk , the luke-warm abbot , the cold bishop , and the dissolute arch-bishop . thus we see , that some are the worse for their outwards . thus for the first ground of mens mistakes about conditions . now for the second . . ground of mens mistakes about conditions , is this , that must needs be good for a man in this life , that pleaseth him , and suits with his desires . and hereupon many do infer this , that it must needs be good for them in this life , since it is that they desire . now i shall shew you , how wofully-mistaken such persons may be concerning their condition , that say , it is as i would have it . consider this , that a man's having what his heart desireth , doth not at all , speak the person good . for we shall find , in psal . . that those were as bad , as bad could be , that yet had what heart could wish . it doth not alwayes speak , that that is good for us , which falleth out according to our desires . mens desires may be corrupt , and inordinate , and carried out after things that are evil for them . we read of the israelites , psal . . . they required meat for their lusts , ( and see what followeth ) they had their heart's desire . but by the event , you will find , it was not good for them . so by this you see , this is a false ground that men go upon , in making a judgment of conditions . and this the very heathens saw by light of nature . philip of macedon , had on one and the same day a son born ; the winning of a prize , by his chariots , at the olympian games ; and a victory his army had the same day obtained . he was so daunted with the news being so good , that he feared a mischief would ensue ; and therefore desired the gods , to mix some adversity with it . remember , the things of this life , though they suit with our desires , are so far from being good for us , that it were good for us sometimes , that our desires were not granted . how many are there , that have blessed god for such a providence ! providence doth sometimes cross a man , and turn him out of the way of his desires , for his good . as possidonius , in the life of st. augustine , hath a memorable story , he going to visit a place , with his guide , mistook his way , and so escaped the hands of some bloody donatists , that lay in wait to take away his life . god sometimes leads his people , out of the way of their desires , for the avoiding of some danger , that may lie in the things desired . thus for the second ground , upon which men go , in making a judgment of conditions . . ground upon which men go , in making a judgment of conditions , is this : that must needs be good for a man in this life , that hath been good for others . if they were good for abraham , &c. why may they not be good for me ? and here i shall shew you , how upon this ground many are wofully mistaken about conditions . it follows not : i told you before , that the things of this life , are so to us , as we are to them . those godly men that had those things , had hearts and spirits fitted for them . it doth not therefore follow , that we have . it is , as if a man should say , this shoo fits such and such a mans foot , and therefore it will fit mine . we are not to look so much upon the condition , as the graces that belong to the condition . had abraham a prosperous condition ? consider withal , what graces he , and others had , and see whether you have the same . there are prosperity-graces , and adversity-graces ; without which , neither prosperity or adversity is good for a man. the condition was not simply good for them , but as they were furnished with such graces as made them fit for their condition . in a word , consider this , the things of this life , as of themselves , they never did any man hurt ; so , let me tell you , of themselves they never did any man good , i say of themselves . their doing a man good , cometh from a higher good ; and that is , grace to improve them for the glory of god , and our own and others good . there was never any man made better , by his being rich ; but many that have been rich , have been the better for their being gracious , with their being rich. . ground that men go upon , is this : that must needs be good for a man in this life , that god bestows upon a man in this life . but honour , and riches , &c. are god's gifts and dispensations ; therefore must needs be good for a man in this life . we shall a little examine this ground , and shew how men may be wofully mistaken , that from those premises make such a conclusion . their mistake lieth in this , their not considering , how god is said to bestow these things . . they distinguish not , between what god giveth ex largitate out of his bounty ; and as he is good to all : and what he giveth ex promisso , by promise . and the not considering of this , is one great cause of mens being mistaken , in making a judgment of a prosperous condition . so that , as our saviour told the sadduces in another case , that they did erre , not knowing the scriptures , nor the power of god. so we may say of these , that they erre , not knowing the scriptures , and the intentions of god in the bestowing outward things . while a man hath the things of this life , bestowed on him by god , only out of bounty , he cannot say , they are good for him , till he find , they come in by covenant and promise , as i shall shew you more largly afterwards . when esau asked jacob , whose children are these ? he answered , these are the children that god hath graciously ( or , in mercy ) given me . no man can say , these are the riches , and this is the prosperity that god hath in mercy given me , till he finds they flow from another fountain , than that of general bounty . luther said of the turkish empire , that , how great soever it was , yet it was but a crust , that the great house-keeper had cast to a dog. remember , it is the covenant that forms a mercy . . they distinguish not , between things in the dispensation , and in the intention of god. hence ariseth the mistake . many judg of the intention , by the dispensation ; and if such things be dispensed , that be in themselves good , they presently think they are intended for good to them . whereas , solomon telleth such , eccles . . . no man knoweth love by any outward thing , &c. not by riches , nor honour , nor by outward prosperity . gods hand , and gods , heart doth not alwayes go together . his hand may seem to make for men , when his heart is against them ; as on the contrary , his hand may seem to be against men , when his heart is not . we read , jer. . . when god said , he would do his people good , he would do them good with his whole heart , and with his whole soul. we find , psal . . . god gave the israelites their heart's desire , they had what they would ; but see what followeth , while the meat was yet in their mouths , the wrath of god came upon them . remember this , the best good things of this life , may be bestowed in anger , hos . . . i gave them a king in mine anger . . they distinguish not , between gods giving hand , and gods sanctifying hand . between the things given , and grace that fits for the using of them . god sometimes gives the things , when he gives not the grace to make a right use of them . there are some , who , if they find but a giving hand , look no further , whether there be a sanctifying hand , or no. know this , while you look upon a giving hand only , you can never make a right judgement of a prosperous condition , till you look upon the other hand , viz. the sanctifying hand . till you find , that with prosperity , you have also prosperity-graces given too . . they distinguish not , between what cometh in by a permissive providence , and by an approving providence . as there is gods permissive and approving will , so it is in respect of providences , as relating to the good things of this life . some men have them onely by a permissive providence . some there are that god maketh rich , as it is said , god made abraham rich ; some god permits to be rich , and hindreth them not . thus , some by sinful , and unjust , and unlawful means , get the things of this life , when god approves not of it , hos . . . god saith , they sett up kings , but not by him ; and princes , but he knew it not . the meaning is , that he approved it not . there is a disposition in men , ( what course soever they take to compass the things of this life ) to draw god unto a liking , and approbation of what they do , ( let it be never so unlawfully done ) as those , zach. . . blessed be the lord , for i am rich. how much do men father upon god , as his gifts and blessings , which they have got by their own injustice and oppression ? object . but some will say , is it not the blessing of the lord that maketh rich ? and , if i am rich , must i not say , it is by the blessing of the lord ? answ . it is true , and the place , is , prov. . . the blessing of the lord , it maketh rich , and addeth no sorrow with it . this is a truth . and yet it followeth not from hence , that , those that have riches , and outward things , have them as a blessing . this will appear , if you consider , what is meant by rich in the text ; it is not the having the things , but comfort , and contentment , in the things , that speaks men rich. so you find , the latter words in the text are exegetical , and expound the former , ( viz. ) he addeth no sorrow with it . there are three vultures that commonly feed upon a rich mans heart , ( viz. ) care in getting , fear in keeping , and grief in losing . but now the blessing of the lord , driveth away all these . so that it doth not follow , that the bare having of the things , is the blessing , but the having the riches of contentment with them . so that the meaning is this , that it is the blessing of the lord , that gives comfort and contentment with the things ; and this is that indeed , that speaks a man truly rich. many have gold and silver , and possessions in abundance , and cannot be said to be rich , because they have not the comfortable use of them , and contentment with them . so that it is the comfort and contentment , that is that blessing that maketh rich. thus i have examined the grounds , upon which many go , in making a judgment of a prosperous condition . and from all that hath been said , their mistakes will appear , by considering of these following queries . . who knoweth , or can say , that those things are good for a man in this life , that bad men have had , as well as good ; and for the most part , the greatest portion of them ? upon this ground , the very heathens were drawn to a contempt of those things , because they saw , that for the most part , they were in the hands of those , that were the worst of men . seneca could say , who would esteem of riches and honours , when he seeth them cast , in hoc coenum in has sordes , upon such dung-hills ; speaking of honours conferred upon sylla . who would esteem of beauty , ( saith another ) which a whore may have , as well as an honest woman ? jer. . . the prophet observed , that the way of the wicked did prosper . and psal . . that the worst of men , had waters of a full cup wrung out to them , and had what heart could wish . . who knoweth , or can say , that is good for a man in this life , that never made a man good ? where is the man that can come forth and say , that his riches and honours , did ever change his heart or reform his life ? . who knoweth , or can say , that those things are good for a man in this life , that have made many men worse , through their abuse of them ? to how many have they become a trap , and snare , and occasions of sin ? how many men hath prosperity undone ? nehem. . . did not solomon , king of israel , sin by those things ? yet among many nations there was none like him , beloved of his god. how conscientious was david , when he was david the persecuted ? but how careless , when he was david the king ? it is observed of rome , that it was never more wicked , then when it was most flourishing . and it is observed of the church , that it had least purity , when it had most outward prosperity . . who knoweth , or can say , that those things are good for a man in this life , that are things so uncertain ? they come and go , pass and run , like a river . the apostle calls them uncertain riches , tim. . . solomon telleth us , they make themselves wings , and fly away . prov. . . yea , their being is so short , that they are said not to be ; for so saith solomon in the same vers . why wilt thou set thy heart upon that which is not ? . who knoweth , or can say , that is good for a man in this life , that cannot in the least cure a mans vanity , or adde any thing of worth , or excellency to him ? when he hath all the things of the world , yet he is still but vain and empty man ; he is still adam , weak , frail , fleshly , and still vain . hence it is , that solomon sheweth , that riches cannot be a mans happiness , eccles . . . that which hath been , is named already , and it is known that it is man : ( i. e. ) call him what you will , great , or rich , or honourable , yet he is man still , ( i. e. ) crazy , frail , mortal man ; outward things do not amend his nature and constitution . this the psalmist telleth us , psal . . . surely , every man at his best estate , is altogether vanity . at his best estate , let him be never so happy , in respect of worldly estate , yet it doth not cure his vanity , he is still but vanity . . who knoweth , or can say , that that is good for a man in this life , that will do a man no good in the time of his greatest need , and straits , and exigencies ? prov. . . riches profit not in the day of wrath. and we have seen this made true in the former dayes of common calamity . in all changes , we have seen , the greatest , were the greatest sufferers . great winds , shake most the tallest cedars , and throw down the strongest oakes . we read , kings . in that captivity , the richer jews were carried away , when the poorer sort were left to till the land . . who knoweth , or can say , that that is good for a man in this life , that fills the life with so many cares , and exposeth to so many dangers , and troubles , and disquietments ? how many are there , whose wealth hath cost them their lives ? it had bin good for naboth , he had had no vineyard . and it was said of the roman emperours , that they got nothing by their advancement , but ut citius interficerentur , that they might be killed the sooner . how many men are there , that had been happy , had not their prosperity destroyed them ? and this is another argument , that solomon useth to prove , that a mans happiness lyeth not in riches . as you may see eccles . . . seeing there be many things that increase vanity , what is man the better ? so , how can those things , that increase cares and troubles , make man the better ? psal . . . man disquiets himself in vain ; he heapeth up riches , and cannot tell , who shall gather them . nay , solomon tells us , eccles . . . that he had seen riches laid up for the owners , to their hurt . antigonus said of his crown , that if a man knew what cares were wrapt up in it , he would not think it worth taking up . nay , one saith of life it self , nemo vitam acciperet si daretur scientibus . . who can say , that is good for a man in this life , that makes the entrance into eternal life so difficult ? this our saviour sheweth , luk. . , . that it is hard for a rich man to enter into heaven . nay , he makes it not only hard , but in a manner impossible ; when he saith , it is easier for a camel to go through the eye of a needle . our saviour meaneth it , of those that have riches , and trust in them . thus for the first sort of persons , who think , it is good for them in this life to have prosperity . chap. vii . there are some think , afflictions are ill for them in this life ; and conclude , it is ill with them , because they are their portion in this life . i am now to shew you , that many are wofully mistaken in that . i shall name to you five things , that men look upon as evil for them in this life . about which they may be deceived ; and they may be for good to them . . god's hiding his face from them . . god's suspending , and deferring his answers to their prayers . . god's denying their particular suits . . god's depriving them of many dear comforts . . god's exercising them , with many sad , and great afflictions . we shall a little consider of these things ; and whether men may not be mistaken about them , and take them to be evil for them , when they are not so . . many think this evil for them , to have god hide his face from them . and indeed , we find the godly in scripture , complain of it , as one of the sadest things . yet let me tell you , such desertions , and the withdrawings of the light of gods countenance , for a time , may be for good. that as christ said to his disciples , it is good for you that i go away . so it is sometimes good for the people of god , that he turns his face away . although it is not a pleasing good , yet it may be a profitable good . . by way of correction . the father's frowns are sometimes necessary , though the children will not say so . the sleighting of divine favours , causeth god to withdraw his favour , by way of correction . . by way of instruction . so his hiding his face from his people , teacheth them these things . . where their strength lyeth ; that in his light , they see light : that he is the fountain of comfort , and that the happiness of lower spirits , lieth in him , who is the chief of spirits . how know you , that the branch of the tree hath nourishment from the root ? pluck it away from the tree , and it suddenly withereth . let but the nurse , leave the child to it self , and it quickly falleth . . it teacheth men to prize god more , and to long the more after him. as in the nothern parts , where the sun is long absent , people will get upon the tops of the mountains , to espie and discover its arising ; and happy is he , that can first see it . for this end , god sometimes hides his face , that his people may with more longing , look after the breakings forth of the light of his countenance . . by way of prevention . so god hideth his face . . to prevent pride , and to keep his people humble . . to keep them from trusting in habits of grace . . by way of probation . so by this , god tryeth his concerning two things . . whether they can love a hiding god ? . whether they can walk dutifully , when god walketh strangely ? isa . . . i will waite upon him , that hideth his face from the house of jacob. he resolved to walk dutifully , though god walked strangely . thus you see , that gods hiding his face from his people , may be for good. . a second thing , that many look upon as evil for them , is , god's suspending , and deferring answers to their prayers . of this , the godly have complained in scripture , that they did cry , and god did not hear . and yet let me tell you , this may be for good. . to make his people to be more earnest suitors at the throne of grace . as we read of the blind man in the gospel , when he cryed to christ to have mercy on him ; and being rebuked , he cryed the more earnestly . . to make the mercy , the more welcome when it cometh . merchants look for the greatest return , by that ship that is longest abroad . god keeps a mercy the longer in his hands , to enrich it the more ; and to send it forth , as a bride adorned for her husband . one cluster of grapes , when ripe , is better then many when they are green and sowre . abraham waited long for a son ; but it was , that his son might be the greater blessing to him . . this is that , some look upon as evil for them in this life ; gods denying them their particular suits . god is pleased sometimes , not only to delay his answers to our requests ; but also to deny them : and yet this may be for good . god alwayes heareth his people , and answers them for their profit , though he doth not alwayes answer them according to their wills . as the physitian hears the patient's request , non ad voluntatem , sed ad sanitatem ; he respects not so much the patient's will , as his health . the patient calleth for drink , but the physitian gives him a sirup , or a julip , which is better . we many times , like the sons of zebedee , ask we know not what : instead of bread , we sometimes ask stones . god hears to our profit , and answers , though not alwayes according to our wills . upon this account , abrahams request , on the behalf of ishmael ; and moses request , to enter into the land of canaan , were denyed . yet they were heard in another thing , and their requests granted in another way . . this is another thing , that men look upon as evil for them ; gods depriving them of many dear comforts : as when he takes away a wife out of our bosoms , or breaks an olive branch off from about our tables , &c. this is lookt upon by us , as evil , and yet it may be for good . . it may be to make us to live more to him , and to lean more on him ; and to seek for that in him , which we sought in the creature . god sometimes pulleth away our worldly stayes and props , to make us depend more on him , in whom our strength and comfort lieth . . he sometimes takes away our comforts , to return them better , as he did jobs . gods pulling down , is sometimes for this end , to build up better . to make that of marble , that before was but of brick . he sometimes takes a comfort out of our hands , to deliver it again to us , with interest and advantage . . some look upon this as evil ; gods exercising them with many sad and sore afflictions . and some of the grounds that they go upon , are these : . that afflictions are arguments of divine wrath. . that they are useless . . that they are bitter , and burthensom to nature . . that they are the fruits of sin. we shall examine these grounds , on which many go , in making such a judgment of an afflicted condition . . say some , afflictions are arguments of divine wrath , and divine hatred ; and therefore not good for man in this life : since such , as upon whom afflictions fall , are as it were marked out by god , as the objects of his hatred . now let us a little examine this , and search whether it be so ; and upon serious and strict examination , we shall find , it is an error , being contrary to scripture-truth , eccles . . . they who say so , condemn the generation of the just ; we finding , that most precious saints , whom god tendred as the apple of his eye , have seen and felt , great afflictions . noah , who found grace in the eyes of the lord , yet saw a world drowned . job , of whom god gives a most high character , for his piety and uprightness , was stript of all to a shoo-latchet . david , a man after gods own heart , was bred up in the school of affliction . yea , jesus christ himself , who was the beloved son , yet was , vir dolorum , a man of sorrows . you shall find , that to some , the scripture makes afflictions to be arguments of divine love , prov. . . whom the lord loveth , he correcteth , as a father doth his son , in whom he delighteth . and jesus christ speaketh of them , as arguments of love , rev. . . as many as i love , i rebuke and chasten . it is true , god delights not in afflicting ; but he loves his children ; and that love moves him as a father , to correct and afflict them for their good. he were a cruel father , that would suffer his child to die for want of a little physick . so that it is a grosse mistake , to think that afflictions are always the wounds of an enemy . but of this , more shall be spoken afterwards . . some have this conceit ; that an afflicted condition is an useless condition ; and therefore not good for a man in this life . they look upon afflictions as things that a man may be very well without . we shall a little examine , whether this be true , or no. many indeed say , concerning afflictions , as those did concerning nazareth , can any good come out of nazareth ? so , can any good come out of afflictions ? we must know , that afflictions are as necessary for us , as our daily bread. it is strange , yet it is true , these thorns will bear grapes , and these thistles will bear figgs : and there is a day , when the saints of god shall say , they could not have been without such and such afflictions ; and that it was good for them that they were afflicted . some trees there are , whose root is bitter , yet their fruit , sweet . a natural eye seeth no good in them , and tastes no sweetness : and indeed , the spiritual man , doth not always , at present , discern what advantage cometh by them . we must know , those creatures that we look upon as venemous , and noxious , are yet useful for some ends , and some respects : thus , even toads , &c. the skilful apothecary knoweth how to make vipers and scorpions , medicinal . enquire of the saints of god , and they will tell you , from their own experience , what good afflictions have done them ; and that they were chastned for their profit , heb. . . afflictions seem to be but dry rods ; yet , like aaron's rod , they have found them bringing forth both blossomes , and fruit. . some say , afflictions are bitter , and burthensom to nature ; and therefore conclude , they are not good for a man in this life . we shall a little examine this , to see whether there be truth in it . the premises are granted , that they are bitter and grievous to flesh and blood ; and the apostle grants it , heb. . . but the consequence is denied , that what is bitter and grievous to flesh and blood , is therefore evil for a man in this life . and therefore we are to distinguish , between what is toothsom , and what is wholsom : between things , that are pleasingly , and profitably good . things may be profitably good for us , that are not pleasingly good . those things are sometimes most wholsom , that are least toothsom . there be sweet and honied poysons that destroy . and there be bitter , and distastful medicines that do cure. we know wormwood is a bitter hearb , and yet wholesom , and useful for man. some things may be sweet in the mouth , that yet are bitter in the stomack . heb. . . the apostle saith of afflictions , though they are grievous , yet they bring forth the quiet fruit of righteousness . here is the difference between the evils of sin , and of affliction . the evils of sin , they are sweet in the mouth , but bitter afterwards ; but the evils of affliction are bitter in the mouth , but sweet in the close . afflictions indeed are bitter , but oftentimes , the bitternesse ariseth from our own spirits . when our taste is vitiated , some things seem to be bitter to us , that otherwise would not be so . it 's our spirits , that many times imbitter our condition , and make our chain much heavier , than other waies it would be . there are many afflict themselves , when they are under an affliction . as it is with a bird , when it is gotten into a room , or chamber , it might do well , if it sate still , till the doors and casements were opened ; but , till then , with flying against the walls , it doth but hurt and bruise it self . to close up this : physitians do observe , we are most apt to surfeit of those things that are most sweet and luscious . and we find , solomon , the wisest of men , prefers bitter things , before sweet . eccles . . . sorrow is better than laughter . ver. . it is better to go to the house of mourning , than to the house of feasting . . some say , that afflictions are the effects and fruits of sin ; and therefore not good for a man in this life . we shall a little examine this ground . it is true , that afflictions , were , at first , fruits of sin. but we must make a difference , between what they were at first , and what jesus christ hath made them , to his people now . it is true , they were at first , the products of sin ; but to the people of god they are now changed and altered . we must distinguish between what is sinfully evil , and penally evil. what is sinfully evil , is unchangeably evil ; but afflictions are but penally evil , and may be made good . we must know , as there is a regeneration of persons , so of things : to him that is born again , all is born again ; as his outward comforts are born again , so all his outward afflictions . it is true , the evils of afflictions were first conceived in the womb of sin , and sin brought them forth : but there is the womb of the covenant , and of the promise , where they are new-formed ; and out of which , those things that were punishments , come forth priviledges ; and what was loss , comes forth gain . we read , rom. . . sin entred into the world , and death by sin. we see death came in by sin. death , which is the king of fears ; and so its attendants with it , viz. all miseries and afflictions whatsoever . thus , at first , they were conceived in , and came forth of , the womb of sin : but the covenant , and promise , have changed and altered them ; it turneth miseries into mercies , and punishments into priviledges , and evil into good. cor. . . all is yours , ( saith the apostle to believers ; ) and among other things , he names death : where he makes death one of the believer's priviledges , put into the believer's charter . and the same apostle , phil. . . saith , to him to die , was gain . death , in respect of its first birth , was losse ; but being born again , it becomes gain . and as death , which is the king of fears , ( and so the chief of evils ; ) so likewise , all other evils are gain to a believer . rom. . . all things work together for good , to them that love god. thus we have examined the grounds , that those go upon , in making this judgment , of an afflicted condition ; that it is evil for a man in this life . i shall conclude with these queries : . who knows , or can say , that , that is evil for a man in this life , that god inflicts upon the best in this life . we often find the cup of gall and wormwood going round about the saints tables . we usually find it the diet-drink , with which god doth physick his dearest children : with the same sword wherewith he destroyeth his enemies , he sometimes wounds his friends ; and all this for their good. we find , the godly ones of judah were carried captives to babylon , as well as others : they lost their houses , estates ; were taken out of the land of their nativity , and carried into a strange land : and yet the lord saith of them , jer. . . that he had sent them into captivity for their good. . who knows , or can say , that , that is evil for man in this life , that may be consistent with happinesse . an afflicted man may yet in this life be a happy man. as man , at his best estate , is but vanity ; so there are , that in their worst estate may be happy . a man may be great , and rich , and yet miserable : and , a man may be poor , and afflicted , and yet happy . job . . behold , happy is the man whom god correcteth . it seems to be a strange thing , and therefore a behold is put to it . a strange sight , to see an afflicted man , and yet a blessed man ! sense and reason wonder at this conjunction , that affliction and happinesse should both kisse the same person . psal . . . blessed is the man whom thou chastnest , &c. so that a man may be a chastised man , and yet a blessed man. . who knoweth , or can say , that those things are evil for a man in this life , that , by experience , have been found , to have been the means of doing many good . though afflictions of themselves have not done it , yet , being sanctified , and instruction going together with them , they have wrought a gracious and wonderful change. how many may say with david , that it was good for them , that they were afflicted . we read , of moses his rod , what miracles it wrought . the rod of affliction works miracles , when god worketh with it . how many proud ones , hath affliction humbled ? when manasseh was in bryers , then he sought god. how many ignorant ones , hath affliction taught ? they have learnt that , in the school of affliction , that they never knew before . sir thomas palmer , upon tower-hill , when he came to dye , ( pointing to the tower ) said , i have learnt more , in yonder dark corner of the tower , then ever i learnt in all may life . how many wild , and unruly spirits , hath affliction tamed ? those , that in their prosperity , have been , as wild asses , used to the wilderness , that none could turn them back : yet in their moneth of affliction , they have been found and taken . jer. . . ephraim saith , thou hast chastised me , and i was chastised . ( i. e. ) i was bettered by the chastisment . he was , as an unruly bullock , unaccustomed to the yoak . but afflictions have made him to submit , and tamed him . how many wandring ones , hath affliction reduced and brought into the way ? psal . . . before i was afflicted , i went astray : but now i keep thy statutes . many have been out of the way to heaven , and have been brought into it , by gods guiding with this rod. it was affliction , that made the prodigal find the way to his father's house . we read of those that were with paul in the ship , when they suffered ship-wrack , acts . . that some upon planks , and some upon the broken pieces of the ship , got safe to land. so , many have been brought to heaven , upon the broken pieces of an estate ; and must say , ( as one , once said ) they had been undone , if they had not been undone . how many worldlings , hath afflictions weaned from the world ? by being crost in the creature , they have come to discern the vanity that is in the creature , and to have their hearts taken off the creature . here we tast affliction , ( as a father saith ) tanquam amaritudinem in where materno . we are apt to hang on the breasts of the creature , and afflictions are the wormwood , by which god weans us from them . lastly , how many sinners , hath affliction stopped , who else , had run headlong into hell ; if god had not made a hedg of affliction in their way ? we read , hos . . . i will ( saith the lord ) hedg up thy way with thorns , and thou shalt not find thy paths . god sometimes , maketh a hedg of thorns , whereby sinners are stopped ; it is happy for a man to meet with such a stop , though the hedg be made of thorns . . who knoweth , or can say , that , that condition is evil for a man in this life , in which the people of god are best . this is to be considered , that wicked men , are worst , in their best worldly condition ; and a godly man , is best , when his outward condition , is worst . as one saith of the english nation . angliea gens est optima flens & pessimaridens . the english nation , is best when it weeps , and worst when it laughs . thus for the second sort , of those that are mistaken about conditions . . there are another sort , that are grosly mistaken on the other hand ; and such are those , who think it cannot but be well with them , because they are in this life afflicted . thus some think , they are the better , and the happier , upon that account . and here lyeth the mistake , because they hear , afflictions have done some good ; and that some , have been able to say , that it was good for them , that they were afflicted ; and thence conclude , that they are happy , because their condition , is such a condition : never considering , ( what i said before , ) that afflictions of themselves , never did any man good ; and that conditions are to us , as we are in those conditions . some , because they suffer in this world , think it is an argument , that they shall be freed from suffering in another world ; as if god could not make two hells for them . we must know , when the scripture speaketh of rejoycing in affliction , it is not to be understood , that meerly afflictions are matter of joy. those that think , they are happy because they are afflicted , and that their condition is low in this world , may be sadly mistaken . it is said , mat. . . blessed are the poor in spirit , &c. it is not said , blessed are all that are poor in purse . let me tell you , some mens sufferings here , are but the forerunners of those that are to come , and so may be but the beginning of sorowes . we must know , that upon the very tooth-ach of a reprobate , ( as one saith ) hell is engraven . every lazarus , is not taken into abrahams bosome . those may want a bit of bread here , that may hereafter , cry as dives did , for a drop of water , to cool their tongues . a man may be poor in this world , and poor in the world to come . there are a sort of poor , that are the worst of people under ▪ heaven , being ignorant , stubborn , prophane , vitious , despisers of god , his sabbaths , ordinances , ministers , people . and indeed , for the most part , the poorest sort , are the worst of people , and the most licentious ; there being nothing of knowledg , or politique restraints , or civil and ingenious education , to keep them in , and hold them back . to conclude this , happiness is not the portion of every afflicted man in this life . it is not affliction , but affliction sanctified , that makes a man happy by it . thus for the first information . chap. viii . the second information . if no man knoweth , what is good for a man in this life , then it informeth us , that we should be as ready to receive evil , as well as good , at the hands of god. we are not to be our own carvers in respect of conditions . when job was in his sad condition , the devil stirred up his wife , to tempt him to blasphemy , and impatiency . but see what answer job returns to her , job . . thou speakest as one of the foolish women , &c. where first , he reprehends her . secondly , he instructeth her. shall we , saith he , receive good at the hands of god , and not receive evil ; ( q. d. ) have i , for so many years , received so many good things , and blessings , from the hand of god ; and shall i not now , receive these crosses and afflictions ? now , receiving evil from the hand of god , stands in this , in a sweet , and patient submission , to the will and dispensation of god ; being content , with what god sendeth , whether it be good or evil , and that upon these considerations . . that god knoweth , what is better for us in this life , then we do ; since no man knoweth , what is good for man in this life . . that good and evil , come both , from one and the same god. it is the lord that gives , and that takes away . as we have blessings , by divine donation , so afflictions , by divine ordination . it is god , that bringeth not only men , and their comforts , but also men , and their crosses , together . . as good and evil , come from the same god , so they may come from the same affection in god ; they may both come from love. the apostle james , puts this question , can a fountain send forth sweet water and bitter ? jam. . . yet from the same fountain of divine love , may issue the sweet waters of comfort , and the bitter waters of afflictions . the same love , that moves a father , to bestow an inheritance on his child , moves him also , to correct his child . . all evils , come from a god , that hath a soveraign power over us , and may do with us , what he pleaseth . a god that may give , and take away ; and who can say to him , what doest thou ? a god that hath right to all that we have , and so may take away what he please . in taking away , he takes away , but what is his own . it is observable in scripture , that the lord claimeth an interest , in all that belongs to man , ( viz. ) the earth , and the fulness thereof ; and so , whatsoever it affordeth to man , whether fields , full of corn ; or foulds , full of sheep ; or orchards , full of fruit ; or stables , full of meat . the very cattel , and the beasts of the earth , are the lords , psal . . . all the beasts of the forrest are mine . the beasts of the forrest , are of a wild nature , and commonly know no master ; and yet of these , the lord saith , they are his : so also , he saith of gold , and silver , hag. . . thy gold and silver , is mine . yea , the wool , and the flax we have . hos . . . he saith , it is his. so that god , in taking away any thing from us , takes away but what is his own . . all evils , come from the hand of a powerful god , with whom there is no contending . when a great philosopher was chekt , for yielding in a discourse he had with adrian the emperour , he gave this answer , should i not yield to him , that hath thirty legions at command ? there is no contesting with soveraignty , no resisting omnipotency , no striving with our maker . the earthen pitcher , by striking against a rock , doth but dash it self to pieces . . all evils , come from a righteous god , that can do his creature no wrong , gen. . . shall not the judg of all the earth do right ? rom. . . is god vnrighteous , ( saith the apostle ) that taketh vengeance ? and he answereth it , with a god forbid . so we may say , is god unrighteous , that sendeth affliction ? god forbid , deut. . . all his wayes are judgment . . all evils come from that god , that can bring good out of evil , and light out of darkness ; that can turn water into wine , and make us spiritual gainers , by temporal afflictions . he sometimes pulls down , to build up better ; and sometimes takes away , when he intends a greater good. thus for the use of information . we now come to the resolution of this great question , whether the knowledg , of what is good for a man in this life , be so hidden from man , that it may not in some measure be attained to ; and if so , what directions are there , for the attaining of this knowledg ? answ . though the full and perfect knowledg of what is good for a man in this life , be so hidden , that a man cannot make a judgement of others conditions , yet we grant that he may make a judgement of his own condition . and here i shall give in , some directions to help men , in making a judgement of their own condition . . general . . particular . i. general directions . . something is to be known . . something is to be done. i. something is to be known , before we can make a right judgement of our condition . so the things to be known , are these : . who is the framer of our conditions ; who it is ordains and appoints them , and puts us into them ? it is not , as the heathen thought , quisque fortunae suae faber , that every man is the framer of his own fortune ; and so of his own condition . conditions are divine allotments . misery ( saith job ) springs not out of the dust. and the psalmist tells us , that promotion comes neither from the east , nor from the west ; but god is the judge : i. e. he is the great orderer , and disposer of conditions : he puteth down one , and setteth up another . it comes not from the east or west ; it comes not from earth , nor from man ; but it is god , that brings a man , and his condition together , and that frames it for him . and it is impossible , that ever any man should make a true judgement of his condition , that doth not first know , who is the framer of it . . we must know the right way of making a judgement of conditions . except we know that , it is impossible , but we must be mistaken . and , i shall give you some particulars concerning that : . in judging of conditions , take heed of being over-hasty . hasty , and rash judgment , is seldom right . we are to weigh , and consider well of a condition , before we make a judgement of it . a condition , at the first blush , may seem otherwayes then it is . the good , and so the evil , of a condition , doth not appear presently ; it may lie at the bottom of it . the good of affliction doth not appear presently : but the apostle , saith , heb. . . it yeildeth the quiet fruit of righteousnesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to them that are exercised thereby . so , that we must be exercised in a condition , before we can make a judgement of a condition . and the apostle , in that chapter , telleth us , that an afflicted condition , at the first sight , seems grievous , and not joyous : but , afterwards ( saith he ) it brings forth the quiet fruit of righteousness . this was the errour of job's friends ; they were too hasty in making a judgement of his condition : and so , it is no wonder they were so mistaken about it . . in making a judgement of conditions , you must not judge of the person by the condition , but of the condition by the person . some there be , that judge of persons , by the condition ; as the barbarians did of paul , when they saw a viper hanging on his hand ; surely , this man is a murderer , &c. thus , some judge of persons , to be good , or evil , according as their conditions are . so , they judge those to be good , whose condition is prosperous ; as those in malachi , mal. . . called the proud happy . and , so they look upon those as wicked , who are in an afflicted condition . thus , job's friends did judge of him , by his condition . now , the right way of making a judgement of conditions , is , to judge of conditions by persons . to a wicked man , every condition is evil : and , to a godly man , every condition is good. that , as the expression is , tit. . . to the pure , all things are pure : so , to those that are good , all things are good. if he hath prosperity , it causeth thankfulness ; if adversity , it worketh patience . rom. . . all things work together for good , to them that love god. so that we must know , we are to judge of conditions , by the persons . when one came to austin , and told him of one that came to a strange end , he presently asked , but , how did he live ? intimating , that , a man was not to be judged of , by the manner of his death , if he were godly in his life . . in making of a judgement of conditions , you must judge of them , by what men are to , and in , their conditions . i have told you before , a condition is to a man , as he is to , and in , his condition . it is , as a man mannageth his condition . would you know , whether prosperity be good for a man ? you must see how he doth manage that condition ; and how he doth carry , and deport himself in it . if he demean himself proudly , and make the things he enjoyes , to be fuel for his lust ; you may conclude , his condition is evil for him . so , on the contrary ; would you know , whether an afflicted condition be evil for a man ? mark how he behaves himself in that condition ; if foolishly , if impatiently ; either on the one hand , despising the affliction ; or , on the other hand , murmuring at it : you may know , that it is evil for him . of this , i shall speak more afterwards . . to make a judgement of conditions , we must know our spirits , and dispositions . now , we cannot know the spirits , and dispositions of others ; but we should labour to know our own , which we may know ; and thereby come to know what is good for us in this life . some there are , that will undertake to make a judgement of a condition , without ever eying , or considering their own disposition . it is with some men , as it is with some that sit at the wine : when they have drunk so many cups , yet they call for the other quart , and the other pint , when they have drunk too much already ; not considering what their heads will bear . consider , as all heads , so all dispositions are not alike . this agur acknowledged in that prayer of his , prov. . . give me not riches . he looked upon them , as a heady and intoxicating drink , which was too strong for him . the prophet speaks of some , that are strong to drink wine . now a man of a weak brain , that will make their measure his , is easily overtaken . we are apt to eye the prosperous condition of another , and to think such a condition is good for us ; and to desire , to have our condition made after that fashion and mode . but this is , as if the younger child should cry , to have the coat of his elder brother , which would be too long for him , and ready continually to make him fall . . in making a judgment of a condition , we must judg of it , by the relation it hath to another condition , viz. that which is spiritual and eternal . the saying is , that what is the first , and best , in every thing , is the rule of the rest : so the best condition , must direct us , how to judg of lower conditions . that condition is good for a man , that makes his spiritual condition the better : this is the fault of many , they judg of conditions , without considering how they stand in conjunction with , or opposition to , their spiritual and eternal condition . we may safely conclude , that that condition is good for a man in this life , that is an advantage to him , in relation to another life . many , little consider this . we should put the question to our selves , in every condition , am i the better for being in this condition , in relation to the spiritual and eternal good of my soul ? doth it hinder , or further my growth in grace ? doth it hinder , or further my salvation ? doth it set me , nearer heaven , or nearer hell ? . in making a judgment of conditions , we must make use of faith , and not judg , by sense and opinion , not by appearances ; those that judg so , will never make a right judgment of conditions . an eye of faith will see good , in that wherin an eye of sense , yea of reason too , can see none , heb. . . it is said , by faith , moses refused to be called the son of pharoahs daughter , &c. where see , what he refused ( viz. ) to be called , the son of pharoahs daughter ; which seemingly , was the greatest honour and advancement , that a man could attain unto ; and then see what he chose , ( viz. ) to suffer affliction with the people of god. one would have thought , he had chose the evil , and refused the good. but by an eye of faith , he saw evil in that , that sense and reason would have told him was good ; and good in that , that they would have told him was evil. it is observable , in mat. . that all the beatitudes are affixed , to unlikely conditions : blessed are the poor in spirit . blessed are those that are persecuted for righteousness sake . blessed are ye , when men revile , and persecute you , and speak all manner of evil against you , falsly for my names sake . this is to shew , that the judgment of the word , and the judgment of the world , are contrary . faith will shew you , that the men of the world , are infoeliciter foelices miserable in being happy . and the children of god , are foeliciter infoelices , happy in their being miserable . so that , as the apostle saith , without faith , it is impossible to please god : so , without faith , it is impossible to make a judgment of conditions . i shall close this , with an answer , given to one , that passed his censure upon a picture , as ill drawn , when it was not so ; si meos oculos haberes , non ita diceres , if thou hadst mine eyes , thou wouldst not say so . faith teacheth a man , to make another judgment of conditions , then sense or reason doth . iii. those that will make a judgment of a condition , must know another thing , ( viz. ) what it is makes a condition good , and what makes a condition evil for a man in this life . i shall in some particulars shew , what it is , that makes a mans condition good for him in this life . . an interest in the covenant . where there is that interest , there is an assurance that all is good , and all is for good . when we once come to know our interest in the covenant , we may then make a judgment of a condition . i shewed you before ; we are not to judg of persons , by their conditions , but of conditions , by the persons , psal . . . all the wayes of the lord , are mercy and truth , to them that keep his covenant . so it is to them that have an interest in the covenant . all conditions fall under a promise , when the scripture saith , all shall work together for good . an afflicted condition it self , falleth under that promise . so when it is said , no good thing , will he with-hold from them , that walk uprightly . afflictions themselves , come under that promise . if afflictions be good for them , they shall have them ; and if they have them , they may be assured they are good for them . it is the covenant , and promise , that helpeth us , to make a right interpretation of all conditions , and of all the dealings of god with us in this life . . that which makes a condition good for a man in this life , is the enjoyment of god in a condition ; and so we may conclude , that that condition is good for a man in this life , in which he enjoys god. the best condition , without god in it , is evil ; and the worst condition , in which we enjoy god , is good . god is the chiefest good , and that condition must needs be good , in which we enjoy the chiefest good. look upon the worst of outward conditions , it is the best , if there be an enjoyment of god the more in it . this was the ground of moses choice , heb. . . that he choose rather , the suffering of affliction with the people of god , then the enjoyment of all the pleasures and treasures of egypt . he saw , god was to be enjoyed in that condition . so that by this , we may make a judgment of conditions : that condition is good for a man in this life , in which he enjoys the chiefest good. the apostle saith , cor. . . as our tribulations abound for christ , so our consolations abound through christ. when one seeth christians abound in tribulations , he would think their condition evil ; but when he cometh to see their consolations abound in that condition , he must needs conclude it good . to close up this , there is no condition good , without the enjoyment of the chiefest good. he that enjoys god in a condition , enjoys him , whose favour is life , and whose countenance is a sun , to enlighten the darkest condition . it is the sun , that makes day , let the starrs be never so many , and shine never so bright , yet it is night still . so it is in respect of conditions , let a man enjoy never so much of the creature , yet without the enjoyment of god , it is but a dark condition . it is his countenance , that makes the darkness of a condition , to be light about us , psal . . . he shall make my darkness , to be light . mic. . . though i sit in darkness , the lord shall be a light about me . so that that condition is good for a man in this life , that god enlightneth , and shineth upon , with the beams of his countenance . . that that speaks a mans condition good for him in this life , is , the suitableness of his spirit to his condition . when the spirit is not above the condition . as it is to be observed in a married condition ; the sweetness of the condition lieth in this , in the suitableness of their spirits . so , in every condition , the sweetness , and goodness of it , lieth in the suitableness that is between our spirits , and our condition . we see how it is with some , that their spirits are above their condition ; their spirits are high , when their condition is low ; and upon this , their condition doth not please them . and this is the cause of much discontent , because their spirits suit not with their condition . this is the great thing we are to look to ; in making a judgement of conditions , to search , and find out , how our spirits suit with our condition . whether we can say , as the apostle doth , phil. . . i have learnt , in every estate to be content . he had a spirit fitted for every condition . so then , when your spirits and conditions suit , it is one thing , by which you are to make a judgement of your condition . . that which makes a condition good for a man in this life , is , peace within . what ever the condition be without , if there be peace within , it makes it good and sweet to him . want of that imbitters a condition . solomon saith , a good conscience is a continual feast . it feasts a man , and makes him merry in all conditions ; and so makes the worst outward estate and condition to be good and sweet to him . isa . . . there is no peace , saith my god , to the wicked . put him into what condition you will , he hath no peace in that condition ; and that spoils all . . that , that makes a condition good for a man in this life , is , doing the work of his condition . conditions have their several , and suitable improvements . in every condition , a man should put such a question to himself , as the prophet puts , mich. . . and now , what doth the lord thy god require of thee ? so , in every condition we should put this question to our selves ; what is it that the lord requires me do , as the work of my condition ? the apostle james tells us of duties suitable to conditions , jam. . . if any man be afflicted , let him pray ; if any man be merry , let him sing psalmes . an afflicted condition hath its duties , and a prosperous condition hath it's : and by doing the work , and performing the duties of a condition , we make a judgement of it , whether it be good for us in this life . . that , that makes a condition good for a man in this life , is , his living above his outward condition . when , though there be a suitableness of spirit to the condition , yet he takes not up with his condition , but fetcheth in his contentment from some higher thing . what is it , that makes a prosperous condition evil to some ? surely this , they look no further than their condition ; they look no higher than riches and honour , &c. and seek for all their comfort , and contentment from them . and likewise , what is it that makes an afflicted condition evil to some ? surely this , they have their eye only upon their condition ; they look no higher than their troubles , and crosses , and afflictions . they see nothing beyond their condition ; as hagar , when she was wandering in the wilderness , and the water in her bottle was spent , she concludes , that she , and her child , must die : as though the bottle was all that she , and her child , had to live upon ; when yet , there was a fountain near , but she could not see it . let a mans condition be what it will , yet it cannot hurt him , if he live above it . prosperity cannot hurt that man , who maketh god his all , in a condition . there is an expression , job . . concerning a wicked man ; that in the midst of his sufficiency he shall be in straits . thus it is with some men , let their condition be what it will , yet in the midst of it they are in straits : the reason is , because they live no higher than their condition . in the midst of their prosperity , and sufficiency , they are in straits , by reason of their many cares , and fears , and perplexing thoughts , and unsatisfied desires ; and if so in prosperity , much more in adversity . now , a man that lives upon that , that is higher than his condition , hath such sweet in-comes of joy , and peace , and comfort , and contentment in every condition , that he is never in any straits . hence it is , the apostle telleth us , tim. . . godliness , with contentment , is great gain : or , it may be read thus , godliness is great gain , with contentment ; i. e. it bringeth gain with contentment . now , what is godliness ? it is an heavenly impression , and propension in the heart and soul of a man , whereby it is , in all conditions , carried towards god. now , what ever a mans condition be , godliness will make it gainful , and that with contentment . our saviour told his disciples , when they urged him to eate , john . i have meat to eate , that ye know not of . so it is with such a man , that lives upon god , and christ , he hath , in every condition , that comfort , & contentment , that the world knows not of . thus the apostle paul lived above his condition , cor. . . as sorrowful , yet always rejoycing ; as having nothing , yet possessing all things . q. d. men look upon us , as those that are in a sad condition , being poor , and having nothing ; but we live upon something that is above our condition . so that every condition is good to him , that hath something to live upon above his condition . that , as it is in respect of ordinances , so it is in respect of conditions , we are , in the use of ordinances , to live above them , and to seek to find god in them : so in conditions , we are to live above them , and to seek to god , for that comfort and contentment that sweetneth a condition . before i leave this , i must tell you , there is a two-fold living above ones condition . . sinful : arising from haughtiness of spirit . . holy : proceeding from heavenliness of spirit . . sinful : when a mans heart , and spirit , is not contented with its present condition ; when his spirit is above his condition , and he thinks his condition too low , and mean for him . this is sinful . . holy : when a man hath such a heavenly spirit , that causeth him , not to take up with the things of his outward condition ; but lives upon higher things . and this stands in two things . . living above the comforts of a condition . . above the crosses of a condition . . living above the comforts of a condition . it is thus with a gracious heart : when the outward condition is comfortable , yet he liveth upon something above the comforts of his condition . it is the apostles counsel , cor. . . &c. let those that have wives , be as though they had none , and those that rejoyce , as though they rejoyced not . he liveth upon higher things , than the comforts of a wife , so that it is , as if he should have said ; the comfort in a wife , was nothing , in respect of the comfort he finds in god , and christ . and so he seeth , that in his condition , there is nothing to rejoyce in , in comparison of higher things . as christ said to his disciples , rejoyce not in this , that the devils are subject to you ; but rather rejoyce in this , that your names are written in heaven . . living above the crosses of a condition : the apostle saith , cor. . . let them that weep , be as though they wept not . to shew , that christians , should live above the crosses of their condition , enjoying that that makes them weep , as if they wept not . . that , that makes a condition good for a man in this life , is , watchfulness against the temptations that attend a condition . there must be standing upon our guard in conditions , and watching against temptations . conditions ( as i have shewed you formerly ) are attended with temptations . there are temptations , that attend a prosperous , and an afflicted condition . sathan layeth snares for us in every condition ; but cannot hurt us , if we but once know his devices . he is subtle , and loves to fish in all waters ; and so he layeth snares in all conditions . this then speaks a condition good , when we watch against the temptations of a condition . the apostle writing to timothy , a young man , tim. . . biddeth him flie the lusts of youth . youth hath its lusts , and conditions have their temptations , which we ought to watch against . a prosperous condition hath its temptations , and an afflicted condition hath its temptations . the apostle , tim. . . bids him , charge them that are rich in this world , that they be not high-minded ; and that they trust not in uncertain riches : which shews the temptations that attend that condition , viz. high-mindedness , and trusting in riches . an afflicted condition hath its temptations too , heb. . . where , writing to them that were in an afflicted condition , he exhorteth them to avoid two extreams , in ver . . my son , despise not the chastning of the lord ; neither faint , when thou art rebuked of him . in an afflicted condition , we are apt , either to despise the affliction , or to be too much dejected and cast down under the affliction : and therefore , ver . . he bids them lift up the hands that hang down . so james . he speaks to afflicted ones to be patient , and stablish their hearts . and ver . . saith , grudge not one against another , brethren . the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , groan not one against another . in it , there is an exhortation to them , to watch against the temptations that attend an afflicted condition . some think ▪ the apostle there forbids murmuring groans , which arise from our being discontented at providences : this is one temptation . some think , they are vindictive groans , proceeding from revenge , and stomack against those that were the instruments of our affliction : this is another temptation . some think , are meant envious groans , proceeding from their envying at those , that suffered lesse than they did : this is another temptation . thus we see , that all conditions have their temptations . and this is that , that speaks a condition good for a man ; when , in his condition , he is watchful against the temptations of it ; avoiding the snares of it . satan observeth wind and tide in his temptations ; he observeth the wind and tide of a condition . he observeth , whether the wind that bloweth , be a warm southerly wind of prosperity , or an cold northerly wind of adversity ; and accordingly he suits his temptations . it is the condition that makes the temptation in season . he seldom tempts a poor man to pride : and therefore it is made , by solomon , a prodigious sight , eccles . . . to see servants on horse-back . so he seldom tempts rich men to steal ; the reason , is , because such temptations are unsuitable to their condition . chap. ix . . that that makes a condition good for a man in this life , is , spiritualizing a condition ; when there is an extracting something that is spiritually good out of our outward , and temporal conditions . alchymists tell us , there is an art , of turning baser mettals into gold : so there is a heavenly art , of spiritualizing temporal conditions , and turning them into heavenly advantages . the gracious man is the true alchymist , that can extract something that is spiritual , out of that which is temporal ; and what concerns another life , out of the things of this life . we must know , there is an art of byassing conditions . a bowl runneth according as you set the byass ; so conditions are according to the byass you put upon them . when a condition is spiritually byassed , it moves a man heaven-ward : consider how it is with saylers ; though they have a side-wind , yea , a wind that seems to blow against them ; yet they have an art of setting their sails so , that they will make an advantage of those winds . so grace , will teach every man , so to manage his condition , that , let the wind of it blow from what place , or quarter it will , yet it shall be advantagious to him , for the carrying him on , towards his desired haven , which is heaven . we must know ; outward conditions are common to good and bad. but here lieth the difference ; the godly man , from a heavenly principle , makes a spiritual advantage of his condition , when another doth not . some , when they are in prosperity , or adversity , ( being carnal ) understand not the art of making a spiritual advantage of a condition . we know , there are some actions that are common to men , and beasts ; as to eat , drink , and move , &c. the beast doth it , and man doth it . now where is the difference ? in this , when man doth them , they are reasonable actions , they are guided with reason , and moderated by reason ; but when a beast doth them , they are the actions of a beast , and so they are but brutish . so it is in respect of conditions , they are common to good , and bad ; but here lyeth the difference . a godly man , being indued with a principle of spiritual wisdom , makes a spiritual advantage of his condition , be it what it will ; when the other , haveing no such principle , knoweth not how to do it . it is with godly men , in their worldly conditions , as it is with the planets , which have a motion of their own , contrary to that rapt motion of the heavens , whereby they are carried , and whirled about , in twenty four hours . so it is with godly men , in their conditions , they are carryed about as the world is , in respect of conditions . in respect of their outwards , they are in the same condition with others , sometimes rich , sometimes poor , sometimes high , sometimes low , sometimes in prosperity , and sometimes in adversity : but in these conditions , they have a different motion from others ; being directed by grace , and the spirit of god , they move heaven-wards . even in those conditions , that seem to carry them down-wards , they have a motion upwards . we know in scripture , prosperity is called a mountain ; and afflictions are compared to , and called waters . as for prosperity , which is called a mountain , grace teacheth a man , to get on the top of it , from whence he may see heaven the better , as moses did the land of canaan , from the top of mount pisgah . some there are , when their mountain is made high , they set it between them and heaven . and alas ! what can a man see , when he is at the bottom , and foot of a mountain ? when a man , is on the top of a mountain , then the face of the heavens , lyeth open to his view . then a man may conclude , a prosperous condition is good for him , when it is not a mountain , to hide heaven from him , but to raise him up , more towards heaven . so for an afflicted condition : afflictions , are in scripture , compared to waters . thus it is with some , when they come into these waters , they sink , and are over-whelmed . these waters run over them , and drown them . but with a godly man , it is otherwise ; he swims upon these waters , and is like noahs ark in the deluge , the higher the waters were , the more it was lifted up , towards heaven : so the rising of these waters of affliction , do but lift a godly man up , nearer to heaven . so then , if a man would make a judgment of conditions , he must see , whether they are spiritually good for him , by what spiritual extraction he maketh out of them , and what spiritual advantage he makes of them . . that that makes a condition good for a man in this life , is , an holy indifferency of spirit , in respect of conditions . when it is indifferent to him , what condition he is put into , submitting to the will of god , and resolving , gods will , shall be his . then is a condition good for a man , when his spirit is brought to this indifferency . in respect of salvation , he is absolute ; but in respect of outward conditions , whether to be high or low , he is indifferent , and saith , let it be as the lord will. when there is this submission to god in a condition , then it is good . some there are , that have indeed , an indifferency of spirit , in relation to spiritual , and eternal good things ; but none , in relation to those good things that are temporal . they are indifferent , whether they have grace , or not , &c. but concerning the things of this life , it is with them , as with rachel concerning children , they must have them , or else they dye . then it is right , when there is an indifferency of spirit , in respect of outward things . when our hearts are not set , on this or that , worldly thing ; but we are indifferent , whether we have it or not . if god will give them the things of this life , such spirits will be thankful ; if god deny them , to them , such spirits will be content . such a spirit had the apostle , phil. . , . not that i speak ( saith he ) in respect of want , for i know both how to be abased , and how to abound , &c. and telleth us withal , that he had learned , in every condition , therewith to be content . ( q. d. ) as for these outward things , it is indifferent to me , whether i have them , or have them not ; i will not be my own carver , but am content , with whatsoever condition god shall put me into . a gracious spirit , is indifferent about all things , save-only those , that concern the good of his soul. as that martyr , mr. bradford , answered , when one asked him at parting , what he would have to the queen , no more but this , said he , tell her majesty , if she will give me my life , i will thank her ; if she condemn me to perpetual imprisonment ▪ i will thank her ; if she will banish me , i will thank her , if she will burn me , i will thank her. herein the indifferency of his spirit appeared ; that , let the queen deal with him , how she pleased , it would please him , and he should therewith be content . thus it is with a gracious spirit , it is content to be in what condition god seeth best for him . and this indifferency ariseth from the consideration of these things : . from the consideration of outward conditions , and the things of them , that they can neither make a man truly happy , nor truly miserable . riches , and honour , and such things , cannot make a man truly happy . a man may be rich , and yet a reprobate . happiness lieth in higher things , and higher enjoyments ▪ and so likewise , troubles , and crosses , and afflictions , cannot make a man truly miserable . it is sin , not sufferings , that doth that . this chrysostom knew , by returning that answer to the empress , who threatned what she would do to him ; tell her , ( said he ) nil nisi peccatum timeo , i fear nothing but sin . . from the consideration of this , that he is not at his own disposing , but at god's , who may do with him , what he will , and put him into what condition he pleaseth . he knoweth , he is not to be the framer of his own condition , and therefore , leaves it to the great god , to choose and frame his condition for him . . from the consideration of this , the changeableness of conditions ; he considers this , if i should have prosperity , it may quickly turn to adversity , god having set the one , over against the other . and the consideration of this changeableness , is one thing that helpeth , to put the spirit upon this indifferency . . from the consideration of this , that he knows not what condition is good for him in this life , and thence concludeth , that that condition must needs be best for him , that god seeth best . . from the consideration of this , what relation he hath to the world , that he is but a pilgrim , and stranger here , only travelling through it , towards his home . and so looketh upon conditions here , only as his inn , in which he is to lodg. from this consideration , ariseth this indifferency of spirit . he is indifferent concerning his inn , when he considereth , it is not his home ; if he be well accomodated , it pleaseth him , if not , yet he is contented , considering this , i am not to dwell here . conditions to gracious spirits , are as weather is to travellers , whether it be fair or foul , being on his journy home-wards , he is content . . that that makes a condition good for a man in this life , is , a mans behaviour in his condition . then it is right , when nothing from god , displeaseth us ; and nothing from us , displeaseth god. when we are contented , with all the lords dealings with us ; and make it our care in a condition , that our carriage may be such , that it may not displease him . some there are , that if god put ▪ them into a prosperous condition , and waters of a ful cup are wrung out to them , it pleaseth them well . but then , in that condition , it is not their care to please god ; they abuse their prosperity , to pride , and luxury , gluttony , and drunkenness . as it is said of jesurun , deut. . he waxed fat , and kicked . some there are , that if god put them into an afflicted condition , are not pleased with what god doth , neither do they please him , in what they do , in that condition . as those dispensations of god , are unpleasing to them ; so their behaviour , in that condition , is such , that it is most displeasing to god. how many do fret , and murmur , and break forth into the indecencies of passion , against god ? as that wicked king of israel said , this evil is of the lord , why should i wait any longer ? so consider , then a condition is good for a man ; . when nothing that comes from god , displeaseth him , let him put him in what condition he will. let god set him up , or cast him down ; let him feed him , with pleasant bread , or with the bread and water of affliction ; let him set him upon the throne , or on the dung-hill ; let him be a giving god , or a god taking away : yet he is not displeased with gods dealings with him . you may remember , what eli said , when the sad news was brought him , concerning what god would do by him and his house ; his answer was , sam. . . it is the lord , let him do what he will. thus did hezechiah , isa . . . thus did job , when he received the sad news , concerning the losse of his children and goods , said he , the lord gives , and the lord takes away . blessed be the name of the lord. . when we displease not god in a condition . when we are so careful of our behaviour , that we say , as david did , psal . . . i said , i will take heed to my wayes , &c. he there , takes up a full resolution , of not giving liberty to his tongue , to utter an impatient word , or syllable . so then , if we would know , whether the condition we are in , be good for us in this life ; we must enquire concerning these two things . i. whether god's dealings with us , please us ; and our carriage , in our condition , please him ? the truth is this , most of us , desire that god would please us in our conditions , and give us , what we desire . as sampson said of the woman of timnah , give her me , for she pleaseth me well . so say some , give me this , and that , put me into such a condition , for it pleaseth me well . but here is the sin , they have no care to please god , in their condition . it is with them , as with the people of israel , who asked meat , for their lusts . and as those , of whom the apostle james speaketh , they ask , that they may spend it upon their lusts . so that , a condition is then good for us , when nothing from god , displeaseth us , and nothing from us , displeaseth god in the condition . ii. that that makes a condition good for a man in this life , is , a mans enjoyment of himself in his condition . an holy and comfortable enjoyment of a mans self , in a condition , speaketh his condition good for him . the enjoyment of god , and the enjoyment of our selves , in a condition , makes a condition good for us . . concerning a prosperous condition , how many have lost themselves in that condition ; that , as we say of those , whom wine , or strong drink hath overcome , that they are not themselves . some , are so overcome with their prosperity , that we may say of them , they are not themselves . in the midst of their enjoyments , they enjoy not themselves : they possess not , but are possessed . the world doth possess them . they are , at best , but servants , and slaves to the world . the world enjoyes them , but they do not enjoy themselves . solomon telleth us , eccles . . . of a man , to whom god hath given riches , but not power , to eat thereof . such a man , is a very slave to what he hath , and cannot find in his heart , to serve himself with it . they suffer the world to eat out their very hearts , with cares , and troubles , and thoughtfulness , so that they enjoy not themselves . know this , that a quiet , and a comfortable enjoyment , of a mans self in a condition , is a good , and a sweet thing . . concerning an afflicted condition . how many are there , that do not enjoy , but lose themselves in that condition ? there are many , when they are losers in the world , do lose themselves to both , by their impatiency , murmuring , and fretfulness . our saviour saith , luk. . . in your patience , possess ye your souls , ( i. e. ) possess ye your selves . it telleth us , that an impatient man , doth not possess , nor enjoy himself . it is with an impatient man , as it is with some children , when you anger them , by taking away what they have in one hand , they throw away , what they have in the other hand too . thus satan tempts some , to throw away themselves , when they find , that other things are taken away ; and so they lose themselves in a condition . let me tell you , that condition , in which a man enjoyes himself , is good ; in which he enjoyes his reason , and regulates his affections , and passions by it . as solomon said , that in the midst of his aberrations , his wisdom remained with him . ( i. e. ) he had his judgment , and understanding about him . we should bring our affections , and passions , to the examination of judgment , and reason . if he rejoyce , it teacheth him , to put this question to himself , what reason have i for it ? and if he grieve , what reason have i for it ? is the thing worth my joy ? and worth my sorrow ? so , to close up this , enjoyment of a mans self , consists in this , in a sweet tranquillity of spirit , and temper of soul ; which neither prosperity , nor adversity can alter . it is an equal minde , in unequal conditions . . this makes a condition good for us in this life , our adorning our condition . there are many , that are a shame to their conditions , doing that , which is unbeseeming their condition . no man need to be ashamed of his condition , if he be not a shame , to his condition . the apostle speaketh of adorning our generation , phil. . . among whom , ye shine as lights , in the midst of a crooked generation . so should a man adorn his condition : though it be dark , yet he should shine in it . quest. wherein stands the adorning of a man's condition ? answ . in the exercising and acting the graces of a condition . the stars in the firmament , are an ornament to it . so the firmament of our conditions , hath its graces to adorn it ; the shining forth of which , is the adorning of the condition . there are prosperity-graces , and adversity-graces , and the acting of these graces , is the adorning of the condition . a prosperous condition hath its graces , by the acting and exercising of which , a gracious heart doth adorn it . so an afflicted condition , hath its graces , which adorn it . it is sad to see , how many are a shame , to their conditions ; there being no appearance of grace , shining forth , suitable to their condition . we must know , as all relations , and conditions , have their duties , so their graces . magistracy hath it's : they must be men , fearing god , ruling in the fear of god , hating covetousness . ministry hath it's graces , as the apostle sheweth at large , in his epistle to timothy : which graces , are for the adorning of their professions . so conditions have their graces too , by which they are adorned . a thankful spirit , and a publique spirit , and a bountiful , and inlarged heart , adorn a prosperous condition . as on the contrary , a patient , and meek , and humble spirit , submitting wholly , to the will of god , adorns an afflicted condition . as a man by unthankfulness , and self-seeking , &c. shames a prosperous condition : so some , by their impatiency , and fretting , and murmuring , &c. shame an afflicted condition : of whom , we may say , they shame their conditions , and their conditions are a shame of them . how many are there , that have made their condition to be evil spoken of , by being a shame to their condition . thus i have finished the first sort of general directions , concerning what is to be known of those , that will make a right judgment of conditions . . i now come to give you in , general directions , concerning what is to be done , by those that will make a right judgment of conditions . . he that will make a right judgment of his condition , must be much in inquiring of the lord by prayer , what his minde , and meaning is in a condition . as prayer is the means , by which we come to know the mind and meaning of god , in his word , so also in his works , and so in those conditions he puts us into . we read of jeremiahs inquiry , concerning the prosperous condition of the wicked , jer. . . why doth the way of the wicked prosper ? we are indeed , to take heed , of putting absolute interrogatories to god ; as if he were bound , to give an account of his providences to us . yet we may lawfully go to him , in a humble way , to see what is his minde , and meaning in a dispensation , and in a condition . it is our duty , to get as near god as we can , to know this . this is one thing , job , in his afflicted condition , did desire of god , job . . . shew me , wherefore thou contendest with me . ( i e. ) what this affliction meaneth ? whether it proceed from love , or hatred ? whether it intend good , or evil ? are you in a prosperous condition , and would you make a judgment of it , whether it be good for you ? or in an afflicted condition ? the way to make a judgment of your condition , is , to be much in seeking to god by prayer , to know his minde , and meaning in a condition . although the apostle speaketh of prayer , as a duty , most suitable to an afflicted condition , jam. . . if any among you be afflicted , let him pray . yet let me tell you , prayer is a duty , that suits with every condition . as we are to enquire into the meaning of god , concerning afflictions , so concerning a prosperous condition : if he putteth us into it , we are to begg of him , the interpretation of the condition . many there be , that never say , as rebecca did , why am i thus ? in these enquiries concerning conditions , we must know , we are not so much , to enquire after the reasons of gods dealing so with us , as of our duty , what we are to do in that condition . so then , prayer is a means , by which we must come to make a judgment of our condition . we should get as near god as we can , to hear what he speaks concerning our condition . as it is the psalmist's expression , psal . . . i will hark , what the lord will speak . so we should harken , what the lord will speak , concerning our condition . there is no man , can give a right judgment of an earthly condition , till he hear something from heaven , concerning it . there was of old , this custom among the romans , that it was not lawful , to propose any matter of moment in the senate , priusquam de caelo observatum erat , before their wizzards had made their observations from the sky , and heavens . what they did impiously , and superstitiously , we ought to do piously , in respect of conditions ( viz. ) not to make a judgment of them , till we have heard from heaven , concerning them . it is not by the observation of the houses of the planets , or their aspects , or their oppositions , or conjunctions ; such an observation is forbid by a voice from heaven . but we are to hearken , what the lord speaketh to us , concerning our conditions ; and prayer is the means , by which ( though we are on earth ) we have an answer from heaven . the jews had two means , by which they received answers from god. first , by the mouth of the prophets , when the spirit came upon them . secondly , by the priests , when they put on the brest-plate of judgment . those wayes of understanding the minde of god , are ceased . we have the word to go to , and prayer , to make use of , jam. . . if any man lack wisdom , let him ask of god. the apostle speaks there , of a man in an afflicted condition , and speaks to such in an afflicted condition , as those that need wisdom , both for the managing of their condition , and for the making a right judgment of it . he telleth them , what they must do , they must ask this wisdom of god. it is as if the apostle should say , when you are in such a condition , you need wisdom . . wisdom , to discern god's end in it , and to find out the meaning of god , in a dispensation . when we receive outward good things , from the hand of god , or afflictions , whether it be for good , or evil ; it tends much , to the quieting , and and satisfying our spirits in a condition , when we can find out , what is god's end in it . . wisdom , to find out our duty in a condition . there are seasonable , and proper duties , which belong to , and become every providence and dispensation . now here is wisdom , to find them out , and to know what we have to do in our condition . it is said of the men of issachar , chron. . . they had understanding of the times , and knew what israel ought to do . so , there is wisdom required of a man , to know what to do in every condition . as one , being invited to a feast , asked the philosopher , who was his tutor , how he should behave himself ; remember thou art a king's son , ( i. e. ) behave thy self , as becometh thy birth , and dignity . so here is wisdom , to know the duties of our condition , and accordingly to behave our selves . . wisdom , to regulate , and moderate our affections , and passions , in a condition . that a man be not too much taken with the comforts , nor too much troubled with the crosses of a condition . now for the attaining of this wisdom , the apostle gives this direction , that we must ask of god. . he that will make a judgment of his condition , must be much in searching himself , to see what he is in a condition . i have said before , the condition is to be judged of by the person , and that conditions are to men , as they are to , and in , their conditions . here is the mistake of many , they go to make a judgment of their conditions , before they make a judgment of themselves . our saviour speaketh , in mat. . , . of them that see a mote in their brothers eye , and discern not the beam that is in their own eye . they would go about to reform others , before they reform themselves . thus some would go to make a judgment of conditions , before they make a judgment of themselves ; and that ignorance is a beam in their eyes , that keeps them from discerning a condition . there are some ( as i have shewed you ) to whom every condition is a curse ; and some , to whom every condition is a blessing . the great thing we are to do , is , to see of which number we are . psal . . we find ver. , . david was in an afflicted condition , and see what he doth in that condition . first , he sought the lord , ver. . in the day of my trouble i sought the lord. he made his addresses to god. secondly , he fell upon a search of himself , vers . . i communed with my own heart , and my spirit made diligent search . where we see , he both sought the lord , and searched himself . so that before a man can make a perfect judgment of a condition , there must be a searching of himself . there must be a communing with his own heart . we must understand our selves , before we can understand our condition . eccles . . . no man knoweth love or hatred , by what is before him . when a man looks only upon the outward dispensation , ( viz. ) riches , and honour , on the one hand ; and crosses , and afflictions on the other : a man may pore upon these , all the dayes of his life , and yet be never the wiser ; he may stare on them , till his eyes drop out , and yet not know , whether they are good , or evil for him , whether they speak love or hatred . but then you will ask , what should a man do in this case , that he may know ? he must not look so much on things without him , as things within him ; he must not so much eye , what his condition is , as what he is in his condition . it is not for a man to look what god doth without , but he must look what god hath done within him ; to know the meaning of an outward dispensation . hath god made you one of his ? hath he shed his love abroad in your hearts ? hath he given you , the new name , which none knoweth , but he that hath it ? have you , the engravings of heaven on your spirits ? have you love to jesus , written upon your hearts ? and holiness to jehovah , upon your fore-heads ? by this , you may know the meaning of a condition . as it was said of luther , that he knew , what was done in heaven , by what was done in his own heart . much more may we know the meaning of what is done on earth , by what is done within us . the outward dispensation is dumb , and saith nothing of it self , in respect of love and hatred ; it is something within a man , that must speak that . there is an expression , psal . . . the secret of the lord , is with them that fear him , and he will shew them his covenant . we must know , in gods dispensations , there is a secret ; a secret of love , and a secret of hatred , and this lyeth hid in the dispensation ; so that a man , may look long enough upon the outward dispensation , and not see the secret , that is in the dispensation . now the godly man , and he that feareth god , knoweth this secret of a dispensation . god sheweth such a one his covenant , so that he finds all coming in by covenant , let it be what it will , whether outward blessings , or outward afflictions . in a word , those that will make a judgment of their outward condition , must know , that all is good , to those that are good ; and all is evil , to those that are evil. wrath , and hatred , and hell , are written on a wicked mans outward mercies , and on a wicked mans outward miseries . hell is engraven , on the very tooth-ach of a reprobate . as on the contrary , love is written , not only upon the mercies , but also upon the miseries , of a godly man. blessedness is engraven upon his afflictions , and persecutions . so you see , that he , who will make a judgment of his condition , must first make a judgment of himself . . he that will make a judgment of his outward condition , must be sure , to take a right view of his condition . the not doing this , is one great reason , why so many have been so grosly mistaken about conditions , calling good , evil ; and evil , good. we know , when a mans judgment is asked , concerning the goodness and value of a thing , he will first view it , before he gives his judgment of it . so we must do concerning conditions , view , before we judg . but you will ask , how may a man come to take a right view of his condition , that he be not mistaken about it ? for answer to that , take these directions . . he that will take a right view of a condition , must view it by scripture light. david was mistaken , about conditions , till he went into the sanctuary , and by the light there , he saw , what he did not before discern . many men , set up false lights , and view conditions by them , ( viz. ) the judgment and opinions of others , and their own apprehensions and imaginations ; these are glasses , through which , many look upon conditions , which make but false representations . some tell us , in the opticks , there is a glass , that will represent a foul dirty way , so green and pleasant , as if it were covered with carpets . through such false glasses , do many view their conditions . there are magnifying glasses , that will represent the object , far bigger then it is ; that will make a small fly , seem a hornet ; a straw , a staff ; and a grain of mustard-seed , a bean. such a glass , a mans own apprehension , and imagination is , in the viewing of his condition . they make the things of a condition , seem bigger to us , then they are . thus sometimes , the comforts of a condition , and the crosses of a condition , are represented to us , bigger than they are . now , he that will take a right view of a condition , must lay aside these false lights and glasses , and must view his condition ; by scripture-light . and that for these reasons : . the scripture will help a man , to make a true discovery of the things of a condition . the scripture giveth us the best account of what the things of a prosperous condition are , ( viz. ) riches and honour , &c. and it gives us the best account , what losses , and crosses , and afflictions are . as for the first , the scripture telleth us , they are all but vanity . and that the best things of this world , stand upon two lame leggs , ( viz. ) uncertainty , and insufficiency . nay , it is observable , it doth not tell us the vanity of outward things , only notionally , but delivereth it to us as a truth , that hath been experimented and tryed , by those who both had a will , and also ability , to make the experiment . thus you find solomon did ; and , in the book of the ecclesiastes , we have him , giving in his experiments , concerning the best of outward things , in this short sentence , all is vanity . and then for afflictions , the scripture sets up a light for us , for the taking a right view of them . and telleth us , what verdicts have been passed , by those who have had tryals of them . among others , david , who said , it was good for him , that he was afflicted . to close this : scripture light , in respect of this particular , must needs be a great advantage to a man , in his taking a view of his condition . . the scripture will help us to view a condition , by discovering to us , what those things are , that make a condition good , and without which a condition is not good . the scripture is much , in making out to men , what it is , that is good indeed . solomon , in his ecclesiastes , sheweth the mistakes of men , concerning happiness , and makes it appear by experience , that it did not lie in honours , or pleasures , or riches , &c. and observe how he closeth his book , with a discovery of that , wherein mans happiness lieth , chap. . . hear the conclusion of the whole matter , fear god , and keep his commandements , for this is the whole duty of man. it is the totum hominis , the whole , and the all of man. the scripture , doth not only discover to men , what the good and evil of this world is ; but also , what it is , that is good indeed , without which , a condition is not good , and with which , a condition is not evil . it sheweth a man , that , without controversy , this is good for a man in this life , ( viz. ) pardon , and peace , and union with god , and an interest in jesus christ , &c. thus the scripture helpeth a man , in viewing , by directing him to discover , what is good indeed , and makes a condition good to a man. it holds out a clear light to a man , by which he may find out , what it is , that speaks his condition good . augustin said , of tullies works , they were once sweet to him , but now he found , no sweetness in them , because he found not jesus , mentioned in them . the scripture directs us , in the viewing of a condition , to do , as a man doth , when he cometh into a richly-furnished-shop , seeking after some rare piece of ware ; though many be brought to his hand , yet he layeth them all aside , till he find the piece he desireth , and looks for . so it is in viewing the good of a condition , the scripture will direct a man , to lay all aside , till he come to discern , that which is good indeed . in a prosperous condition , when honour , and riches , &c. come to hand , it teacheth him , to put the question to himself , are there not better things then these ? so in an afflicted condition , it teacheth a man , to lay his crosses , and troubles , and afflictions aside , and to put the question to himself , whether there be not greater evils than those ? and whether evils of sinning , be not greater , than evils of suffering . the scripture teacheth a man , to view a condition , as samuel did the sons of jesse , to find out david , whom the lord had chosen . jesse brings forth his eldest son , samuel said , that is not he : he then , brought his seaven sons before him , and samuel answered , neither hath the lord chosen any of these : and then he cometh to david , who was the man looked after . in taking a view view of conditions , we must know , the rule is this , in viewing a prosperous condition , you may see honour , and riches , and other things of the world , passing by you ; but , put them by , bid them stand aside : tell them , they are not the things , that make a man happy . so , in the taking a view , of an afflicted condition , many evils may present themselves to us ; but the scripture telleth us , that these are not the evils , that we are to look upon , as the worst of evils . . the scripture doth thus help us , in taking a view of our conditions ; it unvayles conditions , and unfoldeth the mysteries of a condition ; without which , a man cannot take a right view , nor make a right judgment of his condition . we find david , stumbling at the prosperity of wicked men , and at the adversity of godly men ; he knew not , what to think of it , when he saw waters of a full cup , wrung out to the one , and waters of affliction to the other ; he began to think , that he was on the wrong side , and that he had made a wrong choice : and these words were coming out of his mouth , that he had cleansed his heart in vain . ( i. e. ) he was about to say , it was in vain for him , and others , to be godly , if thus they were dealt with , in this life ; if they must be afflicted , and chastned , while wicked men have , what heart can wish . now , how came david , to have his judgment rectified , concerning these dispensations of god ? he telleth us , he went into the sanctuary , and there he understood the mystery of these dispensations : there he found the riddle unfolded , and these providences unvayled . the word of god , will help us , to interpret the works of god. it will help us to see within the vayl of a condition , and to see the wheel within the wheel . it will teach us , not only to look on the motions of the wheels without , but will shew us , the motions of the wheels within . jer. . . he puts the question , why doth the way of the wicked prosper ? he viewed their condition , and wondred at it . it was a mystery to him , that such men should prosper , that did deal very treacherously . the prophet did not at first understand the mystery ; had he gon into the sanctuary , he would have found , the way of the wicked did not prosper . and he found it afterwards , as appeareth vers . . pull them out , as sheep for the slaughter , &c. q. d. lord , i partly see into the mystery of this dispensation ; i find that their prosperity , is but a preparing them , for the day of slaughter . that thou dost deal with them , as men do with those beasts they intend for the slaughter ; they put them into the fattest grounds , and the best pastures . scripture teacheth a man , in viewing a condition , to view it upon both sides : and indeed , till a man do so , he will never make a right view of a condition . conditions are like that cloud , by which god guided the children of israel through the wilderness ; they have their bright , and their black side . some in viewing a condition , look only upon it's bright side , when the condition may have a black side . so , some in viewing a prosperous condition , look only upon the bright side , whereas , if they looked upon the other side , they would find it black , and dismal . so concerning an adverse condition , some look only upon the black side , and see nothing but what is sad ; whereas , if they looked upon the other side of their condition , they might see it bright , and guilded with love. . by scripture-light , we see another thing , ( viz. ) how to improve a condition . we can never take a right view of a condition , till we view it with it's improvements . it is in viewing , and making a judgment of conditions , as it is in a husband-man's viewing of lands ; he considereth , whether they are to be improved . though they seem bare , and barren , yet he considereth , whether they may not be improved to be worth so much an acre . so , the right viewing of conditions , is , to view them , with their improvements . now the scripture helpeth us in this particular . . it will shew us , how the saints of old , improved their conditions . how they husbanded , both prosperous , and adverse conditions , and what they made of them . and thus it helpeth us , to view a condition with it's improvements . as the scripture sheweth us , what the saints of old , were in their several generations , so what they were in their several conditions ; when they were high , and low ; rich , and poor . it shews us , how job improved his condition , when he was job the wealthy , and honourable ; and how he improved his condition , when he was job the miserable and afflicted . it sheweth us , what david made of his condition , when he was david the king , and when he was david the persecuted . plutarch wrote a treatise , to shew , how a man might get profit by an enemy . the scripture is nuch in shewing us , how to make profit of conditions , and that by setting before us , the improvements that others have made of them . . the scripture teacheth us , the art of improving them . it not only sheweth us , that they are improvable , but withal sheweth us , how we may improve them . there is a story of a romane , who was accused of witch-craft ; the reason given was this , that when his neighbours land brought forth little , his brought forth abundantly , though there was but a hedg betwixt them . so this was the charge , that by witch-craft , he drew all the strength , and fatness of their soyl into his , and by that means , enriched his own land , and impoverished theirs : being brought before the judges , be brought forth all the tools , and instruments , which he used in the tilling , and manuring of his land : and answered , haec sunt veneficia mea , these are my witch-crafts ; and withal , told his judges , i am at work , when my neighbours are asleep ; i work , when they play : they are negligent , and use not that kind of husbandry that i do ; and this is the true reason , why my crop exceeds theirs . concerning conditions , it is thus , there is such an art of improving them , that some may be great gainers , when others get nothing by them . this art the scripture teacheth us , how to make a spiritual advantage of temporal conditions . this is an art , that philosophy teacheth not . indeed , philosophy teacheth the art of moral improvements of conditions , but not spiritual ; scripture onely teacheth that . alchymists tell us , there is an art , of turning baser mettalls , into gold. philosophy goeth thus far , to teach us the art , of turning conditions ( as i may say ) into brass , or copper , or silver ; but it can never teach us the art , of turning them into gold ; the scripture only teacheth that . whosoever readeth the works of tully , seneca , and others of that sort , shall find indeed , excellent directions , for the moral improvement of conditions ; but as for a spiritual improvement , they tell you nothing . that was above their reach , and their light did not attain unto it . now this great art , the scripture teacheth ; it teacheth a man the art , of makeing thorns , bear grapes ; and of making thistles , bear figgs . ( i. e. ) when a condition is thorny , and prickly , the scripture sheweth a man , that he may gather sweet and pleasant fruit , from the thorns , and thistles , of his condition . as the apostle saith , heb. . . that affliction yieldeth the quiet fruit of righteousness . where you see thorns , bearing grapes . in a word , the scripture teacheth a man the art , of sayling by the wind of a condition , let it blow from what quarter it will. it is reported , that those that sayle into the indies , find in some places , the winds blow constantly for six months one way , and for the other six months , quite contrary . let the wind of a condition , blow which way it will , either from the north , or from the south ; yet the scripture teacheth a christian , the skill of setting his sayles so , as that they shall further him in his voyage towards heaven . . by scripture-light , a man cometh to discern the dangers of a condition . to discover what rocks , and shelves , are in the sea of every condition , that he may know how to avoyd them . a man can never take a right view of a condition , till he hath viewed it , with it's dangers , snares , and temptations . of these , the scripture makes a discovery two wayes . . by way of caution . so it cautionates men , concerning the dangers of a condition , both prosperous and adverse . as you may see , deut. . , . and deut. . , , . when thou hast eaten , and art full ; take heed thou forget not the lord thy god. forgetfulness of god , is that , that is to be taken heed of in a prosperous condition . the scripture is frequent in giving such cautions , tim. . . psal . . . jer. . . let not the rich man glory in his riches , &c. . the scripture presents us , with the examples of those , that have miscarried , and fallen by their conditions . it sheweth us , against what rocks , some in their sayling , have dashed their ships . deut. . . jesurun waxed fat , and kicked . neh. . . we find how solomon miscarried in his prosperity . nebuchadnezzar said in that condition , dan. . . is not this great babel that i have built , & c ? in scripture , you have the saints set out to us , as in their graces , so in their sins . you have heard ( saith the apostle ) of the patience of job ; so from the same scripture , we hear likewise of his impatiency . as it acquaints us with the pride of israel , when they were in their prosperity ; so with their murmuring , and repining , when they were in adversity . chron. . . it is said of hezechiah , after he was recovered , that he rendred not again , according to what the lord had done to him ; for his heart was lifted up . . scripture-light , discovereth another thing concerning conditions ; and that is this , what are the alloys , and correctives , of a condition ; without the knowledg of which , we can never take a right view of conditions . on the one hand , the pleasantness of a condition may deceive us ; and , on the other hand , the seeming ill-favouredness of a condition , may make us mistaken , in making a judgment of it . the scripture discovereth this to us , what are the true correctives of a condition ? what may allay the sweetness , and pleasantness of prosperity , that they be not too much lifted up ? and what will correct the bitter ingredients of an afflicted condition , that they be not too much dejected and cast down ? it is sometimes with men in conditions , as it is with those that go to sea , of whom the psalmist speaketh , psal . . . they mount up to the heavens , and they go down again to the depths . so it is in conditions . a man in a prosperous condition , when the waters of a condition are full , he is apt to be high , and high-minded : but he must know , waters of a condition may fall , and that conditions have their depths . there are the full tides , and the ebbs of a condition . it is sometimes full sea with a man ; the comforts of a condition , flow in a pace , and then a man is apt to be lifted up . and then there is the ebb of a condition , when there is a decrease , and diminishing of those comforts ; and then men are apt to faint , and be cast down . now , scripture-light discovereth to us , what helps we have in this case . we know how it is with fishermens nets , they have lead , to make them sinck ; and they have cork at them , to make them swim . and both these are in scripture , put upon outward conditions . . for a prosperous condition , there is lead put upon it , to keep a man low , and humble ; and to sink him in that condition . the scripture telleth us , of the vanity of riches , and honour , &c. it telleth us , of the brevity , uncertainty , and insufficiency , that is in the best of outward things . withal , it acquaints us , with the temptations , cares , troubles , disquietments , wherewith those things are attended . it telleth us , that the increasing of them , is but the increasing of vanity , and vexation of spirit . again , it telleth us this , that a mans happiness lieth not in them ; that a man may have them , and yet be miserable ; and that , being vanity , they cannot cure a mans vanity . now this is some of the lead , that the scripture putteth to a prosperous condition , to keep men low , and humble in it . the consideration of these things , are as ballast to a ship , which makes it sayl eevenly , and steadily . when a man is in a prosperous condition , his spirit is apt to be lifted up ; and so it needs ballast , to keep it from fleeting at random , upon the waters of prosperity . now the scripture is much in shewing , what it is that should keep the spirit low , in a high condition . thus , tim. . . charge them that are rich in this world , that they be not high-minded ; and that they trust not in uncertain riches . ( observe ) ; there is the ballast , and there is the lead , to keep down the spirit in a rich condition , ( viz. ) they are uncertain riches , cor. . , , . brethren , the time is short , and the fashion of this world passeth away . q. d. remember , the time is short , for your enjoying of the comforts of this life , and the fashion of the world goeth away ; the world is upon gate ; and marrying , and buying , and selling , &c. will shortly have an end . i shall close this , with that place , jam. . . let the rich rejoyce , in that he is made low ; the expositions of the place are divers , but without doubt , the meaning of the apostle is this , ( when he saith ) let him that is rich , rejoyce in this , that he is made low . that is , there is no rich man , but hath reason to be low , and humble , if he doth rightly consider his condition . and that this is the meaning , appears by the following words , for as the flower of grass he shall pass away . i. e. the beauty and glory of his condition , is but fading , and vanishing , like the flower of grass . here is lead , to make the spirit sinck , in a high and prosperous condition . . concerning an adverse condition , there the scripture comes in with cork , to make it swim , and to keep up the spirit of a man in that condition . that we may not be too much cast down ; it hath it's correctives for the crosses of a condition , and somewhat to allay the bitterness of such a condition . it presents us with somewhat , that helps to keep the head above water , and to keep a man from drowning , when the waters of affliction overflow . scripture puts somewhat under , to hold up the spirit in that condition ; ( viz. ) promises , and comforts , suited to such a condition ; with god's end in afflicting ; with the sweet fruit of afflictions ; with what good many have gotten by their conditions ; with what afflictions are , being compared with the glory that is to be revealed . these considerations are as cork , that the scripture puts to an adverse condition . cor. . . as our sufferings for christ abound in us , so our consolations through christ abound . those consolations are cork to the condition . the apostle saith , jam. . . let the brother of low degree rejoyce , in that he is exalted . he speaks there , to christians that were in a low , and suffering condition . and see , there was cork , to make them hold up their heads , and swim in that condition ; ( saith the apostle ) he is exalted . according to to the original it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his sublimity , being a brother , he is a member of christ . and the apostle setteth before christians , the dignity and honour of their spiritual estate ; to counter-poyse the misery , and obscurity of afflictions . thus the scripture sheweth a man , how he may be preserved from the dangers , of the heights and depths of conditions ; that neither prosperity may lift him up too high , nor adversity cast him down too low ; but that a christian may have an equal spirit , in unequal conditions . there is nothing we have in a prosperous condition , but we have it by divine donation : and why should a christian then be lifted up , when he hath nothing but what he hath received ? and there is nothing befalleth us in an afflicted condition , but what is by divine ordination ; and why should we then fret at it ? to close this , the scripture teacheth a man , how to keep himself sober in prosperity , that he be not overcome with the sweet and pleasant wine of that condition : and also , sober in adversity , that he be not overcome with the gall and wormwood of that condition . the scripture speaketh of a drunkenness , that is incident to an afflicted condition , isa . . . hear thou this , thou afflicted , and drunken , but not with wine . thus for the first direction , for the taking a right view of conditions . it must be done by scripture-light . chap. x. ii. he that will take a right view of a condition , must take a right standing for the viewing of it . conditions must be viewed at a due and convenient distance . it is in the viewing of a condition , as it is in the viewing of a picture ; the art in drawing , is best discerned at some convenient distance . the reason why many are mistaken about their conditions , is , their setting their conditions too near them , when they take a view of them . thus they set the comforts of a condition , and the crosses of a condition , so near to them , that they cannot take a right view of them . it is with men , in this case , as it is with a man in the midst of a great wood , or in the midst of a great city . when he is at some distance from them , he hath a fuller view of them , than when he was in the midst of them , because his sight is bounded , and terminated , that he can see but a little way . he seeth , it may be , but a street , or some part of a street ; when , being but at some convenient distance from the city , and having a little advantage of ground , he hath a full view of the city , in respect of greatness , length , circuit , &c. thus it is , in respect of conditions ; when a man is in the midst of the comforts of a condition , in the midst of his honour , wealth , and prosperity , he seeth but a little way , and cannot take a full view of his condition . so it is , when a man is in the midst of his crosses , and afflictions , he discerneth but a little of his condition . and thus , not taking a right view of their conditions , they make a false judgement of them . solomon hath a passage , prov. . . through desire , a man having separated himself , seeketh , or intermedleth , with all wisdom . the words are diversly interpreted . in the margin we read thus , he that separateth himself , seeketh according to his desire , and intermedleth in every business . the meaning seemeth to be this , that a man , that seeketh after wisdom and knowledg , hath his retirements ; his desire of wisdom , makes him sometimes come off from his secular employments , and set them at a distance from him . it makes him sequester himself from all his worldly businesses , that he may seek after wisdom ; and that he may be the freer for study , and meditation , and a consideration of things , what they are . thus it is , in respect of conditions . if a man will take a right view of his condition , and will get wisdom , to make a judgment of it ; he must , for a while , ( as i may say ) separate himself from it , and look upon it at some distance . the apostle gives this direction , for the taking of a right view of conditions , cor. . , , . let those that have wives , be as though they had none ; and they that rejoyce , as though they rejoyced not ; and they that possess , as though they possessed not , &c. this sheweth us , that then we take a right view of things , when we look on them at a distance . those things are worst seen , that we are on the same side with . an house is best viewed , when we are on the other side the street . so it is in respect of conditions ; we should view the condition , as though we were not in the condition . and so for an afflicted condition , we should view it at a distance . let them ( saith the apostle ) that weep , be as though they wept not . thus the best view of a condition , is , to look upon a condition , to view it upon the other side of the street , to view it at a distance . it is often-times self in a condition , that hinders from taking a right view of a condition . if we could separate our selves from our conditions , and look upon them , as other mens conditions , and not our own , we should take the better view of them . there was a nobleman of this nation , who had three of his sons drowned together in the river of trent : the father had not , as yet , received the sad tydings of their deaths . it was thought good he should be prepared for the tydings , before they came . upon this account , was that learned , and prudent prelate , bishop king , desired to go to him . he very wisely managed the business . he did not , at first , tell the nobleman what was befallen him ; but fell upon a general discourse of an afflicted condition , and so gave the nobleman a view of his condition afar off . the nobleman assented to all the bishop said , and answered , that if god should bring him into such a condition , he did hope , he should be content , and submit to his will. upon this , the bishop brings the condition nearer to him , and putteth this question to him : admit the lord should take from you , your worldly enjoyments , your outward comforts ; and should break off the olive-branches from about your table . the nobleman answered , that he hoped he should be therewith content . upon this , the bishop came nearer , and told him , it was his condition , that his sons were drowned ; and therefore desired him to do as he had said ▪ if he had , at first , shewed him what was his condition , he had been at a losse , in taking a view of it . herein was the prudence of the bishop seen , in giving him a view of it at a distance . so the best way for the taking a right view of conditions , is , to view them at a distance . thus for the general directions , concerning what is to be known done by those , that will make a judgment of conditions . i come now to the particular directions , concerning the making a judgement of conditions : and so , how a man may know , what is good for him in this life . so here we are to shew , how a man may make a judgement , both of a prosperous , and adverse condition . . concerning the making a judgement of a prosperous condition . the question is this : question . how may a man know , that a prosperous condition is good for a man in this life ? answ . by these things a man may know it . . if outward prosperity , be no hindrance , to inward and spiritual prosperity . it was the wish of st. john , concerning gaius , . epist . v. . i wish thou mayest prosper and be in health , even as thy soul prospereth . some think , that gaius had a sickly body , but an healthy soul. the contrary is seen by many , they have healthy , and prospering bodies , but unhealthy , and unprospering souls . thus it is with many , they have prospering estates , but poor , and unprospering souls . their outwards , eat up their inwards ; as pharaohs lean kine , did eat up the fat. there are many , whose worldly riches , do eat up their spiritual . though they are rich in the world , yet they are not rich towards god , and in respect of their souls . how many are there , whom outward fulness causeth to despise the hony-comb of the gospel ? remember this , when a mans outward condition , is accompanied with the soul's improsperity , it is naught for him . when , in a prosperous condition , men are thoughtless of their soul's prosperity ; this speaketh a condition evil for a man. . we may know it thus , if we use the things of a prosperous condition with right considerations , . of their changeableness . . of their dangerousness . . of their usefulness . . of their inferiority . . of their emptiness . . of our own mortality . . of the accompt to be given . . if we use them , with a right consideration of their changeableness . some there are , who , when they are set upon a mountain of prosperity , think their mountain to be so strong , that it cannot be removed . this was davids fault , when he said in his prosperity , he should never be removed , job telleth us , that in the day of his prosperity , he thought of adversity . he looked upon the things of his condition as changeable , and so he found them to be ; when of the richest man in the east , he became the poorest man in the world . we must know , the best things of a condition , are mutable : the comforts of a condition , may become crosses . children are looked upon as comforts ; and yet we read of augustus , that he had three daughters , and that they proved such crosses to him , that he was wont to call them , his tria carcinomata , his three ulcers or botches : and he was often heard to say , vtinam vel coelebs vixissem , vel orbus periissem . oh , that i had either lived unmarried , or dyed childless . it is then right , when we use the things of a prosperous condition with right considerations of their vanity , brevity , mortality , mutability . there was an ambassador from a great prince , that had this sentence engraven upon his watch , which he read once every day , favour may turn into disfavour , and grace into disgrace . but of this , i have spoken in a former tract . . when we use the things of a prosperous condition , with the consideration of their dangerousness ; that they are things in which men usually sin , and in which they may easily sin . when we consider , what snares and temptations attend that condition ; and thereupon , we become more watchful . but of this we have spoken before , and shall but touch it here . . when we use the things of a condition , with the right consideration of their usefulness ; that as they are things useful , so to consider , what use we make of them . as they are easily made matter of sin , so they may be made matter of duty . in this the excellency of a gracious heart is seen , in making duty out of that , out of which others make sin. luke . . make you friends ( saith our saviour ) of the unrighteous mammon . where riches are called unrighteous mammon , as for other reasons so chiefly for this , because they are the things that men easily , and usually sin in . yet our saviour sheweth , they have their usefulness , when he saith , make you friends of them . so then , would a man know , whether prosperity be good for him ; i would ask him this , what use he doth make of the things of a prosperous condition ? prosperity is to a man , as a man useth it : cor. . . the apostle speaketh , of using the world , as not abusing it . now , a thing is then abused , when it is not put to the use for which it was given ; but put to wrong uses . thus there is an abusing of the world , and the things of a prosperous condition , when we put them to wrong uses . thus , many abuse their honour , and abuse their riches , &c. when they make this use of them , to feed their lusts , to hearden their hearts against god and his word , to raise their names and families , to oppress their brethren , to make them proud , and high-minded : this is making that use of them , that they were not given for ; and this is abusing them . god never gave these things , to be food for mens lusts , to feed their pride , and to feed their covetousness . he never gave riches , and honour , and possessions to men , to make them proud , and high-minded . thus , many abuse the good things of this life ; their wealth , their apparrel , their very meat , and drink ; by putting them to other uses then god intended them for . as the lord complaineth , hos . . . she did not know , that i gave her corn , and wine , and oyle , and multiplied their silver , and their gold , which they prepared for baal . they put those things to other uses , then god intended them for . god never gave those things for that end , to serve baal , and their idols with them . thus we see , how the lord telleth israel of her mis-using , and abusing the things of her prosperity , ezek. . , , , . he telleth her , what he had done for her , how he had cloathed her with broidered garments , and fine linnen , and silk ; he had decked her with ornaments , chains , bracelets , jewels , and gold ; he gave her fine flower , and hony , and oyle . now see , to what uses she put these things , you shall find , to such uses as god never intended them for ; as you may see , vers . , , , . of the said chapter , they bestowed all upon idols . the lord saith , jer. . . of their burning their sons , and daughters , in the fire , and sacrificing them to the idols , that he commanded them not , neither came it into his heart . so we may say , that many put the things of this life , to that use that god never commanded , neither ever intended . so then , in a prosperous condition , we should put this question to our selves , what use we make of the things of the condition ? in a prosperous condition , two things are to be eyed by us , for the making a right use of the things of the condition . . precepts . . patterns . . precepts in the scripture , commanding us to what use to put the things of a prosperous condition . the scripture abounds in them , prov. . . honour the lord with thy substance . deut. . . where we may see , what is our duty by the threatning . because thou didst not serve the lord with joyfulness , and gladness of heart , for the abundance of all things ; therefore , &c. where see , what is a man duty when he is in a prosperous condition ? it is this , when god giveth abundance of all things , that we should serve him with joyfulness , and gladness of heart . god doth not give abundance to men , that they should live more proudly , but that they should serve him more chearfully . when he enlargeth our estates , he expecteth the enlargment of our hearts toward him in duty , and service . tim. . . charge them ( saith the apostle ) that are rich in this world , that they do good , and be ready to distribute , willing to communicate . and vers . . laying up in store for themselves , a good foundation , &c. where he sheweth , what uses men should put their riches to , ( viz. ) to do good with them , to feed the hungry , to cloath the naked . and then , to lay up a good foundation for the time to come . some men make only this use of their riches , to lay a foundation of greatness for themselves , and families , and posterity , for time to come in this world ; but neglect laying a good foundation for themselves to eternity . thus for the precepts of the word , concerning the use we should make of the things of a prosperous condition ▪ . we must eye patterns , and see what uses the saints have made of the things of a prosperous condition . thus you have davids example , sam. . . when god had given him peace , and prosperity , he considereth how he might honour god , with what god had given him ; and so resolveth upon building a house for god : and when he found it was the mind of god , that he should not do it , but his son solomon ; he thereupon , did bequeath his gold , and his silver , to solomon for that use ; and stirred up the princes , and nobles , to do the like , chron. . . riches and honour ( saith he ) come from thee : and ver . . all things come from thee , and of thine own have we given thee . thus you may see what use job made of the things his prosperity , job . , , &c. you will there see , what use he made of his honour , power , and wealth . . when we use the things of a prosperous condition , with a right consideration of their inferiority , and subordination , in relation to higher things . this consideration , will keep us from setting our hearts , and affections on them . it will make us set honour and riches , and the best things of this life , upon the foot-stool , and not upon the throne of our hearts . in a prosperous condition , we are to set the things of it in their due place . some there are , who set them so high , as though they were the only things ; when , as they are but bona scabelli , the good things of the footstool . it is then evil , when we have a higher esteem of them , than we ought to have . remember , these are not the things that are to have the preneminence . the apostle exhorts us , col. . . to those seek things that are above ; and ver . . to set our affections on the things above , and not on the things of the earth . he speaketh there of two sorts of things ; there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things above ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , as the apostle saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things of the earth : and biddeth us seek , and set our affections upon the things that are above . he useth two words , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which notes , seeking with the whole strength , and endeavour ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which notes , the minding of those things with the whole soul. this sheweth , a man is not to look upon the best things of this life , as those things that are the best . they are to have no more degrees of affection , then there are degrees of good in them . it was good counsel , that one gave to a near relation of mine , concerning his horse ; when she saw him too much taken with him , she said , sir , love a horse , as a horse . so we should the creature , but as the creature ; and the things of the world , as the things that are inferior to the things of another world. so , then it is right , when we use the good things of this life , with a consideration of their inferiority . . when we use the things of a prosperous condition , with a right consideration of their emptiness and vanity . when your condition is fullest , yet you look upon the things of your condition as empty , and that will not give satisfaction to the soul. as their inferiority speaketh them unsuitable , to the spirit of man ; so their emptinesse , speaketh them unsatisfactory . it is happy with a man , when he is in a high condition , that he can look upon the things of his condition , as low things ; and when he is in a full condition , to look upon all the things of this condition , as empty . when god changeth our condition , then ( it may be ) we can do it . then we can say , now i see , that honour , and riches , are but vain and empty things . but it is best , when a man can , in the heighth of his prosperity , give such a censure of them . when gilimer , king of the vandals , was brought prisoner before justinian , sitting in majesty upon his throne , he cried out , vanity of vanities , all is vanity . this he did , in his adverse condition , when he stood prisoner at the bar. they were the words of solomon ; but uttered by him , when he was in the heighth of his prosperity , and when he sate upon the throne . the consideration of the emptiness , and vanity , that is in the best things of a prosperous condition , will keep a man from taking up with them : it will keep a man from being deceived by them , as promising more than they can perform . our saviour speaketh of the deceitfulness of riches , mat. . . the greek word , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the imposture , and fallacy of riches . it signifieth , a drawing out of the way . so there is a deceitfulness in the things of a prosperous condition ; they are apt to draw a man out of the way , to look for comfort , and contentment in them , when it is not to be found . this consideration , will prevent those dreams that a man is apt to have in that condition . as we read , isai . . . of the dreams of the hungry and thirsty man , that he dreams he eates and drinks , but when he awakes , his soul is empty . some there are , that dream of contentment , and satisfaction in their condition , that at last find it but a phantasie , and a dream . those then , that would make a judgment of a prosperous condition , must put the question to themselves , whether they use the things of their condition , with a consideration of their emptiness ? we say of wells , when they want water , that they are empty , though they may be full of other things ; as mud , and sand , and stones . so the best things of this world , are but empty things ; because they have not that in them , that the soul seeketh after , and that will give satisfaction to the soul. there is no satisfaction , where there is not suitableness . these things were never made for the soul ; and therefore they can no more satisfie it , than you can fill a purse , or a chest , with learning . . do you use the things of a prosperous condition , with this consideration , viz. of your own mortality ? then it is right , when we consider , as the brevity of worldly things , and that they have an end ; so , when we consider our own ends also , this consideration , will make us sober in the use of them . pet. . . the apostle exhorteth to sobriety , in the use of the things of this life , upon this ground , viz. the end of all things is at hand ; be ye therefore sober . where , by sobriety , is meant , a moderate use of the things of this life ; and the motive to enforce it , is this , the end of all things is at hand : the end of your worldly enjoyments , the end of your lives , and the end of the world it self . this is the misery , that many in a prosperous condition , as they consider not , what the things of their condition are , viz. corruptible , and changeable ; so they consider not , what themselves are in their condition , viz. frail , and mortal creatures . some there are , that so use the things of this life , as if they should , for ever , live to enjoy , and use them . the psalmist telleth us , what man is at his best estate , psal . . surely every man , at his best estate , is altogether vanity . a prosperous condition is , then , ill for a man , when it makes him forget his own condition ; and it is good for a man , when it holds an agreement with a dying state . cor. . . brethren , ( saith the apostle ) the time is short , &c. as if he should say , you have but a short time to enjoy these things , to enjoy wives , and possessions , and all the things of this life : as you know not how soon they may be taken from you , so you know not , how soon you may be taken from them . the time is short . the time , in respect of the things themselves , and their continuance , is short , and the time of your lives is short . if those , that lived in the beginning of the world , gave themselves so much to the building of cities ; it was not much to be wondered at , because they had more time before them , then we have , who live in these latter ages . they , by common course of nature , lived . . . years ; but our time is short , it is drawn into a narrow compass ; and the consideration of this , will help us to be sober , and moderate , in the use of the things of that condition ; and make us look upon honour , and riches , and relations , as things that we must shortly part with . it will help us , to use them with weaned affections , as a traveller doth the pleasures of his inn ; he standeth not to build himself a house at every pleasant place he passeth by ; he considereth , he is on his journy , going to his home . it is good for a man in a prosperous condition , to have thoughts of his long-home , whither he is going . so then , the great question we should put to our selves , is this , whether our using the things of this life , be such , as holdeth an agreement with a dying state ? jam. . , . the apostle speaketh of some , that would go into such , and such a city , and there live , and get gain : whereas ( saith he ) you know not what may be on the morrow ; for what is your life ? it is but a vapour , &c. as if he should say , you consider not your own frailty , and mortality ; if you did , you would not be so carnally-confident as you are . remember in a prosperous condition , you are those that dwell in tabernacles of clay , whose foundation is in the dust , and whose breath is in your nostrils ; dwelling in an open house , and ready every moment to depart . remember you must go down to the grave , and the glory of your condition shall not descend with you , psal . . . . do you use the things of a prosperous condition , with this consideration , that they are things for which you must give an account ? i shewed you before , that they have their usefulness , and men must give an account , how they have used them . we must know , a prosperous condition hath many burthens , ( viz. ) of dangers , temptations , cares , duties ; and here is the greatest of all , that of an accompt : rom. . . every one of us , shall give account of our selves to god. by giving an accompt of our selves to god , is ( no doubt ) implyed ; a giving an accompt of our selves , in relation to our conditions , ( viz. ) what we have been ? what we have done ? how we have demeaned our selves in our conditions ? what glory we have brought to god ? what good we have done to others ? we read , mat. . there were talents delivered , and the master called his servants to an account , how they had used , and improved those talents ? some make these talents to be of five sorts . . those of nature , ( viz. ) the members of the body , and faculties of the mind . . wealth , . authority ; as power , and offices . . knowledg ; as arts , and sciences . . grace . so then , the outward things of a prosperous condition , are things to be accounted for , and then they become evil to a man , when they cause him to forget his accompt . remember ; we are accomptable to god , for whatsoever we have from god. the world is but god's great family , he is the great house-holder , and every man must give an accompt to him of the things wherewith he is intrusted . we read , luk. . . how the unjust steward is called to an accompt ; give accompt of thy stewardship , &c. every man is a steward , and hath somewat , wherewith he is intrusted . some have the things of the world , as honour , wealth , authority , &c. some have those things that concern the body , as health , strength , beauty . some have those of the mind , as wisdom , and understanding . now concerning all , there is a strict accompt to be given . to whomsoever much is given , of them shall much be required . god expects , our duties should be answerable to our advantages that we have in a condition . we find the altar that solomon made , was four times bigger then that of moses ; if you compare chron. . . with exod. . . moses his altar was , five cubits long , and five cubits broad ; but solomons altar , was twenty cubits long , and twenty cubits broad , now what is the reason of the difference ? surely this , moses was in an unsettled condition , but solomon in a peaceable and flourishing estate . and god expects , that our duties and services should be answerable to our worldly advantages . let me tell you , this consideration of an accompt you have to give , will keep you humble in a prosperous condition ; will put you upon improving the things of your condition , for the glory of god , the good of others , and your own benefit ; considering , they are things you are to give an accompt of . thus for the second thing , whereby a judgment is to be made of a prosperous condition , whether it be good for a man in this life . iii. then is prosperity good for a man in this life , when it doth not make him to forget the afflictions of joseph . it is then evil , when our prosperity makes us to forget those that are in adversity . the lord speaketh of such , amos . . they were at ease in sion ; ver . . they did lie upon beds of ivory . they did eat the lambs out of the flock : they did chaunt to the sound of the viol , ( they had their musick too . ) ver. . they drank wine in bowls , ( they had their wine too , and that in abundance . ) and they did anoint themselves with the chief oyntments , ( they had their precious oyntments , so that nothing was wanting . ) now , what is their sin all this while ? why this , they were not grieved for the afflictions of joseph . this was their sin ; their prosperity had taken away the sympathy , and fellow-feeling they ought to have had of joseph's afflictions . their fulness , made them to forget his wants . let me tell you , prosperity is evil for a man , when it makes him forget the afflictions of others . it was evil for those , that they were at ease in sion ; and , that they had their ivory beds to lie upon , and their lambs and calves to feed on ; and their musick to delight them in ; but were not mindful of josephs afflictions : and therefore see how they are threatned , ver . . they shall go captive with the first that go captive : i. e. god would first fall upon them . it is said of dives , luke . . that he was cloathed in purple , and fared deliciously every day : but lazarus could not partake of so much , as the crumbs that fell from his table . we may safely conclude , that , that mans abundance is naught for him , that makes him to forget the wants of others : that , that mans prosperity is naught for him , that makes him to forget the afflictions of others : that , that mans ease is evil for him , that makes him to forget the troubles , and disquiets of others . heb. . . the apostle chargeth them , that they should remember those that are in bonds , as if they were bound with them . q. d. though you are at liberty , yet let not your liberty destroy that sympathy , and fellow-feeling , you ought to have of your brethrens bonds , and miseries . this sympathy the apostle calleth for , rom. . . rejoyce with them that rejoyce , and weep with them that weep . q. d. what ever a mans particular condition is , it should not hinder him from sympathising with others in their conditions . rejoyce with them that rejoyce . as if he should say , it may be your particular condition is sad , and you have cause to weep , in respect of your own particular ; yet if it go well with the publick , and the people of god in general , you ought to rejoyce in their rejoycings . and then ( saith the apostle ) weep with them that weep . q. d. it may be , your particular condition may be a rejoycing-condition , nothing aileth you , you want for nothing ; yet , if the church , and people of god , be in a sad condition ; you are to weep with them . job telleth us , he did so in the dayes of his prosperity , job . . did not i weep for him that was in trouble ? was not my soul grieved for the poor ? this he did , when he had no cause to weep in relation to himself , his condition being a rejoycing condition . you may see , how , in the height of his prosperity , he did sympathize with those that were in affliction , chap. . ver . , , , , . to close this , let our condition be never so prosperous , we ought to bleed in others wounds , and to be afflicted in all , wherein they are afflicted . thus i have finished the first thing , viz. how a man may know , whether a prosperous condition be good for him in this life . chap. xi . i now come to shew you , how a man may make a judgment of an adverse and an afflicted condition ; whether it be good for him in this life . for let me tell you , that as it is not good for all , that they have prosperity ; so neither is it good for all , that they are afflicted . now , that you may know , whether an afflicted condition be good for you , consider this . i. in general , i shall mind you of what i have before said , ( viz. ) that he that will make a judgment of his condition , must first make a judgment of himself . so that , to you that are in an afflicted condition , i have two questions to put . . what you do in your condition ? . what you make of your condition ? . when god puts you into an afflicted condition , what do you do in that condition ? what is your carriage , and behaviour in the condition ? is it such , as becometh such providences and dispensations ? doth your behaviour become your condition ? quest. you will ask , what is a man to do in an afflicted condition , that he may be able to make a judgment of it , whether it be good for him ? answ . do you do the work of your condition , and perform the duties of your condition ? then it is good for you . quest. but then you will ask , what is the work , and what are the duties , that he is to do in an afflicted condition ? answ . i shall shew you that , in some particulars . . this he is to do , to endeavour the finding out of this , ( viz. ) what every affliction comes in order to . when god putteth us into an afflicted condition , it is in order to somewhat ; and it is our duty , to search out the mind and meaning of god in it . some there are , that walk up and down ( as i may say ) in that condition , without ever inquiring , for what end it is they are afflicted . as those , isa . . . they regarded not the work of the lord , nor the operations of his hands . we must know , afflictions are some of god's operations . as it is god that bringeth a man and his comforts together , so a man and his crosses ; and every cross cometh in order to somewhat . the refiner kindleth his fire in his furnace , in order to the refining of his mettal . the physitian giveth physick in order to health . remember , every affliction , is in order to somewhat . it cometh with a message from god. now , our great work is to find out , what the message is , affliction bringeth . when a man brings us letters , we do not look on the back side only , and the superscription , but we look upon what is contained within , and what they import . so it is in respect of afflictions , they bring us ( as i may say ) letters from god , and a message , in order to somewhat . the thing we have to do , in an affliction , is , not only to look upon the endorsment , and outside of the affliction ; but we must break it up , and see what is written within . i told you formerly , we must go to god to know the meaning of a condition ; dan. . . we read of a hand writing , and the king , and all were troubled , to know the meaning of what was witten . in an afflicted condition , there is a hand-writing upon it . the great thing we have to do , is , to enquire what is the meaning of it , and for what end the affliction cometh . thus it is with many in affliction , they never inquire after the meaning of an affliction , though it cometh with letters and messages ; yet ( as i may say ) they put them in their pocket , as caesar did those letters that forewarned him of his death , when he was going to the senate . plutarch , telleth of the governour of thebes , when a letter was sent to him from athens , to discover a plot that was against him , which was that night to be executed ; and the messenger told him , that the matter , contained in the letter , was of high concernment , and that he must read the letter presently ; his answer was , weighty matters for to morrow , and that night he was slain . thus , some never look into the letters , that an affliction bringeth us , and so despise the affliction . lam. . . the afflicted are there directed , what to do in their condition , vers . . why doth the living man complain ? this we should not do . but then see , what we should do , vers . . let us search and try our wayes , &c. this is some of the work we have to do in an afflicted condition . as the lord spake to josuah , when the men of israel fled before the men of ai , josuah casteth himself down before the lord , but the lord bids him rise up and search , for there was wickedness committed . as you may read , josh . . . where the lord sheweth him , what was his duty , ( viz. ) to search out the sin , for which that defeat came . . this is another thing we are to do in an afflicted condition , ( viz. ) to set in , and joyn with the affliction , and to further it in the work for which it is sent . we must do by afflictions , as we do by physick ; we do not only take physick , but we also joyn with it , to further it in it's working ; we keep our chamber , we take broth , we forbear studying and working ; and all this is to further it's working . afflictions , are physick that god giveth us : and then it is right , when we joyn with the physick , and further and help it in it's operation . when a physitian administreth physick , to a diseased patient , there are three things considerable , ( viz. ) the physitian , the patient , and the disease . and where any two of these joyn together , down goeth the third . if the physitian and the patient joyn together , down goeth the disease ; if the physitian and the disease joyn together , down goeth the patient ; if the patient and the disease joyn together , down goeth the physitian . so it is in respect of an afflicted condition : there is the patient , the physick , and the disease . now what is the reason , that the physick of affliction doth some persons no good ? surely this , the patient and the disease joyn together . this the prophet telleth us in the case of babylon , jer. . . we would have healed babylon , but she would not be healed . where you find the patient , taking part with the disease . thus , many in an afflicted condition , take part with the disease , and not with the physick . affliction cometh , to set mens hearts and the world , men's hearts and their lusts , at greater distance ; but here is the misery , that most men take part with their lusts , and not with their afflictions , to further them in the work for which they are sent . they do , in respect of the rod , as they do in respect of the word . when they should take part with the word , against their sins ; they take part with their sins against the word : so , when they should take part with the rod , against their lusts , they take part with their lusts , against the rod. thus did those , isa . . . jer. . . they joyned with the disease , and did all they could to obstruct the operation , and working of the physick of affliction . this ( as i may say ) is a crossing our crosses , and afflicting our afflictions ; when we hinder them in their working . and this speaks an afflicted condition evil for a man in this life . it is said of ahaz , that in his affliction , he transgressed more and more ; this is naught . . this is another work of an afflicted condition , ( viz. ) to eye our passions and affections , more than our afflictions . to have an eye upon our hearts , more then upon our hurts . some , when they are in an afflicted condition , spend all their time in poring upon their afflictions , as though that were the only work of their condition : whereas the great work they have to do , is , to eye their own hearts and spirits . some look altogether without , when they should look within . it is our own passions in an afflicted condition , that are our greatest affliction . if the house within be kept dry , we need not much to care , what tempests are without . we many times complain of that , that is without us ; when indeed , the cause is within us . as we see it is with a sick man , he complaineth of the uneasiness of the stool he sits upon , of the bed he lieth upon , of the unsavoriness of the meat he eats ; when the cause is inward . were but his ill-humours removed , and purged away , the same stool , and bed , and meat , would content him . when god puts men into an afflicted condition , the reason why to some it is so troublesome , is , from within , from their own spirits and dispositions . if they could but subdue their passions , and bound their spirits , the condition would be well enough . poring upon afflictions , is like a mans poring upon rough and tempestuous waters , which makes his head giddy , and himself sea-sick : so it is with some , they do but distemper themselves , by looking altogether upon their afflictions . thus it was with job , ( job . ) you find him poring upon his afflictions . and then see what the effect was , chap. . he opened his mouth , and fell a cursing the day of his birth . satan indeed thought to make him fall a cursing his god , but he was deceived ; yet he fell to cursing the day of his birth , which was too-much . the great work a governour of a city hath to do , when he heareth that the country about him are up in arms against him , is , to look to the town within , to see that there be no tumults and risings within . it is good for us in a day of affliction , to look to this , that our passions do not raise a mutiny . it was the saying of a heathen , intus si recte , ne labores , thou need'st not trouble thy self , if all be well within . . this is another work of an afflicted condition , ( viz. ) to eye our sins , more than our sufferings and afflictions . many in an afflicted condition , eye their afflictions , but not their sins . they look upon what god doth against them , but consider not , what they have done against him ; which if they did , it would make them complain more of their sins , then of their sorrows . it would turn their tears into another channel ; and cause them to spend those tears upon their sins , that they spend upon afflictions . lam. . . why doth the living man complain , a man for the punishment of his sins ? in their afflicted condition , they were full of complaints , as we see , vers . , . &c. but here the prophet giveth a check to them , q. d. we complain of our afflictions ; our eyes are altogether upon our sufferings ; oh , but consider , man suffereth for his sin. we should eye our sins , more then our sufferings , psal . . . david saith , his sin was ever before him . it is thus with some in an afflicted condition , that their sufferings are ever before them , and not their sins . when god afflicts them , they can say , we are the persons that feel affliction from god : but consider not , how they have sinned against god. the good of the consideration of our sins in an afflicted condition , hath these benefits attending it . . it will make us justify god in all our afflictions . to acknowledg that all his wayes are equal , and that he is righteous in all that he hath brought upon us , dan. . . there is an expression of eliphaz , job . . shall mortal man be just with god ? there is a principle of pride in every man by nature , which is apt to shew it self in the lowest condition ; so that we are apt to have better thoughts of our selves , then of god himself ; and to think , we are more just then god , when he layeth affliction on us . thus those , ezek. . . they said , the way of the lord was unequal . it was from looking only upon his wayes , and dealings with them , without considering their own wayes , and how they had dealt with him . . as it will help us to clear gods justice , so to admire his mercy , in that he doth punish and afflict us , less then our iniquities do deserve . as the confession is , ezra . . they had been in captivity . years , and yet though their captivity were long , they saw cause why they should admire the mercy of god towards them . looking upon their sins , they saw their sufferings were less then they did deserve . . this will help us to adore the wisdom of god , in making afflictions to become cures of , and remedies against , sin. afflictions at first came in as punishments for sin . while we look only upon our afflictions , we discern not the wisdom of god in sending them , and ordering them for our good ; but when we eye our sins , as well as our afflictions , then we find , they are sent to cure the soul of some disease , as pride , and worldliness , &c. this will put a man upon putting this question to himself , doth not this affliction come to cure , and kill my corruptions ? hath not the lord sent it to take me off the creature , and to imbitter it more to me ? hath not god done this to cure the tympany of pride , or the dropsy of covetousness , or some creature-surfet ? and hereupon a man falls upon admiring , and adoring the wisdom of god , in making afflictions , cures for our corruptions . . eying sins as well as afflictions , will help us to possess our souls in patience , and to suppress all risings and smoakings of passion , to which we are subject in a day of affliction . and this it will do , by giving us to see that our afflictions are less then our iniquities do deserve ; and then there is great reason we should bear them patiently , when we know we have deserved greater . why should he not patiently endure the akeing of teeth , that knowes he hath deserved the gnashing of teeth ? and the burning of a feaver , when he knoweth he hath deserved burning in hell ? this will help to make us patient , when we lose a comfort , ( viz. ) the consideration of this , that we have forfeited all our comforts , and deserve to be deprived of all . . eying our sins as well as our afflictions , will make the burthen of affliction much the easier , and leighter . what is the cause that to some , afflictions are so heavy ? it is , because their sin is so leight to them . remember this , the heavier we find our sins to be , the higher we shall find our afflictions to be . affliction must needs be heavy to those , who eye nothing but affliction . when we compare evils of suffering , with evils of sinning , we shall find them to be leight , although they be never so great . the reason why many complain of the burthen of their affliction , is , because sin is no burthen to them . vvhere sin is found to be heavy , affliction will be found to be leight . thus for the fourth thing we have to do in an afflicted condition . . we are in an afflicted condition to do this , ( viz. ) to keep our hearts open , and enlarged , in the midst of outward straitnings . afflictions are straitnings . as god dealeth with nations , job . . he enlargeth them , and straitneth them again . so he dealeth oftentimes with particular persons . and afflictions are their straitnings . god bindeth up the face of our comforts . as the expression is in job , that by the frost , he bindeth up the face of the waters : so by the frost of affliction , he bindeth up the face of our comforts . our work then is , to keep our hearts thawed , and open , when our outwards are as it were frozen up . it is our work to see , that in the mid'st of our outward straitnings , our hearts be not straitned towards god. it must be our work to keep our hearts open , when the lord shuts us up by affliction . gods afflicting , is called gods shutting up , deut. . . except the lord had shut them up . sometimes a man and his comforts walke together . god sometimes turns a man loose among his comforts , to walk at large in the enjoyment of them . and then sometimes the lord separates between a man and his comforts , and buildeth a wall between them , that they cannot come at one another . thus the church complaineth , lam. . . thou hast removed my soul far from peace . and again , lam. . . he hath builded against me , and compassed me about with gall and travel . and vers . . he hath hedged me about that i cannot get out . here the church complaineth of her shuttings up by affliction . there is a double hedg that god makes about a man , ( viz. ) an hedg of protection , that no evil can come at him ; ( thus he did about job . ) and then a hedg of affliction , that no good can come at a man , this is a hedg of thorns . thus the church complaineth , lam. . . he hath enclosed my wayes with hewen stone . she was shut up with such a wall which speaks strong and impregnable afflictions . now the work we have to do , is , to see that in the mid'st of our shuttings up , our hearts be not shut up towards god. jam. . . if any be afflicted , let him pray . where the apostle sheweth what is to be our work in an afflicted condition , ( viz. ) prayer . several conditions , have their several duties . in prosperity , we are to give thanks ; in adversity , we are to pray . eliphaz charged job , job . . that in the day of his affliction , he did restrain prayer before god ; that he had inward restraints , when he was under outward restraints . it is our work in an afflicted condition , to watch against that . prayer is the duty that is proper for an afflicted condition , and that suits with such providences . and this is some of the work we are to do in that condition , ( viz. ) to pray . we read , isa . . . in trouble they have visited thee , they poured out a prayer when thy chastening was upon them . it is calvin's opinion , that there the prophet sheweth , what was the behaviour of gods people , and what they did in the day of their affliction and trouble , ( viz. ) they did visit the lord ; and so shewed the confidence they had in god. q. d. lord , whereas afflictions drive others from thee , and set them at a further distance ; yet thy people draw nearer to thee , and seek the more after thee . here is the work in an afflicted condition , to visit god , and to poure out a prayer before him. afflictions are god's visitations , and when god visiteth us with his afflictions , we should visit him with our supplications . when he poureth forth our comforts , and emptieth us of them , ( for so god's afflicting is called , a pouring out ) it 's then our duty to pour out a prayer before him. david made this the work of his condition , psal . . . i poured out my complaint before him , i shewed him my trouble . so psal . . . in my distress i called upon the lord , and cryed to my god. and this the lord calleth for , as that which we are to do in an afflicted condition . psal . . . call upon me in the day of trouble . it is some ease to us , when a trouble falls upon us , that we have some friend to repair to , into whose bosom we may pour out our complaints . this is the great priviledg , that in an afflicted condition we have a god to go to ; to whom we may make known our condition , and shew him our trouble , as david did , psal . . . in that condition , it is one great thing we have to do , to go to god , to begg of him what we need for the condition : viz. shoulders of patience for our burthens , and a gracious improvement of our conditions . christians , you must know , an afflicted condition is then good for you , when your hearts are kept open , when you have inward enlargements , in the mid'st of your outward straitnings . . the work of an afflicted condition , is this , viz. to keep the ear open to counsel and instruction . some there are , so taken up with the thoughts of their condition , that they will not hearken to counsel . as marius the romane said , he could not hearken to the laws , for the ratling and noyse of armes . so the noyse of troubles , will not suffer some , to hearken to the voice of counsel . and so david confesseth that it was his case , psal . . . his soul refused comfort . elihu , job . . sheweth how it is with godly men when they are in affliction . and then vers . . he openeth their ear to discipline . we must know , sathan is a great enemy to the doing the work of our condition ; he endeavours to make us turn our conditions into sin , and not into duty . he doth all he can , to stop our ears against hearing counsel and instruction . remember , when you are in affliction , there cometh some instruction with it . now satan endeavours to open the eye , but to stop the ear ; he keeps the eye open , to look upon the affliction ; but he keeps the ear shut , and stopeth it , that it may not hearken unto the instruction . the best way in an afflicted condition , is to keep the eyes shut , and the ear open . not so much to look upon the affliction , as to hear instruction . micah . . hear ye the rod. he doth not say , see ye the rod , but , hear ye the rod. when men are under the rod , their eyes are open enough to see the rod ; they can point to the affliction , and shew what it is . but the great thing they are to do , is to hear the rod. the rod hath a voice , which should be hearkened to . when an affliction comes , it comes ( as i told you before ) with some message from god ; it comes with some instruction ; and that we are to hearken to : we should hear what god will speak , as david said in another case , psal . . . when we see a flash of lightning , we then prepare our ears to hear a clap of thunder . when we see the affliction , we should have our ears open , to hearken to what followeth . we read of eliah , when he was in the mouth of the cave king. . . there came a strong wind that brake the mountains ; after the wind came an earth-quake ; after the earth-quake , came a fire ; after the fire , came a soft still voice . remember , after the noyse of afflictions , there comes a voice ; and we should hearken to that voice . psal . . . it is said , blessed is the man whom thou chastenest , and teachest him out of thy law. the happiness of a man lieth not in his being chastened , but in his being taught and instructed by his chastisement . a mute and dumb affliction is evil for a man ; and it is our deafness , that maketh the affliction dumb , when a man heareth not the affliction speak . so then , in an afflicted condition , we are to hearken to what god saith , as well see as to what god doth . . another work of an afflicted condition , is this , ( viz. ) framing the heart to a pious submission . to get the heart into a submitting frame . and this not only out of necessity , but out of duty . it is excellent , when we can bring our hearts to a quiet submission to the will of god , in all these providences and dispensations . it must not be onely a necessary submission . such a submission is this , when a man parteth with a comfort upon this consideration ; if god will take it away , i cannot help it ; i am content to part with it , since it cannot be otherwise . thus they submit to their condition , and yield to the parting with a comfort , when they see they can keep it no longer . and this is that submission that some rest in , and think it sufficient to say , there is no remedy . but now there is another submission that hath more of grace in it . and that is , when god calleth for a comfort from us , there is free resignation of it up to god. as we read of abraham , when god called for isaack , he presently resigned him up to him. and this submission proceedeth from faith , which works a christian to the denying of himself , and to a complying with god in that , that is seemingly contrary to his own desires and content . thus we read , heb. . how abraham , by faith , offered up his only begotten son. by a hand of faith he presents again to god , that blessing he received from him. faith teacheth a man to receive a mercy from god , and to be thankful ; and to part again with it , and to be content : and this not out of necessity , because they can keep it no longer , but there is a free resigning of it up to god. consider , the difference between these submissions , is such , as is between the death's and ends of men . some men , when they see they must dye , and that there is no remedy , do yield out of necessity ; and so their soul 's are as it were taken from them . as the expression in the gospel is , thou fool , this night shall thy soul be taken from thee . whereas a godly man , makes his soul a free-will-offering to god. as our saviour did his , father into thy hands i commend my spirit . and as stephen did his , lord jesus , receive my spirit . it is said , prov. . . the wicked is driven away in his wickedness . ( i. e. ) he is thrust , and forced out of the world , whether he will or not . but the righteous hath hope in his death ; and that hope makes him to resigne , and give up his soul to god : as we read of giving up the ghost . . this is another work we have to do in an afflicted condition , ( viz. ) to lay to heart the affliction . when god puts a man into an afflicted condition , this is one thing god expects from him , eccles . . . in the day of adversity consider . in isa . . . the prophet complaineth of jacob , that when god poured out upon him the fury of his anger , and the strength of battle : and it had set him on fire round about , yet he knew it not ; and it burned him , yet he layed it not to heart . according to the original , it is thus , he did not put it upon his heart . it is an hebrew phrase , and notes diligent consideration of affliction . now that you may not be mistaken about this , you must know , there is a double laying to heart of an affliction . . carnal , sinful and hurtful . . spiritual , holy and helpful . . there is a sinful laying of afflictions to heart . when a man takes those burthens that lye upon his outwards , ( viz. ) his person , estate , &c. and layeth them as a burthen upon his spirit ; whereby a man troubles himself , when god troubles him . when he layeth his troubles without , so to heart , as to trouble himself within ; this is evil. this is forbid , john . . let not your hearts be troubled . the word in the original , signifieth such a trouble , as is in water when the mud is stirred up ; or as the sea is , when it is troubled with a storm or tempest . as we read in scripture of the troubled sea , that it's waters cast forth mire and dirt. it also signifieth such a trouble as is in an army , when it is routed and disordered ; there is nothing but fear , and distraction , and confusion . so saith our saviour , let not your hearts be troubled . ( i. e. ) take heed of so laying your troubles to heart , as to trouble your hearts ; to distemper your affections , and so to blind the judgement , that you can see and discern things no better , then a man can in muddy water . this laying of afflictions to heart is unlawful ; when they are layed to heart , to disquiet and distemper the heart , and to raise a storm in the soul , to make it a troubled sea ; casting forth nothing but the mud of impatiency and discontent . take you a glass of water that hath some mud in it , and let it stand still , the mud settleth at the bottom , and the water above is clear ; but shake this water , and then the mud ariseth , and there is confusion ; and the water that before was clear , becometh muddy . so it is with our hearts and affections , there is mud at the bottom , and when they come to be stirred by affliction , then the mud ariseth . this we should take heed of , of laying afflictions so to heart , as to stir up the mud of impatiency and discontent . . there is a laying of afflictions to heart , that is spiritual , holy and helpful ; this is a laying them to heart , not for the troubling , but for the bettering the heart . not for the making of the spirit more distempered , impatient , weak , and unfit for duty ; but for the making of it more holy , and humble , and submissive ; this is a right laying of afflictions to heart . it is then right , when there is an applying of the heart to the affliction ; to find out what use and benefit may be made of it . when we lay the affliction to the heart , not to distemper it , but , as a plaister , to heal the diseases and distempers of it ; ( viz. ) to heal it's pride , and worldliness , and vanity , &c. it should be with us , in considering of , and laying afflictions to heart , as with the bee which alights on a flower , and leaves it not till she hath made something out of it ; even out of the very blossom of a thistle , she will get somewhat . so it should be , in respect of an afflicted condition , there should be such an application of the heart to it , as to get somewhat out of it , for the bettering of the heart . solomon telleth us , eccles . . . it is better to go to the house of mourning , then to the house of feasting : for this is the end of all flesh , and the living will lay it to his heart . laying to heart the ends of others , is the making somewhat out of them , that is good and profitable for our selves . it is our duty to lay to heart the afflictions of others , much more our own . the lord telleth babylon , isa . . . that she said , she should be a lady for ever , and did not lay the afflictions of his people to heart . as she laid them not to heart by way of sympathy , so not by way of improvement . so then , to close this , laying afflictions to heart , stands in this , in having impressions made upon our spirits , suitable to the providence and the dispensation . we read of ahaz , that in his affliction he transgressed more and more , chron. . . god brought judah low , and ahaz was put to his shifts ; he gave gifts to the king of assyria , yet he helped him not . and verse . in the time of his distress , he did trespass more against the lord. and it is said , this is that king ahaz ! the meaning is , that the affliction did not make an impression upon his heart , suitable to the providence and dispensation . to close this , it is then right , when our hearts answer to providences , in laying afflictions so to heart , as to make suitable impressions . . this is some of the work we have to do in an afflicted condition ; we are patiently to expect and wait upon god ; waiting is one of our duties in an afflicted condition . we are to wait upon god for comfortable supports in it , and a seasonable deliverance out of it ; isa . . . i will wait upon the lord , that hideth his face from the house of jacob. the prophet resolved to walk dutifully , when god walked strangely . we shall find in an afflicted condition , this is the duty , that is commanded , commended , and practised by the saints in that condition . it is commanded , psal . . . wait on the lord and he shall strengthen thy heart ; wait i say on the lord. lam. . . it is good that a man should hope , and quietly wait for the salvation of the lora . it is spoken there in reference to an afflicted condition . and so we find the godly have made it their work in that condition to wait . david telleth us , he waited patiently for the lord. consider , waiting is an act of patience drawn-out . the scripture hath two expressions concerning it , viz. waiting on god. waiting for god. waiting on him for comfort in affliction ; and waiting for him , to deliver out of affliction . thus did the people of god , isa . . . lo , this is the lord , we have waited for him , and he will save us . this is some of the work we have to do in an afflicted condition , ( viz. ) to wait on god , and to wait for god. affliction is apt to make us short-breath'd . to make us weary not only in waiting , but weary of waiting . this we should look to , that though we are weary in waiting , yet not to be weary of waiting . it was the saying of that wicked king of israel , king. . . this evil is of the lord , why should i wait any longer ? the great work we have to do in an afflicted condition , is , to wait upon god. i have told you before , it is god that brings a man and his afflictions together ; and as it is he that openeth a fore-door , to let a man into that condition , so it is he that must make a back-door , to let a man out . there are many that would make a back-door of their own ; but god is wiser then they , and knows how to deliver them . job . . all the dayes ( saith he ) of my appointed time , will i wait till my change come . and this is some of the work we have to do in an afflicted condition , ( viz. ) to wait till our change come . now waiting upon god in affliction , standeth in these two things , . in a silence of spirit . a waiting spirit is a silent spirit , it makes no noyse or clamour , lam. . . it will wait quietly for the salvation of god. psal . . . my soul , wait thou upon god. according to the original , it is , be silent before god. where there is waiting upon god , there is no murmuring ; there are no impatient expressions ; there is a deep silence of the soul in respect of passion , though not in respect of prayer . there is a speaking to god , but not against god. a waiting soul , is a praying , but not a passionate soul. remember ; when god's hand is upon our backs , our hands should be upon our mouths . . in a sweet submission of spirit to god , waiting god's time for deliverance . there is our time , and there is god's time . as christ told mary , mine hour is not yet come . this is waiting , to stay the lords leisure , and to wait his time . it was wickedly spoken by that king of israel , who said , this evil is of the lord , why should i wait any longer ? whereas , on the contrary , he should have argued thus , this evil being of the lord , therefore there is reason i should wait . . another work of an afflicted condition , is this , to make all out of god , that we need in that condition . living on god , and living by faith , are some of the great duties that concern that condition , isa . . . is there any that walketh in darkness and hath no light ? let him stay himself upon his god. while we are in a prosperous condition , we have creature-props and stayes , and we are too apt to stay our selves upon them : and therefore the lord pulleth them away , to make us stay our selves upon him. as the lord speaks , isa . . . behold , i take away the stay and the staff , &c. the church , in the day of her affliction , made all out of god , mic. . . though i sit in darkness , yet the lord shall be a light about me . faith will help us to look upon god as an universal good. we know there are many particular things , and ( as it were ) pieces of comforts , that must concurr , to make a mans outward condition good . our good here below , is a compounded good ; a wife is a part , and children a part , and riches a part , and health a part , &c. but a man by an eye of faith , seeth that god is all this , and more . as elkanah told hannah , am not i better to thee then ten sons ? so the lord is more to a christian , then all worldly enjoyments . the things of the world ( though enjoyed in the greatest measure ) can never make a condition comfortable without god : but the enjoyment of god , will make a condition comfortable without them . it was davids course , to place god as his strength , where greatest danger was : the lord ( saith he ) is the strength of my life : his life was in greatest danger : and it was his way , to fetch supplies from god in his greatest wants . when he wanted a rock , a fortress , a comforter , a deliverer ; he made the lord all these . and this is some of the work we have to do in an afflicted condition . thus we have finished the first thing , by which a man is to make a judgment of an afflicted condition ; whether it be good for him in this life or not ? ( viz. ) by considering what he doth in that condition . chap. xii . we come now to shew you , that you are to make a judgment of your condition , by what you make of your condition , and what you have gained by it . the great question you are to put to your selves , is , whether you are spiritual gainers or losers by your condition ? the truth is this , every temporal condition is evil for a man , by which he is a spirituall loser . in an afflicted condition , all will confess they are temporal losers ; they will tell you , they have lost houses , and estates , and wife , and children , and this , and the other comfort : but the question is , whether you are spiritual gainers , by your temporal losses . i have told you before , an afflicted condition , is a condition that may be improved to spiritual advantages : although it seemeth a barren condition , yet it is improveable . isa . . . god said , he would plant in the wilderness , the cedar , shittah tree , and the myrtle tree , &c. he speaks there of making the wilderness fruitful . an afflicted condition , is a wilderness-condition , and we should see what fruitfulness there is in it . it is sometimes with conditions , according to what the psalmist speaketh in another case , psal . . . he turneth a fruitful land into barrenness . and verse . he turneth a wilderness into springs of water . there are some conditions , that seem outwardly fruitful , ( viz. ) prosperous conditions : and these sometimes are turned into barrenness ; some are spiritually barren in that condition . some there are , whose condition is a wilderness , and yet this condition is turned into springs of water , and is made fruitful . christians should see , whether they are fruitful in the land of their affliction . you have a passage , in gen. . . that joseph called his sons name ephraim , for ( saith he ) god hath made me fruitful in the land of my affliction . christians should look , what fruit their afflicted condition beareth , and what they gather from it . it is a condition planted with thorns and thistles ; but i have told you before , that there is a spiritual art , of gathering figgs , from these thorns ; and grapes , from these thistles . god , in afflicting , intends our profit , and gain , and good , heb. . . it is our work , to see whether we profit by afflictions . we can never say , an affliction is good for us , till we can say , this affliction is for my profit . and , as david did , it is good for me that i have been afflicted . this having been spoken in general , i shall now come to shew you in some particulars , how you may know , whether you are gainers by an afflicted condition . before i come to speak to them ; you must consider , under what notions and names , the scripture presenteth them to us : by which you may see , what is god's aime , and end , in sending them . and wee should see , whether the affliction hath done that work upon us , that answers to the ends and intentions of god , for which he sent it . now that will be discovered thus , by considering these things . . affliction is god's furnace , isa . . . i have chosen thee in the furnace of affliction . isa . . . when god afflicted jerusalem , he is said , to have his fire in sion , and his furnace in jerusalem . affliction is god's fire and furnace . now , what is the fire and furnace to do ? it is to melt , and try ; and refine , and purify . christians , in an afflicted condition , are to see , whether the furnace hath done this work upon them ? whether it hath purified and refined them ? they are to consider , what they were when they went into the furnace , and what they are when they come out . we read , zach. . . god saith , he would bring a third part through the fire , and he would try them as silver is tryed . job ( chap. . . ) saith in his afflicted condition , when he hath tryed me , i shall come forth like gold. ( i. e. ) pure and glistering . he should come forth better then he went in . this is the great thing we have to do , to see whether we come better out of the furnace of affliction , then when we went in ; whether we come forth like gold. the furnace doth two things . it . melteth . . refineth . . it melteth that , that is meltable ; and we are to see , what melting work affliction hath done upon us . some are not melted , because they are as stones in the furnace . cast a stone into the furnace , it goeth in a stone , and it comes forth a stone . it is heated , but is not melted . there are many come out of an affliction , the same they went in . it is said of pharoah , at the end of every plague that befell him , that his heart was hardned . he went in hardned , and so he came out ; he went a stone into the furnace , and so he came forth . it is our great work in an afflicted condition , to see how we come forth , to see whether affliction melteth us . there is an expression , psal . . . their hearts melted because of trouble . we should see , whether afflictions do melt our hearts ? whether it hath melted a proud heart into humility ? an hard heart into softness ? a rebellious heart into obedience ? ephraim confesseth , affliction wrought this work upon him , jer. . . thus you are to see , what affliction hath wrought upon you by way of melting . . you are to see , what affliction hath done by way of refining and purifying . that is the other work of the furnace , ( viz. ) to refine . it is to separate the dross from the silver ; and to take away impure mixtures . when you went into the furnace you went in dross , but do you come forth as gold ? some come forth but dross . the lord speaks of such , jer. . , . they went in dross , and so they came out . vers . . the bellows are burnt , the lead is consumed in the fire , the founder melteth in vain . the lord there speaketh of himself , as a founder that hath taken much paines , to little purpose : he had burned his bellows , but all was in vain , the wicked were not taken away . vers . . they were brass and iron . god looked that they should have been silver and gold , when they were in the furnace . gods furnace of affliction , is , for a transmutation of metalls , to turn iron and brass , into silver and gold : but they were base and corrupt still . at best , they were but reprobate silver ; as the prophet styles them , vers . . reprobate silver shall men call them : or as it is in the margin of your bibles , refuse silver ; such silver , from which the dross would not be separated by the fire of the furnace of affliction ; so they came out of the furnace as they went in . we read , ezeck . . . god had set israel on the fire , but yet her great scum went not out of ber . it began to boyle up , but it did not boyle out . vers . . they were not purged . they came off the fire as they went on . the great work you have to do in an afflicted condition , is , to see what refining work affliction hath done upon you . . affliction is god's school . now in a school , there is a rod and a book : the one for correction , the other for instruction . thus it is in god's school of affliction , psal . . . blessed is the man whom thou chastenest , and teachest out of thy law. whom thou chastenest , there is the rod : and teachest out of thy law , there is the book . this we are to do in an afflicted condition , to see what god's rod hath made us to learn out of god's book . the rod cometh for two ends , . to drive somewhat out of us . . to drive somewhat into us . . the rod cometh to drive somewhat out of us . solomon telleth us , prov. . . folly is bound ( or riveted ) in the heart of a child , but the rod of correction drives it away . the rod is to whip folly and stubbornness out of a child ; and when it doth this work , then it is good . we are to see , what the rod hath driven out of us . there is folly bound up in all our hearts , and we must see , whether the rod of affliction hath driven it away . ephraim makes this confession , jer. . . thou hast chastised me , and i was chastised ; i was as a bullock accustomed to the yoak , &c. there was an unruly and untamed spirit in ephraim , but the rod of affliction subdued it : as he acknowledged , vers . . surely after i was turned , i repented . the rod gave him a turn , and he was reformed by it . our great work in an afflicted condition , is , to see what the rod hath driven out of us ; and whether , when we were out of the way , it hath whipped us into the right way . david saith , psal . . . before he was afflicted he went astray . david was a rambler till god whipped him . but now i keep thy precepts . q. d. i was a very careless observer of thy precepts , but now thy rod hath whipped it out of me . . the rod cometh to drive , and beat somewhat into us . it comes to set on lessons and instructions . correction cometh for this end , to set on instruction . you have a passage of elihu , job . . of god's speaking once or twice , and man perceiveth it not . vers . . then he openeth the ears of men , and sealeth their instruction : ( i. e. ) when men will not hear , god cometh with afflictions , and openeth their ears , and setteth on his instruction with a witnesse . god's corrections , are to seal his instructions . instructions many times make no impression , till the rod comes and seals them , and puts the stamp upon them . the question we are to put to our selves in an afflicted condition , is , what instruction the affliction hath sealed to us ? . can you say , the rod of affliction hath sealed an instruction to you concerning god , what he is ? we read of manasseh , chron. . . when he was in affliction , he besought the lord his god , and then ( saith the text ) he knew that the lord was god. no doubt but he knew it before , but he heeded it not , till the affliction came and sealed the instruction to him . . what instructions hath afflictions sealed concerning your selves ? can you say , we have often heard , what a proud , and stubborn , and perverse-creature , man is ; like a bullock unaccustomed to the yoak . such a creature i my self am , apt to forget my god , and to forget my self : but alas ! i took no notice of these instructions . but now affliction hath opened mine ear , and sealed this instruction . . what instructions hath afflictions sealed concerning the creature ? i have often been instructed of the vanity of the creature , of the emptiness that is in all worldly comforts , of the uncertainty that is in riches , and all worldly enjoyments : and have been called upon , to use all these things with weaned affections , and right considerations of their brevity , mortality , mutability . but these instructions i heeded not in the day of my prosperity . but now my affliction hath sealed these instructions . i now see what the creature is , and what all worldly things are , ( viz. ) vanity and vexation of spirit . when solon the wise , came to visit croesus the rich , croesus shewed him his wealth , and asked him , whether he thought him not the happiest man living ? solon answered , nemo faelix ante obitum ; thou mayest be unhappy for all this , before thou diest . croesus did then but laugh at what solon said . but afterwards , when he had lost the battle against cyrus , and had his city taken , and was bound to a gibbet over a great pile of wood , to be burned in the sight of the persians ; he cryed out aloud , o solon , solon ! cyrus asked him the meaning of it ; he answered , that solon had told him this before , but he believed him not . we are to see , whether affliction hath sealed this instruction concerning the creature's vanity . . what instructions hath affliction sealed concerning sin ? can you say , i have been informed of the evil of sin , what a bitter thing it is , that though it be sweet in the mouth , yet it will be gall and worm-wood in the end . these instructions i have often heard , but heeded them not . but now affliction hath sealed these instructions . it hath given me to see , the evil of disobedience , pride , covetousnesse , and of over-loving the creature , &c. . what instructions hath the rod sealed concerning duty ? i have heard , out of gods word , much concerning my duty , what i ought to do ; but i was a careless , and forgetful hearer . . i have heard , it was my duty , in a good day , to prepare for evil dayes . but this instruction i heeded not . i could not believe there would be a change in my condition : but now affliction hath sealed this instruction . . i have heard , that this was my duty , to pity others in their miseries , and to have a fellow-feeling of others afflictions . but these i heeded not . i did not remember the afflictions of joseph . i was not afflicted in the afflictions of others : but now the rod of affliction hath sealed that instruction . . i have been instructed concerning obedience , viz. that it should be close , and conscionable : but alass ! i heeded not the instruction : i was loose , and formal , and took that liberty to my self , that the word did not allow . but now the rod hath sealed this instruction ; it hath taught me to be more strict , and close in my obedience , as it did david , psal . . . thus we are to see , whether the rod of affliction hath sealed these instructions , psal . . . blessed is the man whom thou chastnest , and teachest out of thy law. then it is right , when with affliction , and correction , there goeth instruction ; and when the rod of affliction sealeth instructions out of the law. . we have affliction presented to us under another name and notion , ( viz. ) that it is god's plough , psalm . . . every instrument in affliction , is god's plower : and every affliction is god's plough , that makes furrowes upon our backs , our estates , and families . now consider , what is the work of the plough ? it is to break up the ground , and to fit it for the seed , that it may bring forth a crop. now , how shall we know it was good for the land that it was plowed ? but by the crop it brings forth . if it bring forth nothing but weeds , or bryars , or thorns , we cannot say , that it was good for that land , that it was plowed . joh. . . god is compared to a husband-man . now a husband-man hath two things to look to . . his field . . vineyard . for his field , he hath a plough : for his vineyard , he hath a pruning-knife . afflictions are both these . . afflictions are god's plough for his field ; and whoever are the instruments in afflicting , they are but god's plow-men . an husband-man hath his day-labourers under him : so hath god , some that labour about the ear , the heart , and the inward-man : and these are his ministers , cor. . . we are labourers together with god ; ye are god's husbandry , or god's tillage . and then god hath another sort , that deal about a mans outwards , and those are , such instruments as he makes use of , in afflicting . an husband-man in his field , hath some to plow , and break up the earth : and he hath some to sow , and cast abroad the seed . those that sow , are his ministers , who by their preaching , cast abroad the seed , when the plough of affliction hath broken up the ground . it is not the husband-man's work , to be alwayes plowing , he hath his time to be sowing too . as you may see , isa . . . god's afflicting , may well be compared to plowing , and that in these respects . . plowing altereth and changeth the face of the earth . if you plowe up a green meadow , you alter the face of it : it 's verdure , and greenness , and beauty is gone . the plough turneth a pleasant meadow , into a fallow field . thus affliction changeth the face of a mans condition . it turneth a naomi , into a marah , naomi signisieth , pleasant , and marah bitter . ruth . . it is said , in mic. . . sion shall be plowed as a field . sion had been as a beautiful meadow , fair , green , and pleasant ; but god by afflicting her , would make her look like a fallow-field . thus , you find the change , god's plough of affliction , made in job's condition : it quite altered the face of it . job . , , , &c. he sheweth you , how fair and flourishing his condition was , before god's plough went over him : but chap. . he telleth you , what a change it had made of the face of his condition . . the plough overturneth the earth , and layeth the bottom uppermost . it turneth that downward , that was upward , and that upward , that was downward . so doth affliction , where that plough comes , it hideth that that was green , and turns it out of sight , ( viz. ) our comforts , and casteth earth upon them . as the expression is , isa . . . behold , the lord maketh the earth empty , he maketh it wast , he turneth it upside down . this the plough of affliction doth when it cometh , it turneth our comforts and worldly enjoyments , upside-down . . the plough where it cometh , maketh furrows : and maketh such marks and prints on the earth , that a man may know where the plough hath gone : so that we can , for along time after say , this ground hath been plowed . so afflictions make furrows , and leave marks behind them , upon a mans estate , and body , and family , and relations ; that one may say , here hath the plough of affliction hath gone . thus it did upon shiloh , jer. . . go ye to my place which was in shiloh , &c. and see what i did to it , for the wickedness of my people israel . this was a long time after god had inflicted his judgments upon shiloh , yet she lay as a fallow-field still . the great work we have to do , is this , to see , what work the plough of affliction hath done . you must know , plowing is a relative work ; it is in order to some other , and some further thing , as to sowing , and to harvest . we are to see , whether our affliction have been followed with a fruitful crop. i have told you before , the plough of it self doth no good , there must be something else , or else there will be no harvest . there must be sowing as well as plowing . this we are to do , to see , whether we are sowed , as well as plowed . and to see , what crop is brought forth , and groweth in those furrows of affliction ? whether it be not weeds and hemlock , as the expression is , hos . . . . we are to look upon afflictions , as god's physick , and as those physical means and remedies , that god useth for the curing of our diseases . as physitians have their wayes of curing corporal diseases , by diet-drinks , and sweatings , and purgations : so the lord hath his wayes and means of curing our spiritual diseases . as there are diseases to which our bodies are subject , ( viz. ) surfets , and feavers , and dropsies , and consumptions ; so there are the like in our spirits . it is the saying of one , that there is no beast on the land , but it hath it's like in the sea : so , there is no disease belonging to our bodies , but our souls are spiritually subject to . there is the tympany of pride , the dropsy of covetousness , the consumption of envy , the feaver of passion : the spirit hath it's surfets and distempers . now , afflictions are some of those means and remedies god makes use of , for the curing these diseases . the great thing we are to enquire after , is , what work the physick of affliction hath wrought upon us . . afflictions are god's diet-drink . it is made up with gall and wormwood . so the church telleth us , lam. . . so isa . . . we read of the bread of affliction , and the water of affliction . psal . . . we read of the bread of tears , &c. physitians give things to their patients , that may not be toothsome , yet may be wholesome . we are to see , what operation this diet-drink hath had upon us , whether it hath weaned us from the world . there is a disease physitians call pica , which is a desire to feed upon trash : as some women and children , will eat earth , and coales , and the clay of walls . such a disease we are all suctject to , having a strong appetite and desire after low earthly things , too base for the spirit to feed upon . now can you say , this diet-drink of affliction hath cured you of this disease ? . affliction is god's phlebotomy , his blood-letting . god's afflicting is his takeing some blood from us . and when god doth it , he doth it in the right veine . when he takes away riches , and honour , &c. then he bloodeth us in one veine . when he taketh away wife or children , then he letteth us blood in another veine . we are to see , what good our blood-letting hath done us , whether it hath taken down our high colour , and our high looks ? we are to see , whether it hath taken away any of our corrupt blood ? whether it hath cured our ranckness of pride , and feaverishness of passion . there is an expression , isa . . . that the glory of jacob should be made thin , and the farness of his flesh should be made lean . ( i. e. ) god would let them blood by his afflictions , to cure their pride , and all their other spiritual diseases . . afflictions are god's purgations , to purge out of us peccant and malignant humours , they come to purge out of us pride , covetousness , &c. we are to see , vvhether afflictions have purged us , not only by moving these corrupt humours , but by removing of them . isa . . . by this shall the iniquity of jacob be purged . this is our work , to see what sinful humours affliction hath purged away . how many purges hath god given to some by afflictions , and yet they have not removed obstructions . afflictions are to remove obstructions : to make way for the word to come to the heart . it comes to the ear , but the work of affliction , is , to make way for it to come to the heart . the great question , we are to put to our selves , is this , vvhether affliction , hath opened a way for instruction to come to our hearts ? st. bernard told a brother of his that was a souldier , and a man of a dissolute and prophane life ; when he saw him sleight the good counsel he had given him , he clapt his hand on his side , and said , one day god will make way to this heart of yours , by some spear or launce . ( i. e. ) he should receive some wound in the warrs , and then he would think of his admonitions : and so it fell out . chap. xiii . quest. some may ask , since i know not what is good for me in this life , vvhat counsel or direction can you give me concerning conditions , ( viz. ) for the choosing or refusing a condition ; so that i may not do what is contrary the will of god , and to my own good ? answ . for answer to this , i shall give you in some directions , with which i shall conclude this subject , and they are of two sorts . some general . particular . . general . you must not be your own choosers of conditions , but let god choose for you . as the psalmist's expression is , psal . . . he shall choose our inheritance for us . it is good for us , not to be our own choosers of conditions , but to let the lord choosers for us . it is an excellent thing , and that that speaks much submission to the will of god ; when in respect of outward conditions , we can say , lord , thou shalt choose for me . there are many that are discontented if they may not be their own choosers ; and say , ( as rachel did concerning children ) give me this , or give me that , or else i dye . herein is the pride of man seen , that he must have , what he would have , or else he thinks it not well , and is ready to charge god foolishly . thus it was with jonah , because he could not have his will in the destruction of nineveh , and in the enjoyment of his gourd ; he presently flyeth on t into passion against god himself : as you may read , jonah . vvhen god repented of the evil concerning nineveh , it displeased jonah exceedingly , and he was very angry . and see , in a pett he would dye , vers . . take away my life from me , for it is better for me to dye then to live . what was the cause of all this ? jonah could not have his will in the destruction of nineveh ; and so thought it was better to dye , then not to have his will : so far did passion transport him . and then concerning the gourd , vers . . we read , how it sprung up to shadow jonah , and he was exceeding glad of the gourd . but when the gourd was smitten , and withered , jonah was exceeding angry ; and saith , vers . . it is better for me to dye , then to live . yea , he proceeds so far , as when vers . . god asked him , vvhether he did well to be angry for the gourd , as to answer , i do well to be angry even to the death . now , what was the cause of all this ? but only this , that jonah could not have his own will , and be his own chooser . so the great direction , is this , let the lord choose your condition for you , and let it be as the lord will. vve are apt to be our own choosers , and this causeth much sin and sorrow . thus we read of those , in jer. . after the death of gedaliah , the forces under johanah , were in a great strait , vvhether they should stay in the land of judah , or go into the land of egypt . they resoved at first , the lord should choose their condition for them ; and thereupon they come to the prophet , to enquire of god what they should do ; and resolved what ever answer they had from god , whether it were good , or whether it were evil , they would hearken to it . as you may see , vers . , , . but we find , for all this , they resolved to be their own choosers , and to have their own wills : and the prophet telleth them , that they dissembled in their hearts , when they sent him to enquire of the lord. for when god had choosen for them , and told them what he would have them do , viz. not to go into egypt , they would none of his choice , but into egypt they would go . this is that we are to take heed of , of being our own choosers of conditions ; but let the lord choose for us . so take notice of these moving considerations , vvhy we should make the lord , the chooser of our conditions , and not be our own choosers . . now in gospel-times , we are not under a distinct covenant for temporalls as the jews were . the law was to the jews , a conditional covenant for temporalls , ( viz. ) for outward prosperity , and long life , and temporal happiness in the land of canaan . vve find the old-testament , runneth most upon temporal promises . as we may read , deut. . lev. . and hence it was , the people of god in those times , did so much stumble at the prosperity of wicked men , and the afflictions of godly men ; as david , jeremiah , habakkuk , and others did . but now under the gospel it is otherwayes . since the coming of christ in the flesh , and his pouring forth of spiritual blessings upon his church , by the holy-ghost ; he doth not feed his people , with the hopes of those things that are temporal . the new-testament runs most upon spiritual promises : only here and there , some temporal ones are inserted , and intermixed ; which ( we must know ) are to be understood with an exception ; and that they shall be performed , both when , and as , god seeth good . they do not alwayes intimate what shall be , but onely this , that , what ever be , it shall be for good . so then , having a covenant made up of better promises , then those that are temporal , it should make us willing to be at god's disposing concerning temporalls . it should make us say , lord , seeing thou hast by covenant , settled the highest things upon me ; deal with me for outwards as thou wilt . . a second moving consideration is this , our unfitness to be the choosers of our own conditions . such is our folly and ignorance , that , if god should leave us to our own choice , we should make a very foolish choice . we should choose conditions , as little children do books , when they come into their fathers studies , ( viz. ) by their gilt covers , and the gay pictures that are in them . so would many choose conditions , rather by what they seem , then by what they are : rather by the fineness , then by the fitness of a condition . as a child chooseth a coat , he looks not so much at this , whether it be fit , as whether it be fine and trimm . if god should leave us , to choose our own conditions , we should be apt to choose unfit conditions for our selves . our choosing , would be like a child 's in an apothecaries shop , who chooseth the most painted box , when it may be , there is nothing but rats-bane and poyson in it . we are apt to judg of conditions , by their outside , and never look what is within the condition . that man that looks no further then upon the outside of a condition , will never make a right choice . he will be of the number of those , of whom the lord speaketh , isa . . , . who were apt to choose the evil , and refuse the good . we are indeed children in making a choice of conditions : ready to take rats-bane for sugar , hemlock for parsly , and the berries of deadly night-shade for cherries . as there is need for a great deal of spiritual wisdom , to judg of conditions ; so also to choose conditions . the consideration of our weaknesse and folly , should move us , to make the lord our chooser for us . how quickly should we undo our selves , if the lord left us but to our own choice . we should instead of bread , choose stones ; instead of fishes , choose serpents ; instead of food , choose poyson ; and instead of blessings , choose things burthensome ; and instead of what is really good , we should choose only what is good in appearance . men would choose conditions , as many do wives , ( viz. ) by their outwards , not their inwards . they choose rich and fine , rather then fit wives ; whereas the comfort of marriage , lieth in fitness and suitableness of spirit . the fineness of a shoo , is not that that makes it easie , but the fitness ; so it is not the fineness of a condition , but the fitness that makes it good . plutarch , telleth us this story of a roman , he put away his wife ; his friends thereupon asked him , vvhat fault he found with her ? is she not honest ? is she not beautiful ? he putting out his foot , shewed them his shoo , and said , is not this shoo new ? is it not finely made ? and yet none of you know where this shoo pincheth me . so , if we should be left to choose conditions by their outside , we should choose that condition that doth look fine , but yet may prove evil and uneasie to us . . a third moving consideration , is this , we have a god that is infinitely wise , and therefore there is great reason , we should leave the choice of our condition to him. he made man , and therefore knowes what is best for man : he formed man , and therefore knowes how to frame his condition . psal . . . he knoweth our frame . it is there meant , of our outward frame , ( viz. ) the frame of our bodies : but it is true of our inward frame , ( viz. ) the frame of our spirits . so , he must needs know best , what condition is best for us . . he knows what is in man. it is said of christ , ( which speaks his divinity ) joh. . . he knew what was in man. god knowes man's inwards , and knowes what outwards will best suit with him . he that made us , knows what condition is best for us . he that hath taken measure of our bodies , best knowes how to fit us with a garment : and he that hath measured our foot , best knows how to fit us with a shoo. and god that knowes our spirits , knowes best what condition will sit them . heb. . . he is called , the father of spirits . they come from him who is the highest spirit , as from the fountain . and he is called , num. . . the god of the spirits of all flesh . he is the god of spirits , and therefore must know the temper of spirits , and what condition will best suite with them . as he that hath the measure of our bodies , is the fittest to make a garment for us ; and he that hath the measure of our foot , is fittest to make a shoo for us : so he that hath the measure of our spirits , is most fit to choose our conditions for us . . as he knoweth what is in man , so he knoweth what is in conditions ; he knoweth what effects they will have upon men . as he knoweth our spirits , so he knoweth what conditions will agree with them . we are so ignorant , that if we were left to choose a condition , we should choose that , that may be unsuitable . it is with many in choosing conditions , as it is with some in drinking wine , who ( as i have told you before ) swallow it greedily because it is pleasant , but consider not it's strength and operation , and so become intoxicated and drunken by it . this sheweth , he is fittest to choose our condition for us , that knoweth , both what is in us , and what is in conditions ; and knoweth how our hearts and conditions will suit when they meet . we read of hazael , that he knew not the operation , that honour and promotion , would have upon his spirit : when he returned this answer to the prophet , am i a dog , that i should do this ? how many have destroyed themselves , by choosing those things , whose operations they knew not . we many times know the names , when we know not the natures , and properties , of things . vve know prosperity by name , when yet we know not it's operations . vve know conditions as some know hearbs , ( viz. ) their names , but not their vertues ; but the skilful physitian knoweth them . god knowes what is in conditions , and what operation and work , they will have upon our spirits ; and therefore is fittest to choose our condition for us . . a fourth moving consideration is this , god's soveraignty and lord-ship over us . he is an independent majesty , and we are dependent creatures . we have a common saying , that beggars must not be choosers . vve are all beggarly creatures , that have nothing but what we receive from god. vve live on him , and depend on him every day , for our daily bread . now , to be our own choosers of conditions , suits not with this . he is a proud and sawcy beggar , that will be the chooser of his own almes . vve must know , god hath put us all into a state of dependency . this should keep us humble , and work us to a submission unto the will of god , and to be disposed of by him. vve read of pharoah , how he forgot himself in this particular , ezek. . . he waxed proud , because his land was watered by the river nilus . thus it was in that country , they had not showres from heaven , as other countries had : for , nilus at a certain time did overflow , and so did enrich the land. upon this , pharoah thought , that he depended not upon god , for the fruitfulness of his country ; and presumes to say , is not the river mine ? vve must know , we are all dependent creatures : vvhat we have , was first in god's hand , before it was in ours : as what we give to a beggar , was first in our hands , before it was in his . . a fifth moving consideration , is , our own unworthiness . vvhat do we deserve ? vve forget this , when we would have our own wills . vvhen we would choose our conditions , may not the lord answer us , as we do a proud beggar , that is not contented with his almes , vvhy , what do you deserve ? let god put us into what condition he will , we should consider , it is better then we do deserve . it is the confession of jacob , gen. . . i am less then the least of all thy mercies . vvho is it , that can look upon himself as such , and yet stand upon it , to have what he will ? . a sixth moving consideration , is , to let the lord choose our condition for us , is the way to have comfort in our condition . there is no loss in it : vvhereas we shall be losers , in being our own choosers . there is comfort in leaving our selves to god , to choose our condition for us . let the condition be never so uncomfortable , yet this puts comfort into it ; that it is the condition , that god hath chosen for me , and so must needs be best for me . a mans condition may be such , as may not suit with his own carnal will and desires ; yet , this is that , that gives comfort to a christian , vvhen he can say , this is not a condition that is of my own choosing , but the lord hath chosen it for me . vve read of abraham , when the lord called him out of his own country , he went forth , not knowing whither he went , heb. . abraham did not lose by doing this , and by making god his chooser of a place for him . to close this ; know , you will be no losers in the end , in letting the lord choose your condition for you . remember what moses told israel , deut. . . that god did all that he had done to them , to do them good at their latter end . vve may be assured , when we leave it to god to choose our condition for us , it shall be , first or last , good for us . . a seventh moving consideration , is this , they have always been losers , that have been their own choosers of conditions . look through the scripture , you will find that they were , at first or last , unhappy in their choice : and that those , who would have their own wills , had , in the end , no cause to rejoyce . vve read of rachels passionate wish , give me children , or else i dye . and what got she by it ? she died in child-bearing . vve read , psal . . . of those , that required meat for their lusts . god gave them meat for their hunger , but they must have meat for their lusts . and see what came of it , vers . . while the meat was yet in their mouths , the wrath of god came upon them , &c. i shall refer you , to jer. . . jer. . , . jer. . , . vvhere you may see , what those got , that would be their own choosers . remember , this makes a condition a snare to us , when it is a condition of our own choosing . tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they that will be rich , ( i. e. ) rich whether god will or no : who make it their aim , and design , and full purpose to be rich , come of it what will , we may see , what comes of it , ( viz. ) they fall into temptations , and into snares . quest. but how may a man know , that he is not the chooser of his own condition ? answ . in general . consider this , conditions are the higher and lower rooms and seats , in this great house of the world. as you know at a table , there are the higher and lower seats . as we read , math. . . that the pharisees did love the uppermost seats at tables . vve are apt to affect the higher conditions , but we should look to this , whether the place we sit in , be the place of god's choosing ? vvhether we did not place our selves ? but , whether it be the place the great master of the family placed us in ? according to the counsel of our saviour , luk. . , . it is said of jesus christ , in respect of his priestly office , heb. . . he glorified not himself to be made an high-priest . ( i. e. ) he did not place himself in that office. it was not an office of his own choosing , but he was called to it by the father . vve should consider , vvhether we do not take the honour to our selves , of placing our selves in conditions ? vve read , when elijah was threatned by jezabel , king. . . he fled for his life to beersheba which belonged to judah ; he fled out of israel , and thence he went to horeb , and came into a cave . see vers . . behold the word of the lord came to him , and he said to him , what doest thou here , elijah ? and so he asked him again , vers . . what doest thou here , elijah ? and we find he could give no good account of his being there . we should consider when we are in a condition , what account , we can give to god of it . what answer we can make , when we are asked , how came you there ? when we are either in a prosperous or an adverse condition , and are asked , how we came there ? what answer can you give ? can you say , lord , it is the condition that thou hast chosen for me ; and i am here by thy disposal and appointment ? now , this having been spoken in general ; i shall come to shew you in some particulars , how a man may know , that he is not the chooser of his own condition . . he that is not his own chooser , is not guided by his own counsel , but by god's counsel . he consulteth more with god , concerning a condition , then with his own heart and spirit . it is thus with many ; when they look upon conditions , they fall to consulting with their own carnal hearts , and carnal friends , and to consider , what is for their outward ease , and pleasure , and profit : but say not , as david did , it is good for me to draw near to god. they ask not counsel of god , concerning their condition . ezr. . , . when ezra was to go from babylon to jerusalem , he asked counsel of god. it is said , he proclaimed a fast at the river of ahava , to seek of god a right way for them , and their little ones , and for all their substance . where you may see , they would have god choose their way for them . we read , sam. . . when saul made the motion of going after the philistines , and to fall upon them by night , the people answered , do whatsoever seemeth good to thee : but the priest said , let us draw near hither unto god. ( q. d. ) let us not be our own counsellors , but let us ask counsel of god. now in asking counsel of god concerning a condition , we are to look to this , that it be , . without dissimulation . . without self-reservation . . without dissimulation . we read of those , jer. . that would have the prophet inquire of god for them : they made as though they would steer their course , by his counsel . but yet we find , they would be their own choosers . for the prophet telleth them , vers . . you dissembled in your hearts , when you sent me to enquire of the lord. they sent to enquire of god , when they were resolved before what to do . . without self-reservation . of this were those guilty , jer. . . though they said , whether it be good , or whether it be evil , we will obey the voice of the lord. ( i. e. ) let god's answer be what it will , we will hearken to it . and yet we do find , that , because the lord's answer did not agree with their wills , they would not hearken to it . so that we see , when they made that promise to the prophet , it was with this reservation , provided , that the answer that comes from god , be answerable to our desires . thus they became their own choosers , and rejected the counsel of god , to their own destruction . . this speaks , we are not our own choosers of conditions , ( viz. ) when lawfull means are not neglected ; nor unlawful means used . . when lawful means are not neglected , for the avoiding of the evils of affliction . there are many that do create crosses to themselves . we are to bear those crosses that god layeth upon us ; but we are not to make our own crosses . there is little comfort , in bearing a cross that is of our own making . it is one thing , when god makes us sick , or poor , &c. and another thing when we make our selves so , by the neglect of means . . when unlawful means , are not used to mend and better our outward condition . some there are that god hath placed low : and , not being contented , they fall upon the use of unlawful means , to raise themselves : and will not waite for the invitations of providence till god bid them sit up higher . there is an expression , prov. . . he that maketh haste to be rich , shall not be innocent . there is a making haste to be rich. some will not keep the road , but will break hedges , and think to find a nearer way to be rich , by the use of unlawful means . . this speaks , we are not our own choosers of conditions , ( viz. ) when cross-providences do not discontent us . when what pleaseth god , pleaseth us . when we can say , as job did , shall we receive good at the hands of god , and shall we not receive evil ? it is then right , when what pleaseth god , pleaseth us . there is a known story , of the answer that a shepheard returned to some travailers , who asked him , what weather they should have ? such weather as i please , saith he ; and told them , the weather would be such as god pleased , but what pleased god , pleased him . it is then right , when what pleaseth god , pleaseth us . . this speaks , that we are not our own choosers of conditions , ( viz. ) when outward good things are prayed for , and outward evills are prayed against , with submission to the will of god. our saviour telleth us , john . . he came not to seek his own will , but the will of him that sent him . and when he was to drink of that bitter cup , though he had prayed , it might pass from him ; yet he addeth , mat. . . not my will , but thine be done so john . . father ( saith he ) glorify thy self . when he had prayed before , to be kept from that hour , yet he cometh in with this , father , glorify thy self . ( q. d. ) what ever becometh of me , yet father , glorify thy self . we should imitate jesus christ in this , and say , lord , let not my will , but thy will be done . vve should in praying , either for outward good things , or against outward evills , say , as those did , acts . . the will of the lord be done . vve have an expression , joh. . . this confidence we have , that if we ask any thing according to his will , he heareth us . this is the way to be heard , when we ask not only according to his revealed will , but with submission to his secret will. the rule for the right using of the great ordinance of prayer , is , asking according to the vvill of god. it is not asking according to our own wills . it is not to ask what we will , for that is to be our own choosers . in prayer , there is a making known of our desires to god , both for the bestowing the good things that we need , and averting the evils that we fear ; and , in all this , there must be a submission to the will of god. in the best of saints , there is grace and nature . nature would have it's will , but then grace cometh , and causeth a submission to god's will ; and saith , as our saviour did , let not my will , but thine be done . . you may know , you are not your own choosers of conditions , by this , ( viz. ) when you are not too careful about the issues , and events of things . it is thus with some , they can be content to use the means ; but trouble themselves , about the issue , and event . some are content , that god should prescribe them the means , but they would appoint the success . when we can use means , and leave the issue to god , without a distrustful thought , then it is right . we have an expression of joab's , chron. . . when the children of ammon came against david , he sent joab forth with his army to give them battle ; and the counsel that joab gave to his brother abishai , was this ; be of good courage , and let us behave our selves valiantly for our people , and for the cities of our god ; and , let the lord do that which is good in his sight . q. d. let us use the means , and leave the issue , and success , to god. joab knew , that the issues of warr , were in the hands of god , and therefore left them to him. our thoughtfulness about the issues of things , proceedeth from a desire that is in us , to be our own choosers . this is forbidden , phil. . . in nothing be careful . the care forbidden , is about the issues and events of things : and such a care bespeaks a fear , that things will not fall out according to our desires , and expectations ; and speaks our desire of being our own choosers . . this speaks our not being our own choosers of a condition , ( viz. ) when we have a promise , and can rest upon providence to bring it about , without shewing the way , how to do it . remember , we are to serve providence , but not to go before it . when we go about , to teach providence its way , how to bring to pass a promise , this speaks a desire in us , of being our own choosers . thus it was with rebeccah , when the promise was concerning her sons , that the elder should serve the younger : yet she could not be content with that , but must devise a way of her own , how to bring it to pass . as if god needed her sin , and her shifting , to bring to pass , what he had promised . providence needeth not our midwisery , to bring to pass gods purposes . concerning them , we may say , as the egyptian midwives did of the israelitish women , that they were lively , and were delivered before the midwives came to them . so , let me say of providences , and promises , they need not our help , for their being delivered . the truth is , we are too apt to mix our wisdom with god's , and to direct his providence how to work. job . . ( saith god ) who is this , that darkneth wisdom , with words without knowledge ? how many be there , that darken providence with their own sinful inventions ? as though they would teach god , how to bring to pass , and perform his own promises . it is then right , when we can wait upon god , for the performance of his promises in his own way ; and this speaks , we are not our own choosers . . this speaks we are not our own choosers of a condition , ( viz. ) when we can wait god's time ( if it be sad ) , for the change of it . there is an expression of the lord's , jer. . . who will appoint me the time ? some there are , that will presume to appoint god the time , when he shall alter things , and change their conditon . we read , john . at the marriage of cana when they wanted wine ; christs mother said to him , they have no wine , vers . . but he answereth her , vers . . mine hour is not yet come . thus we would set god the time , of changing our water into wine . when we need a mercy , then is our time to seek it ; but we are to wait god's time for the bestowing of it . we are not to set god a day , but wait . as habukkuk said he would do , hab. . , , . he would get him into his watch-tower . he knew the vision was for an appointed time , and so would wait god's time , for the deliverance of his people . . this speaks , we are not our own choosers of conditions , ( viz. ) when the issue and success , and event of things , doth not discontent us . of this i have spoken before , and therefore do but touch it . bernard hath a passage , quadr-serm . . enitendum ut sit nobis cum deo una voluntas ; & , quaecunque ei placent , placeant & nobis , we ought to endeavour , that our wills may be one with god's ; and that whatsoever pleaseth him , may please us . but of this i have spoken before . quest. but some may ask , whether it be lawful for a man to wish , that a thing had fallen out otherwise then it did ? as when a loss or cross befalleth us , whether we may lawfully wish , it had not been so ? answ . i shall speak somewhat to the answer of this question . so , we must distinguish between things that are . offensive to god. . troublesome to us . . for things that are offensive to god , vve may lawfully wish they had not been . vve find the lord himself wishing that , psal . . . o that my people had hearkened to me , and that israel had walked in my way . so that , to wish , that those evills that offend god , had not been , is lawful . . there are evils troublesome to us . and about them lieth the question , vvhether it be lawful for us to wish , whether such evils had not befallen us . for answer to that : though in some cases it may be lawful , yet i shall shew you in some cases it is unlawful . . when the wish proceedeth from an unwillingness to be under the cross . we may sit down and bewail the state of things , and so may wish things were otherwise then they are ; but then we must see , that this proceeds not from delicacy of spirit , and unwillingness to be under the cross . a christian should love to suffer , though he loveth not that which he suffereth . . the wish is evil , when it proceedeth from murmuring and discontentedness of spirit , with the providences and dispensations of god. then to wish , such and such a thing had not been , is sinful , and a kind of secret blasphemy ; when we fall upon censuring god's administrations : this is to make our selves wiser than god. now consider in what cases we may wish things had not fallen out , so as to make such wishes lawful . . when they are not absolute , but hypothetical . when the wish is only thus ; if god had been so pleased ; or , if the lord had seen it good . . when it is only by way of bewailing the state of things , but yet there is a willingness to submit to god. . when in these our wishes , we mix faith with our tears ; and , under black and sad dispensations , we believe that god is good , and good to us . as the psalmist saith , psal . . . yet god is good to israel . to close this : we are to consider two things , . we may wish that , that god wills not , and yet not sin . as the deliverance of a people from judgment , whom god intends to destroy . . we may sin in wishing , and desiring what god willeth , ( i mean in respect of his secret will ) as the death of a father , a child ; and husband , a wife : for whose lives we may lawfully pray , when they are sick , though it may be the will of god that they shall dye . this yet to be with a submission to his will , though not yet revealed . thus i have given you directions in general , concerning your choosing of conditions . i now come to give you in some particular ones . . seek not great things for your selves , but desire only things that are convenient . we are apt to have our longings after things that are unfit for us . we read of those , rom. . . who did things that were not convenient . so there are many , who desire things that are not convenient , jer. . vers . the last , the lord giveth baruch a sharp reproof for this , and seekest thou great things for thy self ? seek them not . we should still remember agur his wish , prov. . . feed me with food convenient for me . according to the original , it is , feed me with the bread of my allowance . ( i. e. ) that that is my proportion . tremelius rendreth it , demensum , mine allowance . some think , that demensum signifieth , a monthly proportion of food , deriving the word a mense : some think , it is a metiendo , from measuring . so agur prayeth for his measured allowance , ( i. e. ) such an allowance as did suit with the necessary occasions of his life . we read of jacob , when he was going to padan-aram , gen. . . that he vowed a vow ; and see what he desireth of god ? it is , bread to eat , and rayment to put on . he desireth not honour , and riches , and great things , but things necessary and convenient . he desireth not delicates , ( as the children of israel did ) to be meat for his lust , but bread for his hunger : if thou wilt give me ( saith he ) bread to eat . and then he desired not cloaths for his pride , but raiment to put on , ( viz. ) cloaths to cover his nakedness . the apostle , rom. . . among those aphorisms or aphoristical , precepts , he gives concerning practice , he gives some concerning conditions , minde not high things , but condescend to men of low estate . minde not high things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and whereas our translation reads it , condescend to men of low estate , in the greek , it is only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and may be rendred , low things . and so the antithesis requireth that it should be the neuter gender , answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , high things . it is as if the apostle had said , mind not high things , but condescend to low things . the same apostle saith , tim. . . having food and raiment , let us be therewith content . contentment is the rest of the desire ; having that that is necessary and convenient , we should desire no more . and the apostle gives the reason , ver. . for we brought nothing into this world , neither may we carry any thing out . here i shall do two things : . shew you the good of desiring only what is fit , and convenient . . how a man may judge of conveniency , and how he may know what is convenient for him . i. consider the good of desiring what is only convenient , and of that condition that is fit for us . . it is the condition that is freest from temptations , and so the best condition . the temptation commonly lyeth beyond the line of conveniency . the apostle saith , tim. . . that they that will be rich , fall into many snares , &c. when men are not content with necessary things , and convenient things ; but they must have great things , and an abundance ; they lay themselves open to , and fall under , many temptations . this agur doth acknowledg , prov. . , . in a storm , that ship is in least danger , that carrieth the lowest sayl. the things of this life , are things we easily sin in ; great things make us lyable to great temptations . and this is one reason , why the apostle exhorteth , that prayer should be made for great persons , viz. for kings , and such as are in authority , tim. . . christians , you are to observe , there are two sorts of persons the tempter is ready to work upon , and to get advantage of ; . of such as are in a high condition . . of such as are in a low condition . . such as are in a high condition ; who sail with top , and top-gallant . hence it is , that our saviour saith , it is hard for a rich man to enter into the kingdom of heaven . it is rare , to find great men , and rich men , good men . . such as are in a low condition , and are discontented with it ; that would have higher , and fuller sailes : i.e. better , and greater things . these through their discontedness , lay themselves open to temptations . it is observed of witches , who have given themselves up to the devil ; that they are ( for the most part ) such as are old , and melancholy women especially , & such as are of the poorer , and meaner sort : and one reason of it , is , their being discontented with the means of their condition . remember this , our being contented with things convenient , without seeking great things for our selves , will free us from many temptations . there is a story of a roman , that had great bribes sent him , and other great rewards promised him : the messenger that brought them , found him at dinner with a dish of turnips . he gave this answer to the messenger , carry back your presents : he that can be content with such fare , needeth them not . . a convenient estate is , the estate that is most easy . those are fit things that are most easy ; that shoo is the easiest , that fits our foot . it is said of abraham , gen. . . that he was very rich . the hebrew word rendred rich , signifieth heavy , viz. abraham was very heavy . great things are burthensom , and heavy things ; when things convenient are not so . they are attended with a double burthen . . a burthen of duties . a burthen of cares . . a burthen of duties . much will be required of those , to whom god hath given much of the things of this life . the more honour and riches any have , the more duty is expected . . a burthen of cares . great things are attended with great cares , and great fears . eccles . . . the sleep of a labouring man is sweet , but the abundance of the rich will not suffer him to sleep . the rich mans care of getting , and his fear of losing , depriveth him of his rest . it is with such , as it is with those troubled with that disease called ephialtes , or night-mare ; they feel a burthen in their sleep , and think they have a mountain lying upon their brests . know this , a convenient estate is the most easie , and is not attended with those troubles and burthens , as great things are . we know , garments that sit close to us , are easiest for us . a loose garment , as a cloak , &c. in a windy day , becomes troublesom . a staff is a help to a man in his journey , but a bundle of staves is a burthen . from all this , you may gather , that a convenient estate is the most easie . . a convenient estate is the safest , and most secure , in respect of outward dangers . it makes us less liable to envy , and hatred . the historian said of the roman emperours , that they got nothing by being emperours , nisi ut citius interficerentur ; but that they were killed the sooner . low trees stand in those tempests that overturn the tall ones . great things do but set us upon a pinacle , from whence we are ready , every moment , to fall , and break our necks . . consider this , things convenient , are most commodious for us as christians . do but consider , what christianity is compared to , in scripture ; and you will find , that great , and superfluous things , do not suit with it . it is compared to three things . to a race . to a warfar . to a pilgrimage . . to a race . cor. . . know you not , that they that run in a race , run all , &c. they knew it well , for the isthmian-games were at corinth , vers . . so run that you may obtain . this sheweth that christianity is a race : now when a man is to run a race , he chooseth that habit that is most leight . some have lost the race , by the over-burthening of themselves . it is thus with some , they never know when they have enough : and never consider , can i run this race with all these cumbersome things about me ? they load themselves with thick clay , which unfits them to run that race . this made our saviour say , that it was hard for a rich man to enter into the kingdom of heaven . that man that desireth only convenient things , hath advantage of him that burtheneth himself with things unnecessary and superfluous . the apostle saith , heb. . . that we should cast off what presseth us down , and run with patience , the race that is set before us . the things of this life , are things that are burthensome and heavy , and must needs make us run the race with the more difficulty . i shall conclude this , with a story i have heard of a pluralist that had two benefices : he being visited by a minister upon his death-bed , and speaking of his hope of going to heaven : the minister replied , our saviour telleth us , that narrow is the way , and strait is the gate that leadeth to life . and do you think to enter heaven , with two steeples on your back ? . christianity is compared to a warfar . as you may see , tim. . . tim. . . now , how is it with such men as goe to war ? they entangle not themselves with the affairs of this life . tim. . a loaded souldier , full of spoil and plunder , is unfit to fight . convenient things are most fit for christian-souldiers ; and when we desire things beyond the line of conveniency , we forget that by our profession we are such . . christianity is called a pilgrimage . christians are said to be strangers and pilgrims . travellers desire not to burthen themselves with things unnecessary and cumbersome . i told you before , a staff in a journy is helpful , but a bundle of staves is burthensome . it was the manner of the jews , to wear long garments : but when they were to go a journy , they did truss and tuck them up , that they might not hinder them in their journy . a long garment is apt to make us fall . convenient things are most suitable for us , as we are pilgrims . thus , you see the good of things , only-convenient . chap. xiv . we now come to answer another question , that some may ask , concerning , what is convenient ? that so they may know that they desire not things unfit , and unproportionable . answ . there are many that hearken to the voice of covetousness , but not of conscience ; and so are mistaken in their judging of what is competent , and convenient for them . we must know , covetousness knoweth no competency , but is still crying , give , give . the greek word for covetousness , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an having of more . when it hath this , and that , and the other thing , yet it never hath enough . a covetous man never knoweth what is his demensum , and due proportion ; and so , never content . i shall shew you in four particulars , how you may judg , what is competent , and convenient for men in this life . . that that nature requireth , viz. meat and drink to nourish and feed the body , and clothing to keep it warm . among the rules that wise men give for the regulating of our desires , this is one ▪ that we should desire naturally , according to nature ; and indeed , they make it the fundamental rule . nature is content with little , when covetousness is content with nothing , let a man have never so much . it was the saying of philip of macedon , when once he had had a fall upon the earth ; being risen up , and having viewed the impression his body had made upon the ground : oh ( saith he ) how little , by nature , serveth us , and yet whole kingdoms will not content us . nature is content with few things : this the heathens knew . socrates could say , when he saw great treasures carried through a city : o , how much can i be without ! it is the saying of seneca , parabile est quod natura desiderat , et expositum ad manum est ; admanum est quod sat est . that is ready at hand , that nature desireth , and will suffice it . remember , nature is contented with a little , and grace with less . . that that is fit for the estate wherein god hath set us . this is another rule , given for the regulating of our desires , ( viz. ) that we are to desire , by our relation ; ( i. e. ) in reference to the place wherein god hath set us . we must know , that competencies are not all of one size and measure : that that may be a competency for one , may not be so for another . we must know , there are distinctions of persons . god hath made some to be high , and some low . as in the world , he hath made mountains and vallies ; so there are in the world , men of several degrees , and estates , and these have their several competencies , conveniencies , and proportions . agur ( no doubt ) was a man of quality , ( some think he lived in the dayes of solomon , others think in the dayes of hezekiah ) . he prayeth for what was convenient for him . then a man exceedeth the line of conveniency , when he desireth things that are above the state , calling , and condition , wherein god hath set him . . those are convenient things , that are necessary for us , in relation to the charge we have , and for the maintaining of our families . the apostle , tim. . . saith , he is worse than an infidel , that provideth not for his own , especially those of his own house . solomon hath an observation , eccles . . . i have seen ( saith he ) a man that hath neither child nor brother , and yet there is no end of his labours . ( viz. ) he never hath enough , although he hath none to provide for , but himself . . those things are convenient , that are apparently needful , for the future , and the time to come . the scripture condemneth not a care of providence but commends , and commands it , cor. . . the fathers ought to lay up for the children , &c. as we read of joseph , who fore-seeing the seaven years of famine , laid up corn before hand . to close this : only seek after things that are more for usefulness then delight ; and things whereby you may be made more serviceable to your god , and things that suit with the present condition of times . this was baruch's failing , of which the lord telleth him , that in sad , and evil times , he sought great things for himself . thus for the first . that we should not seek great things for our selves , but things convenient . . seek after those things , that are , without doubt and dispute , and without controversy , good for a man in this life . when a man seeketh after riches , and honour , &c. there is some question to be made , whether these things are good for him ? but there are some things , that , without dispute , are good for a man in this life . the apostle hath an expression , cor. . . i therefore so run , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as not for an uncertainty . i have told you before , it alludes to the isthmian-games , where running , and wrestling , were the chiefest excercises . and he telleth you , that those that run those races , though they run for a crown , yet it was but for a corruptible crown : they did but run for that that was uncertain and corruptible ; but he , for those things that were certain and incorruptible . quest. some may ask , but what are those things that are good without doubt , without controversy , for a man in this life ? answ . though we are not able to tell you concerning outward things , what are good for a man in this life ? yet we can tell you , of some things that are indeed good . those things are of two sorts ▪ . general . . particular . . general . godliness is good for a man in this life , and that without controversy . we find , how much the scripture doth magnify and extol it , as that that is absolutely and really good. it speaks that of godliness , that it never speaks of riches , or honour , or any worldly thing , tim. . . godliness is profitable to all things , having the promises of the life that now is , and of that that is to come . this the scripture never said concerning any worldly things . profit we know , is that that most men look after . and we say , those arguments drawn ab vtili , from profit , are the most moving . now we see , godliness is profitable for all things , not only for the life to come , but for this life too ; it is profitable . . for all persons : the things of this world are not so . godliness is profitable for high , and low ; for old and young ; for all sexes , men , and women ; for all relations , parents and children , masters and servants . . it is profitable for all things : for all the actions and businesses of your lives : for all religious actions : for all civil actions : you cannot buy or sell , nor converse with men as you should , without this : yea , it is profitable in respect of natural actions , you cannot eat , nor drink , nor do any other thing to the glory of god , without godliness . . it is profitable at all times . it is profitable in health , in sickness , in the time of youth , and of old-age ; in the time of peace , and in the day of trouble , when riches will not profit . as solomon telleth us , prov. . lastly , ( which is the chief ) godliness is profitable for both worlds . it is profitable in relation to this world . it hath the promises of this life . and it is profitable , in relation to the world to come . it hath ( as the apostle telleth us ) the promises of that life that is to come . in scripture , there are no such promises made to any man , as he is great , and rich , and honourable , but as he is godly . to close this , the scripture speaketh this of godliness , that it is gain with contentment , tim. . . which sheweth , how it differeth from all worldly gain . godliness is great gain with contentment . covetousness may be gain , but it is without contentment : but godliness is gain , with contentment : it is gain in the mid'st of losses : it makes a man contented , whether he hath little or much . to covetousness , there is nothing that is enough : but godliness , sheweth a man enough in god ; which makes him say , not only with esau , i have enough ; but to say with jacob , i have all . now for particulars . . it is good for a man in this life , to eye more the enjoyment of god , then enjoyments from god. this is good without controversy , and without dispute . some there are that possess much in this life , but never put this question , do i enjoy god , with the things that i receive from him ? . it is good for a man in this life , to rejoyce more in the god of his mercies , then in the mercies of his god : some rejoyce in this , that their corn , and their wine , is increased , and that they have goods laid up for many years : this speaks worldliness , not godliness . godliness teacheth a man to rejoyce more in the creator , then in the creature : more in the fountain , then in the stream : more in the sun , then in the stars . psal . . thou hast ( saith david ) put more joy into my heart , than they had , when their corn and their wine increased . . this is , without dispute , good for a man in this life , ( viz. ) to serve god chearfully , however he serve us , and deal with us . selfishness will teach us to serve god , while he serves us . he shall have duty , while we have mercies : he shall have work , only while we have wages ; according to the antient proverb , no penny , no pater-noster . godliness will destroy this mercinariness . sathan would perswade the lord , that job did serve him only upon that accompt ; but he found it otherwise . . this , without dispute , is good for a man in this life , ( viz. ) to keep god , whatsoever we lose for keeping him : and to please him , whomsoever we displease . wordliness will teach us , to keep him , while we can keep our worldly pref●rments : but godliness will teach us , to keep him , though we lose all for keeping him. . this , without dispute , is good for a man in this life ( viz ▪ ) to remember god in all our wayes , and to eye his glory in all the actions and business of this life . cor. . . whether you eat or drink , or whatsoever else you do , do all to the glory of god. . this , without dispute , is good for a man in this life , ( viz. ) to consecrate all his outward things , and enjoyments , to the service of god. we read , king. . . when benhadab sent this message to ahab , thy silver and thy gold is mine : thy wives and thy children ( even the goodliest ) are mine . ahab returned this answer , i am thine , and all that i have is thine . so it is good for a man to serve the lord , with the things that he enjoyes , as those things that are his. we read , how those in the primitive times , acts . . that had possessions , sold them , and laid them down at the apostles feet . so it is good for a man , to lay down all ( as i may say ) at the feet of god. . this is good for a man in this life , without dispute , ( viz. ) to give the things of another life the preheminence . this our saviour sheweth us , in mat. . . seek first the kingdom of god , and it's righteousness , &c. we are to set heaven , above earth , and heavenly things , above all worldly things . it is not good for a man , to give the things of this life , the upper hand of the things of eternity . we find , how jesus christ hath placed things , prov. . . ( viz. ) length of dayes on the right hand , and riches and honour on the left . the right hand is given to eternity , and the things of eternity ; when riches and honour , &c. are set at the left hand . we read of joseph , gen. . . when he heard his father jacob was sick , he came with his two sons , to visit his father , and presented them to him , to receive a blessing from him : but that son that he brought to his fathers right hand , he put his left hand on . thus it is with many , they set those things at the right hand , that jesus christ setteth at the left . it is good , when we see the things of this life , striving to get the uppermost place , to bid them come down , and sit lower . some may ask , what is it that speaks our giving the things of another life , the preheminence ? answer , . when we give them the preheminence , in respect of esteem . when they are the things most prized and esteemed by us : as david said , psal . . . that one day in god's court , is better than a thousand . it is good for a man in this life , to think meanly of the things of this life , in comparison of the things of another life . in isa . . . when god's infinite perfections are looked on , all the things of this world are as nothing : all nations before him are as nothing , and they are counted to him less then nothing . so should we make account of the things of this life , as nothing , in comparison of that life that is to come . . giving them the preheminence , in respect of affection , collos . . . set your affections on things above , and not on the things of the earth . it is good for a man in this life , to have his affections weaned from the things of this life , and wedded to the things of another life . though we have the things of this life in our hands , yet those things should not have our hearts . remember , our affections were made for better things , than things below . . giving them the preheminence , appears in respect of pursuit , ( viz. ) when the things of another life are chiefly sought after : according to the command of our saviour , mat. . . seek first the kingdom of god. joh. . . labour not for the meat that perisheth , &c. the things of another life , are the things that are primarily , and principally to be sought after . . giving the things of another life the preheminence , appears by this , ( viz. ) in making the things of this life serviceable , to those of another life . the lord said concerning esau , and jacob , the elder shall serve the younger . thus many make the things of heaven , to serve their inferiors ; giving the better hand to the things of this life . . giving the things of another life the preheminence , will appear by this , ( viz. ) the advantages , and disadvantages that relate to another life . when an heavenly advantage is more to us , than an earthly one ; and when an heavenly disadvantage , is more to us than a temporal one . it will appear thus , when we do that , that is to our disadvantage , when the disadvantage only concerns this life , and the thing done , concerns the life to come . this did moses , in forsaking egypt , he did that that was seemingly disadvantagious to him , in relation to this life . we read of those , heb. . . they accepted not deliverance . the meaning is , they accepted it not , upon the tearms upon which it was offered . to have had deliverance was a temporal advantage : but to have accepted it upon those tearms , ( they found ) would have been an eternal disadvantage to them . upon this accompt , did the martyrs of old , refuse life when it was offered them : they saw a temporal advantage cloy'd with an eternal disadvantage . thus for the seventh thing , that is good for a man in this life . . this is good for a man in this life , without dispute , ( viz. ) so to live , and so to walk , ( what ever his condition be ) as that he may fetch comfort from the consideration , of what his condition in another life shall be . some there are , that being in a prosperous condition , draw all their comfort from it . of such david speaketh , they have their portion only in this life : they comfort themselves only with what is their portion here , without considering what their condition will be hereafter . it is thus with gracious ones , ( what ever their condition be ) they can say , my refreshment and comfort , floweth not from the things of my condition , and the springs below : but from the consideration of this , ( viz. ) what my condition shall be in heaven , and so from the springs above . thus in the saddest condition , we find the saints of god , have comforted themselves with that . as you may see , cor. . . heb. . . rom. . . heb. . . heb. . . heb. . . to close this , it is good , when our present condition in this life , is sweetned with the consideration , of what it shall be in another life . it may be , our house doth not please us , but it is comfortable to think , we shall have a pallace . it is the psalmist's expression , psal . . . thou broughtest us through fire and water , yet thou broughtest us forth into a wealthy place . remember , that the wealthy place , that is beyond our condition , gives a gracious heart comfort , in the worst of temporal conditions . . this is good for a man in this life , without dispute , ( viz. ) what ever his portion in this life be , to make god his portion . let his portion be a portion of comforts , or a portion of crosses : it is good to have a portion above all this , ( viz. ) the god of all comfort . as jacob said to his son joseph , when he was a dying , gen. . . i have given to thee , one portion above thy brethren . it is good in the best outward condition , when we can say , i have a portion above all this . we find in scripture , the saints of god , comforting themselves , with this and that . . when they had somewhat else to glory in . . vvhen they had nothing else to glory in , or fetch comfort from . . vvhen they had something else to glory in , and fetch comfort from : vvhen they have had a large portion of outwards ; yet they have rejoyced in this , that the lord was their portion . thus david , psal . . , . psal . . . . the saints have gloried in the lords being their portion , when they have had nothing else to boast of . thus did the church , when in a sad condition , lam. . . the lord is my portion , saith my soul. this the church spake , in the day of her captivity . you must know , god is the best portion . vvere a mans portion in this life , as larg as from sea , to sea ; were it as glorious a portion as solomons was , yet it is nothing , except we have the lord for our portion . god is a soul-portion , and must needs be the best portion ; vvhich will appear , if we consider these things . . excellency . the soul is an excellent thing ; and base things , ( such as the things of the world are ) can never be a fit portion for the soul. god is supereminently , and unconceaveably excellent ; and therefore , in scripture , great and excellent things ( according to the original ) are called the things of god. . spirituality . the soul is a spirit . god is a spirit : and nothing but a spirit , can be a portion for a spirit . the soul is the spirit created , and god is the spirit creating : and nothing can be the portion of spirits , but he that is the god and father of spirits . . infiniteness . nothing but what hath infinite fulness in it , can be the soul's portion . there is an image of god's infiniteness upon the soul : it 's desires are infinite , and so needs an infinite portion . . everlastingness . the soul liveth for ever , and seeketh an everlasting portion . vvhen basil was tempted by the emperour's lievtenant , with offers of mony , and preferment : he returned this answer , give me riches that will last for ever , and preferment that will indure to eternity . god is a portion for ever . psal . . . he is my portion for ever . he is the soul's portion in this life . as david speaketh , psal . . . thou art my portion in the land of the living . and he is the soul's portion in the world to come : as the apostle telleth us , cor. . god will be all in all . there he will be such a portion as is above expression , above comparison , above present sense and feeling , above desire , above hope and expectation , above imagination . . this is good for a man in this life , without dispute , ( viz. ) to have sin pardoned . psal . . . blessed is the man , whose iniquity is forgiven , and whose sin is covered . he sets not the crown of blessedness , upon the head of the rich man , or the great man ; but on the head of that man , whose iniquity is forgiven . pardon of sin , is radically every good thing . vvhen israel had committed that great sin , the first thing moses prayeth for , is pardon of their sin , exod. . . pardon of sin , is that , without which . the best worldly condition , cannot make a man happy . let him be a rich man , a great man ; yet he is not a happy man , except his iniquity be forgiven , and his sin be pardoned . worldly things , cannot mount a man above the evill that is in sin , and so he must needs be unhappy . it is said of naaman , that he was a great , and honourable man , but he was a leaper ; that imbittered all . so , let a man be what he will for his outward condition , sin unpardoned will spoil all . what comfort hath a great man , if he hath the stone in the bladder , or the gout ? so , when sin is unpardoned , it imbitters the comforts of the best worldly condition . if we could extract the quintessence of all outward comforts , into one catholick and universal comfort , yet it would do nothing , to cure the evil of sin . . the worst worldly condition , cannot make a pardoned man miserable . the comfort of a pardoned condition , is such , as is not to be over-topped by any discomfort in any worldly condition . our saviour speaking to the man , sick of the palsy , saith , mat. . . son , be of good comfort , thy sins are forgiven thee . pardon of sin , is the greatest comfort . isa . . . comfort ye my people , ( saith the lord ) . and one thing wherewith they were to be comforted , was this , that their iniquity was pardoned . could we extract , out of all worldly evills , the quintessence of them , into one catholick and universal misery ( as it is reported of caesar-borgia , that he was so skilled , in the art of poysoning , that he could contract the poyson of a hundred toads , into one drop ) : yet all this would not amount to the misery that attendeth sin . . this is good for a man in this life , without dispute , to lay up treasure there , where things are purest , and things are surest , ( viz. ) to lay up treasure in heaven : according to our saviours counsel , mat. . , . lay not up for your selves , treasures on earth , where the rust , and moath doth corrupt , &c. some may ask , but is it not good for a man to lay up treasures on earth ? let me tell you , it is not good for you , to have those for your only treasure . they are treasures that rust may corrupt , or theeves steal . but would you know , what is good for a man indeed , in this life ? it is , laying up treasure in heaven . there things are pure , no rust to corrupt them ; and there things are sure , no theeves to steal them . it is wisdom in treasuring up of things , not to reflect upon the place from which we are going ; but upon the place , to which we are going . were a man only for this life , and were this world only , to be his continuing city ; then it were somewhat , to lay up treasures here : but remember , this life is but a passage to another ; and it is good to lay up our treasure there , whither we are going . it should be with us , as with a man that is removing into another country ; he sends his treasure before hand thither , and keeps no more about him , then what will serve him for his removal . so , that without controversy , this is good for a man in this life , to lay up treasure in heaven . . this is good for a man in this life , without dispute , ( viz. ) to seek after distinguishing favours . conditions in themselves , are un-distinguishing , eccles . . . we should , therefore , look after those things that speak distinguishing , and not common , love , psal . . . there be many that say , ( saith david ) who will shew us any good ? but lord , lift thou up the light of thy countenance upon us . this is a distinguishing thing : corn , and wine , and oyl , are not . but the light of god's countenance is . christians , remember , that the outward things of a condition , are but common , without the graces of the condition . . this is good for a man in this life without dispute , ( viz. ) to keep peace within , however things are without . a good conscience , is a good thing for a man in this life . an heathen could say , as i told you before , intus si recte , ne labores , if all be well within , never trouble thy self . solomon saith of a good conscience , that it is a continual feast . a good conscience is an heaven , and an evil one , is an hell in this life . . this is good for a man in this life , without dispute , ( viz. ) for a man to keep himself , in a continual preparation for death . this is good for a man without controversy . and it will appear by these particulars . . it is not good for a man to live one hour in that estate , wherein he dare not dye . dare you dye in an unbelieving , and an unregenerate estate ? . it is good for a man to dye daily , and to keep himself in a dying disposition . when the apostle saith , pray continually , the meaning is , that we should still keep our hearts in a praying frame . so , when we speak of dying daily , the meaning is , that by daily meditation of , and preparation for , death , we should dye daily . a lyon seldom seen , is the more terrible . . it is good for a man in this life , to do every thing so , as that it may hold an agreement with a dying condition . this is that we should look to ; whether , in seeking the things of this life , we seek them so , as that our seeking , holds an agreement with a dying state ? do you use the world , as though you used it not ? do you do every duty , as if it were your dying duty ? . it is good for a man in this life , to live every day , as if it were his last day ; and to be doing that every day , that we should be found doing at our last day . some think that good at death , that they looked not upon as good in life . o that men would consider , that what is good at the last hour , must needs be good every hour ! as on the contrary , what is evil at death , must needs be evil in life . . it is good for a man , so to live , that when he comes to die , he may have nothing to do but to die . it is a folly in many , to put off all , till sickness and death come . solomon calleth upon men , eccles . . . to remember their creator in the dayes of their youth . it is a madness in people , to leave the hardest work , to the worst and weakest state. to close all : let me tell you christians , that it is said of david , that after he had served his generation , by the will of god , ( or , as some read it ) after he had served the will of god in his generation , he fell a sleep . how many fall a sleep , before they do their work ? and put off their bodies , before they put off their sins . finis . notes, typically marginal, from the original text notes for div a -e fuit nuper , non in agris , nec in sylvis , sed in maxima , florentissimaque , et ( quod stupeas ) urbe italiae , neque is pastor , aratorve , sed vir nobilis , magnique apud cives suos loci , qui juravit se magno pretio empturum , nequis unquam suam patriam literatus intraret : o vox saxei pectoris ! petr. perhaps it was some pope of rome .