A64952	----	An account of a child born at Furbick in Darbyshire the 19th of January, 1694, with a top-knot and rowle on its head, of several colours : with a seasonable caution against pride. G. V. 1694 Approx. 8 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A64952 Wing V4 ESTC R28372 10581061 ocm 10581061 45254 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 0 1.0 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 1, no. A64952) Transcribed from: (Early English Books Online ; image set 45254) Images scanned from microfilm: (Early English books, 1641-1700 ; 1391:9) An account of a child born at Furbick in Darbyshire the 19th of January, 1694, with a top-knot and rowle on its head, of several colours : with a seasonable caution against pride. G. V. 4 p. Printed by T. Sowle, London : 1694. Caption title. "Licensed Febr. the 28th, 1694." Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.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 1473 and 1700 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 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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. 5% (or 5 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 100 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 4 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-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Pride and vanity. Conduct of life. Abnormalities, Human. 2007-01 TCP Assigned for keying and markup 2007-01 Apex CoVantage Keyed and coded from ProQuest page images 2007-02 Mona Logarbo Sampled and proofread 2007-02 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion AN ACCOUNT Of A CHILD BORN At FVRBICK in Darbyshire , The 19th . of January 1694. With a Top-knot and Rowle On its HEAD , of several Colours . With a Seasonable Caution against PRIDE . Licensed Febr. the 28th . 1694. Isa . 13. 11. I will punish the World for their Evil , and the Wicked for their Iniquity ; and I will cause the Arrogancy of the Proud t● cease , and will lay low the haughtiness of the Terrible . GOD who worketh Signs and Wonders in Heaven , and in Earth , that humbled King Nebuchadnezar for his Pride ; and made him confess to the greatness of his Power , and acknowledge that all the Inhabitants of the Earth are as nothing before him . Who doth according to his Will in the Army of Heaven and among the Inhabitants of the Earth ; and none can stay his hand , or say to him , What doest thou ? Whose Works are Truth , and his Wayes Judgement ▪ And those that walk in Pride he is able to Abase . This Almighty GOD , in this latter Age , hath shewed his Signs in Heaven , and in Earth , and Signally manifested his sore Displeasure against the Crying and Reigning Sin of Pride , and the manifold Abominations of this Sinful Nation ; a People Laden with Iniquity , the Pride of whose Countenances Testify against them and the Crown of Pride is on their Heads . They declare their Sin as Sodom ( which was Pride , &c. ) they hide it not , Wo unto their Soul : And unto the Haughty Daughters of England , who walk with stretched out Necks , wanton Eyes , and high Towering Dresses on their Heads , and Spots on their Faces , mincing as they go : The Lord can smite them with a Scab , the Crown of the Head of the proud Daughters of England , if they do not speedily Repent , and take away the Bravery of their high Dresses , their Chains , their Rings , their changeable Suits of Apparel , ●●eir Cornets and Commodes , &c. & instead of a sweet Smell , or costly perfume , cause a Stink ; instead of their fine Stomachers , a girding with Sorrow or Sackcloth ; and Burning instead of Beauty . And thy Men ( as many already have ) to fall by the Sword , and thy Mighty in the War. And thy Gates , oh London may yet more lament and mourn , as when they lay in Ashes ; and thy fine and stately Houses become Dissolate , by the Earths opening her Mouth , and swallowing up many of thine Inhabitants , and their sumptuous Habitations , as it hath in Countreys remote , by dreadful Earthquakes , if thine and Englands Inhabitants do not spe●dily Repent , and turn from the Evil of their ways , and forsake their abominable Pride and Ungodliness , the cause of Gods Wrath , and their Misery ; and while they have time seek after him , and to make their Peace with him whom they have so grievously offended , and so highly provoked : And by a lively , and stedfast Faith , lay hold of Christ his dear Son , that Dyed for our Sins , and Rose again for our Justification ; and come to learn of him who was a lively Pattern , and Heavenly Ensample of Humility , being meek and lowly in Heart , and freely Invites all to come unto him , and to learn of him , that they may find rest and Peace unto their Souls ; a Virtue greatly wanting among many of Englands Inhabitants , this day , the Lord Incline their Hearts to seek after it . And now I shall give you a short Relation which I received , and doubt not the Truth of , Concerning a Child lately Born at Furbeck near Balber-hall in Darbyshire , on the 19th . of the last Month in this present year 1693 / 4 with a perfect Top-knot of great height , with Colours of Red and Black in it , and a Rowl behind its Head. And a Woman present taking it in her Arms beheld it , and said to some Women that beheld it also ; go home and burn your Top-knots , for said she , If I were a Queen I would burn mine . The Childs Fathers Name I forbear to mention , having not his consent . The Child lived but a Short time , and was buryed on the 20th of the same Month. When it was Dead , the Top-knot fell upon its face , and it s repo●ted it was longer then a Mans hand . And altho' I write thus ●autiously , assure thy self Reader , this is no Fiction , nor Grubstreet Story , forged to get a Penny by , but published on this wise , in good will , that People may be warned against Pride , and running into such like foolish and Extravagant Dresses , and to fear God , and seriously consider his handy-work herein ; and whether it doth not Evidently bespeak Gods great dislike of those abominable Dresses , and his high Displeasure against Pride , and such like Attire ; and whether it doth not loudly call , and hath a speaking Voice in it to the Haughty Women of our Age , to leave off those Dresses to humble themselves , forsake their Pride , and amend their Doings , and Weep in secret Places for their Pride before the Lord ; as his Prophet Jeremiah advises , Jer 13. 17. For God can take them away that Rejoyce therein , bring Distruction upon them , cause them to fall , and to be taken in their Pride , therefore , let all consider , and Repent with all their Hearts , while they have time , ( lest they come under that Wo , the Lord pronounced to the Crown of Pride , which he hath determined shall be troden under foo● , see Isa . 28. ) for their dayes here are at most short , their Moments uncertain , their Breath in the Lords hand , that can withdraw it in the twinkling of an Eye ; & if in a dying hour they should be sensible of the want of Peace with him , and a certain Assurance of Eternal bliss , what will their Riches , costly Array , and fine Dresses do them good , O then the time they have mispent in Attiring their Heads and Houses of Clay : And in Pride , Excess , and Superfluity will be an aggravation of their Grief , and an increase of their Sorrow , in such a Season . Therefore Repent Repent , and amend your doings , ye haughty ones , and no longer continue in your Pride and Wickedness ; for the Devil is King over all Children of Pride , see Job 41. 34. And the Wicked shall be turned into Hell , and all the Nations of them that forget God , see Psal . 9. 17. And know that God that suffered this Top-knot and Rowle to be on this Childs Head , can cause the like on your Children . And consider also you that spot your faces , with Patches , that he can also cause your Children to be born with such Spots , that you would as gladly cover , as you put them on . And therefore , you that have Children born in their perfect Shapes , and right Features , praise the Lord , and prize his Mercy , for it , and apply your hearts to his Grace , and learn of it , that you may be taught to live worthy of that , and all his Mercy , and to deny all ungodliness , and unrighteousness , which is the cause of Gods Wrath , and your Misery , whilst you continue therein , therefore come to Christ to take away the Cause , and the Effect will cease ; and you through Faith and Obedience to him , may know Salvation from Sin to your Immortal Souls : So wisheth and Prayeth your Friend , G. V. London Febr. 28th . 1693 / 4 LONDON , Printed by T. Sowle , at the Crooked Billet in Holywell-Lane , Shoreditch 1694. 
A94728	----	Anthropolatria; or The sinne of glorying in men, especially in eminent ministers of the gospel. Wherein is set forth the nature and the causes of this sinne, as also the many pernicious effects which at all times this sinne hath produced, and with which the church of Christ is still infected. With some serious disswasives from this sinne, and directions to prevent the infection thereof. A discourse usefull, and in these times very seasonable. / By John Tombes, B.D. and preacher of Gods word at the Temple. Tombes, John, 1603?-1676. This text is an enriched version of the TCP digital transcription A94728 of text R200049 in the English Short Title Catalog (Thomason E282_13). 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. 56 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A94728 Wing T1792 Thomason E282_13 ESTC R200049 99860852 99860852 158483 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 0 1.0 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 1, no. A94728) Transcribed from: (Early English Books Online ; image set 158483) Images scanned from microfilm: (Thomason Tracts ; 47:E282[13]) Anthropolatria; or The sinne of glorying in men, especially in eminent ministers of the gospel. Wherein is set forth the nature and the causes of this sinne, as also the many pernicious effects which at all times this sinne hath produced, and with which the church of Christ is still infected. With some serious disswasives from this sinne, and directions to prevent the infection thereof. A discourse usefull, and in these times very seasonable. / By John Tombes, B.D. and preacher of Gods word at the Temple. Tombes, John, 1603?-1676. [4], 19, [1] p. Printed by G. Miller for John Bellamy at the signe of the three golden-Lions in Cornehill hear the Royall-Exchange, London, : 1645. Annotation on Thomason copy: "May 9th". Reproduction of the original in the British Library. eng Deadly sins -- Early works to 1800. Pride and vanity -- Early works to 1800. Great Britain -- Church history -- 17th century -- Early works to 1800. A94728 R200049 (Thomason E282_13). civilwar no Anthropolatria; or The sinne of glorying in men,: especially in eminent ministers of the gospel. Wherein is set forth the nature and the ca Tombes, John 1645 10196 14 85 0 0 0 0 97 D The rate of 97 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Aptara Keyed and coded from ProQuest page images 2008-08 John Latta Sampled and proofread 2008-08 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion ANTHROPOLATRIA ; OR , THE SINNE Of glorying in Men , ESPECIALLY In Eminent Ministers of the Gospel . Wherein is set forth The Nature and Causes of this Sinne , AS ALSO The many pernicious effects which at all times this Sinne hath produced , and with which the Church of CHRIST is still infected . WITH Some serious disswasives from this Sinne , and Directions to prevent the infection thereof . A Discourse usefull , and in these times very seasonable . By JOHN TOMBES , B. D. and Preacher of Gods Word at the Temple . LONDON , Printed by G. Miller for John Bellamy at the Signe of the three golden-Lions in Cornehill near the Royall-Exchange , 1645. Mr Gataker in his Answer to Mr Walkers Vindication , pag. 85. I Love not siding in Gods Church , among Christs Ministers especially , I love not , I am for this man , and I am for that man : I am for this side , and I am for that side . The Apostle himselfe liked it not , 1 Cor. 1. 12. Rom. 16. 18. I love not holding the faith of Christ with respect of persons . Another Apostle forbids it , Iames 2. 1. I love not that any be tied to follow any one man , or any number of men whatsoever in all things . The Apostles themselves required it not in matter of fact , 1 Cor. 11. 1. nor may any now living in matters of faith . Hence proceeded schismes , 1 Cor. 3. 3. and 11. 18 , 19. and factions , and uncharitabble censures , many times of those as unsound , that are it may be , more sincere , have at least as good a share in Christ , as those that so censure them . And surely if the words heresie and heretick were rightly understood , or if they be so taken ( as I suppose them to be constantly used in Scriptute ; nor doe I thinke that the contrary can be easily evinced ) the one for faction , Acts 5. 17. and 15. 5. and 24. 5 , 14. and 26. 5. and 28. 22. 1 Cor. 11. 18 , 19. Gal. 5. 20. the other for a factious person , Tit. 3. 10. none I feare will be found more truly guilty of heresie , or better to deserve the title of heretick , then those , who ( therein concurring with the Papists , whom yet they professe most to abhorre ) are so prone to contemne all as hereticks , and tainted with heresie in their sence , that is , as men cut off from Christ , and having no interest in him , who doe not in all matters of practise comply , or in all points of doctrine concurre with themselves . Or their side , Lord , let me never be : let my soule never enter into their secret . Neither is it , nor shall ever be my desire , either so to pin my faith upon the sleeve of any part or party , or to engage my judgement to any meere mans or mens opinions ( the Pen-men of holy writ only excepted ) as to admit hand over head , whatsoever he or they shall hold and maintaine : nor yet againe to refuse or reject any truth , which by the light that God shall be pleased to send me , I shall be able to descry in the writing of any , though otherwise never be erroneous or unsound . To my worthy Friend Mr James Russel Merchant . SIR , SOme years are elapsed , since I tooke notice , and became sensible of that sin which this Tract here declaimes against . Being driven by men , but led by the marvellous providence of God to this City , I observed my feares did not deceive me ; but as then I did divine , so it is come to passe , that this sin hath filled this City with rents and errours ; whereby the spirit of supplication and walking humbly with our God , the spirit of love , minding the publike , and seeking one anothers good hath left us , and instead hereof an evill spirit of censuring , scoffing , insulting on weaknesses , wrangling , maintaining particular parties , projecting how to promote selfe ends with neglect of the publike , evill jealousies and reports of one another , and which is to be feared , inward rejoycing at one anothers harmes , hath overtaken even a great number of those , who a few yeares agoe seemed to be of another temper . I have now out of a deepe sense of the evils this sin hath brought upon us , resolved to publish this Treatise , as a monitory to men , to avoid this idolizing of men , as an evill savour that may infect them , and to purge it out of their spirits as an evill humour that may engender dangerous fevers in their soules , and is likely to make this generation worse and worse ; And as a forerunner to such Works as God shall enable me to publish , for clearing of the truth to those that in this time are deceived , by their dependence on their admired Teachers : The memorable kindnesses which you have been pleased to exhibit to me in my low estate , and the cordiall affection I perceive you beare to the prosperity of Christs Kingdome , engage me to present this Sermon to you , as for your use , so for some testimony of his gratitude , who desires to approve himselfe Yours in the service of Christ , JOHN TOMBES . From my Study at the Temple this 8th of May , 1645. The Contents . § I. THe state of the City of Corinth . § II. The state of the Church of Corinth . § III. That glorying in men is a sinne . § IIII. That glorying in men which is here forbidden , is glorying in the Teachers of the Church . § V. The conceit , that here the Apostle useth a figure of fiction of persons . § VI . This conceit is refuted , and it is proved , that glorying in true Apostles is here forbidden . § VII . The objection to the contrary , answered . § VIII . What glorying in true Teachers is here forbidden , declared negatively . § IX . What glorying in true Teachers is here forbidden , declared affirmatively . § X. Reasons of the prohibition , taken from the nature of this sin . § XI . Reasons of the prohibition , taken from the causes of this sin . § XII . Reasons of the prohibition , taken from the many pernitious effects that follow upon this sinne . § XIII . Application the first , in a discovery of this evill , as still infecting the Church of Christ . Application the second , in a serious disswasive from this sin in these times , with some directions to prevent the infection thereof . ANTHROPOLATRIA ; OR , The Sinne of glorying in Men , Especially in eminent Ministers of the Gospell . 1 COR. 3. 21. Therefore let no man glory in men , for all things are yours . § I. The state of the City of Corinth . FOr a more perspicuous understanding of this Scripture , something is to be premised concerning the City and Church of Corinth . The City was seated on the necke of Land , which parts Peloponesus from the rest of Greece , very convenient for traffique , by reason of the meeting of two Seas there , whence it is tearmed by Horace , bimaris Corinthus , Corinth that was washed by two Seas ; the one fit to bring in Commodities from Italy , Cicily , and other Countries towards the South and West , the other fit to bring in Commodities from Asia , Macedonia , and other Countries towards the East and North . By reason of which conveniencies , and the Grecian games exercised neare to it , which drew a great confluence of people thither , and some other causes , that City grew very populous and rich , and this made them ( as usually it doth ) luxurious and proud : whereby they became insolent , and by their haughty speeches provoked the Romans to destroy that City under the Conduct of L. Mummius : but being in Augustus Caesars time reedified , it recovered quickly its former beauty and wealth . § II. The state of the Church of Corinth . TO this City in his travailes to preach the Gospell of Christ , came St Paul , Acts 18. 1. in the dayes of Claudius , ver. 2. and continuing there a great while , much people were added to the Lord , and a flourishing Church there planted , which being after watered by Apollos , so fructified , that as St Paul testifies , 1 Cor. 1. 5. they were in every thing inriched by Christ in all utterance , and in all knowledge , so that they came behind in no gift , ver 7. But as formerly their earthly riches made them wanton , and insolent , so now their spirituall gifts made them vaine and contentious : for instead of a holy imploying and improving their gifts to the honour of the giver , they abused them in vaine ostentation of themselves , and glorying in their teachers , which drew them into schismes and divisions , one saying , I am of Paul , another , I am of Apollo , another , I am of Cephas , another , I am of Christ , ver. 12. whence they were drawne into factions , insomuch that as Hierome saith , unusquisque eos quos baptizaverat suos putabat esse , non Christi ; each baptizer counted those he baptized his owne , not Christs ; and Clement ( if we have his genuine Epistle ) that they jussed out some that deserved well , and hoysed up others that were light enough , and that numerous Church in stead of being a well compacted body , became like a dismembred Absyrtus , mangled into many pieces by reason of their schisme . To remedy which evill as tending to the scattering of the Church , and blemishing of the Christian profession , the Apostle bends himselfe in the fore part of this Epistle , using sundry arguments to shew the absurdity of it , and in this verse now read unto you , disswades them from that sin , which was the root of their factious divisions , in these words , Therefore let no man glory in men , &c. § III. Glorying in men is a sinne . WHich speech seemes to be a conclusion inferred from the words fore-going , ver. 18 , 19 , 20. concerning the folly and vanity of mens thoughts , and containes , 1. A prohibition , Let no man glory in men ; 2. A reason of this prohibition , for all things are yours ; Which is amplified , ver. 22 , 23. My businesse will be at this time , to handle the Prohibition , and the Reason so farre only as it referres to the thing here prohibited ; and that the marke at which we shoote may appeare to you , let the fixed point be this ; Christians may not glory in men ; if they doe , it s their sin , and that no small one in Gods sight . God hath so ordered our calling , saith the Apostle , 1 Cor. 1. 29. that no flesh should glory in his presence ; and therefore ver. 31. According as it is written , he that glorieth let him glory in the Lord ; Which seemes to be taken from Jer. 9. 23 , 24. Thus saith the Lord , let not the wise man glory in his wisedome , neither let the mighty man glory in his might ; let not the rich man glory in his riches , but let him that glorieth glory in this , that he understandeth and knoweth me , that I am the Lord , which exercise loving kindnesse , judgement and righteousnesse in the earth , for in these things I delight saith the Lord . Like unto which is that Isa. 2. 22. Cease ye from man whose breath is in his nostrils : for wherein is he to be accounted of ? But because the Apostles words , though generall in forme , as forbidding all glorying in any men , yet are speciall in the accommodation , as forbidding glorying in Ministers ; therefore I conceive necessary to enquire , 1. What glorying in men is here forbidden by the Apostle ; 2. Why such glorying is thus forbidden . § IIII. Glorying in men here forbidden , is glorying in the Teachers of the Church . THe Greeke word translated [ glory ] doth sometimes signifie the inward esteeme , joy , content , complacency and confidence we have in a thing , especially when 't is superabundant , though it be not outwardly expressed , but for the most part , it notes a full joy , confidence , esteeme or acquiescence , expressed by words , or other signes . Glorying in men , is either when the persons glorying , and gloried in , are the same , or when they are divers ; the former is , when a man glories in himselfe , and then it is , when a man out of high esteeme of his own excellency or power , expresseth confidence in himselfe , or praise of himselfe , which is commonly the vice of vaine boasting , though it may be sometimes for just cause , as 2 Cor. 11. 18. But in this place the latter , to wit the glorying in other men is forbidden , as the reason shewes , for they were not to glory in some as peculiarly theirs , because all were theirs . And so to glory in men , is to glory in other men , whom we conceive to have singular excellency , and our selves to have some proper interest in them , or relation to them , and accordingly to boast of them , and the conceived property we have in them . Thus men glory in their Ancestours , Princes , Generals , Teachers : And the glorying in this last sort of men particularly as Teachers or Preachers of the Gospell , is here forbidden , as the occasion of this precept shewes ; for this precept was given upon occasion of their glorying mentioned , chap. 1. 12 , and the first instance , ver. 22. is of eminent Teachers of the Church , Paul , Apollos , Cephas ; so that the glorying here forbidden , is the having , and expressing of high esteeme and affection towards the Teachers of the Church . § V. The conceit , that here the Apostle useth a figure of fiction of Persons . BUt then we are further to consider , whether the Teachers in whom the Apostle forbids glorying , were the true Teachers or Apostles , or the false ; For there is a conceit in many and eminent interpreters , that the Corinthian sectaries , did not glory in the names of Paul , or Apollos , or Cephas themselves , but that they gloried in some false Apostles , the authors of their schisme , but the Apostle in reproving their schisme , useth the names of the true Apostles , as it were under the vizard of the true Apostles concealing the false : The ground of this conceit , is that speech which St Paul useth , 1 Cor. 4. 6. And these things brethren I have in a figure transferred to my selfe and Apollo for your sakes : that ye might learne in us not to thinke of men [ so our translation adds ] above that which is written , that no one of you be puffed up for one against another . Which they understand , as if the Apostle had said , when I spake of Paul and Apollos , I used a scheme or figure called fictio personarum , the faining of persons , such as the Lawyers use , when they put the names of Titius and Sempronius , for some other men whose case is propounded . And that the Apostle saith , he had transferred to himselfe the arrogance of the false Apostles , being unworthy to be named , or that he might not offend them , or that his speech might be lesse grievous to the Corinthians : to this end , that ye might learne in us , that is in our taking it upon us , not to thinke of men , that is of the false Apostles , above that which is written , and that no one of you be puffed up with pride , for one in the extolling of one against another to his contempt . § VI . This conceit is refuted , and it is proved , that glorying in true Apostle is here forbidden . COncerning which interpretation , Parcus Com. in 1 Cor. 1. 12. speakes thus ; Miror verò hoc loco , omnes fere interpretes fictionem statuere , quasi quod in pseudo-apostolos competebat , Paulus ad Apostolorum personas transferat . That is ; I marvaile that in this place all Interpreters almost conceive a fiction , as if the Apostle Paul had transferred that to the persons of the Apostles , which did agree to the false Apostles . And indeed that such a fiction should be here made , I conceive to be against plaine and evident reason . For first if this be so , then it is to be conceived that the Corinthians did not indeed call themselves by the name of Paul , but by the name of some false Apostle , in whose place in this Epistle St Paul hath put his by a fiction . But he that shall reade Chap. 1. ver. 11 , 12 , 13 , 14 , 15 , 16 , 17. may easily perceive by the relation of this schisme from those of Cloe , that the Apostle intended to set downe a history of that they did , now in narrations of facts done , no man useth such a fiction . 2. He useth the name of Christ without a fiction , ver. 12. in the same relation : surely then the names of those Apostles too . 3. To make it yet clearer , he useth arguments to disswade them from these schismes in his name . And to cleare himselfe as no occasion or abettour of them , though his name were used , he alledgeth a thing or accident meerely personall , ver. 14 , 15 , 16 , 17. 4. When chap. 3 , 4 ▪ he speakes againe of their schisme , he adds to convince them of the evill in patronizing the schisme by their name , ver. 5. 6. Who then is Paul ? and who is Apollo ? but Ministers by whom ye believed , even as the Lord gave to every man . I have planted , Apollo watered ; but God gave the increase . Now these things cannot be conceived as tralatitious , for it is said , they were Ministers by whom they believed , and as the Lord gave to every man , and that he planted , and Apollos watered , but God gave the increase . Now these things are true of Paul himselfe and Apollos himselfe , as we reade , Acts 18. not of any false Apostles . 5. To which I adde , that I find nothing of the false Apostles , or of disswading from hearkning to them in this Epistle , but in the second . § VII . The objection to the contrary answered . AS for the objection from 1 Cor. 4. 6. it is grounded upon an interpretation that is not congruous to the words of the Apostle : For 1. the Apostle is supposed to have put his and Apollo's name instead of the false Apostles , to avoid offence of them , or conceit of their unworthinesse , but the Apostle sayes , he had transferred those things to himselfe and Apollo's for the Corinthians sake , not for the false Apostles . 2. He saith he did it to teach them modesty . Now how the Apostles taking on him their arrogance might teach them modesty , it is hard to conceive : What modesty is it to transferre anothers crime on himselfe ? But what then are the things transferred on himselfe and Apollos , and how did he transferre them ? Pareus conceives they were that which he had said , chap. 3. 7. That he which planteth is nothing , and he which watereth is nothing ; I adde those things which he had said , chap. 4 1. That they were Ministers of Christ , and stewards of the mysteries of God . These things saith he {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , as they conceive translated by a figure of Rhetoricke : but in that sense I find it not used anywhere in the Apostle . I find it used ▪ 2 Cor. 11. 13 , 14 , 15. signifying the counterfeiting of an habit like a Stage player , in which sence the Noune {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used , 1 Cor. 7. 31. and the derivative {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 1 Cor , 14. 30. Rom. 13. 13. is translated from the habit of apparell , to the fashion of manners . And {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used , Phil. 3. 25. for Christs transmutation of our bodies . I conceive that in this place the Apostle useth by a Catachresis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and that he meanes no more but an application or fashioning of those things he had said , without any change or translation from any other to himselfe , that in them they might learne , not to think of Teachers above that which is written , to wit , Mat. 23. 11 , 12. and that no one be puffed in arrogance for one , that is for the extolling of one against another , that is to the despising of another . § VIII . What glorying in true Teachers is here forbidden , declared negatively . BUt what then is the glorying in the true Teachers here forbidden ? To this I answer , 1. Negatively , 2. Affirmatively . Negatively I say , 1. That it is not the magnifying of the Apostles above other Ministers , by ascribing to them an eminent , and extraordinary authority in assuring us of the will of God , and in establishing the Churches . For as they had doubtlesse singular power in working miracles and in giving the holy Ghost , so had they infallible guidance of the Spirit of Christ in what they taught , according to our Saviours promise , Joh. 16. 13. Howbeit when he , the Spirit of truth is come , he will guide you into all truth , for he shall not speake of himselfe ; but whatsoever he shall heare , that shall he speake , and he will shew you things to come . 2. That it is not the giving of that regard to the true Teachers , which is due to them as Ministers of Christ . For the Elders that rule well , are to be accounted worthy of double honour , especially they who labour in the word and doctrine , 1 Tim. 5. 17. 3. That it is not the proper love to esteeme of , and rejoycing in some as our fathers in Christ , as the Apostle calls himselfe , 1 Cor. 4. 15. for which cause 't is likely Paul told Philemon , that he did owe himselfe unto him , Philem. v. 19. 4. That it is not the desire of having , or rejoycing that we have men of best gifts : For if it be lawfull to covet earnestly the best gifts , 1 Cor. 12. 31. it is lawfull to desire those that have the best gifts . § IX . And affirmatively . AFfirmatively I say , here is forbidden inordinate glorying in men which are Teachers , and this is sundry wayes ; 1. When some Teachers are gloried in peculiarly , as if they were the only Teachers worth the hearing , none else to be regarded . And that this is the speciall branch of glorying in men here forbidden , is manifest from the Apostles reason why the Corinthans should not glory in men : because all were theirs , whether Paul , or Apollos , or Cephas . It may seeme that some of them accounted Paul the only Teacher , for his singular knowledge in the mystery of Christ , of which we reade , Ephes. 3. 3 , 4. Some delighted only in Apollos , because of his eloquence , of which we reade , Acts 18. 24. Some magnified Peter , as non-paril , whether by reason of his fervency and zeale , or his seeming dignity among the Apostles , which seemes to be intimated , 2 Cor. 12. 11. Gal. 2. 9. Now this branch of inordinate glorying in men , the Apostle doth studiously forbid , as considering that this was the egge out of which their contentions were hatched , and perhaps foreseeing that in time , out of it would spring Prelaticall greatnesse , and Antichristian tyranny ; therefore the Apostle forbids this , 1 Cor. 4 6. that they should be puffed up for one against another ▪ so it is usuall for hearers to take an inordinate affection , to have an inordinate esteeme of some Preachers , and thereupon to count them theirs , to glory to be their followers , disdaining all others as not to be named with them , though Teachers of truth : because they have an high conceit of their learning , wit , eloquence , holinesse or the like quality . 2. When the so-magnified Teachers , are esteemed not as servants to a higher Master , but as Masters themselves . And that thus it was with those Corinthians , it may be gathered in that the Apostle doth so diligently admonish them to looke higher then himselfe or Apollos , that they might not esteeme them authours of their faith . Thus 1 Cor. 1. 13. he expostulates with them , Is Christ divided ? was Paul crucified for you ? or were ye baptized in the name of Paul ? And chap. 2. 1 , 5. when I came to you , I came not with excellency of speech or of wisedome , that your faith should not stand in the wisedome of men , but in the power of God : and chap. 3. 5 , 6 , 7. who then is Paul ? and who is Apollos ? but Ministers by whom ye believed , even as the Lord gave to every man . I have planted , Apollos watred , but God gave the increase ; so then , neither is he that planteth any thing , neither he that watereth , but God that gives the increase : and 1 Cor. 4. 6. that ye might learne in us , not to think above that which is written . Now this sin is very incident to many hearers , when they admire some Teachers wit , eloquence , zeale , holinesse or the like quality , to ascribe their conversion , edification to them ; to praise them superlatively , to assume their names , forgetting that they are but Gods instruments , and Christs servants , and that their graces come not from the abilities of the Teacher , but the power of Christ . Wherefore the Apostle , 1 Cor. 4. 7. expostulates thus with these Corinthians : for who maketh thee to differ from another ? and what hast thou that thou didst not receive ? now if thou didst receive it , why doest thou glory as if thou hadst not received it ? § X. Reasons of the prohibition , taken from the nature of this sinne . NOw the reasons why this inordinate glorying in men is here forbidden are many , some from the nature of the sin , some from the causes of it , some from the effects . The first I shall take from the text it selfe , because all things are yours ; ye are Christs , and Christ is Gods , and therefore ye behave your selves unworthy of the great bounty of Christ unto you , in giving all the Ministers of the Gospell to be yours for your good , when ye glory in some , and unthankfully despise others . and ye doe unbeseeming your priviledge who are Christs , not Pauls , when ye account Paul the master of your faith , not Christ ; magnifie him as the principall , who is but a subservient instrument . It is unthankfullnesse to a bountifull Prince , when he bestowes many Lordships on his favourite , if he should regard one of them only , as if the rest were nought worth : it is an unthankfull and unworthy part if a Prince by his servant convay a Lordship , the receiver magnifie the servant and not the Master : so it is in this case when Christ hath been so liberall , as to give gifts to men in large measure , some Apostles , some Prophets , some Evangelists , some Pastors and teachers , Ephes. 4. 11. for the use of his people , to dote on one , and to ascribe to him that which is due to Christ the supreame donour : for hereby the bounty of Christ is lessened , and the honour due to him substracted . 2. There 's injury done both to Christ , and to the despised Teachers . To our Lord Christ , in that the glory that belongs to Christ alone to be the authour of , and to have the dominion over our faith is ascribed to men : for whereas our Lord Christ forbad even the Apostles , Matth. 23. 8 , 9 , 10. that they be not called Rabbi : for one is your Master even Christ , and all ye are brethren ; and call no man your father upon the earth , for one is your Father which is in Heaven : Neither be ye called Masters ; for one is your Master even Christ : by this glorying in some Teachers they are made Rabbies , fathers on earth , and Masters . For what is it to make a man a Rabbi , a father on earth , a Master , but to glory in him as the authour of our faith ; to esteeme him as the only Teacher , to depend upon his mouth as if he were another Pythagoras , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that he hath said were enough ? now what is this lesse then to unchaire Christ , and to lift up man into his seate , to deprive the shepheard and bishop of our soules , and substitute another in his roome ? It is in effect all one as to thanke the Axe for building the house , and to passe by the Carpenter . For as Moses , so Paul , were but faithfull in Gods house as servants , but Christ as a Sonne over his own house , whose house we are , Heb. 3. 5 , 6. 'T is injurious also to the despised Teacher , in that he is contemned , whom Christ hath honoured to make a Teacher of truth , a servant of his : but this we shall further consider when we speake of the reasons from the effects of glorying in men . § XI . From the Causes of it . THe Causes hereof minister also reasons unto us of the prohibition of it . For whence comes it that there is such evill glorying in men , but from a spirituall dotage , or childishnesse in understanding , inordinate affection in the will ? Therefore are men gloried in , because they are over esteemed , over loved , either for their supposed eloquence , or learning , or zeale , or spirituall graces , or authority , or power , or benefiting them , or suiting with their fancies , or some such like cause . The admiring mens persons is oft {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Jude 16. by reason of some advantage or benefit : now all these Causes doe import some errour or perversenesse of the soule , which are alwayes evill . Yea 't is no small evill to admire men when we should magnifie Christ , to delight in the picture instead of the prototype , to glory in the servant in the place of the Master ; in Zanchius his judgement it is no lesse then idolatry . Assuredly it is an earthly affection , it is but wisedome of the flesh , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not of Gods Spirit , and therefore enmity against God : adverse to his Law , 1 Cor. 3. 4. In lowlinesse of mind , each man is to esteeme others better then himselfe : yet no man is to think of another , no not of an Apostle , above that which is meet , 1 Cor. 4. 6. In charity we are to seeke , not our own , but every man anothers wealth , to believe all things , to hope all things : yet not to seeke the elevation of one , to the disparagement of another , to be puffed up for one against another , or to conceive of one above that he is to a derogation of Christs prerogative . § XII . From the many pernicious effects that follow upon it . BUt the evill of this sin is most cleerely seen in the pernicious effects that are consequent upon it , which are many : As 1. it is a direct cause of schismes : so it was among these Corinthians ; their glorying in Paul , Apollos , Cephas , made them say , I am of Paul , I am of Apollos , I am of Cephas : it causeth the people to divide themselves one from another , under different Teachers , in whom they glory : and it causeth Teachers to sever those that affect them , from other teachers whom they affect not so much : for occasio facit furem , advantage to doe evill is a great incitement to attempt it . Sundry are the causes of schismes , sometimes the pride , tyranny , heterodoxie of the Teachers , and then they are justifiable in the people , the power of Pastors not being Lordly , but fatherly , pedo non sceptro , not in a compulsory , but a directory way : sometimes the causelesse hatred or contempt of the people towards some Pastors ; the vaine esteeme , light affection towards others causeth a schisme ; and then the Pastours are free , the people are under the guilt . And it is no small sin , whether from the Pastours or peoples priding in guifts that a schisme is made ; whereas the end of Gods Spirit in bestowing of guifts is , that there might be no schisme in the body , but that the members should have the same care one for another , 1 Cor. 12. 25. Now schismes are contrary to Christian unity and love , cause great alteration of heart in one member from another , substraction of mutuall helps , hinderance in the growth of the body , neglect of praying one for another ; yea bitternesse , disdaine , hatred , and the effects of these , declining of society , excommunicating each other , and at last violence , and bloud , and these are bad enough . 2. The prohibited glorying in men , doth expose the Christian profession to obloquy and contempt ▪ for whereas it is the honour of the Christian profession , that they have one body , one spirit , one Lord , one faith , one baptisme , one God and Father of all , Ephes. 4. 5 , 6. by the glorying in some Teachers afore others , the Christian society is made like the severall Schooles of Philosophers , some following Plato , some Aristotle , some Zeno , some Epicurus ; their doctrines accounted but as the proper opinions or placita of severall teachers ; not proceeding from one and the same Spirit of God , but singularity of conceit ; and zeale for them is conceived to arise , not from a certaine knowledge of heavenly truth , but from strength of fancie , and peculiar humour : which thing is a great stumbling block to those that are without , keeping them back from embracing the truth , and an occasion of laying open the profession of it to derision . 3. By glorying in men , as there is an over high esteeme of the guifts of some , so there is an undervaluing of the guifts of others : which thing as it is an unworthy abuse of those various guifts Christ giveth to his Church , so doth it inferre an injurious imputation to the Spirit of God by whom they are bestowed . For as it is said , Prov. 17. 5. Who so mocketh the poore , reproacheth his maker who made him such : so it may be said by parity of reason ; he that despiseth those that are of small guifts , reproacheth the Spirit of God , as if he were defective in his guifts ; whereas the variety of guifts , and the bestowing of them in different measures , sets forth the fullnesse and freenesse of Gods Spirit , who worketh all those , dividing to every man severally as he will , 1 Cor. 12. 11. 4. By the inordinate glorying in some , and despising of others , the despised persons are often discouraged and disheartned , to the detriment of the Church of God , and the grievance of the despised . For the remembrance of contempt , is apt to cause dejectednesse and griefe of heart , which alwayes benums a mans spirit , and enfeebles him , and clogges him in his work : Thus the heart is made sad , which should not be made sad ; and the sparke that should be blowne up by incouragements that it may flame forth , is extinquished , and the Spirit quenched , contrary to the Apostles warning , 1 Thes. 5. 19 20. 5. By glorying in Teachers , it falls out that they are puffed up and perverted : much experience hath confirmed this as true , that popular applause hath filled Teachers with vaine glory , and made them adulterate the word of God to please their auditors . St Paul tells us of the false Apostles among the Galatians , Gal. 4. 17. that they did zealously ( in shew ) affect them , but not well : intending to ex●lude him , that they might affect them . It is no strange thing that Teachers perceiving the lightnesse of their auditors , and their itching eares doe sometimes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , handle the word of God deceitfully , instead of ministring {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the sincere milke of the word , as it is called , 1 Pet. 2. 2. sometimes flattering pleasingly , when they should reprehend sharpely ; sometimes balking the vice , they should freely convince of ; sometimes inventing new formes of Teaching , new opinions , sublimate conceites to fit the desires of the people ; making the Lesbian rule of their fancies , the measure of their teaching , and this is a grand evill . 6. This glorying in men , begets an aptnesse to receive their errours , to imitate their actions , which is the seed of heresies and superstitions : for admiration and doting love to a person , easily drawes the admirers to a blind obedience , implicit faith in them , to an inslaving of their judgements , so as jurare in verba Magistri . It is observed by an historian , that afore the miscarriage of Conrade the Emperour , and Lewis the French King , in their expedition to the Holy Land , to which St Bernards Sermons perswaded , the people were too much transported with an high opinion of him and his directions ; as if that arrow could not misse the marke that came out of St Bernards bowe . Any thing is easily received from him that we over-much love . Affection makes men take downe falsities , as the rowling in sugar doth make the stomacke swallow bitter pills : as it befell Fusius , who so admired Fimbria's eloquence , that he imitated withall his ill-favoured faces and broad speaking . And God doth often leave the admired Teachers to erre , for triall of the people , as Vincent . Lixin . observes , alleadging the speech of God , Deut. 13. 3. and the admirers of them to receive errour , according to his just judgement . 7. Adde hereunto , that this gloring in men makes mens endeavours remisse in things necessary , earnest in things vaine ; that time and labour that should be employed in the maine duties of godlinesse , in seeking the advancement of Christs Kingdome , righteousnesse , peace and joy in the Holy Ghost , is often bestowed in magnifying those in whom they glory , upholding their party , promoting their opinions : whence it is , that such as are followers of those in whom they glory , constant hearers of them , much in commendation of them , have their sayings and tenents ad unguem , declare much zeale in their way , yet prove but unskilfull in the chiefe doctrines of Christian religion , defective in the power of true godlinesse , in the mortifying of corruptions , such as pride , impatience , self-conceitednesse , rashnesse , covetousnesse ; and in the practice of righteousnesse , mercy , meeknesse , diligence in their own businesse and the like ; in the provoking one another to love and good works . 8. On the contrary , the word of God though soundly and truly delivered , is neglected , being either not heard , or without fruit , when it is spoken by such a Teacher as they affect not , but disdained , censured , contemned . The prejudice against one , through comparative extolling of another , causeth the teaching of the sleighted person , though orthodox , holy , learned , to be passed over , to be censured as barren , dry , hungry stuffe , though it be the true word of God , as if no teaching were wholesome meate , but such as is wet with their affected Teachers spittle , I meane his phrase , method , action , elocution ; as if fides aestimanda esset ex personis , non personae ex fide , as Tertullians phrase is , or as if our faith stood not in the power of God , but in the wisedome of men , as the Apostle speakes , 1 Cor. 2 , 5. 9. By this meanes the rule of Christianity is changed ; for whereas ▪ the rule and ground of our faith and obedience is the word of God as Gods word , through the addicting themselves to some mens authority , Gods truth stands at their devotion for its acceptance : hence they that of old gloried in the Pharisees as their Rabbins , regarded not Gods commands , but as pleased the Pharisees , and they that this day glory in the Pope , or the Church as they call it , regard the Scriptures so farre only as the Pope or Church allow them , and they that depend on their magnified Teachers of any other sort , doe regard the word of God , but as it beares their image , or comes from their mint ; and so as it was said of the heathens allowing or disallowing of gods by their Senates decree , Deus non erit Deus , nisi homo velit , God shall not be God , unlesse man will ; it may be said in this case , Gods word shall not be Gods word , unlesse man will . 10. Lastly , They that glory in men , are either inconstant in their affections , as experience often shewes , they that one while would pluck out their eyes for him whom they magnifie , will at another time revile and hate him : for mens minds are mutable , and the best of men are but men , that is , imperfect , and will be so found , and therefore will not alwayes satisfie , or else if they be still affected , yet they be but mortall , and the sorrow for their losse will be excessive , more then should be for a creature , an arbitrary instrument ; for immoderate affection to a thing while we have it , causeth immoderate sorrow for it when we loose it . § XIII . In a discovery of this evill , as still infesting the Church of Christ . THe first use hereof is to endite those that are guilty of this sin of glorying in men , of a breach of a Statute of Christ against his Crown and dignity , and the peace of his Church . In the Apostles time you see the Corinthians found guilty of it , and condemned as carnall . 1 Cor. 3. 4. for while one saith , I am of Paul , and another I am of Apollo , are ye not carnall ? but the sin died not with them . After ages have yeelded us woefull fruits of this evill roote , chiefely in the Papacie : The glorying in the first Roman Bishops who were most of them holy Martyrs for Christ , begat such an high esteeme of that See , that other Bishops and Churches began to esteeme too much of their counsels and orders , as if they were a rule for them to follow ; which caused them quickly to take too much on them , and the Christian Emperours and people to ascribe too much to them ; insomuch that quickly from a parity with other Bishops , they got above them to a Patriarchate , and from a parity with other Patriarkes , to a Precedency , and at last mounted up to the throne of universall Episcopacy ▪ whence it is that at this day they that subject themselves to the Bishop of Rom , are become the most deepely guilty of the sin of glorying in men of any that ever were ; for they ascribe an infallibility to him , a Power above Councels , so that his determination is to be held as certaine , though a generall Councell of all the Pastours of the Christian world should gainesay it , his decrees and decretals are held as or●cles equall to the holy Scriptures , a power to interpret Scriptures unerringly , to declare points of faith , to canonize Saints , to pardon sins , to deliver out of Purgatory fire , with many more , whereby he is exalted above all that is called God , or is worshipped , as was foretold , 2 Thes. 2. 4. nor doe they blush at the name of Papists being derived from the Pope of Rome , but defend it , as Bellarmin . de Nat. Eccl. cap. 4. And as all Papists in common are guilty of this sin , so in speciall the severall sects of Schoolemen and Friars , Franciscans , Dominicans , Nominals , Reals , some glorying in Scotus , some in Aquinas , some in Occham ; and that with so much pertinacie and devotion , that they will not swerve in the least point from their chiefe Master ; insomuch , that as I remember Bannes the Dominican disputing about an article in Philosophy , Com. in Arist. de gen. & corrup . expresseth his dislike of one that dissented from Aquinas , saying that he was not a Thomist , but an Anti-thomist . Nor doe Protestant Divines dissemble , but complaine of this malady among themselves , as being the cause of that miserable rent , which hath been , and is still continued between those Pastours and Churches which are distinguished by the names of Lutherans and Calvinists , which although it be disavowed by the chiefest Writers of the reformed Churches , and by the Churches in their publike confessions , yet it is not denied , but that it hath tainted too many in them . Zanchius complaines against this evill , calling it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a worshipping of men , and relates with indignation the speech of one at Geneva , who being asked why he would not sometimes heare Viret a worthy Preacher there , answered , that if Paul should preach at the same time with Calvin , he would heare Calvin ; and another complaines in his Epistle to Calvin , of a certaine person that was so affected to Luther , that he thought his very shooes should be adored . I would to God such exorbitancies had kept beyond the seas , and that this sin of glorying in men had not crept into this Land , into this City . The signes and symptomes of it are too manifest , disparaging some Preachers injuriously , extolling others immoderately , disdainefully withdrawing from some without just cause , inordinately running after others without sufficient reason ; swallowing downe the dictates of some without chewing , loathing the wholesome food which others present , without tasting . And have not the fruites been among our selves , evill divisions , janglings , evill censuring , and such like ? scoffing , contempt , hardning of themselves among our adversaries ? Brethren , if there be any guilty of this sin here present , let him now know it to be his sin , and that no small one , and let him be humbled for it , and repent of it , that he may obtaine pardon : possibly some godly persons may have fallen into it , not knowing it to be a sin , but sure I am , no one that feares God , will dare to allow himselfe in it being convicted that it is his sin . Application 2. In a serious disswasive from this sin in these times , with some directions to prevent the infections thereof . 2. Wherefore in the second place , give me leave to admonish you , that you take heed of it . It is an evill that usually doeth follow those Churches to which God bestowes excellent gifts , and worthy Teachers ; and doubtlesse the Lord hath inriched this City with this most desireable kind of riches above all places of the earth ; so that this City may be said in this respect , to be situated under the line , and the inhabitants here to be without shadow . Great and many lights God hath given to you , and that in many successions a long time , uno avulso non deficit alter , when one is removed , God supplies you with another . But to what end is it ? not that you should magnifie them , but use them to bring you nearer unto God , not to glory in the gift , but to rejoyce in the giver , reverence and make use of them , but reserve to their Lord his owne prerogative : may not you justly feare that God will take them away from you , when you give his due to them ? we blame not a father if he remove a servant from his child , when a child doeth inordinately affect him , to the deminution of his respect to the father ; nor can we God , if he subtract a good thing which we abuse : the best way to have good things continued by God , is to use them for God , and to esteeme them for his sake ; but to set our hearts only on him that gave them . Besides doth not our glorying in men bring us into bondage to them ? doth it not insensibly draw upon us an adherence to their errours , if God for our triall suffer them to slip into any , or if they have none , to a dangerous and unsound disposition to receive them if they happen . We stand much for our Christian liberty , and there is great cause we should , it is a pretious thing dearely bought , and is it not one part of our Christian liberty , that we be not the servants of men , 1 Cor. 7. 23. It concernes us then much , that we labour to get such a firme constitution of soule , that neither through weaknesse of understanding , nor through foolish affection we endanger our selves to hang on men , and so to bring our consciences in bondage to them . We account the yoake of Bishops to have been a grievous yoake , and that justly ; if Hierome be not mistaken , it was first occasioned by this sin of glorying in men ; and it may be feared least this sin may occasion the keeping it on our necks : for is it not alleadged , take them away , men will follow whom they please , so many schismes will be as Preachers ? Any of these reasons , much more all of them , should be a sufficient caveat unto you to warne you of this . I might presse this monition further , from the nature , causes and effects of this sin before shewed ; but I will hasten to shut up all with a few directions to prevent it . 1. Endeavour to have ample thoughts of Christ , his eminency , his fullnesse ; the more high thy thoughts be of Christ , the lower will thy conceits be of men , the larger comprehension thou hast of him , the lesse wilt thou doate on his servants . A Courtier when he is by himselfe drawes mens eyes after him , but when he is with the King he is scarcely observed . If thou behold Christ as the great Prophet of the Church , in whom are hid all the treasures of wisedome and knowledge , Christ will only be gloried in his servants only respected as his instruments and attendants . Remember that he is made to us of God , wisedome , righteousnesse , and sanctification , and redemption ; that as it is written , he that glorieth might glory in the Lord , 1 Cor. 1. 30 , 31. 2. Have a right esteeme of all true Pastours and Teachers as the Ministers of Christ , so the Apostle requires , 1 Cor. 4. 1. Let a man account of us as Ministers of Christ , and Stewards of the mysteries of God , neither make more of them nor lesse . Heare them as messengers from Christ , not for their singular abilities , but for their message sake ; respect them not only for their excellent wit and elocution , but for their faithfullnesse : note and retaine not only fine speeches , but every solid truth , that is from God , least while thou taste the dainty sawce , thou neglect the solid nourishment of thy soule ; whoever he be that preacheth Christ truly , heare him gladly , and receive him respectfully for his Masters sake . 3. Make a fruitfull use of the gifts of every true Teacher , get somewhat by all , and then thou wilt not glory in some , and disparage others ; if thou didst profit by them , God should have glory and every Minister due esteeme . It is in truth the vanity of the hearers minds , their fullnesse that makes them slight Mannah , and cry for Quailes , that they cannot affect a good Teacher if he be not excellent ; the despising of the Teacher , is commonly us'd as a cloake of their owne unteachablenesse and disobedience , get an hungry soule after the word , and then every wholesome truth will be welcome to thee : Remember that every gift of the Spirit is given to profit withall , and should be received to that end . 4. Lastly , Be well grounded in knowledge , and constant in practise of what thou hast learned : Have thy senses exercised in the word of righteousnesse , that thou mayest be able to discerne both good and evill , Heb. 5. 14. and so thou shalt be fitted to profit by every godly Preacher , and inslave thy selfe to none , nor glory in man , but in the Lord . FINIS . Notes, typically marginal, from the original text Notes for div A94728e-700 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Theog . Gnom . Eò quod legati appellati erane superbius , Cicer . orat pro lege Manilia . Con in Tit. Epist. 1. ad Corinth . edit. à Patric . ●unio . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrys. in 1 Cor. 1. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Hieron. in 1 Cor. 1. 1● . sub nomine Apostolorum Pseudo-apostolos tangit . Chrysest . in 1 Cor 1. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Zanch. Tom. 4. lib. 1. cap. 11. Thes. 4. Tollat Deus ●as idololatrias ex ecclesiâ , nam adorare homine● & eorum placi●a idololatria est . Fuller . of the holy war , lib. 2. ch. 3. Cicero lib. 2. de oratore . Advers. haeres ▪ cap. 15. Applic. He teacheth in his book against K. Iames under the name of Tortus , and in his apology for it , that all are bound by an implicit oath in Baptisme to the Pope as Christs Vicar . Epist. ad Antverp . praefat. tom. 7. operum . Calvin Epist. 289. usque adeo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} est ut vel crepidas ejus adorandas putet . Com on Tit. 1. 
A13500	----	Superbiæ flagellum, or, The vvhip of pride. By Iohn Taylor Taylor, John, 1580-1653. 1621 Approx. 74 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A13500 STC 23796 ESTC S118281 99853488 99853488 18872 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 0 1.0 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 1, no. A13500) Transcribed from: (Early English Books Online ; image set 18872) Images scanned from microfilm: (Early English books, 1475-1640 ; 1010:20) Superbiæ flagellum, or, The vvhip of pride. By Iohn Taylor Taylor, John, 1580-1653. Cockson, Thomas, engraver. [66] p. : ill. (metal cut) Printed by G. Eld, London : 1621. In verse. The first leaf bears verses, "The meaning of the frontispiece", on verso. The frontispiece, with title "The whip of pride", is signed: TC, i.e. Thomas Cockson. Signatures: pi² A-D (-D8). With a dedication to Sir Thomas Richardson. Variant: dedication is to William Seymour, Earl of Hertford. Reproduction of the original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.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 1473 and 1700 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 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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. 5% (or 5 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 100 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 4 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-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Pride and vanity -- Poetry -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-08 Apex CoVantage Keyed and coded from ProQuest page images 2001-10 TCP Staff (Oxford) Sampled and proofread 2001-11 Apex CoVantage Rekeyed and resubmitted 2002-05 TCP Staff (Oxford) Sampled and proofread 2002-05 Judith Siefring Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion Superbiae Flagellum , OR , THE WHIP OF PRIDE . By IOHN TAYLOR . LONDON , Printed by G. ELD : 1621. To the Right Worshipfull , Worthy , and Learned Gentleman , Sr. THOMAS RICHARDSON Knight , Serjcant at Law , and Speaker in the High Court of Parliament , &c. A double Anagramme . THOMAS RICHARDESONN . AS MAN HONORDE CHRIST , SO CHRIST HONERD A MAN. YOur name includes , that As man honorde Christ , So God againe through Christ honord a man : For if man truly honor the most High'st Then Christ to honor man both will and can . Right worthy Sir , this in your name is true , You honor Christ , and Christ hath honord you . RIGHT WORSHIPFVLL , BVt that I am assured that your Noble disposition , in all parts is sutable to the inside of this Booke , I should neuer haue dared to Dedicate it to your Patronage : for as it is a Diuine Poem , so hath your Worship a religious heart , as it hath an honest intention , so haue you a brest euer full of such thoughts , which bring forth worthy actions : as it a Whip or Scourge against all sorts of Pride , so haue you euer beene an unfaigned louer of Courteous humanity and humility , I humbly beseech your Worship , ( although the methode and stile be plaine , ) to be pleased to giue it fauourable entertainment , for the honesty that is in it , and the dutifull affection of the Author , Who is most obsequiously obliged to your Worship , IOHN TAYLOR . To no matter who , no great matter where , yet to be read there is matter why , although not much matter when . IT is no matter into whose hands or censure this my Superbiae Flagellum , or Whipping , or Stripping of Pride fall into , if it come into the view of true Nobility or Gentry , I know it will be charitably accepted . If into the hands of degenerate yongsters , that esteeme Pride more then all the Liberall Sciences , who account the foure Cardinall vertues , inferiour to their owne Carnall vices , such a one will put me off with a scornefull tush , a pish , or a mew , and commit my Booke to the protection of Aiax . If a wiseman reade it , I know it will be discreetly censur'd ; if a Foole , his Bolt is soone shot , and I am arm'd against it ; if a Learned man peruse it , hee will beare with my bad Schollership ; if an vnlearned , I care not for his opinion ; if a man of knowledge view it , he will pardon my ignorance ; if an ignorant Asse see it , hee will bray out his owne ; if an honest Richman spy it , hee will be the poorer in spirit though not in purse ; but if a proud Diues handle it , hee will esteeme it worse then his dogges ; if a proud Courtier reade it , he will teare it to tatters ; whilst a Generous Affable Gentleman , will louingly entertaine it . If beauty chance to behold it , it will bid it welcome , if Pride stand not in the way ; if a strong man that is not proud of it , grow aquainted with the contents of my meaning , I thinke it will content him ; if Parents , or children , or all , or any body , that are not poysoned with pride , doe but see or heare it distinctly read , and vnderstand it with iudgement , I am perswaded it will passe and repasse , with friendly vsage , but if any of the contrary faction come within the Aire of it , they wil vse it in some sort , as bad as the hangman may vse them . And so much for , To no matter who . It is no great matter where this be read , for as a good man ( being banished ) is neuer out of his countrey , because all countryes are his , so my Booke in Church , Court , City , Countrey , Castle or Cottage , is one and the same ; it may perhaps alter the place where it comes from worse to better , but the place can neuer alter the honest entents of it from better to worse . Therefore no great matter where . To be read there is matter , why , because it strikes at the roote of a most deadly sinne , which almost as bad as an vniuersall deluge , hath ouerflowed the most part of the world ; and though the Preachers on Earth , ( Gods Trumpets , and ambassadors from Heauen ) doe diligently and dayly strike at this abhominatiō , with the eternal sword of the euerlasting Word , yet what they cut downe in the day , like Mushromes , it growes vp againe thicke and threesold in the night , for whilst the husband-man sleepes , the enuious man sowes tares . Wherefore , I hauing a talent of knowledge lent me , by which I know that I must render an account one day , how I haue imployed it , and hauing Written neere forty seuerall pamphlets in former times , I purpose henceforward ( God willing ) to redeeme the time I haue so mispent , imploying my Pen in such exercises ( which though they be no free from a rellish of mirth , yet they shall be cleare from profanation , scurrility , or obsceannesse I do know Pride is at such a height , that my Mole-hill Muse can neuer by mineing at her foote , shake her head , for where Diuinity preuailes not , Poetry in medling doth but shew the Suns brightnesse with a Candle . Yet forasmuch as I know that Pride cast Angels out of Heauen , made diuels in hell , threw man out of Paradise , was a maine causer of the drowning of the first World , is a deuowrer of this world , and shall euer be accursed in the world to come , by this knowledge , I haue with a mix'd inuectiue mildnesse , shewed in this Booke the vanities of all sorts of Pride , not that I hope for amendment , but to shew my honest intendment . I haue seene sixe or seuen fashion hunting Gallants together sit scorning , and deriding a better man then any of themselues , onely because either his Hat was of the old Block , or that his Ruffe was not so richly lac'd , his Cloake hath beene too plaine , his Beard of the old translation , his Bootes and Spurres of the precedent second edition , and for such slight occasions a man hath beene slighted , ieerd and wonderd at , as if he had beene but a Zany to the fashion , or a man made for the purpose for them to whet their scorne vpon , and therefore to read this , there is a matter why . It is not much matter when , for be it read on Fryday the Turks Holyday , on Saturday the Iewes Sabbath , on Sunday the Lords day , or on any day or all dayes , nights or howers , there is Diuinity with Alacrity , Poetry with honest mirth , and euery thing so interwouen , one with another , that if it please not the generality , yet I hope in particularity it will be tolerably censurd by all that hate Pride , and loue humility . And therefore , not much matter when . IOHN TAYLOR . A FEW LINES , TO SMALL PVRPOSE , against the Scandalous Aspersions , that are either maliciously , or ignorantly cast vpon the Poets and Poems of these Times . THere doth a strange , and true opinion runne , That Poots write much worse then they haue don : And how so poore their daily writings are , As though their best inuentions were threed bare . And how no new things from them now doth spring , But all hath refrence from some other thing . And that their daily doings doe reueale , How they from one another silch and steale , As if amongst them't were a statute made , That they may freely use the theeuing trade . And some there are that will not sticke to say , That many Poets liuing at this day , Who haue the Hebrew , Latine , Greeke , at will , And in th' Italian and thè French haue skill , These are the greatest theeues they say , of all That vse the Trade ( or Art ) Poeticall . For ancient Bards , and Poets in strange toungs , Compiled haue their verses and their songs : And those to whom those tongues are rightly knowne , Translating them , make others verse their owne , As one that steales a Cloake , and presently Makes it his owne , by alt'ring of the dye . So whole boookes , and whole sentences haue bin Stolne , and the stealers , great applause did win , And by their filching thought great men of fame , By those that knew not the right Authors name . For mine owne part , my Conscience witnesse is , I ne're was guilty of such theft as this , Unto such robbery I could neuer reach , Because I vnderstand no forreigne speach . To prooue that I am from such filching free , Latin and French are heathen-Greeke to me , The Grecian , and the Hebrew Charactars , I know as well , as I can reach the Starres . The sweete Italian , and the Chip Chop Dutch , I know the man i' th Moone can speake as much . Should I from English Authors , but purloyne , It would be soone found counterfeited coyne . Then since I cannot steale , but some will spy , I le truely use mine owne , let others lye . Yet to excuse the writers , that now write , Because they bring no better things to light : T is because bounty from the world is fled , True liberality is almost dead . Reward is lodg'd in darke obliuion deepe , Bewitch't ( I thinke ) into an endlesse sleepe , That though a man in study take great paines , And empt his veines , and puluerize his braines , To write a Poem well , which being writ Wthall his Iudgement , Reason , Art , and Wit , And at his owne charge , print and pay for all , And giue away most free , and liberall Two , three , or foure , or fiue hundred bookes . For his reward he shall haue nods and lookes ; That all the profit a mans paines hath gat , Will not suffice one meale to feed a Cat. Yet Noble Wcstminster , thou still art free , And for thy bounty I am bound to thee : For hadst not thou , and thy Inhabitants , From Time to Time relieu'd and helpd my wants , I had long since bid Poetry adieu And therefore still my thankes shall be to you . Next to the Court , in generall I am bound To you , for many friendships I haue found . There ( when my purse hath often wanted baite ) To fill or feed it , I baue had receite . So much for that , I 'le now no more rehearse , They shew their loues in prose , my thankes in verse , When death , Mecaenas did of life depriue , Few of his Noble Tribe were left aliue , This makes Inuention to be meane and hard , When Pride and Auarice doth killreward . And yet me thinkes , it plainely doth appeare , Mens writings are as good as e're they were . Good lines are like a Banquet ill imployd , Where too much feeding hath the stomack cloyde . Good verses fall sometimes ( by course of fate ) Into their hands that are preiudicate . And though , the Writer ne're so well hath pend , Yet they 'le find fault with what they cannot mend . Thus many a learned well composed line , Hath bin as Pearle that 's cast before a swine . Or more familiarly to make compare , Like Aquauitae giuen vnto a Mare . These fellowes , ( glutted with variety ) Hold Good lines in a loath'd saciety , Whiest paltry Riming , Libells , Iigges , and Iests , Are to their appetites continuall feafts . With which their fancies they doe feed and fill , And take the Ill for good , the Good for ill . Whilst like to Monkeyes , ( scorning wholesome meate ) They grredily doe poysnous spiders eate . So let them feed vntill their humours burst , And thus much bold to tell them heere I durst . That Poetry is now as good as euer , If bounty , to relieue her would endeuer . Mens mindes are worse then they haue bin of yore , Inuention's good now , as it was before . Let liberality awake , and then Each Poet in his hand will take a pen , And with rare lines inrich a world of paper , Shall make Apollo , and the Muses caper . FINIS . Superbiae Flagellum , or the Whip of Pride . WHen all things were as wrap'd in sable night , And Ebon darknes muffled vp the light : When neither Sun , or Moone , nor Starres had shinde , And when no fire , no Water , Earth or Winde , No haruest , Autumne , Winter , when no Spring , No Bird , Beast , Fish , nor any creeping thing , When there was neither Time nor place , nor space , And silence did the Chaos round embrace : Then did the Archworkmaster of this All , Create this Massy Vniuersall Ball. And with his mighty word brought all to passe , Saying but Let there Be , and done it was . Let there be Day , Night , Water , Earth , Hearbs , Trees Let there be Sun , Moone , Stars , fish , fowle that flees , Beasts of the Field , he said but , Let there be , And all things were created as we see . Thus euery sensible and senselesse thing , The High-Creators Word to passe did bring : And as in viewing all his workes he stood , He saw that all things were exceeding good . Thus hauing furnisht Seas , and Earth , and Skies ; Abundantly with all varieties , Like a Magnificent and sumptuous Fcast , For th' entertainment of some welcome Guest , When Beasts and Birds , and euery liuing Creature , And the Earths fruits did multiply by Nature ; Then did th' Eternall Trinity betake It selfe to Councell , and said , Let vs make , Not Let there be , as vnto all things else , But LET VS MAKE MAN , that the rest excels ; According TO OVER IMAGE LET VS MAKE MAN , and then did th' Almighty Red Earth take , With which he formed Adam , euery limine , And ( hauing made him ) breathed life in him . Loe , thus the first Man neuer was a Child , No way with sinne originall defil'd : But with high Supernat'rall Vnderstanding , He ouer all the World had sole commanding . Yet though to him the Regency was giuen , As Earths Lieutenant to the God of Heauen , Though he commanded all Created things , As Deputy vnder the King of Kings ; Though he so highly heere was dignifide , To humble him , not to be puff'd with Pride , He could not brag or boast of high borne birth , For he was formed out of slime and earth : No Beast , fish , worme , fowle , herbe , weed , stone , or tree , But are of a more ancient house then he ; For they were made before him , which proues this That their Antiquity is more then his . Thus both himselfe , and his beloued Spouse , Are by Creation of the younger house , And whilst they liu'd in perfect Holinesse , Their richest Garments were bare Nakednesse , True Innocency were their chiefest weeds , ( For Righteousnesse no Masque or Visor needs . ) The royal'st robes that our first Parents had , Was a free Conscience with Vprightnesse clad ; They needed ne're to shift ; the cloathes they wore Was Nakednesse , and they desir'd no more ; Vntill at last , that Hell-polluting sin , With Disobedience soil'd their Soules within , And hauing lost their holines Perfection , They held their Nakednes an Imperfection . Then ( being both asham'd ) they both did frame Garments , as weedes of their deserued shame . Thus , when as sinne had brought Gods curse on man Then shame to make Apparell first began , E're man had sin'd , most plaine it doth appeare , He neither did , or needed Garments weare , For his Apparell did at first beginne , To be the Robes of pennance for his sinne . Thus all the brood of Adam , and of Eue , The true vse of Apparell may perceiue , That they are Liueries , Badges , vnto all Of our sinnes , and our Parents wofull fall . Then morethen mad , these mad-brain'd people be ( Or else they see , and will not seeme to see ) That these same Robes ( with Pride ) that makes them swell Are tokens that our best desert is hell . Much like vnto a Traytor to his King That would his Countrey to destruction bring , Whose Treasons being prou'd apparantly , He by the Law is iustly iudg'd to dye , And when he lookes for his deserued death , A Pardon comes and giues him longer breath , I thinke this man most madly would appeare That would a halter in a glory weare , Because he with a halter merited Of life , to be quite disinherited But if he should vaingloriously persist To make a Rope of silke or golden twise , And weare 't as a more honourable showe Of his Rebellion , then course hempe or towe , Might not men justly say he were an Asse , Triumphing that he once a Villaine was , And that he wore a Halter for the nonce , In pride that he deserued hanging once ? Such with our Heau'nly father is the Case , Of our first Parents and their sinfull Race , Apparell is the miserable signe , That we are Traytors to our Lord diuine , And we ( like Rebels ) still most pride doe take In that which still most humble should vs make , Apparell is the prison for our sinne Which most should shame , yet most we Glory in ; Apparell is the sheete of shame as 't were Which ( for our pennance ) on our backs we beare , For man Apparell neuer did receaue , Till he eternall Death deferu'd to haue . And thus Apparell to our sense doth tell Our sinnes'gainst Heau'n , and our desert of Hell. How vaine is it for man , a clod of Earth , To boast of his high progeny , or Birth , Because ( perhaps ) his Ancestors were good , And sprung from Royall , or from Noble blood , Where Vertuous worth did in their minds inherit , Who gain'd their Honours by Desert and Merit ; Whose seruice for their Country neuer fai'ld , Who ( Iustly ) liu'd belou'd , and dyde bewaild ; Whose Affability , and Charity , Guided with pious true sincerity , Who to their states lou'd all their liues to ioyne Loue before Lands , Compassion before Coyne ? Yet when they dyde , left wealth , place , state , and name To Heires , who bury all in Pride & shame , But as the Sacred Truth most truely faith , No man is saued by anothers Faith ; So though some honorable Rascals haue Turn'd their good Fathers to their timelesse graue , And like Ignoble noble Reprobates , Possesse their names , possessions and estates , Yet ( for they want their Vertues and Deserts ) They are but Bastards to their better parts . Manasse ; was good Hezechiahs sonne , And with his Crowne into all Vice did runne ; The Sire the title of good King did gaine , The Sonne 's Abominations all did staine ; Honour is better well deseru'd then had , To haue it vndeseru'd , that Honour 's bad . In Rome an ancient Law there sometimes was , Men should through Vertue vnto Honor passe : And t' is a Rule that euermore hath bin , That Honor 's best which a mans selfe doth win . T' is no Inheritance , nor can it runne Successiuely from Father to the Sonne ; But if the Father nobly were inclin'd , And that the Sonne retaine his worthy mind , If with his Fathers goods he doth possesse His Goodnesse , all the world must then confesse , That that Sonnes Honor doth it selfe display To be the Fathers equall euery way . Thus good mens Honors can no Honor be To their degenerate posteritie , But t' is a mans owne Vertue , or his Vice , That makes his Honor high or low in price . Of Birth , or Parents , no man can be proud , Pride of Apparell here is disallow'd , Pride of our Riches is most Transitory , Pride of our Beauty is a fading Glory : Pride of our wisedome is most foolish folly ; Pride of our holines is most vnholy , Pride of our strength is weaknes in our thought , And Pride in any thing will come to nought . Pride hath bin Author of the worst of Euils , Transforming glorious Angels , into Deuils , When Babels Tow'r gan proudly to aspire , With toungs confusion , they were payd their hire . Through Pride the King of Babels glory ceast , And for seau'n yeares it turn'd him to a beast : And Baltazar that next him did succeede , Lost life , and left his Empire to the Mede , For Pride , to Tyre and Zidons wicked Kings The Prophet a most iust destruction brings . Herod mid'st his vngodly glory vaine , Through Pride was eaten vp with wormes , and slaine . Great Alexander , King of Macedon Disdaind to be his father Phillips son , But he from Iupiter would be descended , And as a god be honour'd and attended , Yet Bain'de at Babilon he prou'd but man , His godhead ended foolish as 't began . There was in Sicilie a proud Phisitian , Menecrates , and he through high ambition , To be a god himselfe would needs preferre , And would ( forsooth ) be named Iupiter , King Dionysius making a great feast , This foole-god daigned there to be a guest , Who by himselfe was at a table plac'd , ( Because his godhead should the more be grac'd ) The other Guests themselues did feed and fill , He at an empty table still , sate still . At last with humble lowe Sir Reuerence , A fellow came with fire and frankinscence , And offer'd to his godship , ( saying then ) Perfumes were fit for gods , and meate for men : The god in anger rose incontinent Well laugh'd at , and an hunger'd , home he went. The Romane Emperour Domitian Would be a god , was murder'd by a man. Caligula would be a god of wonder , And counterfeite the lightning , and the thunder ; Yet euery Reall heau'nly Thundercracke , This caitife in such feare and terror strake , That he would quake , and shake , & hide his head In any hole , or vnderneath his bed . And when this godlesse god had many slaine , A Tribune dasht out his vngodly braine . And thus th' Almighty still ' gainst Pride doth frown And casts Ambition headlong tumbling down Great Pompey would be all the worlds superior , And Caesar vnto none would be inferior ; But as they both did liue ambitiously , So both of them vntimely deaths did dye . The one in AEgypt had his finall fall , The other murthered in the Capitall . A number more Examples are beside , Which shewes the miserable fall of Pride : And doe men thinke to goe to Heauen from henc● By Pride , which cast the Angels headlong thrnce Or doe they through their Pride suppose to dwel● With God , when Pride did make the Deuils in he●● It is a Vice which God abhors and hates , And ' gainst it doth denounce most fearfull threats Oh , what a hellish vanity is 't then , That doth bewitch vaine women , and vile men , That rather then their Pride and they will seuer , They will be seuer'd from their God for euer ? I will not say but Wisedome , Beauty , Health , Strength , Courage , Magnanimity , and Wealth , ●mpires and Kingdomes , rule of Sea , and Land , Are Blessings giuen by Gods all-giuing hand ; But not because on whom they are bestow'd , Should in the stead of Humblenesse waxe proud , Or with vaine glory haue their hearts vpheau'd , ●or why ? what ere they haue they haue receiu'd : And therefore Christian Kings their stiles do grace King By the Grace of God , of such a place ; Because by his especiall prouidence They hold Maiesticall Preheminence . And as there is distinction of Estates , Some Emp'rours , Kings , and mighty potentates , Superiors and Inferiors , each degree , As Gods foreknowing Knowledge did foresee : Yet he did not bestow his bounteous Grace , To make the great men proud , or mean men base ; Abundant wealth he to the Rich doth lend , That they the poore should succour and defend . He hath giu'n strength and vigour to the strong , That they shold guard the weak frō taking wrōg : To some he knowledge doth and wisdome grant Because they should instruct the Ignorant , But vnto no man God his gifts doth giue , To make him proud , or proudly here to liue . For Pride of state , birth , wisdome , beauty , streng●● And Pride in any thing , will fall at length , But to be proud of Garments that we weare , Is the most foolish pride a heart can beare . For as they are the Robes of sinne and shame , Yet more may be consider'd in the same : Be they compact of silke , or cloath of Gold , Or cloath , or stuffes ( of which ther 's manifold Let them be lac'd and fac'd , or cut , or plame , Or any way to please the wearers braine , And then let him or her that is so clad , Consider but from whence these stuffes were h●● How Mercers , Drapers , silkmen were the Iayle●● And how the Executioners were Taylers , That did both draw and quarter , slash and cut , And into shape , mishapen Remnants put . Consider this , and you will graunt me than That Garments are the workmanship of man. Which being graunted no man can deny , But that it is most base Idolatry , T' adore or worship a proud paltry knaue , Because the Mercers shop hath made him braue Or is it not a foolish vile mistaking , To Honour things that are a * Taylers making ●ake a vowe , that neuer whilst I liue Reuerence to Apparell will I giue ; Some goodnes in the wearer I 'le expect , Or else from me he shall haue small Respect ; ●in him vertue , and true worth I see He shall haue heart and hand , and cap and knee . T is laudable there should be diffrence made Betwixt a Courtier , and a man of Trade : For sense or Reason neuer would allowe , A Prince to weare a habit for the Plow . Nor that a Carter vainely should aspire , To thrust himselfe into the Court attire . Distinctions of Office , and Estates Should habite men according to their rates , Thus I rich Garments no way doe condemne , But I say no man should be proud of them . In Rome , a worthy Law there once was made That euery man , of each degree and Trade , Some marke or Badge , about him still should beare Whereby men knew what all mens callings were . The Consuls bearing the Imperiall sway , ( To whose command the rest did all obey ) In token they had power to saue or spill , Had Rods and Axes borne before them still . The Censors , Tribunes , AEdiles , and the Praeto●● The Prouosts , Questors , and the Conseruators And as their offices were sundry varied , So were they known by things before thē carri●● The Mercer in his hat did weare some tuffe , Or shred of Silke , or Gold , his trading stuffe ; Drapers a piece of List , Weauers a quill , Or Shuttle , and the Millers wore a Mill. And as men sundry callings did apply , So they wore Emblemes to be knowne thereby But if that Law were but enacted have , How like a pluckt crow , would Pride sppn appe●● Some Taylors would be very mad no that , To weare each one a Bodkin in his hat ; There 's many a wealthy Whoremaster would sk●● And stamp , and start , if he should weare a whip But yet if euery thiefe of each degree , Were bound to weare a halter , God blesse me : A Butcher still should weare a Calfe or Bull , My selfe ( a Waterman ) an Oare or Skull . And so of euery trade both high and low , Men ( by their badgs ) would their functions kno●● And if this Law the State would but allow , Some would weare calues skins , that weare velu● no●● Then Iacke and Iill , and Iohn a Drones his issue , Would not be trapped thus in Gold and Tissue . T is strange a coxcomb should be cram'd with pride Because he hath got on a Sattin hide : A Grogreine outside , or a siluer Case , Some fourercene groce of buttons , and Gold lace ; When as perhaps the corps that carries all , Hath more diseases then an Hospitall , And ( which is worst of all ) his Soule within , Stinks before God , polluted with all sinne . Romes great Arch-tyrant Nero , amongst all The matchlesse vices he was tax'd withall , ( The which in Histories are truely told , ) Was said t' haue shoe ties all wroght o'r with gold , If in an Emperour ( that did command Almost the whole world , both by Sea and Land , Who countermaunded Indian Mines and Iems , Iewels , and almost all earths Diadems , ) To weare gold shoe-strings were a noted crime , What may it then be called at this time , When many , below Hostlers in degree , Shall ( in that point ) be deck'r as braue as lie ? Thus Pride 's an ouer weening selfe opinion , A soule destroyer , come from Hels dominion ; Wch makes vainglorious fools , & new foūd mad●● Forget they are of Eues good brood and Adams . But yet though Pride be a most deadly sinne , What numbers by it doe their liuings winne ? A world of people daily liue thereby ; Who ( were it not for it ) would starue and die , Thus ( by corruption of the time ) this Deuill Is growne a good , bad , necessary euill . She is the Mercers onely fruitfull crop , She is the Silkman , and th'Embroderers prop ; She is the Haberdashers chiefest Stocke , She feeds the Hat-sellers with blocke on blocke ; She makes the Dyers daily liue to dye , And dye to liue , and get great wealth thereby ; She ( euery Winter ) doth the Draper feed , With food and fucll She supplies his need . She is the Taylors goddesse ; and vpon her He dayly doth attend to doe her honour ; All the inuentions of his studious pate , He at her shrine doth euer consecrate , He takes the world for fashions that excell , From Germany , from France , from Spain , from hel And would himselfe be out of fashion quite , But that Pride in new fashions doth delight , Silkweauers ( of the which abundance are ) Wer 't not for Pride would liue , & dye most bare : Sempsters with ruffs & cuffs , & quoifes , & caules , And falles , ( wer 't not for pride ) would soone haue falles . The Shooemakers neat , spanish , or polony , Would haue but single-soal'd receit of money . The sweet Perfumers , would be out of fauour , And hardly could be sauers by their sauour . The glittring Ieweller , and lapidary , ( But for Prides helpe ) were in a poore quandary , The goldsmiths plate would stand vpō his shelfe , And 's Rings & Chaines he might weare out himselfe . Thus Pride is growne to such a height , I say , That were she banish'd , many would decay : For many hundred thousands are you see , Which from Pride only , haue meat , cloaths , & fee : No maruell then she hath so many friends , When as such numbers on her still depends , Pride is their Mistris , she maintaines them still , And they must serue her , or their case is ill . But as so many numbers numberles , Doe liue and florish hcere by Prides excesse : So are there more vpon the other side , Toild and tormented still to maintaine Pride . The painfull Plowmans paines doe neuer cease , For he must pay his Rent , or lose his lease , And though his Father and himselfe before , Haue oft releiu'd poore beggers at their doore ; Yet now his Fine and Rent so high is rear'd , That his own meat and clothes are scarcely clear'd Let him toyle Night and Day , in light and darke , Lye with the Lambe downe , rise vp with the Lark Dig , delue , plow , sow , rake , harrow , mow , lop , fel Plant , graft , hedg , ditch , thresh , winnow , buy & sel Yet all the money that his paines can win , His Landlord hath a purse to put it in . What though his Cattell with the Murraine dye , Or that the Earth her fruitfulnesse deny ? Let him beg , steale , grieue , labour and lament , The Quarter comes , and he must pay his Rent ; And though his Fine and Rent be high , yet higher It shall be rais'd if once it doth expire : Let him and his be hunger-staru'd and pin'de , His Landlord hath decreed his bones to grinde : And all this carke and care , and toile of his , Most chiefly for this onely purpose is , That his gay Landlord may weare silke & feather whilst he poore drudg can scare get frize or lether Because his Landlady may dog the fashion , Hce's rack'd and tortur'd without all compassion ; Because his Landlords Heyre may haue renowne Of Gentle , though the Father be a Clowne : Because his landlords daughters ( deckt with pride ) With ill got portions may be Ladyfide . In briefe , poore tenants pinch for clothes and food To dawb with pride their landlords & their brood . The time hath bin ( and some aliue knowes when ) A Gentleman would keepe some twenty men , Some thirty , and some forty , lesse or more , ( As their Reuenews did supply their store . ) And with their Charities did freely feed The Widow , Fatherlesse , and poore mans need , But then did Pride keepe residence in Hell , And was not come vpon the earth to dwell : Then Loue and Charity were at the best , Exprest in Action , not in words profest . Then conscience did keep men in much more aw , Than the seuerest rigour of the Law , And then did men feare God ( with true intent , ) For 's Goodnesse , not for feare of punishment . But since the Leprosie of Pride hath spread The world all ouer , from the foot to head : Good bounteous house keeping is quite destroyd , And large reuenewes other waies imployd . Meanes that would foure men meate and meanes allow , Are turnd to garters , and to roses now , That which kept twenty , in the dayes of old , By Sathan is turn'd sattin , silke , and gold , And one man now in garments he doth weare , A thousand akers , on his backe doth beare , Whose auncestours in former times did giue , Meanes for a hundred people well to liue . Now all is shrunke , ( in this vainglorious age ) T'atire a coach , a fooreman , and a page , To dice , drinke , drabs , tobaco , haukes & hounds , These are th' expence of many thousand pounds , Whilst many thousands starue , and dayly perish , For want of that which these things vs'd to cherrish . There is another Pride , which some professe , Who pinch their bellies , for their backs excesse : For thogh their guts throgh wāt of fodder clings , That they will make sweet filthy fidle strings ; Yet they will suffer their mawes pine and lacke , To trap with rich caparisons the backe . These people , ( for their Pride ) doe Iustice still , Vpon themselues , although against their will. They doe in their owne stomacks , try , examine , And punish outward Pride , with inward famine . But sure the people can be good for nothing . Whose reputation onely lyes in cloathing : Because the hangman oft may execute , A theife or traytor in a Sattin sute , And that sute which did from the gallowes drop , May be againe hang'd in a Broakers shop , And then againe hang'd , and bought , and worne , And secondly ( perhaps ) to Tiburne borne : And so at sundry times , for sundry crimes , The Hangman may sell one sute sixteene times , And euery Rascall , that the same did fit , To be exceeding pockie proud of it . And all this while , ( if I be not mistooke ) It rests vnpaid for , in the Mercers booke . Thus many simple honest people haue , Giun worship to a Broakers wardrobe slaue , Thus Tiburne ornaments may be the cheife , To grace a graceles arrant whoore , or theife . A Seruing-man , I incast cloathes haue seene , That did himselfe so strangely ouerween , That with himselfe he out of knowledge grewe , And therefore all his old friends he misknewe , Vntill at last his Glory did decease , His outside fac'd with tatters , rags and greace , Then did the changing time , the youth transform From Pride to be as lowly as a worme . A many of these fellowes may be had , That 's meeke or proud , as clothes are good or bad . I leaue true Noble Gentry all this while , Out of the reach of my inuectiue stile , T is fit that those of worthy race and place , Should be distinguisht from the Vulgar base . Perticulars Ile not to question call , My Satyre is gainst Pride in generall . Soft Rayment is in Princes Courts allow'd , Not that the wearers should thereof be proud ; For worth and wisdome knowes most certainely , That Hell giues Pride , and Heauen Humility , And be their garments ne're so rare or rich , They neuer can make Pride their hearts bewitch . Then if all sorts of men considred this , Most vaine the pride of any rayment is , For neither sea , land , fish , fowle , worme , or beast , But man's beholding to the most and least . The silly Sheepe puts off his coate each yeare , And giues it to forgetfull man to weare : The Oxe , Calfe , Goate , and Deere do not refuse To yeeld their skins , to make him boots & shooes , And the poore Silkworme labours night and day T' adorne and garnish man with rich array : Therefore if men of this did rightly thinke , Humility would grow , and Pride would shrinke . Fowles of the Ayre doe yeild both fans & plumes And a poore Ciuet Cat allowes perfumes . The Earth is rip'd and bowel'd rent and torne , For Gold and siluer which by man is worne : And sea and land are rak'd , and search'd & sought , For Iewels too farre fetcht , and too deare bought . Thus man's beholding still ( to make him trim ) Vnto all creatures , and not they to him . Nature ( without mans helpe ) doth them supply , And man without their help would straue and dic . If men ( I say ) these things considered well , Pride then would soone be tumbled downe to hell . Their golden suits that make thē much renown'd , Is but the guts and garbage of the Ground : Their Ciuet ( that affords such dainty sents ) Is but a poore Cats sweating Excrements ; Their rarest Iewels ( which most glister forth ) Are more for outward shew then inward worth , They are high valu'd at all times , and season , But for what reason , none can giue a reason , The best of them , like whoores , haue euer bin , Most faire without , and full of bane within . And let a great man weare a peice of glasse , It ( for his sake ) will for a Diamond passe ; But let a man that 's of but meane degree , Weare a faire Diamond , yet it glasse must be . This valuing of a Iewell is most fit , It should not grace a man , man should grace it . A good man to his suit is a repute , A knaues repute lyes onely in his sute . And for a stone , that but 3. drams hath weigh'd , Of precious poyson , hundreds haue bin payd . And who can tell how many liues were lost , In fetching home the Bables of such cost ? ( For many of them are as deerely bought . As if they from * Acheldama were brought . ) Yet some rush through ( fantasique pates to please ) Rocks , sands , & change of aire , rough winds & seas Storms , tēpests , gusts , flawes , pirates , sword , & fire , Death , or else slauery , ( neuer to retire . ) And thus Prides various humours to suffice , A number hazard these calamities . When our owne Country doth afford vs heere , Iewells more precious , nothing nigh so deere . A whetstone is more necessary sure , A grindstone much more profit doth procure : But for a * milstone , that 's a Iewell rare , With which no other stone can make compare . The loadstone is the meanes to find the rest , But of all stones the milstone is the best . Free stones and artificiall bricks I graunt , Are stones , which men in building cannot want : And the flintstone can yeild vs fire and heate , But yet the milstone yeilds vs bread to eate . The tilestone keepes vs dry , the roadstone bydes , And holds fast Boates , in tempests , winds , & tides , The chalkstone serues for lyme , or for account To score , how reck'nings doe abate or mount . Pebles , and grauell , mend high wayes I knowe , And ballast shippes , which else would ouerthrow . And this much I 'le maintaine heere with my pen , These are the stones that most doe profit men : These , these are they , if we consider well , That Saphirs , and the Diamonds doe excell , The Pearl , the Em'rauld , and the Turkesse blew , The sanguine Corrall , Ambers golden hew , The Christall , Iacinth , Achate , Ruby red , The Carbuncle , Squar'd , Cut , and Pollished , The Onix , Topaz , Iaspar , Hematite , The Sable Iet , the Tutch , and Chrysolite ; All these considred as they are indeed , Are but vaine toyes that doth mans fancy feed ; The stones I nam'd before , doe much more good For building , sayling , lodging , firing , food . Yet Iewels for their lawfull vse are sent , To be a luster , and an ornament For State , magnificence , and Princely port , To shew a Kingdomes glory , at the Court ; And God ( I know ) ordain'd them to be worne , Superiour States to honour and adorne , And for the vses they were made are good , If ( as they should be ) they are vnderstood : T' adorne our persons they are still allow'd , But not to buy too deare , or make vs proud . The Holy Ghost in Exodus recites , How Aaron ( High Priest of the Israelites ) Twelue seuerall stones did on his Brest-plate bear , Which of the twelue Tribes a remembrance were ; But they were mysticall , prophetique tropes , And figures of Saluations future hopes . But God did neuer giue or Gold or Iemme , Or Iewell , that we should take pride in them . The Deu'll laugh'd lately at the stinking stir , We had about * Hic Mulier , and Haec ●ir The Masculine apparel'd Feminine , And Feminine attired Masculine , The Woman-man , Man-woman , chuse you whether , The Female-male , Male-female both , yet neither ; Hels Pantomimicks that themselues bedights , L●ke shamelesse double sex'd Hermophradites , Virago Roaring Girles , that to their middle , To know what sexe they were , was halfe a Riddle , Braue trim'd & truss'd , with daggers & with dags , Stout Captaine Maudlins feather brauely wags , Lieutenant * Dol , and valiant Ensigne Besse , All arm'd with impudence and shamelesnesse ; Whose Calues eg starch may in some sort be taken As if they had beene hang'd to smoke like Bacon , Whose borrowed hayre ( perhaps ) not long before Drop'd from the head of some diseased Whore , Or one that at the Gallowes made her Will , Late choaked with the Hangmans Pickadill . In which respect , a Sow , a Cat , a Mare , More modest then these foolish Females are . For the bruit beasts ( continuall night and day ) Doe weare their owne still ( and so doe not they . ) But these things haue so well bin bang'd & firk'd And Epigram'd and Satyrd , whip'd and Ierk'd , Cudgeld and bastinadoed at the Court , And Comically stag'de to make men sport , lyg'd , and ( with all reason ) mock'd in Rime , And made the onely scornefull theame of Time , And Balladmongers had so great a taske , ( As if their muses all had got the laske . ) That no more time therein my paines I 'le spend , But freely leaue them to amend , or end . I saw a fellow take a white loaues pith , And rub his masters white shooes cleane therwith And I did know that fellow , ( for his pride ) To want both bread and meate before he dy'de . Some I haue heard of , that haue bin so fine , To wash and bathe themselues in milke or wine , Or else with whites of egges , their faces garnish , Which makes thē look like visors , or new varnish Good bread , and oatmeale hath bin spilt like trash My Lady polecats dainty hands to wash : Such there hath bin , but now if such there are , I wish that want of food may be their share . Some practise euery day the Painters trade , And striue to mend the worke that God hath made . But these deceiuers are deceiued farre , With falsly striuing to amend , they marre : With deu'lish dawbing , plast'ring they do spread , Deforming so themselues with white and red , The end of all their cunning that is showne , ●s God will scarcely know them for his owne . ●n a great frost , bare breasted , and vnlac't , I haue seene some as low as to their wast : One halfe attyr'd , the other halfe starke bare , Shewes that they halfe asham'd , halfe shameles are , Halfe , ( or else all ) from what they should be erring , And neither fish or flesh , nor good red herring . I blow'd my nailes when I did them behold , And yet that naked Pride would feele no cold . Some euery day doe powder so their haire , That they like Ghosts , or Millers doc appeare : But let them powder all that er'e they can , Their Pride will stinke before both God & man. Ther was a trades mans wife , which I could name ( But that I 'le not divulge abroad her shame ) Which a strong legion of good garments wore , As gownes and petticoates , and kirtles store . Smocks , headtires , aprones , shadowes , shaparoons ( Whimwhams , & whirligiggs to please Baboones Iewels , rings , ooches , brooches , bracelets , chaines ( More then too much to fit her idle braines ) ( Besides , she payd ( not counting muffes & ruffs ) Foure pounds sixe shillings for two paire of cuffs T will make a man half mad , such worms as those The generall gifts of God should thus ingrosse . And that such numbers want their needfull vse , Whilst hellish Pride peruerts them to abuse . Now a few lines to paper I will put , Of mens Beards strange and variable cut : In which ther 's some doe take as vaine a Pride , As almost in all other things beside . Some are reap'd most substantiall , like a brush , Which makes a Nat'rall wit knowne by the bush ( And in my time of some men I haue heard , Whose wisedome haue bin onely wealth & beard Many of these the prouerbe well doth fit , Which saies Bush naturall , more haire then wit. Some seeme as they were starched stiffe and fine Like to the bristles of some angry swine : And some ( to set their loues desire on edge ) Are cut and prun'de like to a quickset hedge . Some like a spade , some like a forke , some square , Some round , some mow'd like stuble , some starke bare , Some sharpe Steletto fashion , dagger like , That may with whispering a mans eyes out pike ; Some with the hammer cut , or Romane T , Their beards extrauagant reform'd must be , Some with the quadrate , some triangle fashion , Some circular , some ouall in translation , Some perpendicular in longitude , Some like a thicket for their crassitude , That heights , depths , bredths , triform , square , oual , round , And rules Geo'metricall in beards are found , Besides the vpper lip 's strange variation , Corrected from mutation to mutation ; As 't were from tithing vnto tithing sent , Pride giues to pride continuall punishment . Sōe ( spite their teeth ) like thatch'd eues downward grows And some growes vpwards in despite their nose . Some their mustatioes of such length do keepe , That very well they may a maunger sweepe : Which in beere , ale or wine they drinking plunge , And sucke the liquor vp , as 't t were a Spunge ; But t is a Slouens beastly Pride , I thinke , To wash his beard where other men must drinke . And some ( because they will not rob the cup , Their vpper chaps like pot hookes are turn'd vp , The Barbers thus ( like Taylers ) still must be , Acquainted with each cuts variety : Yet though with beards thus merrily I play , T is onely against Pride which I inueigh : For let men weare their hayre or their attire According as their states or minds desire , So as no puff'd vp Pride their hearts possesse , And they vse Gods good gifts with thankfulnesse . There 's many an idle shallow pated Gull , Thinks his owne wisedome to be wonderfull : And that the State themselues doe much forget , Because he in authoritie's not set : And hauing scarely wit to rule a Cottage , Thinks he could guid a kingdom with his dotage . True wisdome is mans onely guide and guard , To liue here , to liue better afterward . It is a rich mans chiefe preheminence , And t is a poore mans stay , and best defence . But worldly wisdome is the ground of all The mischiefes that to man did euer fall . Gods wisedome is within the Gospel hid , Which we to* search , are by our Sauiour bid . Thus Pride of humane wisedome is all vaine , And foolish fancies of mans idle braine . Pride of our knowledge , we away must throwe For he knowes most , which least doth seeme to knowe One Apple from the tree of life is more , Then from the tree of knowledge halfe a score ; T is good for vs to know our Maisters will , But the not doing it , makes knowledge ill . Ther 's many know , the Iust in heau'n shall dwell , Yet they vniustly runne the way to hell . The life Eternall no way can be wonne , But to know God , and * Iesus Christ his Sonne . Christ , ( to his people ) by his word and passion , Taught men the ioyfull * knowledge of saluation . I rather had by knowledge , raise my chance , Then to be poore with barb rous ignorance ; Yet better t' were I nothing vnderstood , Then to know goodnes , and to doe no good . Thus knowledge , worthy is of dignity , But not to make the knowers proud thereby . For if men would , to know themselues endeuer , Pride of their knowledge would infect thē neuer . Pride of our riches is a painefull pleasure , Like sumpter horses laden with rich treasure , So Misers beare their wealth as they are able , Till Death the hostler makes the graue their stable . There 's some take pride in treasure basely got , Haue it , yet want it , as they had it not ; And though to get it , no vile meanes they spare , To spend it on themselues they seldome dare ; How can a base extortionizing Bore , Get riches ill , and giue God thanks therefore ? T is all one , if a theife , a baude , a witch , Or a Bribe taker should grow damned rich , And for their trash , got with their hellish pranks , The hypocriticke slaues will giue God thanks . No let the litter of such whelpes , Giue thanks to th'Deuill ( author of their helpes ) To giue God thanks , it is almost all one , To make him partner in extortion . Thus if men get their wealth by meanes that 's euil , Let them not giue God thanks , but thank the deuil . Yet wealth the gift of God hath euer bin , But not such wealth that 's onely got by sinne ; Nor any wealth if men take pride therein . And those who put their foolish confidence In Riches , trusting to their false defence ; Those that with Mammon are bewitched so , Our Sauiour'gainst them threats a fearefull * Woe . Humility with Riches may be blest , But Pride 's a poyson God doth still detest . Pride of our Learning 's vaine , it doth appeare , For though men study many a weary yeare , And learn'd as much , as possibly the braine , Or scope of mans Inuentions may attaine , Yet after all their studies , truth doth show , Much more is what they know not , then they know , To learne by bad mens vices , vice to shunne , By good mens good , what should by vs be done , This is the learning we should practise most , Not to be proud thereof , or vainely boast . A Princes fauour is a precious thing , Yet it doth many vnto ruine bring ; Because the hauers of it proudly vse it , And ( to their owne ambitious ends ) abuse it . If men that are so stately and so strange , Would but remember how time oft doth change , And note how some in former times did spread , By their examples they would take some heed , For as a cart wheele in the way goes round , The Spoak that 's high'st is quickly at the ground , So Enuy , or iust cause , or misconceit , In Princes Courts , continually doe waite , That he that is this day Magnifico To morrow may goe by ●●eronimo The spoakes that now are highest in the wheeles , Are in a moment lowest by the heeles . Haman was proud , past reasons bounds or scope , And his vainglory ended in a rope , And his ten sounes , in duty to obay Their father , followed him the selfe same way . Those men that harbour Pride within their brest , Doe seldome end their daies in peace and rest . But if they doe , disgrace and shame withall , Are the chiefe waiters on their funerall . Where honor is with noble vertue mix'd , It like a Rocke stands permanent and fix'd , The snares of enuy , or the traps of hate Could neuer , nor shall euer hurt that state : Like Adamant it doth beat backe the battry , Of spitefull malice , and deceiuing flattry , For it with Pride can neuer be infected , But humbly is supernally protected , Such with their Kings shall euer be belou'd , And like to fixed starres , stand fast , vnmou'd . Those that are proud of beauty , let them know , Their Pride is but a fickle , fading showe . A smoake , a bubble , a time-tosted toy , A Luna like , sraile , euer changing ioy . For as a tide of flood , slow'd to the height , Do●h ( in a moment ) fall to ebbing straight : So beauty , when it is most faire and fine , ( Like new pluck'd flowers ) doth presently decline . That man or womans vertue doth excell , If with their beauty chastity doth dwell : But Pride of beauty is a marke most sure , That th'owners of it , vse it to procure The Paphian pastime , and the Cyprian game , The sports of Venus , and the acts of shame , To breede the heat of Cupids lustfull flame . Oft beauty hath faire chastity displac'd , But chastity , hath beauty euer grac'd . For 't is a Maxime , those haue euer bin , That are most faire without , most fowle within . Too oft hath beauty , by disloyalty , Branded it selfe with lasting infamy , That one fraile creature , ( nobly will descended ) ( Proud of her fairenes ) fowly hath offended , And on her honse and kindred , laid a blot , That the dishonor ne're will be forgot . But a faire feature vertuously : nclin'd , A beauteous outside , and a pious mind , Such are Gods Images Epitomies , And Cabinets of heanens blest treasuries : And therefore be thy feature , faire or foule , Let inward vertues beautifie the soule . Pride of our strength , shewes weaknesse in our wit , Because the Chollicke , or an Ague fit , The tooth-ach , or the pricking of a pin , Oft lets the strength out , and the weaknesse in . The Tribe of Dans great glory , * Sampsons strength By a weake woman was orethrowne at length . And sure there 's many do themselues much wrong In being proud because they are made strong , For a great number liuing now there are , Can wrastle , throw the sledge , or pitch the barre , That on their backs foure hūdred waight can bear And horse shooes ( with their fifts ) in sunder teare , Yet neuer vse their strength in any thing , To serue their God , their country , or their King. But with outragious acts their liues pursue , As if God gaue them strength but as their due , As though they like the Gyants could remoue , And hurle great mountaines at the head of Ioue , Or like Gargantua , or Polipheme , Or Gogmagog , their boystrous fancies dreame , That they more wonders by thier strength can do , Then Hercules could e're attaine vnto . Let those Goliahs , that in strength take pride , Know that the Lord of Hostes doth them deride , And what they are ( that proudly brag and swell Of strength ) let any man but note them well , If hurt or sicknesse make their strength decay , A man shall neuer see such Cowes as they . Be'ng strong , their minds on God they neuer set ; In weaknesse , instly he doth them forget : Strength , thus like headstrong lades they do abuse it , For want of Reasons bridle how to vse it . Pride of our children's vaine ; our proper stem Must either dye from vs , or we from them . If our examples of the life we liue Inrich them not more then the gifts we giue , If ( disobedient ) they despise mstruction , And will peruersly runne into destruction ; Much better had it bin , we had not bin Begetters of such Imps of shame and sinne . Children no duty to such Parents owe , Who suffer vice their youth to ouergrow , Neglect to teach thy sonne in younger yeeres , He shall reiect thee in thy hoary haires , The way to make our children vs obay , Is that our selues from God runne not astray , Such measure to our maker as we mete , T is just , that such , we from our children get . Th' Apostle Paul exhorteth more and lesse , To be all children in̄ maliciousnes : That is to say , as children harmeles be , So we should from maliciousnes be free . Thus Pride of birth , apparell , wealth , strength , state , And Pride of humane wisedome God doth hate : Of knowledge , learning , beauty , children and The Pride of Princes fauour cannot stand . And Pride in any thing shall euermore , Be bar'd and shut from heau'ns Eternall doore , For whosoeuer will beleeve and looke , Shall find examples in the sacred booke : That God hath euer'gainst the proud withstood , And that a proud heart neuer came to good . He saith Pride is* destruction , and agen That Pride is* hatefull before God and men : How Prides beginning is from God to fall , And of all sinne is the* originall . Who taketh hold on Pride , in great affliction Shall be o'rethrowne , fild with Gods malediction . Pride was not made for man , man hath no part In Pride , for God a abhorreth a proud heart , And ' t is decreed by the Almighties doome , That Pride vnto a fearefull fall shall come . A person that is proud , ne're pleas'd God yet : For how can they please him whom they forget ? Yet as before I said , againe I le say , That Pride to such a height is growne this day : That many a thousand thousand familie , Wer 't not for Pride would begge , or starue and dy . And the most part of them are men of might , Who in Prides quarrel will both speake and fight : I therefore haue no hope to put her downe , But Satyre-like , to tell her of her owne . There is another Pride which I must touch , It is so bad , so base , so too too much : b Which is , if any mans good fortune be , To rise to Honorable dignitie , Or through infirmity , or wilfulnes , Men fall vnhappily into distresse . That Libellers doe spirt their wits like froth , To raile at Honor , and dishonor both . These Mungrell whelpes are euer snarling still , Hating mens goodnesse , glorying in their ill , Like bloud-hound Curs they daily hunt and sent , And rime and Iigge on others detriment : Supposing it a very vertuous thing , To be an arrant Knaue in libelling . Forsooth these Screech-owles would be cal'd the wits , Whose flashes flye abroad by girds and fits : Who doe their mangy Muses magnifie : Making their sport of mens calamity , But yet for all their hatefull hellish mirth , They are the vilest cowards on the earth : For there 's not one that doth a libell frame , Dares for his eares subscribe to it his name . T is a base bruitish pride to take a pen , And libell on the miseries of men ; For why all men are mortall , weake and fraile , And all , from what they should be fall and faile . And therefore men should in these slip'ry times Bewaile mens miseries , and hate their crimes : Let him that stands take heed he doth not fall , And not reioyce in mens mishaps at all . It is too much for Libellers to meddle , To make their Muse a Hangman or a Beadle : At mens misfortunes to deride and iest , To adde distresse to those that are distrest . As I doe hold mens vices to be vile , So at their miseries I le neuer smile , And in a word ( lest tediousnesse offend ) Alibeller's a Knaue , and there 's an end . Thus hauing of Prides various formes related And how of God , and good men it is hated : I thinke it fit some Lines in praise to write , Of Vertues which to Pride are opposite . For vice with shew of Vertue blindes the eye , And Vertue makes vice knowne apparantly . When falsehood is examin'd and compar'd With Truth , it makes truth haue the more regard . The Crow seemes blackest when the Swan stands near And goodnes makes the ill most bad appear : So vertues that are contrary to vices , Make them contemptible , and base in prices : Humility , if it be well embrac'd , It makes disdainfull Pride , disdain'd , disgrac'd : Humility is a most heauenly gift , The Stayre that doth ( to Glory ) men vp lift . None but the meeke and lowly humbled spirit Shall true eternall happinesse inherit : Those that are humble honour * God alwaies , And onely those will he to honor raise . If thou bee'st great in state , giue thankes therefore And humble still thy selfe , so much the more . He that is humble , loues his Christian brother , And thinkes himselfe * inferiour to all other ; Those that are meeke the Lord shall euer guide , And * teach them in his wayes still to abide . For though the Lord be high , he hath respect Vnto the * lowly , whom he will protect . Humility , and lowlinesse goes on , Still before honour , ( as saith Solomon ) He that is humble heere and free from strife , Shall for * reward haue glory , wealth , and life . He that himselfe doth humble , certainly , Our Sauiour saith shall be * exalted high . He that with Christ wil weare a glorious Crown Must cast himselfe , ( as Christ did ) humbly down And like to the rebounding of a ball , The way to rise , must first be , low to fall . For God the Father will accept of none , That put not on the meeknes of his Sonne : If Proudly thou doe lift thy selfe on high , God and his blessings , from thee , still will fly : But if thou humble , meeke , and lowly be , God and his blessings will come downe to thee . ●f thou wouldst trauell vnto heau'n , then know , ●umility's the way that thou must goe . ●f in presumptuous pathes of Pride , thou tread , T is the right wrong way that to hell doth lead . ●now that thy birth , attire , strength , beauty , place , ●re giu'n vnto thee by Gods speciall grace : ●now that thy wisdome , learning , and thy wealth , Thy life , thy Princes fauour , beauty , health , ●nd whatsoeuer thou canst goodnes call , ●as by Gods bounty giu'n vnto thee all . ●nd know that of thine owne thou dost possesse , ●othing but sinne , and wofull wretchednes , Christians Pride should onely be in this , When he can say that God his Father is . When grace and mercy , ( well applide ) affoord , ●o make him brother vnto Christ his Lord. When he vnto the holy Ghost can say , ●hou art my Schoolemaster , whom I 'le obay ; When he can call the Saints his fellowes , and ●●y to the Angells , for my guard you stand , This is a lawdable , and Christian Pride , 〈◊〉 know Christ , and to know him crucifi'd . This is that meeke ambition , low aspiring , Which all men should be earnest in desiring : Thus to be proudly humble , is the thing , Which will vs to the state of glory bring . But yet beware ; Pride hypocriticall , Puts not humilities cloake on at all : A lofty minde , with lowly cap and knee , Is humble Pride , and meeke hypocrisie . Ambitious mindes , with adulating lookes , Like courteous Crowne-aspiring* Bullinbrookes ; As a great ship ill suited with small saile , As Iudas meant all mischeife , cride All haibe , Like the humility of Absolon : This shadowed Pride , much danger waites vpon These are the counterfeite ( God faue yee Sirs ) That haue their flattries in particulars , That courteously can hide their proud intents , Vnder varieties of complements . These vipers bend the knee , and kisse the hand , And sweare , ( sweet Sir ) I am at your command . And proudly make humility a screw , To wring themselues into opinions view . This Pride is hatefull , dangerous , and vile , And shall it selfe ( at last ) it selfe beguile . Thus Pride is deadly sinne , & sinne brings shame , Which heere I leaue to hell , from whence it came FINIS . Notes, typically marginal, from the original text Notes for div A13500-e1560 If any man fetch his slory higher , let him take my booke for nought . In perfect Holinesse and Righ●eousnesse . 〈◊〉 ●say 14. 4. Daniel 4. Daniel 5. The Medes and Persians . Acts 12. ●osephus ●●b . 19. ●●p . 7. Acts 8. Plutarch ●n the life ●f Alexander . ●e was ●pysned at Babylon . 1. Cor. 4. * A Tayler is but a man ; therefore it is Idolatry to worship his workmanship * The ●old of ●lood that ●he Iewes ●ought with the ●hirty pei●es of sil●er , which ●udas ●rought ●acke a●aine after ●e betray●d Christ , Mat. 27. 7. Acts 1. 19. * A milstone is a poereles lewell . * Two inuectiue pamphlets against the monstrous and shapelesse disguises of men and women . * Female Souldiors . Against Pride of worldly wisdome . 1. Cor. 2. 7. Against Pride of humane knowledge * Ioh. 17. 3 : * Luke 1. 73 Against Pride of riches . * Luk. 2 Against Pride of Learnin Against bing proud of Princ fauours . Comparison . 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 ●udges ●19 . Against Pride of our hauir children . Toby 4. Eccle. 10. a Prouerbs 16. Pro. 29. Eccle. 29. Matt. 23. Luke 14. 18 Luke 1. ludeth 9. b Against libellers . Most of these libellers haue an Itching veine of Riming , which with much scratching maks scuruy lines & so from itch to seratch , srō scratch to scuruy , & from scuruy to seabbed they proceed in time , with their botching , to be termed ( by knaues and fooles ) scald Poets . The praise of Humility * Eccle. 19. * Phil. 2. 3. * Psal ; 25. 9 * Ps. 138. 6. * Prou. 22. 4. * Mat. 23. 12. A Pride which is fit for all estates . King Henry the 4. 
A88914	----	Logoi eukairoi, essayes and observations theologicall & morall. Wherein many of the humours and diseases of the age are discovered, and characteriz'd: divers cautions and directions præscribed for the avoidance of their infection, and the promotion of their cure. Together with some meditations & prayers adjoyn'd, serving to the same purpose. / By a student in theologie. Master, William, 1627-1684. This text is an enriched version of the TCP digital transcription A88914 of text R208626 in the English Short Title Catalog (Thomason E1496_1). 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. 103 KB of XML-encoded text transcribed from 64 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A88914 Wing M1060A Thomason E1496_1 ESTC R208626 99867559 99867559 119875 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 0 1.0 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 1, no. A88914) Transcribed from: (Early English Books Online ; image set 119875) Images scanned from microfilm: (Thomason Tracts ; 192:E1496[1]) Logoi eukairoi, essayes and observations theologicall & morall. Wherein many of the humours and diseases of the age are discovered, and characteriz'd: divers cautions and directions præscribed for the avoidance of their infection, and the promotion of their cure. Together with some meditations & prayers adjoyn'd, serving to the same purpose. / By a student in theologie. Master, William, 1627-1684. [16], 107, [5] p. Printed by R.W. for R. Davis in Oxon., London, : 1654. First 2 words of title in Greek characters. Attributed to Master by Wing and NUC pre-1956 imprints. Annotation on Thomason copy: "Decemb. ye first". Reproduction of the original in the British Library. eng Christian life -- Early works to 1800. Pride and vanity -- Early works to 1800. Humility -- Early works to 1800. A88914 R208626 (Thomason E1496_1). civilwar no Logoi eukairoi, essayes and observations theologicall & morall.: Wherein many of the humours and diseases of the age are discovered, and ch Master, William 1654 17571 55 50 0 0 0 0 60 D The rate of 60 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 Robyn Anspach Sampled and proofread 2007-06 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ESSAYES AND OBSERVATIONS Theologicall & Morall . Wherein Many of the humours and diseases of the Age are discovered , and characteriz'd : divers cautions and directions praescribed for the avoidance of their infection , and the promotion of their cure . Together with some Meditations & Prayers adjoyn'd , serving to the same purpose . By a Student in Theologie . JOB . 32. v. 7 , 8 , 10. I said ; Dayes should speake , and multitude of yeares should teach wisedome . But there is a spirit in man , and the inspiration of the Almighty giveth understanding . — I also will shew mine opinion . LONDON , Printed by R. W. for R. Davis in Oxon. 1654. To the lively Patternes of reall Christianity his honoured Parents . I Have great cause to feare the liquor I have expressed from these unripe grapes may disrelish in your experienced , and judicious Palates : and that what I now designe as an humble testimony of my duty and observance , I may my selfe ere long condemn to the flames as a libell and indignity to the relation I am honoured with from you . Yet having thus adventured the usage of the World ( which certainly is grown in all respects more peevish , & ill-natur'd of late then formerly ) I knew not how to scruple my approach to your gates , whither ( if to any place ) proscribed Candor and Humanity has retired . Were I to limne out the exact pourtraicture of that charity , Christian prudence , and moderation ( to which I chiefely purpos'd to do homage in these sheetes ) I should place no other Archetype before my eyes but your selves . But I shall pray for an Apelles for that piece : in the meāe time may it please you to illustrate these obscure shaddowes with your gratious radiation , and acceptance . Your ▪ To the indifferent Reader . I Hold it very unnecessary to make an apology for coming forth in print : if the book do not that for the Author , 't is past the power of his Epistle . Neither have I altogether so much charity beyond discretion as to believe the utmost of all excuses writers make for them selves , and thinke I have some cause to suspect , that what some say [ Their widdow 's mite is not to be contemned , That a desire to doe good according to that little a man has ought favourably to be accepted , That they durst not hide their single talent , though they acknowledge how small that is , and the like ] may have more of form in them then of trueth divers times ; & that if these modest mejosies were converted into the plain sense of their secret thoughts , they would salute the Readers eare in another style , I shall not therefore provoke my Reader to passe the same sentence on me , which I have on others , but shall freely acknowledge that a Cacoethes scribendi had some mixture with my more justifiable inducements to this work ; which if thou desirest furthar to be satisfied in , take this account . Having often in the diversion of my studies ( For I must tell thee they are much of another nature ) occasionally glanced upon some such considerations , & a long time as lightly passed from them , I began at length to question whether I were not injurious to my Genius , or rather a superiour benevolence to bury such thoughts in their conception ? Musing a while hereon , I found at length that what was so easily represented was not as easily recalled , and that I had cause to suspect that possibly whilst I laboured with more intention to gather grapes of thornes , I might loose figges ready to drop into my mouth . Hereupon I used more providence for the future , and as I had such a thought suggested , I presently committed it to paper . At length upon a review I conceited them such ( for I will not conceale this weaknesse from thee ) as might perhaps not without some profit be sent to the Presse , and so I gave them my Inprimantur . Thus Reader thou hadst my designes , and my motives thereunto in their true colours . I confesse I had rather be accounted a foole , than an hypocrite , and yet rather be accounted a hypocrite , than be one . That I subjoyn'd a caution now and then , was because I feared divers in this age to resemble the Thornes David mentioned at his last , that cannot be taken with [ bare ] hands but the man that toucheth them must be fenced with iron &c : and if the courteous Reader think the like wanting in other places , I desire his charity to believe them understood . And now if I can perceive that these few notions procure any Christian the least advantage , as I pray God they may , I shall not be quite disanimated either by the harsh censure from others , which I expect , or the condemnatory sentence of rashnesse & precocity , which I am more sure of from my selfe ; but shall think it a businesse not wholly to be repēted of , that another has been benefitted though by my indiscretion . Lastly , if this hope faile me ( yet I hope not ) I have one more in reserve , and that is to be edifyed my selfe by hearing and seeing my Book laught at ; which that thou may'st the more freely do ( if thou thinkest it deserves it ) I shall not tell thee my name , but am Thy Servant . Apremunition for the Reader . IT 's reported that the harvest Pythagoras reaped of his long study was Nil admirari , a freedome from wonder . I dare not boast of the progresse of mine ; yet according to what I have made , I find the contrary wonders increase . The more I looke into my self , the more I looke abroad , I discover the more thinges that provoke my admiration , and the same things when not strange to me , yet upon further in sight cease not to be wōderfull . and therefore Reader I desire thee not to wonder ; if , when thou thinkest not the discoveries new , the exordium of some of my Observations be , It seems strange to me , or I wonder . ERRATA . THe mistakes of the Presses ( for more than one was made use of for expedition sake ) which seem most likely to endanger the sense are here corrected . As for smaller ones , it was thought fit rather to leave them to the Readers candor , than discourage him with a whole page of Errata's . In the Essayes . Pag. 17. lin. 5. for all r. at . p. 18. l. 1. for their r. the Galatians account . p. 25. l. 3. for lightest r highest . p 30. l. 1 ▪ r. effected . p. 65. l. 1● . r. God grant ▪ p. 58. l. 12. after that r ( as I have heard ) p. 67. l. 21. r. haven ▪ p. 69. l. 24. r. A Kempis . p. 106. l : 18. for strange r. stale . In the Meditations . Advert : for the eyes r ▪ their eyes pag. 3. l. 13. for not them r. n● man . ESAYES AND OBSERVATIONS . Some few of the Vanities and Absurdityes in VVriters and Readers . I Have often wondered what in the world should perswade so many to write Bookes : if you say their eyes are not open to discerne their owne weaknesses and the ill successe of others , I wonder the more how they can see to write in the darke . Some present us with daintyes at anothers cost : and thinke they shall Take much by converting the originall sense into their owne worse words . Some think borrowed collections of the Terra filius's and Prevaricators wit worth printing : and yet , after percolation through their braines , the Fresh-Man himselfe scarce thinks them worthy his former Humme and stampe . Some have wit of their owne at will , but can they think they have therefore the readers patience and his peny so too , or that the trifles they adore must exact worship from all men else ? Some write to please fools , and let wiser heades passe what sentence they will on their works ; they applaud themselves at home and are acquitted by their Peeres : and I would that some who thinke better of what they doe could attest it unto our experience . Some thinke to make amends for what they have erred before by a second edition , or The other Part of the same : but can they hope when they have frayed the Bird far away by the first stone , they shall hit it with the third or the fourth ? Some out of modesty conceale their names , and yet they leave markes enough in their Bookes to be descryed : or if they doe not , they hope the difficult discovery may advance their reputation . Some fancie they shall have much credit for a Greeke word here and there interposed , but who knoweth how often they consult the Book to accent right ? Some pitty the Readers ignorance , and I would they did not more betray their owne ? How sollicitous are many of the readers profit , and when they come to a speciall sentence they Digit it streight , and that must make amends for the tedium of the former page ▪ whereas , in a booke that deserves printing , there is scarce a Categorematicall word , but as well deserves a marke . Some are at their journeyes end soone , and when they lye at the lowest staire of invention , they thinke it impossible to ascend higher . Some write out of serious designes , and yet I wish they did not administer occasion to others of an other temper . Some tell us a sad story ; how much the Age is injured by the losse of some of their works : and yet how little do they help us to believe it by what they have saved ? ▪ Some fancy they inrich the Age with choice secrets : and yet see as farre into a Milstone , as into their own hearts . Some thinke they can never , benefit us enough : but , meethinks , since St Iohn wrote so short a history of what he might have filled the world with books , they might contract themselves to a lesser bulke . Some labour after moderation betwene parties : and yet I wonder they then put so much viniger in their inke ? Or can others thinke to reforme the vices of the Age by laughing as them only , and so committing a greater themselves ? However there are some that endeavour to doe that little good they can , and when that is joyned with humility and discretion , I hugely accept it : & a few there are able to do much , and Oh that the world would suffer them ! The Reader also has his vanities , too many to be noted in this hast . Some sterile braines envy others men discoveries , & if they meete with a thought published which they Lock'd up as the jewel of their owne invention , they presently in a lamentable tone cry out , They are robd , they are robd ! & yet they weare so hard a pavement on their brains , that , t is not easy to think how any thing could be pick'd thence . Some like Alexander in his youth , are ill at ease that so much is acted before they come on the stage , and feare there will be no part left for them , and yet , it would puzzle a Diviner too choose out any one for which they are fit . Some fall into Iulius Caesars passion , that anothey Man riseth to high fame at their yeares : but do they thinke the Ballcourts , the Tavernes , or worse places the ready way to doe wonders in print ? Some let writing books alone , and read to benefit themselves : but do they hope to be nourished with the bare sight or tast of their meat ? Some are so taken with an Authour that they loose themselves , and are ready at every close to exclaime {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; He must be more then man that thus speaketh , and yet the person it may be has Wormes ( good store ) in his brains , and my thinks it should discourage their idolatry , that those who see so overmuch in others are reputed to have very little in themselves . Some plaine hearts light on a profitable treatise , like it well , and could be edified by it , but that it is not nam'd a Sermon : Or it may be they say ; t is pitty there were not more Scripture in it , when t is but too oft there to be quoted . Some have their eyes turn'd yellow at the sight of thinges , so much above their heavy heads : and yet their tongues are nimble enough , to say ; such pregnant parts are often void of grace . Lastly some few read books without uncharitable reflections on the Authour , and are glad to be profited though they know not by whom : God increase their number . Caution . THe ingenius Reader is desir'd to distinguish between Authors , and believe , I mean no disparagement to such as are above my reach . Impossible be it for any to think , I would seem to be without vanityes my selfe : I se a world within me , and should be glad any would discover more ; and I assure him amongst other writers , and readers , I have not spared my selfe . Nay I shall confesse to thee that I have been so farre gone in one , that I have been forced to my prayers ; that I might count all things dung and drosse in comparison of Christ and his Scriptures . And I petition my more Serious Reader he will not think I induldge a light satyricall veine , in that this subject hath carryed mee so far in these unstudied thoughts . I shall indeavour to make him amends in what followeth . Concerning forcible Impressions . AS there is a supernaturall illumination whereby a child of God perceives the things which others see , but perceive not : and a spirituall opening of the heart cordially to imbrace the things , which float onely in the surface of other mens brains , or but undulate their affections at best : so also are there different impressions of an inferiour nature , which the same trueth maketh on diverse subjects , yea and many times on the same subject , at diverse seasons . There may be such a conspiracy of circumstances ( some times discernible sometimes not ) so disposing a man , that at one time such an observation , or such a discourse may be as gratefull to him as the coole waters of the well of Bethlehem were to David : which at another time the same man can relish no more , then Job did the white of an egge . The words of the wise ( I know Solomon saith ) are like goads and nailes fastened by the masters of the Assemblies : and yet these pierce deeper when they meete with an object so softened for impression : & 't is not the least part of their wisdome to make a good guesse thereat . I am confident the Masters of our Assemblies might finde it profitable enough more to study this Art : & yet I am not ignorant that Solomons character concerning a word spoken in season is often in their mouthes , though sometimes they therewith usher in a discourse , which hath little imaginable in it to make it seeme in season , but that good things are never out . I have often thought I have heard a Sermon , in but one Text opportunely applyed : and have had my head not once more instructed , and my affections more moved by one short sentence , or a close reproofe ; than I can many times perceive by a whole Doctrine , Reasons and Use . I doubt not but men meane well , and I know God chooseth the foolish things of the world to confound the wise : yet this hindereth me not , but that I should wish them the best instructed that may be , who thinke themselves fitt to teach , and I tremble ( as much as any I hope ) to have the weakest of Gods messingers lightly regarded . Of Naturall weaknesses . It is a strange thing to observe what force and pertinacity there is in some naturall weaknesses and a stranger yet that so many men so little heed it , but presume so largly on themselves . To speake my owne experience , I have often taken notice of a particular infirmity in my selfe ( which is not necessary for the reader to be named ) have condemned it as a folly worth laughing at in others , and unworthy the esteeme my friends charity have conferred on my selfe , which I haue often suffered by , which I have reproved in the very acting , and hated afterwards : and yet againe and againe fall into it ( notwithstanding all my discourses , reasonings , resolvings , and experimentall smart for it ) as if there were witch-craft in that proverbe . Naturam expellas furcâ , licet usqut recurret . My soule ! this case is beside religion : yet I doubt if thou look narrowly into thy selfe , thou mightest find it many parallels of that concernment . Let this admonish thee that it is not in man that walketh to direct his way , but in him , from whom are the very preparations of the heart . Concerning the sympathy of Soules . THere is a strange hermony between some soules : & though all true Christians are ty'd together by a mysticall union , yet some of these do more sympathize betweene themselves then do others . I have more then once met with an authour , that hath so happily expressed his owne thoughts ( and in some part mine too ) in points of charity , or humility , or holy jealousy over a mans owne spirit , that , me thought , he uttered his soule to me , and unbowelled the very heart of an experienced awefull christian . I have seemed exactly to know the man , though I never saw his face : and have beene ready to leave my body behind to search him out , to have purer communication with his spirit , and to mingle together our soules . My owne heart is so deceitfull , that I dare not be overbold in making too confident conclusions upon my selfe : much lesse dare I hold it ( any whit ) impossible I might frame a wrong Jdea of another . Yet I have met with some men that have so fully and experimentally expressed to me the power of Godlynesse in them ; that I have beene ready to say as inspired Paul did of his fruits of the Lord : that I knew their election ; and conclude without any reserve of hesitation , that this is the true grace of God wherein they stand . Verily I perswade my selfe I lie open to no danger ( of that nature ) more then of being led into an errour , or inconvenience by the authotity of a person that hath so gained such an interest in me . And therefore because God only is wise , and deceives not , nor can be deceived , but every man a lyer ; I shall ever make the Italian Proverbe my prayer ; A chi mi fide mi guarda Dio Farre more open to danger do they lye , who beleive such cannot erre whose persons ( it may be for some advantage ) they have in admiration : and therefore credit the Gospell , because in their mouthes . But questionlesse , if the wise virgins had no oyle to spare for others lamps , in the next world , they must sit in utter darknesse , who in this borrow all their light from fooles . Concerning ill will undeserved . T Was not Jerimies hard condition only , no nor that moderne German Divines , to make that bitter expostulation ; Woe is wee my mother that thou hast borne mee a man of strife , and a man of contention to the whole earth ! I have neither lent on usury , neither have men lent on usury to me , and yet every one of them doth curse me . There are those in every age that might claime a share in that complaint , but how many in this ? Diverse with that Prophet are far from desiring or rejoicing all the evill day ( God he knoweth it ) and yet every man thinks they bode and meane them ill . Many compare them to Ishmael , whose hand was against every man , and they receive Ishmaels portion from others ; Every mans hand and tongue is against them : And though they are for peace ( none more ) yet when they speake thereof to others ( who agree well enough among themselves ) they make themselves ready for contention : so that to the outward eye the fault seemeth next those from whom it is farthest . That couragious Apostle was somewhat disheartned , ( or greived at least ) that the more be loved his Corinthians the lesse he was beloved : and that ( in their accompt ) he was become their enemie for telling them the truth . An ingenuous soule hateth no imputation more , than that of being a Timon ( and good reason too , there is none but a Devill further from a Christian : ) what an affliction and wound must it needs be to the very heart of meeke Christians , to lie undeservedly under this censure ; to have their good meanings ill interpreted , and their very indeavours to explaine themselves , misconstrued or not believed ? How many are counted busy pragmaitcks in the world , that meddle with no mans affairs , but when they thinke conscience and charity obliegeth them , and then but fearefully too ? Howbeit if a small indiscretion or mistake be committed , ( from the which the highest Saints are not wholly priviledged ) oh into what foule names are they aggravated ! and one such errour committed must stoppe their mouths for the future , although from speaking truth , and now such attempts lie under double prejudice . However , the case is not yet at the saddest ▪ if this measure be measured to them from such as are friends to none who are enemies to their sinnes : but if those that seeme better Christians expresse somewhat of this nature towards them , if to them their breath be offensive , and such as should be their Familiars draw away , or stand aloofe off them , allthough they intreate them with the words of a guilelesse mouth ; oh into what bitter complaints like those wee read of Job and Heman , must they necessarily breake out ? & yet I am confident ▪ God out of gracious designe suffers many of his deare children to be exercised by this temptation ; under which certainly they would sink , did not God support them by a strong hand . Vncharitable Mistakes . THere is one mistake rife amongst Christians , the Mother of many inconveniences and much uncharitablenesse , and that is , Mens passing a judgment upon others according to what they have experimented in themselves , or at least believe so . How many busy braines , as if they we●● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , take upon them to read the secrets of others hearts , and frame unto themselves such and such Idea's of other mens tempers , Spirits , designs , and commonly take the coppy from themselves ( though they perceive it not , ) and then every thin colour serveth them for a demonstration ? What rashnesse is it in some men to require of others an exact accompt of the time and other circumstances of their conversion , a legible history of the conflicts and agonies of their soules , and ( what is hardest of all ) a positive determination how the case stands with thē now in particulars , & all this to be done , according to the standard of what they have felt or fancied in themselves ? Whereas many a true Israelite may wander out his whole life in the wildernesse ; and a Moses himselfe not have a full sight of Canaan till his last minute . Bu alasse ; how grosely doe such men forget what they so often read , that the heart only knowes its owne heavinesse , and a stranger cannot [ fully ] partake of his joy , that the spirit , like the winde , bloweth when , and where , and how it listeth , that grace is compared by Truth it selfe to seeds and plants which spring and grow a man seeth not , knowth not how ? There are some Christians that have run through such a maze in their lives , that they cannot track their owne steps : Some have their evidences so blurred , and interlined , that their owne eyes will not serve many times to read them . Too many , like Hagar , see not the wels of consolation before them , and some meete with such riddles in their souls , or such misteryes in the method of Gods dealing with them ; that the next world only can resolve and interpret them ▪ And 't would be a hard sentence to conclude all such unsanctified persons , that cannot assure themselves ( much less others ) that they are not such . This error is then most dangerous when it swayeth the pulpit , and is oftner there I feare then taken notice of . 'T is the duty of such as speake from that place ( I doubt not ) to exhort us to examine and try our selves whether wee be in the faith , to give all diligence to make our calling and election sure . It is their duty too , to take care they grieve not a weake brother for whom Christ Dyed , or drive a stray sheepe further from the fold . There are criterions ( I question not ) which discriminate betweene the sheep , & the Goates , yet it is not impossible for any but the chiefe shepheard to faile sometimes in the application . The Vaine Mans self-miracle THere are some men whose braines are filled with a very little , and yet think all mens else with much lesse . How difficultly are they perswaded to believe , that those who know more know so much as themselves , and if they are overcome by some conviction irresistible , yet will they create some choice fantasticall circumstances or other , whereby their knowledge of the same things must out-value other mens . If by chance they light upon a good thought or observation ( which though new to them , is yet common and familiar to wiser heads ) strait wayes with Pythagoras they cry {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and can hardly forbeare Sacrificing Hacatombs to their good starres . T hey thinke they are borne to oblige the whole world by their great parts : and they account it the lightest sin to be parsimonious of them . The deepe commiseration they have of the mistakes , and follyes , and ignorances of the age makes them alwaies eager to fly up to the Theater ; and if some small occasion be presented more justifiable then usuall , they are like El●hu in Iob ; Behold they are full of matter , and their spirit within them constraines them : Their Belly is as wine which has no vent , and if they should now hold their peace , they should burst like new bottels ; and yet by the leave of their rare gifts , many of those , they so take upon them to instruct , may reply as Iob did to his other freinds ; Sure [ as ye take your selves ] yee are the men , and wisdome must dye with you . But we have understanding as well as you , we are not inferiour to you : yea who know not such things as these ? How forcible are are right words : but what dorh your arguing reprove ? But should an Angel tell them this story , they would scarce be drawne to credit him ; but thinke still their meanest thoughts deserve Golden Characters , though their fancy at the highest scarce exceeds the tract of obvious discourse . God forbid this humour should carry any man up into the Pulpit . Towards that Sacred function ( which above all other I honour and reverence , and for which I wish my selfe once competently sufficient ) I cannot thinke I can use candor enough . Far be from me an uncharitable suspition towards Persons engaged in that employment , which is so deeply interessed in humility and selfe denyall , which has already so little encouragement in the world , and is like to have lesse . I dare not , like Miriam , speak , nay nor think against a Servant of the Lord , be he but a Doore Keeper , as well as a Moses or an Aaron . Experience tels me the strongest brains have not alwaies done God and his Church the best service : and this I shall thinke a warrant for some of lesse abilities . Yea , if the case neede , I shall strive to suppose many other pious incitements in those , in whom I cannot discover , nor scarce imagine them . Yet I cannot deny , but some ( and the more is the pitty , if many ) mingle such rash confidence with their unexperienc'd ignorance in that dreadfull place , that it would puzzle a charity , which is not blind & deafe too , to excuse them from this vanity , or frame a better apology for them . Caution . LEast a Reader may think the former part of the proceeding Essay my owne Charecter ( which if he does , God forgive him . I do ) Let him know , that I publish not these Observations for such as have taken notice of them already , and farre better then myselfe , ( which I beleive are multitudes ) but for those that as yet have not , withall I should be glad that those whom I cannot suppose ignorant of them , would in their practise more demonstrate it . For my owne part , I have been in the two extreames ( of which Quintilian knew not whether most to blame ) one while not any thing I did , but liked me highly ( yet owning what ever I had for Gods free Gui●s ) and afterward not any thing I did but was quite as farre from it , yet then too , not calling God illiberall . And if at the present I am not in the mean , yet I hope I am coming neere it . I shall tell thee further ( if thou wilt believe I doe it without any indirect designe ) that there is nothing for which I have wrastled with God more ( ●nd that with prayers and teares ) then for lowly and charitable spirit : and I have a good hope that for the intercession of his Son , He has not shut out my prayer . Difference of Parts . I Have often observed ( but seldome without wonder ) the diversity of mens parts : though lam not thereby induced with a French Authour to conclude the difference greater between some men and others ▪ then betweene some men and Bruits . It has beene oft observed how that some men in the diversion of their studies have affected with ease , what would have been too great a task for an Age of some plodding students serious thoughts . But this puzzleth me most . That among young men I perceive those allotted best parts , who either least value them , or least mind their reall improvement . That a merry boon Blade ( that passionately affects the Tavern , or companions , or his dog , or horse , or something Worse , and that so much beyond the cloysters and Books which he accounts ▪ himselfe so unluckily allyed to ) shall yet passe with generall esteeme , and come off ( in any business ) with applause ; whilst the close student sits neglected in his cell , or comes abroad , & is smiled at ; men wondring what infection he has got from his cobwebs , and dust , and he himselfe too often bewailing his deare pennyworthes , and sometimes in the Poets phrase interrogating himselfe , whether it deserve so much paines , and watching only . Pallere & toto vinum nescire Decembri ? 'T is said ( for a miracle ) of the gatherers of Manna , That he that had gathered much had nothing over , and he that had gathered little had no lack : but it seemes an absurdity here that the industrious gatherer should want , and the Truant have to spare . I am not so nigh Atheist as to allow . Fortune a hand in this uneven distribution , but therein discerne a finger of providence which rules all . It may be God will have the edge of ambition taken off first , and that requireth yeares . It may be He will have a man at a losse to himselfe in his parts , that so he may the more readily acknowledge all he has Gods gift , and consequently with lesse temptation to pride , or selfe seeking imploy all in Gods service , Many other gracious intentions God may have towards these backward persons , whereas on the contrary the former person parts perish commonly in the using , yea and many times too before that . ' Its no common thing to see the same party in reputation both in his youth , and in his full age : and because they come to same to soon , they keepe not in it long . The lavish praises men bestow upon their Juvenile attainments makes them thinke they are come to their Nil Ultra then , and therefore ( labouring onely for themselves , and thinking vaine breath reward enough ) for want of going forward , they go back . Thus what at the Horizon promis'd a glorious noone-day Sunne suddenly vanisheth into a snuffe . I should prophesie that industrious soule , who with Aquinas a long time beareth the Nick-name of Bos Mutus the dumbe Oxe , most likely atlength ( as great Albertus said of him ) to fill the whole world with his lowings . The Common-wealth meere VVits . There is a commonwealth of men , in their owne eyes , the most of all other refined from the vulgar , and their interest of greater concernment then all else ▪ and yet of all others , if wanting would be least missed . They are not only like Aesops Flies , in that buzzing about the wheels of all affaires they fancy to themselves what a dust they raise : but like his B●etle too , which made Iupiter let fall the Eagles egges out of his lappe . They boast between themselves great security , and cry with Nero ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , yea while they live ; they feare nought : and yet their Basis rests on things more uncertaine and fleeting than the aire and that is but Chimara's and fancies . To be serious with them a little , I feare none are more hardly perswaded to be Christians : For pride , vaine glory ; and contempt of others ( those stiffe Opposites to humbling grace ) though I dare not affirme them strict Proprieties to that society , yet I wish they did not appeare Accidents allmost inseperable . Besides , how farre is he from cure that hath not one eye open to see his disease , and will as soon almost deny his Creed as believe those that can discerne better ? Give them a serious exhortation or reproofe , they returne you backe againe , in a scoffe , the salutation of Grave and Wise . And if you labour to answer them according to their foolishnesse , you must expect but worse language 'T is the first rudiment of that profession , Never to acknowledg a fault : and they would have it their Priviledge , that none should dare tell them of any . Howbeit if any man be se bold , it would be a sin impardonable by the Company , to let him scape unpunish'd ; nay , I warrant you , if words could wound , the man should bleed to death . Being such untractable subjects I leave them to God who is best able to deale with them ▪ Of Vanity in Society and Discourse . I Have wondered much at some mens choise of their company ( and the same Christians , and as they think , good ones too . ) How many of them are unequally yoaked together ( in respect of elected society ) with ( I say not Infidells , yet ) unbelievers in a true sense ? To omit the assembly of scoffers , to whō with David I would not have my soule joyned ; I cannot choose my companions and friends , as do some ( who yet thinke not themselves of that Tribe : ) nor can I thinke any man unworthy my acquaintance , because hee wants wit ; nay rather I feare some that have it , & that not out of any incapacity of being pleased with their society , but out of an Experience of not being profited . I value much acutenesse in discourse , but I would not have my meat seasoned with poysoned salt : and when things are admirable for the substance , I cannot deride them for their dresse . Neither can I discerne any thing I dare laugh at in such a saying as this ; One graine of grace is more worth then a pound of wit . I know , some men feare it would bee a Disparagement to their parts , to converse with one of weaker than themselves : but ( come what will of it ) I hold it my duty , when opportunity presents mee with one such , and I do it with delight . I can thanke God , who hath made me differ from another , without any arrogant insultation over him : and doe not tell him , I pitty his ignorance , but earnestly indeavour to redresse it . I can receive his discourse without exploding the weaknesse of i● ▪ and am not provoked to upbraid him , if he apapprehend not mine ; yea rather , correct the error my selfe , and fit my future speech to his capacity But , alas ! How much beside their purpose ( and , I would That were all ) are most Christians whole society and discourse ? I shall not here mention correptions , advices , private exhortations and incouragements ( those maine businesses of society ) to all which Christians are as much oblieged , as they doe neglect them : How many seeme to thinke all rationality to consist in risibility , and the imployment of their time to apprehend or make matter whereon to exercise that faculty ? How many hope for high esteeme by setting at nought a weak brother ; or , it may bee , by making him appeare so , who is stronger than themselves ? I tremble to thinke how some can talke to the griefe of those , whom God hath wounded : and many who doe not so themselves , yet without scruple give their assent , and sometimes their applause too , to those that doe . I reduce my thoughts from this sad subject : only I am confident , if Solomon himselfe ( who so much commended cheerfulnesse ) were now on earth , and St Paul ( who bade us alwaies rejoyce ) what men now adayes delight in as facetious discourse , they would with joynt votes condemne for mad , if not devilish mirth . Caution . LEast my reader should thinke some things in this too arrogant for me to spake of my selfe : I shall not oblige him to believe that I am every whit as I there described , but that I passionately desire it . I begge of his charity also to apply this Caution to what other expression else where in my Booke , hee may thinke needs it . Of Frugality . I Have often wondered at the difference of our dayes from the discriptions of the former ; and in nothing more than in the poynts of Frugality . To passe over those white ages , when the Wealthy Patriarches disdained not the offices of husbandmen , & of Sheepherds when great men imployed their children , yea their daughters , that soft sex , in such services in the moderne age ( that about Christs time I mean ) Frugality was never accoūted a crime . Cicero in his defence of Dejotarus , King , maintaind it a vertue proper for a Prince . The Sumptuary laws , the apothegms , the patterns and presidents thereof famously known , and too many to be repeated , speak sufficiently in it's behalfe . Christianity certainly has not cashiered it it's esteem : nay rather on many good grounds and arguments has advanc'd it ( far above a semy-vertue ) into the roll of vertues and duties obliging the coscience it selfe ; and questionlesse the best of the primitive Christians were not so neglectful of the repute of the Gospel , so un-mindefull of the necessities of the Saints , as in their opinions , or practice to undervalue it . Yet by what experience I have had it , it seems to me now to be as farre banish'd from most places as is justice : nay it has not that thin garment of words allowed it , with honesty , to keep it from being sterved . I have often wondred that such , as professe themselves disciples of Iesus , should with less straining bestow pounds upon the rich , upon superfluities , upon impertinent company , ( when commonly the losse of time is equally considerable ) than far smaller summes on the poore members of Christ , or whom at least charity obligeth them to hope to be such . But I know not what limits to put to my admiration , that a Christian should be worse thought of for such acts of Charity , and such living as may maintaine them , than for direct breaches of scripture commands in apparell , in diet , in revelling banquetings and comessations ; as if every Prodigall were sure to returne home to his father with him in the Gospell , or there were no favour to be expected for such sons as have not rū that riotous course . I know a man that by generall vote was cast for a parsimonious , and a covetous fellow ; yea not a few among the more serious sort thought him much too close handed , and yet the same man as ready as any to spend liberally according to his ability , where the least shadow of reason could make it seem fitting ▪ & by his own conscience so free from that crime that he ranked the contrary in his usuall confessions . Certainly , as the world goes now , a man had need have a great measure of self-denyall to bee a good husband as well as a good Christian . Concerning Parsimony of Gifts . ONe would think the obligations christianity layeth on us to edify one another ( yea , & that in such expresse terms , as not a word allowed , but what may some way serve for that use , Ephes : 4. ) should have exempted Christians from that accusation among the Ancients , clausis thesauris incubandi , of niggardly tenacity and concealment of their inquisitions and gifts ▪ and yet wee find some , that may without injustice be taxed for such parsimony : some that sit a brood on their parts , and that till they are addle too . Diverse men gather hony only for themselves . They grudge to give away the sweat of their braine : and they had rather have their wealth be buried with them , than make others rich without pains . Others thinke whatever is lent to another is alien'd from themselves : and their barren hopes are so farre from promising them an increase , that the count the principall lost . How vaine and absurd are these humours , how much more sordid this penuriousnes than that of the purse ? It is there true , a man cānot retaine what he gives , but must rely on the hopes religion affords him of a remuneration : but here in the very act of liberality the stock increaseth . I know it the humour of vaine men to catch at hints of discourse , and before their opinion be asked , to give you their judgment & dicision of any matter in debate : though perhaps they borrow from another what ever they speak . But yet he is very short sighted that cannot discover a mean betweene this , and the former weaknesse : Nor is his judgment better who cannot distinguish between an obligation , to profit others , and an affectation of undue praises unto our selfe . And were the matter put to my choice , I wonld rather undergoe this censure undeserved , than neglect the former duty when an opportunity ingaged ▪ You will say , such men as these reserve their parts for a fit opportunity to expresse them : but doe they suppose none such but the publicke Theaters , and whence they may be rewarded with a grande & insanum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ? Or are their endowments so scanty , that they have nothing to spare for a private charity or civility ? Or rather is their mind so vain , that they must sel every thing for generall applause ? If I should yeeld them what they foolishly pretend , that publicke places and imploiments are the proper stage where on to act their parts : yet ▪ t is certaine that these private offices are so far from hindering them therein , that they further them . That Glory of Christ-Coll edge in Cambridge , ( than in whom I am perswaded that in no man since primitive times rare gifts were tempered with more moderation and humility ) was wont to professe himselfe beholding to those , who would minister a handsome occasion to him to utter any of his choise notions ; and when others thought themselves great gainers thereby , he accounted himselfe a greater . A well fraught soule is far from the feare of spending it's stock : nay rather he is troubled his wares should lye on his hands : and because publicke opportunities are not presented often enough , he gladly maketh use of the private to keepe his notions from gathering rust ; and the more liberally he spends this way , the more his store increaseth . Whereas those illiberall men , who keepe their parts for themselves , and to shew them to the publike , doe but loose their labour , and must be contended with the Title of Vmbratiles Doctores ; and like Isocrates , declaime in the shade . Concerning the vaine boasting Saint-ship . T Is to be feared , that many men ( and some such as perswade themselves they have an Apostolicall spirit beyond all others ) do yet in their purposes and indeavours quite contradict St Pauls temper . That blessed Saint was fearfull that his Corinthians might thinke over highly of him , and therefore ( as he tells them ) forbore the discovery of many excellencies and priviledges ▪ which he had received of God ; and that , least any man should thinke of him , above what they heard of him , or saw in him . I omit those whose whole aime is like Simon Magus , to be thought some great ones ; such as take upon them to have cleare knowledge of those misteries the Gospell hath drawne a vaile over , and not only vent the cabbinet secrets of Gods unrevealed will and unsearchable waies before men , but to God himselfe ( all which are so far from a true Gospell spirit ( which necessarily must be an humble , a sober , and a charitable one ) as that they seem to be the very {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} prophecyed of by St Peeter , Saint Jude and others . ) I feare too much of this leaven remaineth undiscerned among those who have the reputation of a more sober sect , should wee otherwise heare so many , if not direct ostentations , yet by circumlocution and necessary consequence ? 'T is to be fear'd , some men make a vaine glorying of that which is the greatest obligation to humility ; namely , the free grace of God . Let no man therefore say , the persons I meane assume nothing unto themselves , but ascribe all to Gods mercy , and so no danger in it , their boasting being in the Lord . For I here suspect a great depth of Satan ▪ God enable his to fathom it . Suppose we should heare a Courtier thus speaking ; It is my Masters pleasure thus highly to honour & confide in me ; True it is , there is nothing in me that may lay claime to the least of these priviledges bestowed upon me ; If so had been his pleasure he might have made choice of such or such a one of his servants for these imployments , and dignities he has intrusted me in : and yet all the while the man has no sufficient warrant for such his presumptuous conceit , nay contrarily the persons he so much exalts himselfe above , are indeed much more in the Princes favour , he has already made more experience of their humility diligence and faithfulnesse , and intends them further honour . Would not every man conclude this Courtier diseas'd in his brains ? The Pharisee in the Gospell acknowledged God the Author of what he gloried in , and gave him praise for many favours : His fault was that he could not allow the Contemn'd Publican a share in this priviledge . There are many men take upon themselves to be Daniels , Persons greatly beloved of God and yet have no better authoritie for their assurance , than that of a presumptuous fancy . Many thinke the Lord doth nothing almost ( great or small ) but he reveales the secret to them : Many perswade themselves that they have heard the words of God and seene the visions of the Allmightie ; and yet some of those they looke upon as strangers to God may without Miriams guilt replie to them in her words ; Hath the Lord spoken only to you , hath he not also spoken to us ? A vast difference there is between a Mans being a reprobate and a mans vaunting of his being a Saint . 'T is true I grant we are bound to glory in the Lord : Yet not beyond the line , of things which God hath not wrought in us , or by us . Of Pride of Parts . I Cannot perswade my selfe there is any sin more connaturall , and generall than Pride , and of all sorts of pride that of a mans parts There is scarce a foole in the world but conceiteth many particulars in himselfe , wherein he excells other men ; and scarce a wise man in the world but hath some alloy of this folly . The inbred flattery of our selves within us makes us ( according to the proverb ) thinke all our own geese swans and our most deformed issue amiable . Hence those rash , and unsuccessefull attempts in writing , and speaking , when men cannot distinguish between the affection of a Mother , and a Stepdame . Quintilian spake solid experience that it was seldome seen that a man should suspect himselfe enough . Life and soule cannot keep together in a man out of conceit with himselfe ; unlesse he has a higher principle then morality to sustain him . And yet as unwillingly as men are to appeare weak to themselves , they are far more unwilling to appeare so to others . They know other men judge according to outward appearances , and so they dare not trust them for such favourable indulgences , as they allow themselves . Hence those Sollicitous arts and studied designes of enhaunsing a mans reputation in publick . Those cautelous concealments of defects , which would be lesse seen , if freely laied open : For alas ! How short doe those attempts fall of the scope they aime at ? What an errour in policie do these opiniative wise men commit ? There is nothing more conducing to a good fame and esteem than a prudent securitie , and neglect of it . Men brook not to sell their valuations at prescrib'd rates : nor to have their commendations extorted from them as a debt or tribute ; nay rather they suspect designes when such sedulous artifice is used , and think the river not deep because it makes a noise . There is yet a more deadly poyson in Pride , and that is when it infects Christianity it selfe , and the strongest obligations to humility . I have spoken somewhat hereof already , and therefore I shall onely now take notice how difficultly this enemy is ejected even out of a good Christians heart . Alas ! How many lurking holes , and strong holds to retire to doth it find in an humble Soule , that labours it's extermination . Many times it mingleth it selfe with the very praiers , and teares that are plentifully powred out for it's mortification . A devout Christian may , with Hezekiah , be humbled for the pride of his heart and yet againe be proud of that humility . It lieth perdue many times , and when we think our selves most safe surpriseth us , and through strange subtilties gathers strength on us a long time ere discovered ; and when discovered , so varieth it's shapes , that it is longer ere subdued . I say not that this pride is raigning , ( yea contrary , 'T is most likely there to raigne , where least perceived ) Yet since of all relicts of the old man there is none more displeasing in the eyes of God , and none more prejudicall to a Saint , I should think this Devill the mee●est of all others to be encountred with fasting and prayer . If any Readers case requires , and he so please , he may make use of the prayer and meditation I have added amongst others for this purpose . Of Arguments for Sermons . A Man would think in this abundance of preaching , and preachers ( God be praised for both ) that there should not one point of divinity ( of what nature soever ) escape frequent discussion ; and yet an observant Auditour may perceive it much otherwise . To omit the polemicall part of Divinity , which is not held so proper for the Pulpit , ( and yet some Auditories and occasions may seem more than to tolerate them , & it would do vulgar eares no hurt to be wisely and discreetly instructed in those points , they are called upon to be so zealous for , unlesse we will defend in our selves the implicite faith we condemn in our Advensaries ) To omit , I say , controverfiall divinity ; we may observe that very many usefull practicall points are rarely handled in the Pulpit ; yea and some the most seasonable of all others . I aime not at the person that thought strange to heare another preach of faith and Repentance in this age , which seemed to him as if the man had been in a dreame all these times of Glorious dispensations ( & I wonder what he would have thought of one that should have discoursed concerning unruly and selfe-willed Spirits , concerning false prophets , and deluders , and the Tryall of Spirits , &c. ) I speak of sober men , and such as have not deriv'd their Gospell from the late darke and mysterious providences of God in this nation . How few of these I say , instruct us in many points of conscience very necessary for this age ; as concerning the obligation and dispensation of oaths : of the necessity , for me , and circumstances of Christian communion , of schism , of obedience in vicissitudes of civil government . Many give us good store of cautions , and directions not to loose our way in a knowne beaten path : but leave us to guide our selves in those that are perillous , and untrod . But you will say , some of these touch too much the affaires of State . Yet certainly some of them do not : and many others that might be named , which yet are almost buried in silence . If men speake often enough of the danger of the Last times , and those vices of some men which make them such ( 2 Tim. 3. cap. 1 , 2 , 3 ▪ 4 vers . ) 't is not likely such persons should be counted Saints or simple soules deluded with the noise of glorious times when the weakest experience may confute such a pretension . Besides , is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of Gospell officers so much inferiour to that of those of the Law , that they must not be allow'd to rebuke wickednesse in ●igh places or persons ? The Priests in Jerusalem , when words would not do it , made bold to thrust Vzziah out of the Temple , when he made but a Sacrilegious intrusion : what hinders , but those who take upon them the care of Soules ( and great mens are not exempted from their charge ) should imitate at least the milder part of this animositie ? Alas ! I have observed , that some men , who about a twelve years since challenged as great a share as any in this freedome of Spirit and speech ( and then exercised it , as 't was thought , beyond discretion ) are since become crest-falne , and like men amazed , have scarce aword to speake out at passages which call for a Stentors voice . Away with unchristian pusillamimous pretences ! Let not this satisfie men that they inveigh ( and sometimes ●s● 〈◊〉 ravim ) against a petty Heretick , or poore deluder , who has not wit enough in all lik●ly hood , to do much mischeife , whilst they let Gol●a sinners escape , who give the other their power to do mischeife . Let them not thinke it enough to reprove the abominations of the times in a parenthesis , or oblique reflections , or at the furthest in a timerous soft voice ; now sinners have armed their foreheads with steel , & seem to dare th●nder . Nor will a booke-reproofe serve the turn , which ( vel duo , vel nem● ) perhaps but one or two it concerns read , and neither of those lay to heart . No ; men must have the deformity of their sins layd before their eyes , and the proud men ( such as Iehonan and AZariah ) must be told of their dissimulation to their faces I am loath to prophesie what mens cowardize portends : Yet sure I am some of those that are enjoyned by office to reprove sin with boldnesse , will not find every excuse they now make for their omission warrantable at the dreadfull day of Generall account . Caution . I Would by no meanes be guilty of the fault reprooved in the Prophets ; namely of contending with the Priests , or taking upon me to instruct my teachers , ( whom I as much as any man desire to reverence . ) Farre from my intentions be a designe of imposing Lawes upon my superiours , or of binding burthens upon other mens shoulders , which I would not touch with my least finger . I thought it neither of these offences to reprove some corrupt flattering Zedekiahs possest with a lying Spirit , and some honest yet faint hearted Eli's who want courage to frown upon enormous sins ; and I intend my reproofe no further . If my style seem too tart , I must use the excuse of that famed Divine Dr Twisse That what is naturall to me I cannot easily alter . Of impatient desires of full assurance . THere are some Christians over impatiently desirous of full assurance of their salvation . A good hope , or a good perswasion of heart ▪ will not serve their turns . Nothing contents them , unlesse they be made as sure of Heaven , as if they were in it already . This is , as if a son had a good fathers word , his oath , his fidelitie , his deed and seale made over to him for such an inheritance : but he takes on , and will not be satisfied , unlesse his father put the deed into his owne keeping , and in his owne characters too . No , say they , the case is not like : God forbid they should doubt of the least promise of God . They have no assurance that they are God's children , and so dare not call him father . I answer ; I intend not the comparison for exact , but thus make use of it . ( I speake to persons that in some measure hunger and thirst after righteousnesse , that desire to cast themselves on Gods mercy , and cordially endeavour to live answerably . To others , I only say ; Repent and believe the Gospell , and grant they may ) You say , you are not assured you are Gods sons . I say , are you assured you are not ? If you say you are , you must be conscious to your selves of some indulged rottēnesse of heart , of an apparēt want of true repentance and faith ; and so till this leaven be purged out of you ( as I said before ) you are not the persons to whom I speake . If you say ( as I presume you will ) that you are not so assured , I proceede thus ; you cannot deny one part of the contradiction , Either you are in the state of grace , or you are not . You sticke between these contraries ; you are neither assur'd of this or that . I say then , there must be some grounds & argumēts considerable on both hands that thus hinders either scale from making a perceptible descent . Examine then with reverence betwene God and thy soule which side hath the better grounds : if the uncomfortable ( unlesse a temptation prevaile over thee , the frequencie whereof causeth the greatest difficulty in this businesse ) I say then , necessarily thou must be privy to some , if not reigning sin or sins , yet very like them . Humble thy Soule therefore ; breake off thy sins by repētance , strengthen the things that remaine which are ready to dye , and that with speede , least thy very sparke goe out . To be short ; do as thou wouldest do if thou wert sure thou wert not in the state of grace but desirest to be . But on the contrary ; If after hearty prayer for a discerning spirit , and impartiall consideration of particulars , thou findest the arguments in the other scale weightier , when thou art free from temptations ( and thou may'st make some guesse at that , if thou findest thy heart moov'd with humble desires after God , to feare him , to trust in him , to rejoyce in his name ) I say , if then thou seemest to heare the Lord answer thee with good words and comfortabl● , thou hast in a serene day a pleasant sight afforded thee , of the heaven where thy tossed soule would be ; though anon thou loosest this sight , the heavens lowre , and the waves , billow after billow threaten to swallow thee up : yet stay thy selfe upon thy God ; say to thy soule , why art thou cast downe Oh my soule , why art thou disquieted within mee ? Hope still in God , for I shall yet praise him who is the health of my countenance and my God , And O thou of little faith , wherefore doest thou feare ? But this satisfies not thee : after this course taken thou canst not perceive either scale weigh down . That 's strange ! doest thou pray heartily , doest thou walke humbly and circumspectly , or ( if thou art jealous of thy selfe in these ) doest thou earnestly desire to doe thus , and pantest after communion with God ? I tell thee ( if at all thou canst value an others opiniō of thee ) I tell thee I am perswaded God keeps thee under discipline out of some gracious designe ▪ and wilt thou prescribe him his method how to deale with thee ? It may be thy heart needes furthar humbling , or longer at least : it may be thy pantings after God are to be hereby inflamed , or God purposeth that thou shouldest wrastle with him with mighty wrastlings , and intends thee the honour of a Prince or prevailer with himselfe . Whatever the causes be ( and they may be infinite ) though thou discerne them not , indeavour with Abraham against Hope to believe in hope , that God would bring thee out of this Maze . Say unto God , Lord why castest thou off my Soule , why goe I thus heavily all the day long by reason of the oppression of the enemy ? shew me some token for good , that my enemy may see it , and be ashamed , and my soule comforted . To be short ; for thy practice ( as the voice from heaven in Kempisious advised one in thy case ) doe what thou woldest , & what thou thinkest thou shouldest doe if thou hadst obtained that certainty thou desirest . If still thou objectest , as thou mayest everlastingly , if thou sayest , thou longest for higher enjoyments of God , so doe I too , I labour to forget what is behind , and presse forward ; but yet so , as that I am not discontent , nor unthankfull unto God for what by his grace I have attained . And if t is thus with thee , I blame thee not ▪ labour to grow in strength and assurance , I aide thee with my prayers , and desire to be aided with thine . But if thou meanest by assurance what I supposed at first , and hast no measure of cheerfulnesse or patience till thou hast attained that , I cannot commend thee ; for how canst thou grow , when at full growth ? Besides , thou wouldest be priviledged from doubts and fears wherein consists the chiefe exercise of faith . Now this humour is what I stil'd impatient demanding of thy evidence into thy owne keeping and characters . The unadvised Boanerges catechized . I am very confident that many preachers much offend and contristate some of the true children of God , when they not so discretly and temperately as the matter requires , inveigh against the faire morall man . I hate as much as any the sowing pillowes under every elbow , and the dawbing with untempered mortar ( with those in Ezechiel ; and am as much satisfied ( I believe ) as others in the extreame dcceitfullnesse of the heart : yet I like not that the heart of the righteous should bee made sad , whom God would not have sad ; and that whose joy might abound , the ever-blessed son of God was contented to be sorry unto death . Now I wish , a sort of men ( who seeme not a a little to resemble the olde Pharisees : though they much inveigh against them ) would consider , That there are some weake Christians not to be offended , and therefore great caution to be used : some children of light that sit in darknesse , and see little or no light , some tender lambs in Christs flock , some ewes great with young , who with a little hard usage might be in danger of miscarrying : some faint and sickly , some lame & feeble handed , whom the Holy Ghost would by all means have healed & strēgthen'd , not turn'd out of the way . Againe , those Christians that are stronger are not fully priviledged from doubts and fears , and discomforts frequent . A David may say in his hast , and think in his heart too , That he is cast out of Gods presence , that his hopes have deceived him , and that he shall one day fall by the hand of the enemy . Further yet , none are more jealous of themselves and of their estate than the true children of God : none so apt to apply severe doctrines to their owne hearts . A weake Saint is not easily perswaded to believe a true worke of grace in his heart , but scruples almost perpetually : and amongst the stronger there is scarce one to be found but meetes with so much of all corruption in his heart , and amongst the rest some hypocrisy too , that at a low ebbe of faith he will be apt to charge the dissembler , the formallist , the halfe-Christian on him selfe , though of all others he be furthest from such . Now suppose at such a sad houre he should heare a Minister aggravate his owne thoughts , tell him how many come to heaven gates , and yet never enter in , how narrow the way to life is and how few find it , and all this without needfull qualifications and cautions , how much would much this set forward his affliction , breake his bones and wound his soule within him , goe neere to put out his smoaking flax , and overwhelme him with the waves of despaire ? Verily I perswade my selfe , had it been possible , many of the elect themselves had here suffered shipwracke . Meane while , because the security wee have from God by no means frustrates or makes uselesse humane providence and sollicitude for the avoiding of dangers , and therefore of this great one , I could not but thus deliver my mind , and exhort these Boanerges carefully to examine the ground on which they plant their terrible artillery . If wee will believe Trueth it selfe , the young man in the Gospell was not the furthar off but nigher the kingdome of heaven by his good morality . The Scripture , I am sure , tell 's us that in many things wee offend all , and makes a challenge to any Saint of what forme soever to say ; I have made my heart clean ; I am pure from my sin . It becometh us much better to be severe and rigid toward our selves , than towards others ▪ I deny not but that the Scribes and Pharisees were furthar from the kingdome of heaven , then the Publicans and Harlots : Yet we shall find that the devout men and women are often noted in the Acts of the Apostles to be the usuall converts , and thus that judicious Divine Mr Mede takes off from the stupendiousnesse of the wonder , that so many thousands should be converted at one Sermon , saying , that they were mostly of the devout proselytes , in whom God had wrought praedispositions toward conversion . Concerning unhappy Differences betweene good men . IT is sad to behold how far the differences of the times have prevailed with even the better sort of men ▪ and that of all parties : how much they have blinded the eyes and imbittered the hearts of those that call God Father , and so should each the other , Brother : yet alas how much easyer are opprobious titles bestowed on each other , than that loving appellation . 'T is strange , that when Christianity obligeth it 's professors to beare with one another , to speake no evill , to think no evill , to forgive injuryes , yea to requite and overcome them with good , that they should practise the contrary to these precepts ; and yet not perceive it although they have them often in their mouthes . The one side belieues the other hath too little charity to be religious : the other thinke they as much want zeale : and neither betray a greater defect of both , than by thus censuring each other . What strange Idea's of one another doth the passions and interest of men create ? thus good men mutually become judgers of evill thoughts . Notwithstanding , these distempers excepted , ( which their affections , and ingagements make undiscernable , yea many times adopt them into religion ) in all things else almost , the persons on both sides approove themselves eminent patterns of wisdome and piety ; and 't is not easy to say which deserve most commendations . If the one excell in deepe knowledge , the other in profitable , practicall applications and condescentions ; If the one in fervour of spirit the other in moderation with discretion . If the ones axe be keener , the other putteth to it the more force ; and whilest the one fetchets the homer stroake , the other strik's oftner . Both excellently exhort to the contempt of of the worlde , to the denyall of our selves , to a holy life ; the one by faith effectuall from St Paul , the other by good works evidencing and justifying faith from Saint Iames , and both second their doctrine by their lives : what course now shall an indifferent Person take , whilest each of these call him from the other to themselves , each denounce the others coast infectious , if not deadly ? For my owne part , I so adheare to neither , as to swallow downe the errours of the one ( as far as I can deserne them ) or to reject things laudible in the other : neither would I have objects , that are comely in themselves , appeare deformed to mee , through the fault only of a distempered organ , or medium . I know the God of wisdome & of peace can make a sweet harmony out of these discordant sounds , and I humbly pray him to doe it . In the meane time I cannot away with a monopoly of Gods free grace , and dare not conclude He favours not a persō , whō he hath not priviledged with the understanding of fōe points , which it may be I count of greater concernment than indeed they are . I cannot think it a piece of religion to anathematize from Christ such as will not subscribe to every one of my Articles : but am conscious to so many errours speculative and practicall in my selfe , that I know not how to be severe towards others . For differences between Christians I much bewaile them , and hope my want of yeers and accommodations may be some excuse for mee if I judge not accuratly between them . Yet I doubt not , but hee that believes the Scriptures to be the word of God , and firmly indeavours to live accordingly , beleiving and obaying God , and hoping for pardon of his sins through Christs merits , is a true member of Christ : and with every such I hold an internall communion ( viz by assent , by love , by prayer ▪ and I hope there are many such , or some at least in every division of Christianity , even as there still remains some flower in the coursest bran . The foundadition of God remaineth sure , the Lord knoweth who are his : howbeit t is my duety to walke charitably , and reject none whom , for ought I am sure of , God may receive ; yet my hopes are fullest there where I see moderation and Christian lenity most approved and practised . Of ambitious discontent . THere is one piece of content the least of any taken notice for a vertue & yet much commended in Scripture , and that is contentation with a mans gifts . I doe not wonder hereat ; first , because some men place their highest happinesse in them , yea mistake them ( and not a few doe so ) for sanctification it selfe . Againe , the want of them is commonly imputed to a defect of industry : and ingenuous men much hate that opprobrious charge . Yet I wonder greatly that many Christians eares should be so close stopped at what St Paul discourseth of in the 12 chapter of the first Epist : to the Corinth . ( viz ) that it is requisite there should be feet and other inferiour in the body as well as eyes and lipps : and that every member hath it's proper use and service wherewith it ought to be content . But alas , what a mutiny in the body ( beyond that in Agrippa's Fable ) may wee now discover . How many must needs be tongues who are fitter to be eares , how many take upon them to be eyes who had need be led by the hand ? Hence , so many Novices ( contrary to Apostolicall Canon ) take upon them to be publicke Teachers , and ( as the learned'st of our English Kings once spake ) every Good-mans son writes Catechismes . I know the Harvest is great , and I therefore pray the Lord of the Harvest to send multitudes into his vineyard ; yet those such as are able to labour : and the Apostles {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( who is sufficient for these things ) will not suffer me to think every one such . The wisdome of primitive times appointed under offices in the Church , as of Readers , Deacons &c , beneath a Bishop or Presbyter : and in these , men of lesser abilityes were retained or fitted for higher . 'T were to be wished , that since men now adayes pleade so much for parity in Church-Officers , they could effect something towards it at least , viz. a sufficiency inall those mens gifts , whose imploymēts , & dignities they thus equall . I shall speak but one word more to any such over forward Ahima●z ▪ that hee would first goe and learne thorowly what that Scripture meaneth ( James the third and first ( My Brethren be not many teachers . The destrustive Prosperity of Fooles . 'T is easy to observe what a luster successe affords to mens persons , and actions . 'To omit the knowne verse in Du Bartas , ( almost growne a Proverbe ) the comparisons made between Iul. Caesar and Cataline , and many of their paralells ( who all owe their different reputations to their different successe . ) Is it not a strange thing that foure or five opposite partyes should succeed each other on the stage , and each of them be accounted Saints whilst up , and neither longer ? Iuvenall observed in his time ▪ That though Riches had not the honour of a Temple in Rome , as Victory had , yet it had the devotion of mens hearts ▪ T is to be feared , neither of these Idolatries is yet quite banished Christendome . How many opinions are there in the world confuted only by this argument ? Alexanders way of vntying Gordian knots is too well knowne in this age , and too much practised . Experience tells us what deepe rootes an errour may take by prevalence , and continuance : and how little the strongest assaults of an unsuccesfull trueth can shake it ; there needing no other confutation of improsperous arguments , but either scorne or silence . I conceive , amongst divers others , that worthy defence of our Saviours Prayer by Mr D' Espagne is thus answered . I shall not conjecture of what ill consequence this errour is when publicke : but certainly there is nothing more dangerous to any particular Soule that lyeth under it . When a man shall with much scrupling venture upon a course , or action , and in judgment condemne himselfe for what he allowes in practice ; and yet a little after finding no harme for the present to follow , yea contrariwise fancying much good , shall conclude his former scrupulosity needlesse ▪ and vote his conscience to be reformed by his successe ; what a ready way is this to prepare a mans throat to swallow Camels at length , who at first strained at the smallest imaginary Gnat ? This is it that turns grace into presumption & wantonnesse , and makes the very blessings and mercies of God become the bane of soules . God bring them out of this path leading downe to the chambers of death , who walke securely in it . The All-most Christian . THere are some Christians that may ( with Tiberius in Suetonius ) well beare the title of the horses called Callipedes , qui multum cursitant parum progrediuntur . They are like sticks & straws in a whirlepoole nigh a strait passage , they are ever and anon making towards it , but never shoot the gulph . 'T is a sad thing when a man shall be every day purposing & promising to leave such and such grosse sins , and every day commit them : when he shall be alwaies sinning , and alwaies confessing , and so on in a round , making even his confession a chiefe sin . A thing more to be pittyed it is , that some shall attaine unto good perfection in externall behaviour , and morall honesty , induce others , yea and themselves too , to believe they are Saints of good proficience , and as I may say , knock at the very gate of heaven , and yet not enter in . What can be the cause of this , but that men will have some little Zoar's spared : they can be content to let religion seize on the out-works and suburbs of their soules , but they must reserve to themselves a Cittadell in their hearts . Many men seeme to beare the strongest burthens of Christianity , yea with the young Pharisee to have kept all the Commandements from their youth , and yet they have some secret sins lodging in their bosomes , which if they be told they must necessarily part with , they would be much grieved : skin for skin , and all that they have , yea life it selfe will they part with rather than those . This disease is then most deadly when it turns the free grace of God , and the sanctifying power of the spirit into it's nutriment : which is done when a man shall be convinced of a grosse sin ( and the least allowed is such ) and shall pray God by his omnipotent power to deliver him from it , and here set up his rest , not cooperating with Gods grace , nor in his heart hating the sin , or desiring it's mortification , but confuting his frequent praiers by continuall practise . This , I perswade my selfe , is one of the depthes of Satan ! but because it requires an experienced Divine to fathome it , and also border's upon the nicest of the Arminian controversies ( which I here purposely shun ) I shall speake no further on this Argument . Concerning a tender Conscience . THere are some men which pretend great tendernesse of Conscience , and cry out extreamly not to be pricked : and yet seem to expresse very little of that temper ▪ It is a hard matter to believe he has a tender conscience , that will hazard and attempt the overthrow of a Church or State , proceed to tumults and sedition , involve himselfe in the guilt of the foulest crimes , yea and swallow any Camells rather than some few Gnats , which perhaps too his owne fancy or phrensy hath created . I supposed tendernesse of conscience had consisted in a fearfull avoidance of every sin , even to a circumstance or an appearance ; and so consequently in some proportionable detestation of sins according as their foulnesse and odiousnesse increaseth . I thought a propriety thereof had been patiently to suffer any evill rather than commit any : and to be content to be rather infringed of some part of due liberty , than use indirect means to obtaine or enhaunse it . The world has been excellently inform'd long since , that it is no part of a strict conscience to lift a burthen from it's owne shoulder , and lay it with more weight upon anothers : I would there were none that practised it . But alas ? What riddles , and paradoxes do wee meet of this nature ? Wee have been told what an impartiall informer witnesse , and judge conscience is : and yet there are practices but too many in the worlde that make the truth seem contrary . How easy doth it appeare in some men to charme this clamorous faculty , and confine it's jurisdiction to what circuit they please , even with an Hitherto shall thou goe and no furthar ? But what a wonder is it that men should cry , Peace , Peace to themselves in this ensnaring estate : that they should think themselves religious all the while , and believe their Corban of zeale for some points , which their interesse makes deare to them , should dispence with their obedience to many of the great commandements of God . It has puzzl'd me oft to see how cautious men are in some smaller particulars , how they charge themselves with profanesse , and superstition , and irreligion if they faile in such ; and yet the same men securely commit greater sins without asking themselves what they have done ; nay they will not regard another that shall tell them never so plainly that they have done ill . This is all one as if a man should run from a barking curre , and leape into a lyons jawes before him , or cautelously avoide the sting of a Bee , and yet voluntarily expose his bosome to an Aspe or a Scorpion . St Paul charged it as a great absurdity upon the Iew , that he should prohibit others from what , and condemne others for what he practiz'd himselfe ; Thou that sayest a man should not steale doest thou steal ? would not the absurdity have been greater if he should have anathematiz'd others , or himselfe for a small sin , or a shaddow of a sinne , and the mean while have allowed in himselfe , or promoted in others the greatest ? Or if the Apostle had thus interrogated him ; Thou that abhorrest a Ceremony , doest thou commit sacriledge ? I would by no meanes aggravate other mens failings : yet I cannot but wonder that some men should seem to be more fearefull of a superstition or formality ( which with them is all one ) in using that forme of Prayer prescribed by Wisedome it selfe , than of taking God's Holy Name in vain , and that in actions of greatest solemnity . Caution . I cannot feare that any who indeed has a tender conscience should take offence at what I have here said . I confesse I am fearefull somewhat may be applyed to Persons whom I much reverence , and believe Christians of high rank : yet I wonder that some of these should so little scruple at some practises , the guilt whereof would wound me to the heart . But I perswade my selfe they may discover particulars in me , which they may as much be puzzled at : and therefore I endeavour to exercise towards them the same charity I desire from them . God be mercifull to us all . Of Christian Reputation . It 's a great offence to some weak Christians , that those they looke upon as eminent Saints , doe expresse a great deale of jealousy , if not uncharitablenesse towards them . Many too much forget the pangs of their new birth , and so consequently stop their bowels of compassion towards others in that case . And 't is to be feared , that some , whilst they read too severe lectures concerning the conflicts of naturall conscience , and the diverse subtile workings of counterfeit grace , endanger an abortion in others . Some too tartly interrogate how long others sticke in the place of coming forth of children , and it may be too little remember their owne delayes there . Some require an Elijah's fervour in all men else , because they feele something like it in themselves . Diverse accuse a defect of light in others , or at least that their candle burnes under a Bushell : whereas indeed it is not so , but the fault lyeth in their want of discerning . Others bid us , if we have the heat of godlinesse in us , rake our coales out of the embers : whereas many true Christians have the rayes of grace more united in their soules , as in a burning-glasse , where though the circumference be not so great , yet the heat is more intense . Many devout hearts burne inward , so that those without cannot be competent judges what are their flames . I speake not this to patronize any fault , much lesse that great one of lukewarmnesse : I would by no means discourage private exhortations and reproofes , nay nor a godly jealousy in any man over another . It is far from my intent to furnish any halfe-Christian with expedients how to elude any such courses intended for his good . ( To which alas how many are apt ? ) My purpose is onely this , that since the Apostle exhorts us to be patient & meeke towards all men , & that upon this consideration how foolish , and disobedient , and vitious in all kinds wee our selves once were , wee should not be peevish and uncharitably ill-natured towards such as perhaps are weaker Christians , yet may have more humility in them , and more love . Besides , how many are thought strangers to God , and the discipline of Grace , who yet from their youth up have been under that discipline ? The Lord has given them counsell , and their reines instructed them in the night seasons ; They have been lead into the galleryes , and have had the banner of Gods love displayed over them ; and had they either the Art , or the confidence to communicate to others a history of their experiences , they might discover many subtile wiles of the naturall mans heart , and of Sathan , of whose devices they are not ignorant . I say these uncharitable jealousies , and suspitions are an offence to weak , or Novice-Christians ; which somewhat need the crutch of other mens opinions to support their soules . As for an experienced Christian , though he avoid what in him lyeth the giving offence to any , and setts a due value on a good report ( especially from good men ) yet is he in some measure affected like magnanimous St Paul : It is a very small thing with him to be judged of men , Yea he judges not himselfe ( peremptorily and absolutely without appeale to the higher court ) but referres all things within himselfe to the righteous judgment of God through the intercession of Jesus Christ . Of Prejudices against godliness . It s a great stumbling-blocke to ingenious men that religion ( I meane the full power thereof ) seemes to them to destroy modesty , and other principles of nature , and of education a second nature ; and I am perswaded 't is this that makes some men but partiall Christians . That Christianity and the power of godlinesse suffers undeservedly herein I make not the least question . Were I to deliver the most exact rules of humble modest behaviour , I should pick them out of the sacred preceps : or were I to prescribe an absolute patterne of such carriage and expressions , I should take them from no other place than the sacred histories . Let a man but reade the speeches of Abigail , of Hanna , of Mephibosheth and diverse other holy persons ; and if he be not sticken into admiration , I shall pronounce him incapable of any noble impressions of humanity , as well as of devotion . Saint Paul delivers it for a rule , that we should not give offence to them without , and practised it himselfe in becoming all things to all men , that he might gaine some . Certainly then he had no morose humour within him which he would compell other men to submit to , no intemperance of Spirit which he would have accounted zeale : yea , we reade with what a noble appellation he answered ●ectus , ( who accused him but of madnesse ) that he spake the words of sobriety , as well as truth . Notwithstanding all this , the ground of the former charge against religion seem's specious and obvious . Some men misinterpret the Apostles {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or boldnesse of speech , and take that for a sufficient warrant for indecencies , and ill manners . Others thinke it a crime to be modest in matters of religious concernment ; whereas , if they would consider St Pauls behaviour towards his Corinthians Ep. 2. 10 , 11 , 12 ) they might find it much advantagious , and besides confidence , in mattes that require it , takes most when it holds a combat , and seems some ▪ times to give the upper hand to bashfulnesse . Another thing that sets forward this prejudice is , that ( by I know not what hard hap ) the vulgar sort take them for the most genuine Christians , who seem most to have banished such ingenuous principles : and thinke those men not zealous enough for the trueth , or too much regarding their owne reputations , who use cessions , apologies , and excuses , all which well managed Christianity will allow of without a taint of vaine ostentation . We neede not dwell long on this subject , now the generality of men of the higher ranke set a greater value on this ornament , than on the substance of Christianity it selfe . Let us remember therefore that we improove not matters of convenience into matters of highest necessity ; & so consequently more accuse a failure or defect in them than in direct honesty and integrity of life , as is the fashion of too many now adaies , who much glory in their good breeding . But certainly , since Christian love covers a multitude of sins , if such men had but a reasonable measure of that temper , they would not be so far provoked by a small incivility , or indiscretion which the party who commits perhaps wants , but accommodations to discover in himselfe , and so to reforme them . Of Set Formes and extemporary Prayer . I Am not yet fully satisfied whether the danger be greater of making prayer a meer lip-labour by the use of set forms , or a meer braine-labour the extemporary way . 'T is undoubtedly true , that the whole heart , yea the whole mā ought to be laid out in that Angelicall service , and almost as strongly attested by experience , that which way soever we manage our devotions , there will multitudes of vanities and imperfections attend them . I am sure that eminency of grace consists not in any art of invention ; and doubt not but a plaine Rustick ( whose thoughts one would think are confined to a narrow compasse ) may as sweetly converse with God in a few common words , as a sublimer Christian in elaborate meditations . What ever high dispensations men pretend , they seem to me to have but friged soules , who need the heat of invention to warme them , and in the same forme cannot attaine unto variety of thoughts . I have often diserned deeper matter in the same words ; and I thanke God , can pray them unto him morning , and evening , and night-time , without flatnesse many times , and sometimes with tears : and after a thousand repetitions enjoy new affections in my strange expressions , and am assured I have not yet attained the utmost they may signify . I dare not tempt God so far as wholy to trust to suddaine injections : nor can I scruple the making use of such helps as my experience tells me God hath sanctified to my weaknesse . Yet diverse times my soule breaks out unexpectedly into new matter and words too , and if I should deny them vent my heart would burst . Also , I cannot thinke that I am rash with my lips in so doing . Nay rather , I will praise the Lord , as he enables me , both with my old and with my new songs , who is worthy every way to be magnified . The Conclusion . I Shall here stoppe my pen , for I doubt my reader may thinke what is past more than enough of such dough-baked considerations . Those that remaine I shall keepe by me till I perceive how these are digested . The contents or argument of every Observation ▪ 1 Absurdityesin Writers and Readers pag. 1 Caution 1. pag. 8 2 Concerning forcible impressions ( pag. 9 3 Of Naturall weaknesses pag. 12 4 The Sympathy of Soules pag. 13 5 Concerning ill will undeserved 16 6 Vncharitable mistakes 20 7 The Selfe-Miracle 24 Caut 2. 28 8 Difference of parts 29 9 The Common wealth of meer Wits 33 10 Vanity in Society and discourse 36 Caut 3. 39 11 Of Frugality 40 12 Concerning Parsimony of Parts 44 13 The vaine boast of Saint-ship 48 14 Of Pride of parts 53 15 Of Arguments for Sermons 57 Caut. 4. 63 16 Of impatiency after full assurance 64 17 The unadvised Boanerges catechized 71 18Vnhappy differences between good men 76 19 Of Ambitious discontent 82 20 The destructive prosperity of fooles ( 85 21 The All ▪ most Christian 88 22 Of Tender consciences 91 Caut 5. 95 23 Of Christian Reputation 96 24 Of praejudices against godlinesse 101 25 Of Extemporary prayer &c. 105 The Publisher to the Reader . The Author acknowledges he might have rank'd these observations in a better order , had his owne occasions and my importunity to have them Printed against this time allowed him the ful liberty of his second thoughts : had it not been for this also , he perswades himselfe he should have licked these Bear's whelps ( so he stiles them ) into a somewhat better shape . Notes, typically marginal, from the original text Notes for div A88914e-850 Observation 1. Obser. 2. Obs. 3. Obs. 4. 5 Observa : Obser. 6. Obser. 7. Obser. 8. Obs : 9. Obs : 10. Obser. 11. Obs : 12. Obs : 13. Obs : 14 ▪ Obs : 15. Obs : 16. Obs : 17. Obs : 18. Obs : 19. Obs. 20. Obs. 21. Obs : 22. Obs. 23. 
A23772	----	The vanity of the creature by the author of The whole duty of man, &c. ; together with a letter prefix'd, sent to the bookseller, relating to the author. Allestree, Richard, 1619-1681. 1684 Approx. 111 KB of XML-encoded text transcribed from 60 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A23772 Wing A1168 ESTC R19327 13055176 ocm 13055176 96994 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 0 1.0 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 1, no. A23772) Transcribed from: (Early English Books Online ; image set 96994) Images scanned from microfilm: (Early English books, 1641-1700 ; 406:1) The vanity of the creature by the author of The whole duty of man, &c. ; together with a letter prefix'd, sent to the bookseller, relating to the author. Allestree, Richard, 1619-1681. [6], 111 p. : ill. Printed for John Kidgell ..., London : 1684. "To the bookseller" signed: J.L. "'The whole duty of man' formerly attributed to Lady Pakington or to Richard Sterne, but more probably written by Richard Allestree"--BM. First ed. Cf. BM. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.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 1473 and 1700 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 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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. 5% (or 5 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 100 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 4 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-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Pride and vanity. 2004-04 TCP Assigned for keying and markup 2004-05 SPi Global Keyed and coded from ProQuest page images 2004-06 Judith Siefring Sampled and proofread 2004-06 Judith Siefring Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion London Printed for Iohn Kidgell at ye. Golden Ball 〈…〉 Gate in ●●rn THE VANITY OF THE CREATURE . By the AUTHOR OF THE Whole Duty of Man , &c. Together with a LETTER Prefix'd , sent to the Bookseller , relating to the AUTHOR . ECCLES . 1.2 . Vanity of Vanities , all is Vanity . LONDON : Printed for John Kidgell at the Golden-Ball near Grays-Inn-Gate in Holborn 1684. TO THE Bookseller . Mr. Kidgell , YOu having Printed that most Excellent piece , Entituled , The Whole Duty of Man , Part II. Wherein the Author of that Book hath discovered much Iudgment , together with a composure of Elegancy of Style and Expression , I having a good opinion of your Conversation by a little acquaintance with you , at the request of my Kinsman Mr. G. L. I. send you an account of the little Tract you are Printing , called The Vanity of the Creature ; which was , ( if my word may pass for it ) written by the first Author of The Whole Duty of Man. That he was a person of great Learning and Piety , I think no man will gain-say ; which if he did , he would be sufficiently confuted by that his most Excellent and Divine Treatise . He was also of that Christian-like temper of meekness and modesty , rarely to be found in the best of men of these flagitious times , that out of a perfect enmity and aversion to vain-glory , he purposely concealed his name ; which hath been the occasion of as many conjectures ( almost ) to know who he was , as there have been scrutinies to find out the head-spring and original source of the River Nile . For my part , I shall not ( though I could ) break the rules of Decency and good Manners , to satisfie the itching desire of the over-curious , in divulging that which the Author himself was so careful to conceal . — Cum vides velatam , quid inquiris in rem absconditam ? This is certain , and I will adventure at the boldness to say , that all those several Discourses which have appeared abroad in the World under our Authors name , were not written by him ; but whoever were the Authors , it cannot be denyed , but that they have written them with the greatest Iudgment , Learning , and Piety imaginable , and that they are only worthy of imitating so great a Divine as our Author . Yours in all Civil Offices , J. L. THE Vanity of the Creature . THE Creatures Vanity and Mutability is so great , that it should be the greatest incentive to us to look to the Supream good , as the only Center of our Happiness and Felicity . Since the Summum bonum of Man lies in something more sublime and excellent than any Created Being , it 's not in vain for him , in order to attaining the true object of his real Happiness , to take a Contemplative view of the Creatures vanity , which is most perspicuously demonstrable even in Monarchies , which Bodin tells us , are more durable than Popular States , because less subject to be divided , ( Unity being the great Preserver of all things : ) and yet have these had , as the Moon , not only their increase and full light , but also their wain and changes , and this sometimes in a moment . That as in Musick you shall hear sometimes a string tun'd up to its ultimum potentiae , as high as it will bear , and presently depressed again to the lowest Key , and another elevated , yet both of them breathing but light Airs , and of short continuance : So may you see a Monarchy now wound up to the highest pitch of Happiness , and by and by let down again into the lowest depths of misery . This is Gods doing , and it is marvellous in our eyes . And here I shall begin with those Empires and Monarchies that were most famous among the rest . For how soon was the Assyrian or Babylonian Monarchy swallow'd up by the Persian , the Persian by the Greek or Macedonian Empire , and the Greek by the Roman ? which the Prophet Daniel presents unto us , by the Gold , Silver , Brass , and Iron , whereof Nebuchadnezzars Image consisted , Dan. 2.32 . The dissolution of one , as in natural things , so here , being still the generation of another ; and again , the erection of the later being the destruction of the former . And as for the Roman Monarchy , their own Historian can tell us of that , how it had both its Infancy , Youth , Manhood , and Old age , as it were by turns : As its Infancy under Kings , its Youth under Consuls , its Manhood from the first Punick War unto the time of Augustus Caesar , and from that time its Old age under the succeeding Emperours ; until at length that solid Body was torn asunder by the struglings of her own Children , into the Eastern and Western Empires , whereof the former was soon eaten out by the Turks and Saracens , and the later also fell away much , after a little revolution of time , by the falling off of divers Nations from her , each of which after they had pluck'd off their own feathers from the Roman Eagle , left her almost naked ; As the Franks and Burgundians in France , the Goths in Spain , the Normans and Lombards in Italy , together with the English and Scots in Britain : until at the last cast the Roman Monarchy began a little to recal her self into Germany , where she hath held up since little more than the bare name of the Empire . So that Vicissitude you see is the great Empress of the world , unto whose unstay'd Dominion all earthly Powers and Principalities must be subject , even those that are of the first Magnitude , much more others that move in a lower Orb. And of these I shall single out only three , which I conceive most eminent , to be instanced in for this point . The first is Judea , whose Government was Monarchically setled by God himself ; yet how oft did she change her Lords and Masters , yielding her self as it were successively first to the Babylonian , and after that to the Roman , Persian , Saracen , Christian , Aegyptian , and now to the Turkish power ? That as the Poet spake of Troy , Fuit Ilium ; so may we of Jerusalem , her Metropolis , Fuit Hierosolyma , that Jerusalem was ; She was great among the Nations , or Domina Gentium , the Lady of the Nations , but now , Non sic ut olim , it hath not been with her for these many Generations past , as in former days , ( to use Job's words in his twenty ninth Chapter , second and third verses ) when God preserved her , when his Candle shined upon her head , and when by that light she walked through darkness ; but Servants have ruled over her , and there was none to deliver her out of their hands . Which is a good Lecture of Mutability to other Kingdoms and their Mother-cities . For Jerusalem was once a holy and happy City , and had been happy still , and she but continued holy ; but that failing , How is her Gold become dim , how is her fine Gold chang'd into Dross ! as she complains her self . The second Example I produce here is Naples , which we many well call the Ball of Providence : And indeed so it was , being bandied from one Lord to another ten several times , before it came to lie ( as now it doth ) at the foot of Spain . For being a Countrey at first diversly peopled , it was upon the division allotted to the Eastern Emperours , but from them forc'd by the Almains , and so to the Greeks and Saracens , and then successively hurried about to the Normans , Germans , French , Hungarians , Arragonoys , and from them to the French again ; till in the end the Spaniard seized upon it : and whether it will continue long with him or no , is very uncertain ; especially if we remember how of late years a poor Fisherman ( Massinello by name ) snatch'd up the Reins of Government from him , and ( had not God otherwise determined of that Kingdom , by infatuating that Mushrome-King ) for ought we know , he might have run quite away with them ; so slippery are all earthly Kingdoms ▪ 3. But not to look out any longer to other Nations of Christendom , ( methinks ) we may instance this best by reflecting upon our selves . For you all know ( I suppose ) how the Romans , Saxons , Danes , and Normans , had each of them their several and alternate days of Lordship over this Nation ; but yet because they did not know in those their days the things that belonged unto their Peace , how do we see the shadows of the night stretched out upon them , their Suns set with us , and their days shut in ! The longest day we read of , was that in Joshuah's time , wherein though the Sun stood still in Gibeon for the space of a whole day , yet set it did at last . The day of the Romans was long upon our Horizon , for the Sun of their prosperity shone here for the space of four hundred years and more ; yet did it then go down as to us in this Nation , and Darkness here now doth lie upon Again , the day of the Saxons continued five hundred years and upwards ; That of the Danes two hundred fifty five years , or thereabouts . And how long the day of the Normans hath lasted , every petty Almanack can tell us . I , and if none of those Suns come to rise again within our Hemisphere , ( when the sins of this Nation are ripe , and call for Gods sickle to cut them down ) it 's beside his ordinary rule , which usually runs out all Humane things by a changeable circumference ; for so Solomon tells us in his Book of Ecclesiastes , That the Sun rises , and the Sun goes down , and hasteth to the place where he arose . Neither is this all , that the Powers and Principalities on earth are upon a daily turn , but as the Primum Mobile ( you know ) carries about the other Spheres ; so do these carry about many other changes and alterations with them : As that of Religion , Laws , Liberties , Sciences , Customs , and such like . Nay , even the Houses of God , which before to violate , was held a Crime inexpiable , yet are they now upon such removes broken down without scruple ; and the very Urns of the Dead , which have been always look'd upon as Sacred Cabinets to preserve the Bodies of Gods Saints in for Eternity , yet are they now broken up , and their Ashes thrown about , ( such is the unsetledness of all things here below ) even as the vilest Dust upon the face of the earth . Beloved , it hath been ever thus upon the conversion of such great Bodies , and it is so still : for never was there any conversion in this Land like to that our eyes have seen of late ; That if any one should have slept but some few years last past ( as the Ancients fain of Epimenides ) and should have awaked again in these times , how would he wonder at those strange Metamorphoses that are now among us , there being Nova rerum facies , A new face of things both in Church and State ! Insomuch , ( as Mr. Harding spake sometimes of Rome , That he did quaerere Romam in Roma , That he did seek Rome in Rome , and could not find it , ) so may we say now , That we may quaerere Angliam in Anglia , That we may now seek for old England in our new England , and yet go without it , it is so much changed from what it was before . And as we have seen much of this already , so who knows but we may come to see a great deal more hereafter ? Since we know not what a Day may bring forth . Secondly , Neither is this true only in Empires and Monarchies , but also in Cities and their popular Governments . Etiam summis negatum est urbibus stare din , says the Moralist . And to this purpose tends that of the Author to the Hebrews , Heb. 13.14 . We have here no abiding City , but we look for one to come , whose foundation is in the heavens . There is then no City on earth , nor any kind of Government in it that ever stood up long in one posture , none that ever was , or shall be abiding . Pass ye up to Calneh and see , says the Prophet , Annos 6.2 . and from hence go to Hemath the Great , and so to Gath of the Philistins . So , pass ye up to Athens the eye of Greece for Knowledge and humane Literature , and see ; and from thence go to Rome , the Head of the Western Empire , and so come to Florence , the Beauty of Italy ; ( for I forbear to name more , Examples in this kind being almost infinite ) in all which you may read this truth at large . And first for Athens : How many changes of Governours and Governments did she endure ? putting her self off from Hereditary Kings to Archons , or Aristocratical Lords , who govern'd first for term of life , then decennially ; and after these , to Democratical Rulers . Next for Rome ; how oft hath that City been alter'd by Gauls , Hunnes , Goths and Vandals ? Yea , how oft hath the Government of it been pass'd away from one hand to another ? It is mystically represented to us , Rev. 17.3 . by the beast of seven heads , which is there interpreted by the seven Hills it is built upon , to be Rome : And according to the number of those Hills , to so many Masters did it submit it self , who had their several turns of supreme power and regiment over her , as Kings , Consuls , Dictators , Decemviri , Tribunes , Emperours , and Popes : under the last of which , I do not find that it was ever Besieged by any that took it not : such strange ebbings hath that Sea had experience of ! Last of all for Florence . It is strange to tell what various whirlings about that hath had in point of Supreme Rule and power . For at first the Nobility ruled it in an Aristocratical way . But a little after , some Grandees among the people wrested it to themselves ; who being tired out with continual quarrellings one with another , ( for the people were divided into three ranks ) the middle sort of them took upon them the management of the State. And these also falling quickly together by the ears , the third and lowest sort became Masters of it . Which holding not long , by reason of their mutual discords , they yield themselves and the Government of their City unto Charles of France , Brother to Lewis the Ninth ; who within a short time being invited to the Kingdom of Naples , and leaving only Deputies at Florence , the Florentines return to their Popular Government , and renew their Civil Wars among themselves For redress whereof , they send for the Duke of Athens , and give up all to him . But shortly they supposing themselves to be brought in bondage , and to be despoiled of their Liberty by the fear of his Guard , banish him the City , and within less than one years space shake off his Government over them . After which they come to an Aristocracie again , devising new Names and Officers for their Magistrates , and changing and rechanging them so oft , that sometimes their State was no better order'd , than if it had been committed to Mad men , or Children without discretion , the City scarce twenty years together keeping the same form of State : but as sick men in Feavers ( says Bodinus ) desire to be removed now hither , and by and by thither , or from one bed to another , as if the Disease were in the places where they lay , and not in the intrals of their own Bodies ; so were the Florentines still turning their State , till they turn'd it into the hands of the Medices , who now hold it . A thing almost incredible , ( says he ) did not their own Recorder leave it recorded to posterity . But in the second place let us descend to Families or Races of men that are lineally successive for Name and Greatness . And here let me ask , where are those Illustrious Families cried up so much in former times , and famous in their Generations ? As the Couragious Family of the Maccabees in Jewry , and of the Ptolemies in Aegypt . Again , where is the Zelzuccian Family in the less Asia , and the Imperial Family of the Palaeologi in Greece ? That of the Merovignians in France ? Of the Plantagenets in England , with many more of this rank I might name , did not the narrow compass of so small a Treatise bound me ? Tell me , is not the Name and Greatness of these Families long since expired , the Roots and Branches of them quite remov'd , and others planted in their rooms ? Examples of this sort are innumerable , as Elihu says in Job : He breaks in pieces mighty men without number ; ( so mighty Families without number ) and sets up others in their stead . And as for such Families as are of a lower form , we need not go far , since our own knowledge here will lead us to continual changes and alterations . For thou hast seen it may be many Families heretofore in this Nation , brim-full of earthly happiness , and running over ; and now upon thy second view of them , behold there is no such thing , but they are much alter'd , and running very low in the world , if not clean run out . So that prosperity ( you see ) was never yet so entail'd upon any Family , and the Heirs thereof , but within a little time some one or other hath cut it off . But last of all , if we look upon particular persons , this will appear most evident ; but especially if we consider them three ways . In respect of their Bodies , Minds , and Estates . Gregory Nazianzen hath an excellent saying of the two former joyntly consider'd , which is this ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. We are not mixt Creatures only , but also contrary both to others and our selves : not continuing truly the same , no not so much as one day ; but both in regard of our Bodies and Minds , perpetually flowing and perpetually changing . And we can instance this in all the stages of our life , wherein by the ordinary course of Nature , we are first weak , and then strong , and after weak again . As in our Childhood , we are then weak both in Body and Mind : in our Youth , strong in Body and weak in Mind ; and in our Manhood , strong in both ; but in our Old age , strong in Mind and weak in Body ; and in our Decrepit , weak again in both , as we were in our Childhood at the first . But to leave this general consideration of them , and to look upon them now more distinctly and severally by themselves . And first for the change of particular Persons in regard of their Bodies . And here it is true of them , what Seneca affirms , viz. That no man is the same to day , he was yesterday : Ego ipse ( says he ) dum haec loquor mutari , mutatus sum . Our Bodies ( says he ) are like a River , which keeps nothing but the bare name that was first given it ; for as touching the present individual matter , which is the watry substance of it , this is always transient , and other comes into its room : And so it is with the Body of Man , which is always receiving in new Air and Life , and venting the former . Which makes David profess of himself , that he was toss'd up and down like the Locust ; and Job compares Man for his bodily substance to a flower that never continues in one stay , Job 14.2 . For now we are strong , and by and by weak ; now beautiful , and presently deformed . A little Fit of the Feaver , Small Pox , or the like , alters us so , as if we were not the same men we were before ; insomuch that we hear some speaking thus unto us , — Hen quantum mutatus ab illo ! Alas , how hath this fit alter'd you from what you were in your health ! for how are your lips grown pallid , your cheeks discolour'd , your eyes sunk into their holes , and your face quite disfigur'd ! And others there be of our acquaintance that like Jobs three friends do lift up their eyes afar off , and know us not ; so much are we chang'd in respect of our Bodies ! But Secondly , Let us consider it also in respect of mens Minds . And here ( to say nothing of a moral change , which is obvious every where ) as on the one side we find nothing more notable Quinquennio Neronis , than the first five years of Nero's , Reign , and more excellent than his Youth : Yet afterwards , having well tasted the sweet morsel of Soveraignty , he became ( says one ) the most detestable Tyrant that ever was : And so also of Herod the Great , Philo says , that he Reign'd six years as a good and just Prince , presenting the Protasis of his Reign with a large Fringe of Goodness about it ; ( as Joaz , Amazias , and Ozias did ) but as for the Catastrophe of it , that was very sad and fearful . So on the other side , we find Manasseh and Paul soaking the forepart of their Lives in Blood , being no better at first then Nero was at the last , even a piece of clay temper'd with blood ; yet was their end like the end of Davids good man , The end of that man is peace , Psal. 37.37 . But to wave these , ( whereof much might be said , did it not quite lie out of my road I am now in ) and to insist only upon the changeableness that doth naturally adhere to the mind of man. Now tell me , if any thing in the world may be said to be more moveable than the mind of man. It is a Spiritual substance , and so is always moving , ( though insensibly ) from one thing unto another ; never resting , until at last like Noah's dove it be taken into the Heavenly Ark. S. Chrysostome therefore compares it to a Bird , which flies in a moment of time over Mountains and Hills , over Seas and Rocks , without any hinderance : for now it is upon the lowest Shrub , and presently upon the highest branch of the tallest Cedar ; now upon heavenly , and within the twinkling of an eye upon earthly things ; now at Dan , and in a trice at Beersheba ; now at one part of the earth , and then at another : for sometimes it is soaring after Principalities and Powers , and spiritual Wickednesses in high places , as the Apostle speaks ; then after Riches , and by and by after pleasures ; now rejoycing , and then sorrowing ; now quieted , and immediately troubled , and as soon pacified again ; now hoping , and straightway fearing those hopes ; now loving , and then hating what it loved before . Sic omnia mutabilitati subjacent ( says St. Augustine ) Thus do all things lie down under mutability ! And it amaz'd Saint Bernard much , to consider how in the same moment of time his mind was not only diversly , but likewise contrarily affected , and as it were pull'd a pieces betwixt love and hatred , joy and sorrow , fear and hope ; having as many varieties of affections within him , as there were diversities of things in the world for them to light upon . So that you see how the several Passions of our Minds do in a breath , and with the turning of a hand , steer divers ways , first looking one way , and then another , according as they are wheeled about with the motions of outward Contingencies . But in the last place , we shall add unto the former , the great changes that particular men are subject to in regard of their outward Estates and Fortunes . For the condition of Mortals ( says a Heathen man ) hath its turns and returns , both of Prosperity and Adversity . That as in a Military skirmish there be some come up to discharge , while others fall of : So is it in the World's Militia . One there is that is rais'd out of the Dust to sit among Princes : whereas there is another that is flung down from the pinnacle of worldly joy and prosperity , and stated , as Job was , upon the Dunghil . And this doth the Preacher tell us , among the rest of those changes that fell under his observation , That one comes out of Prison to Reign , ( as Queen Elizabeth did out of the Tower to the Throne ) whereas also there is he that is born in his Kingdom , and becomes ver poor ; ( as our Henry the Third was , while he lived sometimes on the Churches Alms. ) God hath appointed us ( saith one well ) all our parts to play , and hath not in their distribution been either spare-handed to the meanest , nor yet partial to the greatest . He gave Caius Marius at first the part of a Carpenters Son , but afterwards the part of one that was seven times Consul . So also Agathocles the part of a Potters Son at the first , but afterwards of the King of Sicily . So also on the other side , Darius play'd the part one while of the greatest Emperour , and another time of the most miserable Beggar , begging but a little water to quench the drought of Death . And Bajazet play'd the Grand Signior in the morning , but in the evening stood for Tamerlains footstool . And Jane Shore , Edward the Fourths Minion , acts now as Mistress of a stately Palace , and a little after dies in a Ditch for want of a House ; and ( as he said of Icarus ) so may we of her , That — Nomina fecit aquis , she gave Name to the place where she died , it being call'd from her Shore-ditch to this day . But I forbear , since there is enough recorded for our use in the Sacred Scriptures to this purpose ; where we find an example of the one in David , who says , that God took him from following the Ewes with young , and set him upon the Throne ; there to feed ( as he says ) Jacob his people , and Israel his Inheritance . And to go lower yet , not only from the sheepfold , so he says , Psal. 113.7 . and 8 verses ; God takes the poor out of the Dust , and the needy out of the Dunghill , that he may set him among Princes , even with the Princes of his people . Now more vile and contemptible than the Dust we tread upon , which the least breath of wind commands any way ; or than the worst of dust , which is that of the Dunghil , we cannot be ; yet these are they ( says the Psalmist ) whom he sets among Princes , even with the Princes of his people . An example of the other we have in Antiochus , 2 Mac. 9.9 . who was so fill'd with Pride through the rankness of his Prosperity , that he thought he might command the Sea , ( so proud was he , says the Text , beyond the condition of man ) and further , that he could weigh the Mountains in a ballance , and reach up to the Stars of Heaven : yet by and by is his Comb cut , all his Glory worm-eaten , and none able to endure him for the filthiness of his smell . Adde to this the example of Balthazar , Dan. 5.5 . who was now carousing in the Consecrated Vessels that Nebuchadnezzar his Grandfather had plundred the Temple of , and House of God at Jerusalem , as you may see , 2 Kings chap. last . But in the same hour ( says the Text ) came out the hand-writing of the wall against him , and then was the Kings countenance chang'd , his thoughts troubled , the joynts of his Loyns loosed , and his Kingdom given away to the Medes and Persians . Thus are we for outward things like so many Counters , which stand one while for a pound , and another for a penny . That was we see commonly in High-ways , where one man hath seth his foot , another presently follows him and treads it out again ; so is it usually , That if one man beat out an Honour or Estate to himself , another comes after and treads out that impression ; and whose it shall be next , there is no man knows . Nay , Lucan , Ipsa vices natura subit — Even the whole course of Nature runs about in a circular motion Our Bodies , Minds , and outward felicities , whatsoever we are , or whatsoever we have , are all subject to change in such wise , that we can have no assurance of them , no not for a day . We know not what a day may bring forth . And so much for the demonstration of this truth , viz. That there is such a Vicissitude . The next thing is the Efficient Causes of it . For we never know any thing throughly , ( says the Philosopher ) until we know the Causes of it . Now in speaking to this , I shall proceed , 1. Negatively , 2. Affirmatively . 1. Negatively , in shewing what have been thought to be the causes of all Changes and Alterations , yet are not so indeed . And here the Epicures and vulgar Heathen have thought Fortune to be the cause of them : And they define it thus to be , An Event of things without Reason . But how unreasonable it is to say , That an Event of Things without a Cause , should be the Cause of all Events , judge ye . For it was only the ignorance of the true Causes , that made the name of Fortune ; there being nothing fortuitous in it self , but only to us and our ignorance ; since the power and providence of God hath the ordering and disposing of all things here below . And this did the wiser sort among them confess , as the Satyrist tells us . Nullum , numen abest si sit prudentia , sed te Nos facimus Fortuna Deam — Others again , as the Stoicks , make Fate or Destiny the cause of all Alterations , which they say is an Event that necessarily falls out , from a certain inevitable order and connection of Natural Causes , working without the will of God , as the Supreme Orderer and Disposer of them , he being subjected to them , and not they to him : whereby they take away the very Nature of the Godhead , which is to be a most powerful and free Agent , that works what , and by what means it pleases ; all secondary causes depending upon that , and that upon none . But enough of these : For I must remember my self , that I am now speaking to Christians , who acknowledge the Divine Providence in all things ; and therefore shall speak no more of these Negative and supposed Causes , but shall now give you the true Efficicent Causes of them , by way of Affirmation . And here know , that Logicians tell us of two Efficient Causes ; Principal , and less Principal : And this is twofold , Impulsive , and Instrumental . First then , the Principal Cause of all Changes and Alterations is God : for so said the Heathen man , — Valet ima summit Mutare , & insignem attenuat Deus , Obscura promens — But why borrow I weapons from the Philistins forge , when as there is enough for this , that may be drawn out of Gods Armory of the Scriptures ? as Psal. 75.6 , 7. Promotion , says the Prophet , comes neither from the East , nor from the West , nor from the South ; but God is the Iudge , he puts down one , and sets up another . So also Job 34.29 . When he gives Quietness , who can make Trouble ? and when he hides his face , who can behold him ; whether it be done ( says Elihu ) against a Nation , or against a particular man only ? Again , Amos 5.8 . He makes the Seven Stars and Orion , and turns the shadow of Death into the morning : The Lord is his Name . The Oratour expresseth this well , by comparing Gods Omnipotency to the power of the Soul over the Members of the Body , which upon the least intimation of the Mind do turn and move about with all facility . Now God ( says he ) is the sole Mind of the Universe , and hath all parts and parcels thereof at his beck and pleasure , to be turn'd into any shape or form at his disposal . Nay , it is no dishonour for God to cast the eye of his Providence upon the alteration even of the meanest things : for who is like , says the Psalmist , to the Lord our God , who hath his dwelling on high , and yet humbles himself to behold the things in Heaven and Earth ? Not only to behold the things in Heaven , which is a great condescention to him , whom the Heaven and the Heaven of Heavens cannot contain ; but also the things in Earth . Now how unworthy these are of his taking notice of , you may see by those diminutive expressions of them , compared with Gods greatness , Isa. 40.15 . where the Prophet says , Behold , the Nations are but as the drop of a Bucket , and are counted as the small dust of the Ballance ; Behold , he takes up the Isles as a very little thing . And if this be not low enough for them , he says further , v. 17. That all Nations before him are as nothing , and are counted to him as less than nothing . Now look what a wide difference there is betwixt the Sea and a Bucket of water , yea the drop of a Bucket ; or betwixt a heap of dust , and the small dust of the ballance ; betwixt very great and very little ; betwixt all things and nothing at all , yea less then nothing , ( if less could be : ) so vast is the disproportion betwixt God and all Nations , which are the greatest among all earthly things . And yet for all this , is God pleased so far to extenuate his own greatness , and to take off from it , as to look after them , and run them about in their several stages from one point unto another . And if you would have this truth to be made out further unto you , our Saviour doth it , Mat. 10.29 . by two several instances . The one is of two Sparrows , which are little birds and of small value ; but the Greek yet runs it more diminutively , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two little sparrows ; and so they must needs be , for they were sold both even for a farthing , and this is price little enough . Yet the Arabick makes it less , and hath for it Phals , which is the least piece of money that can be ; and accordingly expresses the two Mites spoken of , Mark 12.42 . ( which makes but one Farthing ) by Phalsain in the dual number , as a late and learned Expositor notes . The other is of the Hairs upon our Heads , being a kind of Excrement belonging to our Bodies , and no integral or necessitous part of them , ( as the Heart , Hands , and Feet are ; ) and yet he tells us , that God numbers these , and takes such a particular account of them , that not one of them falls to the ground without his disposal . In the vision of the Wheels we read of a wheel within a wheel . Now the wheel within is the wheel of Gods Providence , that turns about the wheels of all outward things , be they never so low and mean. For as God doth not labour in doing the greatest things , so neither doth he disdain , either to do or undo the least ; but as he made the small and great , ( says the book of Wisdom ) so also doth he care for both alike . The Potter having power over his Clay , either to make of it a vessel of honour or dishonour , and being made , either to preserve it in that form and being he hath bestowed upon it , or else to deform and destroy it , since it is equitable that every one should do with his own as he pleases . Nay , as he says of the gnat , that Nusquam potentior natura quam in minimis ; So may we say , that God doth no ways advance his Power and Wisdom more , than in ordering of the least accidents to be disposed of to his Glory , and the good of his Children . And so much for the Principal Efficient cause . The less Principal follows ; which ( as I said ) is either Impulsive or Instrumental . Now the Impulsive cause of all Changes and Alterations is the sin of man. This usher'd them in at the first , and so it doth still . For before Adam sinned , he enjoyed a Paradise of constant and uninterrupted happiness : but so soon as he sins against God , then follows a great change presently : For the Earth all fruitful before , now becomes barren , himself subject to labour , his Wife to Travail and Sorrow , and both to cares and troubles , to weakness and dissolution . And so it is also with Nations and Kingdoms . If they be chang'd at any time , sin is the cause of it ; and the greater their sin is , the greater ususually is their change . Great sinnings are the floud-gates to let in great Alterations upon them . For it is not a bare sinning in a Nation , ( from which there is none that could ever plead exemption ) but a sinning in some high measure , that is an in-let to Changes in the highest kind . Which made David say , Psal. 107.34 . That a fruitful land is turn'd into barrenness for the wickedness of those that dwell therein ; which the vulgar Latine reads , Propter malitiam , i. e. for the malicious wickedness of those that dwell therein ; which notes a sin of a high nature , viz. such a one as is persisted in both against Knowledge and Conscience . And therefore it is a good observation which Musculus hath upon the words : These strange Alterations , says he , of Nations and Kingdoms , are not for the sinning of them , ( from which no Nation can be free ) but for their malicious sinning . And this you may see farther in Jerusalem , Ezek. 21. where we read of a very great Judgment that should befal her from the Babylonian , viz. Utter Destruction , expressed by the threefold Overturn wherewith God threatens her , v. 27. And v. 24. he laies down the Impulsive cause that mov'd him to it ; and this is an impudent and shameless sinning against God : for they did not commit their sin in a corner , as those that were asham'd of it , but ( brazen-faced Wretches as they were ) they declar'd their sin as Sodom , and discover'd it openly in the face of the Sun : and this they did too , not only in one or two particular acts , but generally , says the Text , in all their doings . Now there is some hope of a modest and bashful , but none at all of a shameless and obdurate sinner . Thus the Father , when his Son hath done amiss , yet is he well perswaded of his amendment , if he but see him blush upon his reproving of him . But when like Judah , he hath once a Whores forehead , and refuses to be ashamed , then doth he give him over as a lost Child , and not to be recover'd . So that from hence we see , that in what place soever we find such a Turn , such an Eversion as this , where all is turn'd upside down ) there hath been without question some great Aversio a Creatore ad Creaturam , some great sinning against God ( as the Schoolmen call it . ) Which was the reason that when the English were ( now upon their quitting of France , in Henry the Sixth's days ) demanded of the French by way of derision , when they would make their return thither ; it was feelingly answered by one of our Nation thus , When your sins are greater than ours . It is sin then that ruines particular persons , that subverts Families , that periods Kingdoms , that wheels about Governments , that overturns States , that disjoynts Common-weals , and says unto them as to the proud waves , Thus far ye shall go , and no farther . And so I have done with the Impulsive Cause , and come next to the Instrumental causes or means which God uses in effecting his Changes here ; and they are two . The first is the Motion and Influences of the Celestial Bodies . And this will the better appear , if we consider their forcible workings upon the Mind of man. For though they cannot work immediately upon it , because it is immaterail ; yet may they , and do work mediately upon it , as by the Body , which is the Instrument of the Soul to work by , and the Case wherein it is put up here for a time ; and so make it either well or ill affected , according to the Bodies present temper . By which means it comes to pass many times , that not only the dispositions of particular men , but also of whole multitudes collected together in a Politick Body , are much alter'd and chang'd , either to labour or Sloth , to Peace or Disquiet , to good or evil actings , according as they are inclin'd by the Motions of the Heavenly Bodies . And that these Celestial Bodies have their energy upon all Sublunary things , is plain , First , by Scripture ; as Job 38.33 . where the Lord speaks thus to Job , Know'st thou the Ordinances of Heaven ? and canst thou set the dominion thereof in the Earth ? which implies , 1. That the Heavens have power and dominion in the Earth . 2. That this power of theirs is set them from Gods ordinance and appointment . Secondly , by the constant Observation and Experience of all Ages . Bodinus the French Lawyer speaks well to this point ; Many erre ( says he ) greatly , who think the influence of the Celestial Spheres to be nothing , when as their strength hath ever been most effectual , as in Sacred Writ is to be seen : and he cites the 38. chap. of Job before-mentioned to prove the same . Adding further , That many ancient Writers have noted the great Changes in Cities and Kingdoms upon the conjunction of the Superior Planets , but to them only where they have been deputed of God to that end and purpose . And that they have been instrumental towards the working of such effects , he shews by an induction of some particular instances : As , that before the translation of the Roman Soveraignty unto Caesar , there was a great Conjunction of the Superior Planets met together in Scorpio : which fell out again seven hundred years after , when the Arabian Legions received the Law of Mahomet , rebell'd against the Greek Emperours , and subdued the Eastern Asia from the Christians . The same also came about again , Anno Christi 1464. after which Ladamachus , King of the Tartars , was by his Subjects thrust out of the Chair of Soveraignty ; and Frederick the Third driven out of Hungary by Matthias Corvinus , who from a Prisoner stept up to the Royal Throne , &c. And Alstedius tells us , that the Conjunction of Saturn and Jupiter in February , 1642. did foretell and portend the revolution of some new Empire and Government to fall out after it in Europe . The effect whereof in part ( it's like ) we have seen in this Nation already , and may live ( if God so dispose of us ) to see further of it yet in time to come . But to pass this , and to come to that daily and usual course of Gods proceedings with us in the world . Here methinks there should be few , ( though of ordinary capacities among us ) but ( if we be a little observing ) may see this truth made good by the eye of our own experience , which tells us , that the Earth is either Fruitful or Barren , and the Air either Wholsome or Infectious , sutably to that measure and manner of influence they receive from them . And therefore when God will at any time bring about some great change in the world , it is then easie to see how usually he fits his inferiour means , according to their several natures , for the orderly transacting of it in those stations wherein he hath set them . As , when he will turn a fruitful Land into barrenness , and again , a barren Land into fruitfulness , ( which he promis'd his own people , Hos. 2.21 . ) there he tells them in what order he will work it : I will hear ( says he ) the Heavens , and they shall hear the Earth , and they shall hear Jezreel . For this is a sure rule , That the Supreme Cause of all doth not take away the natures and workings of Secondary Causes , but rather establish them : which is the reason of that Speech of God to Job , in the ordinary revolution of the times and seasons of the year , Job 38.31 . Canst thou bind the sweet influences of the Pleiades , and loose the bonds of Orion ? Now the Pleiades are those we commonly call the Seven Stars , that have their influence on the earth , by producing sweet showres to the opening and refreshing of it , about the Spring of the year ; and Orion is a Constellation most conspicuous in the Winter-season , as having a commissionary power to bind up the earth with Frosts . Again , canst thou bring forth Mazzaroth in his season , ( i.e. the twelve Signes successively after one another ) or guide Arcturus with his Sons ? ( i. e. the Polar Star , as some will have it , with those ignes minores that wait upon him ; or Bootes , as others . ) It is not then so much the Earth , as the Heavens that give us either fruit , or withhold it ; they being the first ordinary means , whereby God uses to work out alterations in sublunary things . The second Instrumental cause of these strange Vicissitudes here below , is the Will of Man : for though it have not a liberty to Spiritual , yet all grant it a liberty to external acts , and moral goodness . And this Liberty of Mans Will , doth God use as an under-wheel to turn about most of those Alterations that are in the world . It is true , that Health and Sickness , Peace and War , Plenty and Scarcity , Riches and Poverty , proceed from God as the principal Efficient cause ; but yet for all this we deny not but that God makes use both of our selves and others , as to the means of bringing them about . The life of Joseph was checquer'd with variety of accidents : for he is now a Slave to the Ismaelites , and by and by a Prince in Aegypt . Now these although they proceeded from God as the Author , yet was the will of his Brethren , as the will of Reuben and Judah , the instruments of preserving his life , and the wills of his other Brethren the means of selling him into Aegypt . Now because it is the Nature of Instruments to be subservient to the principal Agent , and to be determin'd by it ; therefore give me leave here by the way to fasten this exhortation upon you , That in all Changes whatsoever you will look beyond the Instruments of them , unto God the Principal Agent . For so did Job in his losses , beyond the plundring Chaldeans and Sabeans , unto Dominus abstulit , The Lord hath given , and the Lord hath taken away ; looking upon them as we use to do upon an Index , tantum in ordine ad Librum , only in order to the Book it self , Et in transitu ad Deum , in his passage unto God , who sets them a work , as to their natural powers and faculties , though to the evil of them no otherwise , than by ordering and over-ruling it to the good of his Children . And hence it is , that the wicked are called Gods Sword , as in the 17 Psalm , v. 13. Deliver my Soul ( says David ) from the wicked which is thy sword . And so must we in all those Losses that befal us here , have in our eye not so much the Sword , as the Hand that holds it : which will be one means , and a good one too , to bring us to Davids calm temper in the 39 Psal. 19. who says in the like condition , That he was dumb , and did not open his mouth , nor let fall an impatient word in it , because it was Gods doing : And therefore when Abishai would have taken away Shimei's life for cursing of David , No , ( says he ) Let him alone , Iussit enim Dominus , for the Lord hath bidden him curse ; who then shall say , Wherefore hast thou done so ? q. d. Who then dare expostulate with God , or call him to account about it , as if he were unrighteous in it ; since evil men are but Swords in Gods hand , who , when he hath once done his work by them , will either put them up again into his Scabbard , and lay them by , or else so blunt the edge of their power , that it shall not cut , or else break them a pieces , and throw them quite away ? And so much for the Efficient Causes of Vicissitudes . Next I shall speak to the Ends , or Final Causes of them . And these are either Ex parte Dei , or Nostri ; in respect of God , or our selves . First , in respect of God ; and so the Principal End why God rings such Changes upon all earthly things , and will have them disposed of after so various a manner , is to make them by it the more tunable to his own Glory , which by this means is exceedingly magnifyed and advanced : but especially in the Attributes of his Power , Truth , Wisdom , and Goodness . 1. In his Power and Omnipotency : that so he may let the world know , that the Finger of his Power is in all Transactions ; and that he can do whatsoever he will , both in Heaven and Earth , and yet changes not . For why else did God work so many miraculous Changes in Aegypt by the hand of Moses ? Why turned he Moses Rod into aSerpent , and the Aegyptian waters into Blood ? Why their Dust into Lice and Flies , and their Light into Darkness for the space of three days together ? Why else Created he a new generation of Frogs and Locusts among them ? Why unheard-of Diseases upon themselves , and upon their Cattel ? Why destroyed he their Herbs and Fruit-trees with Hail , and their first-born with untimely death ? In a word , Why caused he the Red-sea to go out of its natural course and chanel , whereby it became a wall to the Israelites , and a grave to the Aegyptians ? Did not God all this to make known the glory of his power , in the preservation of the one and destruction of the other ? Yes ; For this cause ( says God to Moses ) I have raised thee up , to shew in thee my power , and that my Name may be declared in all the earth . 2. He advances also his Glory this way , by manifesting his Truth and Faithfulness : in that those things which are accidental in regard of us , and seem as impossible , yet are they exactly brought to pass in their due times and seasons . As in the bringing of the Israelites out of Aegypt , wherein God was full as good as his word , and kept touch with them to a day in their Deliverance , as you may see , Exod. 12.41 . where we read , That it came to pass in the end of four hundred and thirty years , even the self-same day it came to pass , that all the hosts of the Lord went out of the land of Aegypt . All Pharaoh's oppositions and tergiversations could not prorogue their Bondage so much as one day beyond the time prefixed of God , but serv'd only to fill up that Interim , or void space of time betwixt Gods Promise made to Abraham and his performance of it . And if you ask by what intervals of time the truth of his promise came about so punctually , Divines will tell you , That from Abraham's receiving of the promise , unto the birth of Isaac , were five and twenty years ; sixty from thence to Jacobs birth ; and to his death ( which fell out presently upon their entrance into Aegypt ) a hundred and thirty years . After which unto the death of Levi , who was Vltimus Patriarcharum , the last of the Patriarchs that survived , and in which space the Israelites were kindly entreated for Joseph's sake , were ninety four years ; and a hundred and one and twenty more of cruel Bondage , until Moses came to deliver them from it in the Reign of Pharaoh Cencres . All which particulars being gathered up together , do make up the compleat sum of four hundred and thirty years , and may serve to justifie God in all his sayings , and to clear his Truth in the least circumstance and punctilio of time , when it shall come to be judged . For when once Gods appointed time is come to introduce a change , either for better or worse , among any people , then shall every breath of wind , how cross soever it seems to blow at the present , yet be so far from hindring Gods work in it , as that one way or other you shall find it in the sequel , to contribute its help and assistance to it . 3. God advances also his Glory this way , in the manifestation of his Wisdom and Goodness ; in that he makes a sweet harmony of so many different cords and changes , and frames a most admirable Order out of a seeming Disorder and Confusion . Many and divers are the qualities of Herbs , yet if a skilful Simpler hath the mixing of them , he knows how to make of them a well-relish'd and wholsome Sallade : So , many were the interchangeable passages that happen'd to Joseph ; and had we the same , it may be we should think them very confused ones ; but yet let the Wisdom and Goodness of God but lay them together , and we shall presently find , as Joseph did , the close of them all in a sweet Diapason . For though all things , as to us , are floating up and down , to and again , by chance as it were and accident ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says Gregory Nazianzen ; yet if we look to the order and appointment of Gods Providence , ( which doth always most wisely contrive all events for the good of his Children ) they are fixt and stable , howbeit they may seem to go contrary at the present . And of Gods dealing in this kind we have Job an aminent example ; who is to day the greatest man for Wealth and Honour in all the East , ( and a Tablet of this is Greatness you may see in his 29 Chapter , which I desire you to read over at your leisure ) wherein you shall find a whole series of worldly prosperity to wait upon him ; ) yet tomorrow he is poor , even to a by-word and proverb , As poor as Job : insomuch as he spends all the next Chapter in bemoaning his suddain change , beginning it with a But ; which though a small Monosyllable , yet as the Helm of a Ship turns about the Vessel any way , so doth this But turn about Job , and all his former Honour and Prosperity , into the extremest contempt and adversity . But now , says he , 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 ; and ending it with this doleful accent , verse last , versa est cithara mea in luctum , & organum in vocem flentium ; My harp is turned into mourning , and my organ into the voice of those that weep . Yet all is well ( we say ) that ends well ; and so it was with Job , which makes Saint James say , by way of support unto Gods people in their afflictions , Ye have heard of the patience of Job , and have seen the end of the Lord ; i. e. what good end God gave him in it ; for the next day God brings a great deal of Light out of this Darkness , by a wise and gracious disposing of all that evil to him for the best , in giving him twice as much as he had at the first , and blessing his later end more than his beginning . So that although for a time all those sad Changes that befell Job , seem'd even to cross the ordinary course of Gods care and Providence to him ; yet in the conclusion you see how his Wisdom and Goodness cut them all out , and made them serve to his greater Honour and Abundance . And so much for the Ends or Final Causes in respect of God. They follow now in respect of our selves . And these are two : first to confirm our Faith ; secondly to reform our Lives , and to work out by them good to his servants . First , to confirm our Faith. And so God brings many times great Changes into the world , to try , if amidst those shakings of outward things among us , we will be shaken in our Faith , or not . That as the Apostle speaks of Heresies , 1 Cor. 11.19 . Oportet esse Haereses , There must be Heresies among you , that they which are approved may be made manifest ; so say I , Opertat esse mutationes , There must be Changes : and these not so much in respect of the things themselves , which are in their own natures liable to alteration and dissolution ; as in respect of Gods end in it , that they which are approved and sincere in the Faith , may be manifested to be so , by their constancy and perseverance in it . That as there is a necessity of Fire to try Gold , whether it be true or else counterfeit ; so also is there a necessity of Changes : for by these it will appear , whether we will measure our Religion by outward things , and in the loss or enjoyment of them be lost in our Protestant Faith , yea or no. There is nothing , Beloved , more discovers the Hypocrite than his Ingenium versatile , ( as Livy said of Cato ) than his turning humour in Religion : for which I do not say he shall be plagued in Hell , by being wheel'd about there continually without any relaxation , ( though that may seem a punishment somewhat suitable to his Weathercock-disposition here upon earth ; ) no , Hoc nimis Ethnicum , This is too heathenish : but rather with the Prophet David , That he shall turn into Hell with all those that forget God , which is that portion of Hypocrites mentioned by our Saviour , Matth. 24. last . For if an Apple be rotten at the coare , it will not hold long upon the Tree , but upon the least Wind will fall from it . And so it is with the rotten-hearted Hypocrite ; if a little cross wind do but blow upon him , oh how soon doth he fall off from the Tree of Life , and become a wind-fall in his Religion , for the Devil that old Serpent to prey upon ! Every Cock-boat ( you know ) will bear up well enough in a calm sea : but that is a stout Vessel that can live in the most troubled water . And too too many there were in the Primitive times , that like Dr. Pendleton in Queen Maries days , boasted much of their Constancy in the Orthodox Faith during Constantines days , so long as God hedg'd about his Vineyard with Peace and Prosperity ; but so soon as that Hedge was broken down , and erroneous , yea Heretical Doctrines were let in like so many Beasts of prey to devour , then how quickly did these prove Turncoats , and Apostates from the Faith ! But as for the true Christian , he is like a Rock , — Mediis immotus in undis ; That although the waves are always swelling against him , yet is he the same man still in his Reformed Religion , and wavers not : or else like that House built upon the Rock , against which the Floods came , and the Winds blew , but it fell not , because it was built upon a Rock . And such a well-built house was St. Basil , who being threatned with death by Valens , if he would not advise further and turn Arrian , answer'd with this brave resolution , I need not any further advice than I have taken already about this matter ; for to morrow I shall be the same man that I am to day therein , and no other . And here know that some things are of Necessity , wherein we cannot but change , as in natural , civil , and moral things ; and to change in there is only humane . Others again are of Duty : and these either prohibited , or enjoyn'd . 1. Prohibited , as in evil and erroneous things : and to change here is pious and divine ; and not to change , either Weakness or Obstinacy . 2. Enjoyn'd , as in sacred and religious : and to change here is impious and Diabolical ; and not to change , true Christian Fortitude and Constancy . Whatsoever things we see then wheeling about in the world , as Governments , Families and the like ; nay , howsoever we may change our selves or be chang'd in some things of an indifferent nature , by those that have dominion over our Bodies and Estates ; yet is there no man that hath dominion over our Faith : But this is Gods peculiar , and therefore in this we must not change . It is not with saving Truths as it is with Clothes , which alter every year as the fashion doth : for the fashion of the world passes away ( says St. John ; ) but true Religion is ever in fashion with good men , and alters not . And herein we may justly take occasion to bewail the unsteadiness of some in these times , who are mere Scepticks in Religion , always conceiving some new Opinions in it , and always in pain till they be deliver'd of their new conceptions , though never so monstrous and deformed . That which was truth with them yesterday , is no such thing to day ; and what is so to day , is otherwise to morrow ; such Changelings there be in this last Age , who like the Moon do never appear the same two days together ! And I would to God , ( says St. Ambrose , ) that their change were no worse than that of the Moon ; for she returns again within a little time to her full light , but these never . And he is blind that sees not this among us , ( namely ) how some turn every day to Popish Superstition , but more to Anabaptistical Fancies ; some unto Socinian Blasphemies , but most unto Atheistical Notions , and all into Sensuality ; this being the common Sewer into which all the former run , and are ultimately resolved . But as St. Paul said to his Galathians , so do I to such , O foolish Galathians , who hath bewithc'd you that you should not obey the Gospel ? And it is a metaphor , says one , from Sorcerers , who use to cast a mist before the peoples eyes , that so they may not take a right view of what is presented to them : As if he had said , Who hath cast a mist before the eyes of your understandings , to make that appear unto you for truth which indeed is not ? What ? Are ye so foolish , that having begun in the Spirit , ye will be perfected in the Flesh ? So , Are ye so foolish , that having begun in truth , ye will end in falshood ? or can ye be so simple , as to exchange Gold for Dirt , Wheat for Chaff , and your pretious Faith , as St. Peter calls it , which is the substance of things hoped for , for Errours of all sorts , and mere shadows of Truth ? I trow not . For if Errour ( as our Kingly Divine said well ) have any advantage , it consists in Novelty : or if Truth any , it consists in Constancy . Was the Doctrine then of the Reformed Churches , and the Harmony of our Confessions grounded upon evident and pregnant Scriptures , maintain'd by the Orthodox and Primitive Fathers , and conveyed to us by the constant tradition of the Universal Church , the Faith of Christ once deliver'd to the Saints , and the Truth of God yesterday ? why , so it is to day , and will be to morrow also . And therefore to day in our profession of it we must be as yesterday , and to morrow as this day : because as God is the same yesterday , to day , and for ever ; so also is the Truth of God , That which was once so , will be so always , and cannot be otherwise . Oh that we would then be exhorted in the Apostles words , To stand fast in the Faith , to quit our selves like men , and be strong : and not to be as children , toss'd to and fro , and carried about with every wind of Doctrine ; but to be as men in understanding , stedfast and immoveable ; that so God may have cause to glory on our behalf , as he did on Jobs , Hast thou consider'd ( says God to Satan ) my servant Job ? So , hast thou consider'd such a servant of mine ? Seest thou to how many changes I have subjected him ? to changes in his Children , to changes in his Estate , to changes in his Liberty , to changes in his Friends and Acquaintance ? Nay , seest thou how many of his Brethren are chang'd of late , from a febrish distemper before , now into a sleepy Lethargy ? Seest thou how indifferent they are for their Religion round about him , and how many shaken reeds there are on every side of him ? And yet for all this , as my servant Job did , so doth he still hold his integrity . But enough of this . Secondly , Gods end also in it is , To reform our Lives , and do us good by his so various dispensations towards us Hence we read , Isa. 30.28 . of a sieve of vanity , wherein God says , he will sift the Nations , and shake them to and fro one after another , that so he may winnow them from that chaff of sin that is within them . For why was Moab at ease from his youth ? why setled he upon his lees , and held still his corrupt tast ? but because he was never disquieted , nor emptied from vessel to vessel , Ier. 48.11 . Thus a sedentary life we find very subject to Diseases ; and a long standing Prosperity to a Nation , is like a standing Pool , whose water doth soon puddle and putrifie . And this is the reason of that speech of David , Psal. 55.19 . Because they have no Changes therefore they feare not God ; making by it the uncheckt prosperity of worldly men , a great occasion of their continuance in sin , and so an Index of Gods Wrath upon them , rather than of his special Favour to them . And therefore now we have seen the Angel of God moving the waters of this Church and State by Intestine War , new Opinions in Religion , by Sects , divisions , and the like ; it will be good for us to meditate , how God hereby intends to purge us from that sinful filth that adheres to us , as our disrespect to Gods Ministers , and contempt of his Word , our Cruelty and Oppression , our Pride and Security , our Worldly-mindedness , and Hypocrisie . Indeed men , who are the instruments of them , may have other ends in such Alterations , as to wreak their own spleen upon their Adversaries , to unhorse others , and get themselves into the Saddle either of Profit or Preferment ; ( That as Demitrius the Silver-smith said , We get our gains by this means ; so say they , We get our Honours and Estates by these means , for if the waters had not been troubled , we had catch'd nothing : ) or else to satisfie their own corrupt wills and pleasures ; as the Author to the Hebrews says of earthly parents , That they chasten their children after their own pleasure , but God who is the Supreme Agent , he doth it for our profit , and not his own ; there being no ends of gold and silver , no mere will or revenge in his end , but only our profit , and to take away the dross from the silver , that so he may bring forth ( to use Solomon's expression ) a Vas electum a chosen Vessel , as St. Paul was , and fit for the Finer . Thus the Scripture tells us of Joseph , how he was pass'd over from his brethren to the Ismaelites , and from them to Potiphar ; and his Brethren had one end in it , but God another : for they did it for evil against him , ( as he tells them himself ) and to get twenty Pieces by the sale of him ; but as for God , he meant it to him for good , and to save much people alive . And so also was Christ the Antitype of Joseph , thrust ( as we say ) from post to pillar , viz. from Judas to Caiaphas , from him to Pilate , from Pilate to Herod , from Herod back again to Pilate , and then into the hands of the clamorous and unreasonable multitude to be crucified ; and Judas had one end in Christs death , but God another . The end of Judas in it was to silver his bag with thirty pieces , but Gods end was to satisfie his own Justice , and to save Mankind by it . So that let mens sinful ends in these Changes and Alterations be what they will , yet is Gods end in it the gaining of glory to himself , by his taking away that sin and corruption which he sees contracted in us by a long standing security . And if these changes of his be not as a gentle fire to purifie us , they shall be as a consuming fire to destroy us . And so much for the Efficient and Final causes of Vicissitudes . The Vses follow ; and they are three . First , To take us off from our greedy desire of worldly things . Secondly , To unpride us in a prosperus condition . Thirdly , To comfort and support us in an afflicted one . And to this purpose there is a good saying of Marcus Aurelius Antoninus , the best of all the Heathen Emperours , which is this : Meditate ( says he ) with thy self how swiftly all things that subsist are carried away : for both the substances themselves are in a continual flux , and all actions in a perpetual change ; yea the causes of them also , subject to a thousand alterations , neither is there any thing that can be said to be setled or at a stand . And from hence he draws this inference : Art thou not then unwise , who for these things art either distracted with cares , puffed up too much with pride , or dejected with troubles ? And it may put many of us Christians to the blush , who seldom make so good use of it as this Heathen did , though we have a far clearer light than he had to guide us to it . First then , the consideration of this point , viz. The great Vicissitude and Inconstancy of all earthly things , may serve to wean our hearts from the pleasing teat of this world , and to raise them up to that place where only fixed good is found . Here we are all too apt with the rich fool to set down our rests , when ( God knows ) we have little or no cause so to do . Nescis enim , ah nescis serus quid vesper ferat ; Since we do not know what the midwifery of this evening , nay less , of this hour or moment may help to bring forth . It may be a change of our Estates into Beggery , by Fire , Thieves , and the like ; or else of our Liberty into Thraldome , or of our Health into Sickness ; all these successively wheeling about , until at last our great change come from Life to Death , and swallow up the rest , as the sea doth the waters that fall into it . Alas ! here we are subject to a thousand casualties ; but in Heaven , there , there we shall meet with no such alterations ; for that is a Kingdom that cannot be shaken as earthly Kingdoms are , either by War , Factions , all-eating time , or the like . No , but there is Peace without War , Quiet without Trouble , Freedom without Thraldome , Day without Night , Health without Sickness , and Life without Death : whereas here it is far otherwise ; for God takes away one it may be , with a Feaver , another with the Sword , as Saint Augustine reckons them up . Nay , he cuts off the spirits of Princes ( says the Psalmist : ) which Junius and Tremelius Translate by Vindemiat , i.e. he slips them off as a Vintager doth a Bunch of Grapes from a Tree , it is so quickly done . Even the highest enterpizes that the greatest Magnifico's of the earth undertake , God doth but blow upon them a little with the breath of his displeasure , and how soon are they blasted and shrink away to nothing ! An example of this we have in Xerxes , who went against Greece with a Million of men , and as many Ships as covered the Hellespont ; as if he would have subdued the Sea , have put a hook into her jaws , and have led her away in triumph : yet how soon was his over-bold pride dashed in pieces by a handful of Greeks ! One and the same day saw him both happy and miserable ; using him as a tender and indulgent Mother in the morning , but in the evening as a cruel and hard Stepdame . Oh the folly then of those that lye always sucking at these earthly flowers , which are as various in their shapes , as ever Proteus was , and constant in nothing save in their inconstancy ! It was the saying of Maximilian the Second , That every year of our life was a Climacterical year , and brought with it some great change or other . And if every year be so changeable , what fools then are they that joyn land to land , and house to house , that they may dwell alone in the earth ! yea what mean great men to pride it so much in their Babels here below , and out of a greedy desire of gain to run out of their own Chanels , and to call their Lands by their own names ? For they that do thus , declare plainly that they think themselves to enjoy a setled estate here on earth , as if they should never see a change , or at least did not for the present look for in Heaven a better and more enduring substance , as the Author to the Hebrews speaks , Heb. 12.34 . And yet as the Prophet Isaiah complains , so may we , Quis credidit auditui nostro ? who hath believed our report ? or to whom is this truth of God revealed ? For it is strange to see how few among us do believe this , that both in our persons and estates we are so changeable . But this is their way , says David , this is their foolishness . For how soon did Galba start aside from the Empire . Degustans Imperium , tasting it only as Jonathan did the Honey with the end of his Spear ! How soon was Haman chang'd from the Minion of the Court , to be the hang-by of the world ! Again , how soon was Nebuchadnezzar chang'd , even from a Man to a Beast : and Herod from the highest of Men , to be Meat even for the lowest of Reptiles ? And the prosperity of Richard the Third was so short ( says our incomparable Historian ) that it took end ere himself could well look over it . There is not any thing then that we can call constant here on earth ; which makes the Author to the Hebrews , speaking of Abraham , say , That he looked for a City having foundations : Upon which one gives us this Note ; That the Heavenly City can only be said to have properly a Foundation , whereas those Cities that are on earth , do shew plainly by their daily ruines , that they have no sure foundation to rest upon . Oh let this be a means to take off the wheels of our Affections from their eager pursuit after earthly things , and set them upon things above , where the moth cannot come at them , nor thieves break through to steal . And let us look to that charge of the Apostle , 1 Tim. 6.17 . Charge those that are rich in the world , that they trust not in uncertain Riches ; or rather in Riches which are Uncertainty it self in the abstract ; ( for so the Greek runs it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. in the uncertainty of Riches . ) And that we may in no wise doubt of this their uncertainty , the Wise man prefixes a note of certainty before this uncertainty , Certainly ( says he ) Riches make themselves wings , and fly away as an Eagle towards Heaven : as if he should have said , Certainly Riches and all worldly things are as uncertain as a Bird that is upon the wing : and therefore we must not set our hearts upon them ; but our daily prayer and practice must be , So to pass through things temporal , that so we do not loose those things that are eternal : or else with David , let us beseech God to incline our hearts unto his Testimonies , and not to Covetousness . Now this inclining our hearts unto Gods Testimonies , is nothing else but that holy and penitential change of Heart and Life , or else that turning unto God with all our hearts , which God calls for at our hands , and expects from us in all his changes , whether personal or else National ; which if he find in us , then let what changes soever fall , they shall all work together for our good : but if not , we must then look to be as a rowling stone , and to have our daily turns and changes in this life from one degree of misery to another , until at last we turn into Hell , as David speaks , with all those that forget God. Secondly , The consideration of this point may be a good antidote against Pride in a prosperous Condition , since God hath so ordered the Web of our Lives , as that Adversity as well as Prosperity is interwoven in it : For there is nothing that swells us up so much , as prospering here in worldly things ; and nothing again that is more effectual to asswage this swelling in us , than to consider the brevity and mutability it is subject to . Now it swells us up with a high opinion either of our own Goodness above others , or else of our own Greatness . 1. Our prospering in worldly things swells us up with a high opinion of our own Goodness above others ; as 1. It makes us think our selves the only good men in Gods eye , because we are prosperous in the worlds ; whereas indeed , this can be no certain rule to measure out any such thing by , since the world and the prosperity of it is so variable and uncertain . And therefore , when at any time God shall water us more than others with the lower springs of his earthly Blessings , we are not therefore to have an overweening conceit of our selves , and our own causes , above others , ( as if God upon this ground had tyed his special love either to us or them : ) For you know that when God would chuse a King for Israel , he chose him not by outward and perishing excellencies , for then he would have chosen in the room of Saul , Eliab , Aminadab , or Shammah , who were the three elder brothers of David , and men of goodly personages to look upon ; yet God chose none of these , ( says the Text ) but David the youngest of them , though not so outwardly , yet inwardly glorious , being a man after his own heart . It is the chief Argument the Turks use at this day , to prove themselves the only Musselmen , or true believers ; We thrive ( say they ) and prosper in the world : for how hath our Mahometanism over-run all Asia , Africk , and the greater part of Europe too ! And do not they among us then reason more like Turks than Christians , who speak after this manner , Come , see how we bear down all before us , and ride upon the backs of the poor in triumph ! Thus and thus do we prosper in the world , and do even what we list ; and is not this an evident sign we are Gods Children , and that the right end of the staff is ours ? Sure , if we were other than Gods peculiar people , he would not bless us so much as he doth . But to these I answer , That these and such like are only Bona Scabelli , ( as Divines distinguish well out of that place of Isaiah ) and not Bona Throni , the Goods of Gods Footstool , ( but earthen ware ) and not the good things of his Throne , which are Grace and Glory ; & therefore can set upon us only an earthly mark for men here to take notice of us , but not any heavenly cognizance for God to look upon us , as upon his dear and elect Children . For else it would easily follow , That the Alchoran were better than the Bible , and the Turks fancie better than our Faith of Christianity . And were there no other signal place of Scripture for this , than that of the Prophet David in his 73. Psalm , ( as indeed there are very many ) this alone ( methinks ) were enough to impress this as a truth upon us , where he speaks of some that are not in trouble like other men , but pride compasseth them about as a chain , violence covers them as a garment , their eyes stand out with fatness , and they have more than their heart can wish ; yet these ( says he ) v. 12. are the ungodly who prosper in the world . And the Prophet Jeremy makes bold to question with God about it , in these words , Jer. 12.1 , 2. Wherefore , says he , doth the wicked prosper ? and why are all they in wealth that rebelliously transgress ? and he rests satisfied with this , verse 3. That God did by that prosperity of theirs fatten them as sheep to the slaughter , and prepare them for the day of destruction . And this is that prosperity of fools that the Wise man speaks of , which will destroy them , Prov. 1.32 . It is not then our thriving in Temporals , but in Spirituals , that speaks us and our Faith to be accepted of God. For the truth of Grace or Religion , and the goodness of a mans Cause , is not measured by the Souldiers Sword , but by the Word of God , which is the Sword of the Spirit . God Saints no man for his goodly Personage , for his Riches , for his politick head-piece of contriving , and bringing about his own worldly and sinister ends , or for his Arms and Conquests ; for then Saul and Croesus Ahitophel and Alexander the Great had been high in Gods book : but he values Men only by their Spirituals , as their graces of Faith , Humility , Patience , Meekness , Obedience , and the like : and where he finds these , ( how unfurnished soever they are otherwise ) yet these are mine , saith the Lord ; and in that day when I shall make up my Iewels , I will spare them , even as a Father doth his Son ; and then shall ye discern between the righteous and the wicked , betwixt him that feareth God , and him that feareth him not . Indeed God may sometimes permit evil to prosper in the world , but never approve of it : for so acknowledges the Jewish Church , Lament . 3.35 . To turn aside the right of a man before the face of the most High , or to subvert a man in his cause , the Lord approves it not . And therefore to argue from Gods permission to his approbation , is a gross Non sequitur , nay more , a laying our iniquity on Gods back , as if he would take it well at our hands to be made a Pack-horse at every turn to bear all our execrable burdens , and were ( as David speaks ) such a one as our selves , to favour evil courses , or else to own them as his off-spring . Which made Dionysius the elder conclude Sacriledge to be no sin , when he had rob'd the Temple at Locri , because the Gods seem'd ( as it were ) to smile upon the action , in giving them fair Winds and Weather , both in their voyage thither and return back again . But , as it was a great Blasphemy ( says one ) for the Devil to personate God , when he would be similis Altissimo ; so is it greater to make God personate the Devil . And yet this he doth , that makes God patronize his evil , because he prospers in it ; for this brings in God saying , That he will be like the Prince of Darkness , and makes the Holy Ghost to leave his Dove-like shape , and come only to us in the form of a greedy Raven or Vultur . 2. As our prospering in worldly things swells us up too high with an opinion of our own Goodness , and makes us think better of our selves than is meet ; so also doth it on the other side lift us up too far with thoughts of evil towards our brethren , and make us think worse of them , and the ways of God they walk in , than we should , by charging them as utterly deserted of God , because we see not now the same hedge of Gods favour about them as heretofore we did , but the stakes that then prop'd them up , are now thrown away as useless and unserviceable . Whereas Afflictions on this hand are every way as temporary and transient , as Prosperity was on the other ; and being so , must needs be as a broken reed , or a reed of Egypt , wherewith we cannot exactly measure Gods Temple , nor the Spiritual estate of his Children . It was a hard stumbling-block to the Prophet David for a time , when he says that his feet were almost gone , and his footsteps had well-nigh slipt , upon his sight of the wickeds prosperity ; until he went into the Sanctuary of Gods Word , where he learnt to settle his wavering and distrustful thoughts : for there he saw , that notwithstanding his outward afflictions , that God held him up under that sore temptation with his right hand , and would ( in opposition to transitory goods , which are the proper blessings of the wicked , because they have no others but these to trust unto ) guide him with that which should infinitely exceed them , to wit , his Counsel here , and his Glory hereafter . And it was the great question so much agitated betwixt Job and his Friends , Whether those doleful changes that befel him were the cognizance of his insincerity to God , and of Gods disfavour to him upon it , yea or no. His Friends taking advantage upon his present weakness and distemper , maintain it strongly against him in the affirmative , that they were : until at length God himself steps in to the rescue of the weaker side , and makes the conclusion ( as all Logical conclusions do ) to follow the weaker part , determining it for Job against his Opponents in the Negative , and telling them , that they spake not of Job , nor of his proceedings towards him that which was right , Job last , verse 7. Seneca a Stoick Philosopher , hath a set discourse to this purpose , Cur bonis viris mala eveniant , why the evils of this life most commonly fall out to good men : and he concludes it thus , That temporal evils are no sign of Gods hatred to them . For , dost thou think ( says he ) that the Lacedemonians hated their Children , when as they experimented their disposition to virtue by stripes in publick ? No. So , do we think Gods Children in disfavour with him , because he lays here sore blows upon their Bodies and Estates by evil men , as his rods and scourges in it ? No ; for we see and feel many times ( says an experimental patient of our own well ) the deep lines and strokes of Gods hand upon us , when as we cannot by our skill in Palmestry decipher his meaning in it , no more than the Malteses could by the viper upon Saint Pauls hand judge of his condition to God-ward . For God sometimes ( that we may not thus judge ) inverts humane order , and runs out his dealings towards us in the ordinary chanel of his universal Providence , Justice and Equity , by which he waters here all alike . Indeed they may seem ( I grant ) to go counter to our apprehended rules of common right : yet are they always agreeing both with Gods secret and revealed will , though ( like the Sun in its sphere ) not perceptible to us , because too mysterious and dazzling : however , many pretend to interpret them by a blaze of fire lighted at the natural pride of their own private spirits , and that dimme twilight of knowledge which is in them ; when as they are altogether in the dark to the true light of Gods word and works herein . And here take in the opinion also of Epictetus another Stoick and Heathen man , which speaks most Christianly to this point , namely , That all are not hated of God , who do wrastle here with variety of Miseries : but that there are with God good causes of it , though so secret that few can reach them . And therefore , albeit we cannot see how these actings of God may stand with his tender love to his children , and so may conceive an ill opinion of them ; yet when we shall think seriously , that Gods thoughts and ways are not as ours , it will teach us to give them a more favourable interpretation . For how dare humane rashness ( says Saint Bernard ) reprehend that which it cannot comprehend ; in giving demonstrative reason why wordly prosperity should be Virtues stepdame , and not her natural mother ! But ( to close up this Discourse ) you see here by what hath been said , that it is a great errour ( howbeit now grown more than popular ) to judge of persons and causes by the events , whenas all outward things ( says Solomon ) fall alike to all , neither can any judge of love or hatred by what is before him : Prosperity and Adversity being but separable accidents to them , and no essential properties of them , because they are grounded upon worldly things , that have so loose and mouldring a foundation , as that a man cannot tell concerning them what a day may bring forth . Again , 2. As worldly prosperity swells us up with a high opinion of our own Goodness above others , so likewise of our own Greatness . And this makes us slight those that are under us , and deal hardly with them , ( as to temporal things ) which we would not do , if we once consider'd the mutability of it . And therefore if at any time God shall give up unto us those we conceit our enemies , to be dealt with ( if we will ) by all harshness and extremity ; yet are not we then to trample upon them in the pride of our hearts , nor to adde more load to that which God hath already laid upon them ; but rather to take off from it what we can , and to use them with all gentleness and compassion , with all mildness and moderation , as considering our selves , that we are not here to live always as Gods upon earth , the same yesterday , to day and for ever : but what is the bitter cup of their portion to day , may be ours to morrow . It speaks out but a coarse and ignoble spirit , to crow and insult over those that are down . The very Heathen thought it so , who had only the glimmering of Nature to guide them ; much more ought we Christians , whom the Apostle exhorts , that our moderation may be known to all men . That as the Apostle will have his Corinthians to use the world with a tanquam , as if they used it not ; so must they among us , that have wealth , power and authority , so use them , as if they used them not : that so when they shall fail us , ( as they will ere long , since the wind blows not always out of one and the same favourable quarter ) we may then be able to say with comfort , That we never misemployed those talents of Gods outward favour to us unto the pressure and destruction of our Brethren , but only to their relief and preservation . The Prophet David in his Tenth Psalm , speaks of some , who through the pride of their countenance do not seek after God , neither is God in all their thoughts . But their ways are always grievous ; they puff at their enemies , and say in their hearts , they shall never be moved , nor be in adversity . And such were the Babylonians , who ( besides their barbarous cruelty to the Israelites under captivity ) added this above all , that they scoffed and jeered at them in their miseries , with Sing us now one of the Songs of Sion . So also were the Edomites , v. 7. who cryed over Jerusalem in the day of her visitation , Rase it , rase it even to the foundations . And were we sure that the sun of our earthly Happiness would always stand will in this our Gibeon , it may be we might take liberty to do the like , and think we did well in it too . But when as we come to consider seriously , that there is no Solstice here upon earth , but so soon as the Sun is come to his furthest Summer-point in our Horizon , it is then presently vertical , and turning again to make winter-weather with us , how will this asswage that swelling of pride that is within us , and make us humble ? To this purpose there is a memorable History of Caganus King of the Huns , unto whom Theodorus Medicus being sent in an Embassy from Mauritius the Emperour , to divert those swarms of people wherewith Caganus at that time threatned to storm the Empire , he apply'd himself to him in these words ; Audi Cagane , utilem narrationem Sesostris , &c. Hear , says he to Caganus , a profitable Narrative of Sesostris King of Aegypt , who being lifted up too high with his great successes against his enemies , caused four Kings taken prisoners to draw his Triumphal Chariot , wherein one of them looked back with smiles to the wheel of the Chariot , and being demanded his reason for it , answered , That he smiled to see the spoak of the wheel now at the top , to be presently at the bottom ; and again , that which is now at the bottom , to be by and by at the top . The very hearing whereof did so mollifie , and keep down the haughty Princes spirit , that it drew him a little to forbear his acts of hostility against the Emperour . And from this Topick also of volubility , did Croesus draw an argument to disswade Cyrus from his intended inrode into Scythia : for if thou didst lead ( says he ) an immortal Army , then is there no need for thee to ask my advice in it ; but if thou dost acknowledge thy self a man , and a leader of mortals , then think that there is a wheel of humane affairs that turns about continually , and suffers nothing here below to stand long upon the same bottom . But this advice of Croesus took no place with Cyrus ; If it had , he would have kept himself ( as the Tortoise doth ) intra testudinem , within his own shell , within his own dominions , and not have causelesly usurped upon the rightful possessions of others to his own destruction : for see the issue and event of it ! Even that God who is infinite in his Wisdom , and terrible in his Power and Justice , he that resists the proud , and looks upon them afar off , He ( I say ) made the pride of Cyrus serve as a snare to take himself in , and to work his ruine : for he was no sooner entred Scythia , but he found by sad experience how unconstant the World wa● not looking now upon him with 〈◊〉 smiling aspect it did before ; but the wind was now in another quarter , and ( as the Wise man says or Riches , that they make themselves wings and fly away ) so did his former prosperity betake her self now to her wings , and flew away , his whole Army being quite defeated , and himself slain by Tomyris Queen of Scythia . A good example to make the secure wretch look about him , and to pull down the high looks of the proud . And therefore when ever any flushing of pride begins to rise within thee , and to bud forth , as it is in Ezekiel , into violence , and oppression of others , then think thou hearest some Monitor calling unto thee , as King Philips Page did to him , Memento te esse mortalem , remember that thou art Mortal : so , remember that thou art changeable as well as others , and this will be an excellent means to keep it in . For tell me , would Cyrus , think you , have invaded Scythia , had he thought so sad a fate would have attended him in it ? Or would Pharaoh have oppress'd the Israelites so much , had he thought that God would have tumbled him up and down so much as he did , from one plague to another , and at last made the sea his champion to revenge their injuries upon him ? Or would Joseph's brethren have persecuted him as they did , if they had thought he should afterwards have been lord over them ? Or the Gileadites have expelled Jephtha , had they known he would have been such a shelter against a storm , and of such use unto them against the Ammonites ? Or ( to say no more ) would Darius have call'd Philip's boy in derision of him , had he known that he should have been conquered by him ? No , little do proud men think that the water which is now in the float , will presently be in the ebbe ; and that the spoak of the wheel which is now at the top , may quickly be at the bottome : and then he that is the greatest now among us , may come ( how soon he knows not ) to stand in need of the meanest creature whom he now despises . It is wisdome then for every Christian , when as he is at the top of the wheel , and may lord it over those that are beneath , yet not to overlook them with a scornful eye , but to let down his spirit , and ( as the Apostle exhorts us ) to condescend to men of low degree : For one scale is not always in depression . No , This were dura infoelicitas , a very hard and high measure of infelicity . Neither is the other always in elevation : This were foelicitas miseranda , a happiness to be pitied . But the alternate wave of the beam keeps them both in awe , and especially the proud person , who seems unto me as a bird tied to a string , which if it fly too high , the hand draws in the string and pulls it down again . And so if we shall let out our spirits too high with pride , God hath then a line of vicissitude in his hand to pull us in at his pleasure . The Prophet David said in his prosperity , that he should never be moved , his mountain was made so strong ; yet God did but hide his face from him a little , and he was troubled . Naturally then we are too apt to know no measure in a high fortune ; but ( as a person of Honour and Piety in this Nation said ) although in the heat of summer we easily believe there will come after it a cold season of frost and snow , yet are we so stupid as in Prosperity not to consider of Adversity , though the one be as successive as the other . And this makes us to exalt our selves so much above all that is called God. That as it is observable touching the Book of Esther ( which is nothing else but a Declaration of acts done in reference to the Greatness , Power and Glory of Ahasuerus the Persian Monarch , as to the principal instrument of them ) that in that whole Book the Name of God is not so much as mentioned at all : So doth it also commonly fall out , that while we are here in the ruff of our worldly Glory and Prosperity , we seldom or never speak of God , and as seldome think of him , but set our selves up in his room , as Nebuchadnezzar did , who spake too big , and too much of himself , saying , Is not this great Babel that I have built for the house of my Kingdom , by the might of my power , and for the honour of my majesty ? As the fly said in the Apologue when it was got up to the top of the wheel , See what a dust I make ! So , see what a dust makes this poor Worm , what a Mying there is with him in the height of his pride ! nothing but my Kingdom , my Power , and my Majesty : but as for God , Ne gry quidem , There is not a word of him ; He is not in all his thoughts . And therefore how soon the house of his Kingdom fell upon his head , yea how short-liv'd the might of his power was , and the honour of his Majesty , you may see by the next verse , where it is said , That while the word was in the Kings mouth , there fell a voice from Heaven , saying , O Nebuchadnezzar , to thee be it spoken , Thy Kingdom is departed from thee . The world then may well be compared to the Sea of glass which Saint John saw in his vision , Revelat. 4.6 . and there be also , that from the resemblance of the one to the other , interpret it thus . For First , It resembles the Sea either for its ebbing and flowing ; or else for the suddain change of it : for how soon is the face of the Sea alter'd ? in one and the same hour ( it may be ) thou mayst see her smiling upon thy vessel , and frowning too ; playing with it , and swallowing it up . Noli igitur ( says the Moralist ) tranquillitati ejus credere , i.e. Do not therefore trust too much to her smooth and calm looks ; in hoc enim momento mare evertitur , for in one moment doth she appear wrinkled vvith billovvs , and turns about from a calm unto a storm . Secondly , It resembles also glass , and that either for its brittleness , because nothing is sooner broken : or else for its slipperiness , because he that walks upon glass can have no sure footing ; and therefore for any man to presume upon the steadiness of it , must needs be very dangerous . That as the ancient Romans used to distinguish their days into Dies albi , and Dies atri , white and black days : so doth God , and there is no man but hath the later of these as well as the former , his black as well as his white days . Oh the madness then of wicked men , vvho are alvvays plotting against the righteous , and gnashing upon them vvith their teeth ! At ridebit Deus , says David , But God shall laugh at them for it : and he gives this reason , v. 13. because he sees that their day is coming , i. e. he sees clearly that their black and dismal day is coming upon them , though themselves will not see it through the pride and security of their spirits ; yea , and he knows also punctually when it will be , though we know it not : for though to day may be fair and shining , yet may to morrow be dark and tempestuous with them ; since we know not what a day may bring forth . Last of all , ( because I am loath that my Sun should set in a cloud ) The consideration of this point may serve as a good antidote against despair in an afflicted condition ; or as a cordial to stay up our spirits in the saddest and most distressed times , and to teach us patience and contentedness in them : that so as in prosperity we should not say , we shall never be moved , so neither in adversity , that we shall never be delivered ; when we shall consider , that what weight of affliction soever we lye under , is not of a continuant , but of a changeable nature . And to this end we have the sure staff of Gods promise unto his children to lean upon , as in the tenth Chapter to the Hebrews , where he says thus , Yet a little while , or rather as it runs in the Greek , yet how very very little while , ( with a double diminutive ) and he that shall come , will come , and will not tarry . And in the precedent verse he tells them , they have need of patience , that they may receive this promise . And in the twelfth Chapter to the Hebrews , the Apostle takes up an exhortation to it from the Wise man , and makes a consolatory use of it to his Hebrews , withal taking them to task for their forgetfulness of it ; And ye have forgotten the exhortation which speaks unto you , as unto children : My Son , despise not thou the chastning of the Lord , nor faint , or be not broken in mind ( as others translate it ) when thou art rebuked of him . For we had ( says he ) the fathers of the flesh , who verily chastened us a few days after their own pleasure , and we were patient under their rod , and gave them reverence , but God a few days only , for our profit . Shall we not then be much rather in subjection to him who is the father of spirits , and live ? Thus when Boetius , that Christian Consul and Martyr at Rome , was wrongfully deprived by Theodoricus of his Honours , Estate and Liberty , Philosophy brings in what we call Gods Providence , comforting him in these words : I turn about my wheel continually , and delight to tumble things upside down ; why then doth thy heart shrink within thee , when as this changeableness of mine is cause enough for thee to hope for better things ? And so also , when many of our Brethren were heretofore in Exile for their Religion in Queen Maries days , what ( I pray ) did that Jewel of our Church comfort them with , but onely this , Haec non durabunt , aetatem ; These will not endure an Age ? as indeed you know they did not , her Reign being not full out six years time . And with the same consideration also should we chear up our selves now under that black cloud that hangs over the Church , that it will not endure an Age , but be as Ephraim's righteousness was , even as the morning cloud , or as the early dew that passes away . To this end , it will not be amiss to note , how the afflictions of Gods people in the Scripture , are run out not by any long tract of time , as by an Age , Year , Month , Week , or the like ; but by the shortest measures that can be , as by a Day : now a Day ( you know ) holds not long , but is quickly gone , even as a flying Bird , or a Poast that runneth by . And thus good Hezekiah calls the time of Sennacheribs rage against Judah , a Day of trouble , Isa. 37. v. 3. Or if this be not enough , you have them then contracted within a lesser room , and measur'd onely by a Night , which is no more but the dark side of a natural Day , and therefore is a great deal shorter . And this made the Prophet David say , Psal. 30. v. 5. That heaviness may endure for a Night , but joy cometh in the Morning . The time then that heaviness shall endure to the Godly can be but a Night at the longest , but whether it shall be so long or no , the Prophet is very uncertain and unsatisfied , for which cause he expresses it here with a May be , Heaviness may endure for a Night . But if this expression be not full enough to set forth the brevity of them , our Saviour doth it then by an Hour , which is shorter yet , and but the four and twentieth part of a natural Day ; for so he calls the time of his persecution by the High Priests and Elders of the people , Their hour , and the power of Darkness , Luke 22.53 . Or , if this be yet too long a space to set forth the brevity of their afflictions , and to give a through Comfort to Gods people , their little continuance is then express'd by a Moment , which I am sure is short enough ; so you have it Isa. 54. v. 7. For a small moment ( says God to his Church ) have I forsaken thee , but with great mercy will I gather thee : And again , v. 8. In a little wrath I hid my Face from thee for a moment , but with everlasting kindness will I have mercy upon thee . Or last of all , if any time can be shorter than this , it must then be the present time ; yet such are the sufferings of Gods children , in St. Pauls account , but the sufferings of the present time , Rom. 8.18 . and a shorter time than this there cannot be . For as the French our Neighbours are said to be for their inconsiderateness , Animalia sine praeterito & futuro , Creatures that have respect neither to time past nor time to come : so may we say of the present time , That it is as short a measure as can possibly be imagined , having in it nothing either of time past or future , the first of the two being dead already , and the later of them being not yet born unto us . And yet we see here for all this , that St. Paul , when he had cast up the account of all which he suffered in the cause of Christ , how he reckons and concludes it to be onely the suffering of the present time , and not worthy to be compared with the glory that shall be revealed . A Prayer . ALmighty God , who rulest the Sea of this World by thy power , and whose paths are in the roughest Waters ; We the unworthiest of all thy Servants commit our frail Barks , with all that we have , to the Steerage of thee our great Pilot , and faithful Preserver : beseeching thee so to order by thy good hand of Providence all outward contingencies to us , that we may be able to bear up through them with a steady and even Course , against the several Storms we shall meet with in this passage to our blessed Harbour of Eternity . And however earthly things may like Watery Billows be every day rowling up and down in their vicissitudes about us ; yet suffer , oh suffer not the Heavenly truth of our Reformed Religion to flote about any longer so uncertainly among us , nor our selves to be as Children toss'd to and fro with every Wind of Doctrine . But let us be constant and unwavering in the profession of that Holy Faith we have received ; and ( Thou that art the God of Truth ) be graciously pleased to stay us up firmly in it by the sacred Scriptures , which are thy Word of Truth , and the sole Anchor of our Faith to rest upon . Lord , pull in the Sails of our desires towards fleeting and transitory substances : for who will cast his eyes upon that which hath wings to flee away as an Eagle towards Heaven ! Ballast our Spirits with Humility in a prosperous condition ; and when we have the highest and most pleasing Gale of the worlds favour for us , give us to strike our spreading Sails of Pride , and to make our Lenity and Moderation to be known to all men , for the Lord is nigh at hand . But if thou in thy just judgment against us for our manifold and hainous sins , shalt cause some cross wind or other to blow upon us , and give us over to Shipvvrack in our temporals ; Supply then , we entreat thee , their want with thy spirituals of Patience , Faith , and other suffering graces ; That although the tempest be never so boisterous without , yet we may enjoy within a Christian calmness of Spirit , in a happy quietude and contentedness of mind with all thy dealings towards us , and not set down our rest upon the Creature , which is so restless with us , but amidst the sundry and various changes of the world , may there fix our Hearts , where onely true and unchangeable joys are to be found , through Jesus Christ our Lord. FINIS . 
A51272	----	A moral essay concerning the nature and unreasonableness of pride in which the most plausible pretences of this vice are examined, in a conference between Philotimus and Philalethes. Licensed August 17. 1689. Collier, Jeremy, 1650-1726. 1689 Approx. 128 KB of XML-encoded text transcribed from 50 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A51272 Wing M2614 ESTC R203612 99834750 99834750 39261 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 0 1.0 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 1, no. A51272) Transcribed from: (Early English Books Online ; image set 39261) Images scanned from microfilm: (Early English books, 1641-1700 ; 1817:2) A moral essay concerning the nature and unreasonableness of pride in which the most plausible pretences of this vice are examined, in a conference between Philotimus and Philalethes. Licensed August 17. 1689. Collier, Jeremy, 1650-1726. [4], 90, [2] p. printed for Joseph Hindmarsh, at the Golden Ball in Cornhil, London : 1689. By Jeremy Collier, whose name appears on the title page of the second edition. With a final contents leaf. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.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 1473 and 1700 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 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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. 5% (or 5 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 100 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 4 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-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Pride and vanity -- Early works to 1800. 2003-06 TCP Assigned for keying and markup 2003-06 Aptara Keyed and coded from ProQuest page images 2003-08 Judith Siefring Sampled and proofread 2003-08 Judith Siefring Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion A MORAL ESSAY Concerning the Nature and Unreasonableness OF PRIDE : IN WHICH The most plausible Pretences of this VICE are examined , IN A CONFERENCE BETWEEN Philotimus and Philalethes . Licensed August 17. 1689. London : Printed for Ioseph Hindmarsh , at the Golden Ball in Cornhil . 1689. TO THE READER . I Easily foresee some People will be disobliged with the Freedom of these Papers , and think themselves treated with too little Ceremony ; But unless they can disarm their pretended Adversary , and confute his Arguments , I would desire them by all means to smother their Resentments : For as bad as the World is , to appear in defence of Pride , and turn Advocate for the Devil , looks like an untoward sort of an Employment . However to sweeten their Humour as much as may be , they may please to consider that there was no good to be done in this Case without plain dealing ; This Malady of all others must be well examined , otherwise it 's in vain to expect a Cure. 'T is to no purpose to declaim in general against a Proud man , and to give him a great many hard Names ; for unless you point directly upon his Vice , distinguish it's Nature , and discover the weakness of that which he builds upon . Every one will be sure to avoid the Charge and parry against the Application . Farther , to abate their Censure I think it not improper to acquaint them that here are no particular Characters attempted , nor is there the least intention to provoke or expose any Person Living . Besides when a Piece like this is drawn from so many different Faces ; the mixing of Features and Complexions , will keep the Originals from being discover'd . In short the Design of this small Discourse is only to make Men more useful and acceptable to Society , and more easie to themselves than they generally are : And that those who over-top their Neighbours upon any considerable account ; may manage their Advantage with that Modesty and good Humour , that none may have any just occasion to wish them less . A Moral Essay UPON PRIDE , IN A CONFERENCE Between PHILOTIMUS and PHILALETHES . Philot. PHilalethes , I am glad to see you , though you are so wrapt up in Speculation that I scarce knew you at first sight ; pray why so thoughtful ? you don't use to have so much Philosophy in your Face . Philal. I have a particular reason to look a little pretendingly at present ; therefore I hope you will excuse it . Philot. With all my heart , for I suppose you will not make a practice of it : But whatever Emergency you may be under , I would advise you to appear in your old shape again ; for in my Judgment that contemplative Figure does not become you . Philal. I am sorry to hear Thinking agrees so ill with my Constitution ; but I hope this Alteration does not arise from any natural Antipathy I have to Sense , but from the unacceptableness of the subject I am upon . Philot. Pray if it be not too free a Question , what were you musing upon ? Philal. Why last night I happened to light upon an overgrown Fop , who plagued the Company with such an impertinent History of his Quality and Performances , and was so vain and insolent in all his behaviour , that as soon as I was delivered from him , I had a plentiful occasion to consider the unreasonableness of Pride ; which is the present Employment of my Thoughts , and upon a full view , I find so much folly , and ill humour , and Monster , in the Composition of this Vice , that I am ashamed , and almost afraid , of the Idea I have raised . Philot. 'T is somewhat hard you can't stand the charge of your own Imagination ; But though I shall not dispute your Courage , yet I much question your Mortification . Philal. The Reason of your censure ? Philot. Because I have observed it 's but a bad Sign of Humility to declaim against Pride ; for he that is really humble will be unconcerned about Respect and Applause ; such a Person values himself upon nothing but his Conscience and Integrity , and therefore the haughtiness of another can't make him uneasie ; so that if he finds himself wince upon the account of neglect , he may be pretty well assured he has a fore place . Philal. I think you are somewhat out in your notion of Humility ; for that virtue does not make us either servile or insensible , it does not oblige us to be ridden at the pleasure of every Coxcomb . We may shew our dislike of an imperious humour , as well as of any other foolish Action , both for the Benefit of others , and in vindication of our own right . Philot. I am glad to hear this concession from you , because from hence it follows that a man may have a just esteem of himself without being proud : Now if this observation was remembred and rightly applyed , men would not be so censorious in this point , nor mistake their own Pride for their neighbours so often as they do . For instance , a man whom the Law has made my Superiour , may take notice of his Quality if he pleases ; but this can't well be done , except he makes me an abatement of the regard he receives from me , therefore I ought not to interpret the Reserve or Familiarity of his Carriage as a Neglect , for provided he keeps within his proportion , he challenges nothing but his own ; so that if I am displeased , the Pride lies on my side , for affecting to have an equal Regard paid to persons who are unequal . Philal. I have nothing to object against the main of your discourse , and conceive that the best way to know whether we are guilty or not , and to prevent charging this odious Imputation unjustly upon others , is to state the Nature of Pride , and to enquire into the Grounds of it . Philot. I confess that is the way to pinch the Question , therefore let what will come of it , I will stand the Test of your Method , though I am afraid you will say some unacceptable things . Philal. Suppose I do ; if the subject leads me to it , the fault is not mine : But to come to the point : Pride has a very strong Foundation in the mind ; it 's bottom'd upon Self-love . Philot. Then I find there is somewhat to work upon . — Philal. Pray give me leave , I say Pride is originally founded in Self-love , which is the most intimate and inseparable Passion of humane Nature . The kindness men have for themselves , is apt to put them upon over-valuing their own things : which humour unless check'd in time , will make them take most delight in those Circumstances and Actions which distinguish them from their Neighbours ; and place their supposed Advantages in the best light . Now this design is best pursued by being Master of uncommon Excellencies , which though desired by all , are possessed but by a few ; for the Rareness of things raises their Esteem , and draws a general Admiration . And their desire of being distinguish'd , is one reason why they love to keep the odds in their own hand , and to make the distance between themselves and their Neighbours as wide as may be , which often runs them upon a vain , and tyrannical Ostentation of their Power , Capacity , &c. For this magnificent discovery makes the difference between them and their Neighbours the more apparent , and consequently occasions their own Greatness to be the more remarkable . Philot. I think you have said something very remarkable , and I don't know but you may grow considerable by it , if you can prove your Assertion . Philal. Pray what rising Doctrine have I laid down ? Philot. You say that Pride is founded in Self-love , which is an unseparable Passion of humane nature ; from whence I gather , that it 's impossible for a man not to be proud , because it 's impossible for a man not to love himself . We are like to have an admirable Preservative from you at this rate . Philal. Not so fast , If you had attended to the whole , you might have observed that by self-love I meant the Excesses of it . Philot. I thought a Man could not have loved himself too well . Philal. If by loving you mean wishing himself happy , I agree with you ; for we may , or rather we must desire to be as happy as is possible , provided it be without prejudice to another . But then if Esteem is understood by Love , it 's easie ( without care ) to exceed in our own behalf ; and in this sense we certainly do love our selves too well , as often as we set an overproportioned and unusual value upon any thing because it 's our own ; as if our fondness and partiality was the true Standard of worth , and we had the faculty of turning every thing we touched into gold . Philot. I will not contest this point any farther with you ; but as I remember you started another Paradox , by intimating that it was a sign of Ambition to esteem any Excellency the higher for being uncommon : Now since the value of an Advantage is enhansed by its scarceness , and made more reputable to the owner ; I think it somewhat hard not to give a man leave to love that most which is most serviceable to him , Philal. So it would if he had no body to love but himself ; but since he is both obliged and naturally inclinable to universal Benevolence , this alters the Case : for he who values any thing the more for being uncommon , will desire it should continue so , which is no kind Wish to his Neighbours , and is an Argument that a man does not delight in an Advantage so much for it self , as for the Comparison ; not so much for its own irrespective goodness , as because others want it . Now it affords a more generous , and I believe , a more transporting pleasure , to converse with universal Happiness , though we make no greater figure in it , than the rest of our Neighbours ; than to be gazed at , and admired by a Crowd of indigent and inferiour People . Philot. The World does not seem to be of your opinion ; however I will let your Argument pass for the good nature of it . But after all let me tell you , though I have no mind to be counted proud , yet I have a strong fancy for myself , and therefore if you will not allow me to be civil to my Person , we might e'en as good dispute no farther , for — Philal. Don't trouble your self , if your Terms are moderate , we 'll never break off upon the score , therefore I will offer at a short negative description of Pride , in which if it 's possible , I will give you Satisfaction . Philot. Pray let us see how liberal you will be . Philal. First it 's no part of Pride to be conscious of any perfections we have , whether intellectual or moral ; for this is in many Cases necessary , and impossible to be avoided . He that is wise or learned must know it , otherwise he can't understand when he judges true or false , nor distinguish difficult and noble Speculations , from trifling and vulgar Remarks , nor tell when he acts rationally or not . Now a Man that is ignorant of these things can neither be wise nor knowing : Therefore as he that has a just and vigorous sense of the Magnitude , Distance and Colours of Objects , must conclude that he has eyes whether he will or not ; so these perfections of the mind discover themselves by their own Light. The Possessour can no more be ignorant of them , than he can doubt of his Existence when he is awake . To give one instance more ; How can any Person have true Fortitude , who does not know how far he ought to hazard himself , and wherein the baseness of Cowardise consists ? So that to affirm a Man may be ignorant of his own considerableness , is to make him wise and great , and good by Chance , which is a contradictition to the Excellencies supposed in him . Philot. Right . And since I like the Frankness , and tendency of your Argument , I 'll try if I can reinforce it : I say then , supposing it was possible for a man to be ignorant of his good Qualities ; it was by no means convenient : For if he carried such a Treasure about him , without knowing how well furnished he was ; it s somewhat hard to conceive , how he could either improve or use it . If it lay thus close , it would be little better , than a Mine undiscovered , for which neither the owner of the Ground , or any Body else are ever the richer , Philal. You say well , and therefore I shall venture in the second place to affirm , That as we may be acquainted with our own Accomplishments , without being guilty of Pride , so neither is it any branch of this sin to discover that they are greater than some of our Neighbours enjoy . If we have a real Advantage over another , it 's no sin to be sensible of it ; to apprehend otherwise , is to judge contrary to the Reason of things , when the Case is plain , we may believe we have more Honesty , Sense , &c. than some others . This is as allowable as it is for us to think , that we have better Complexions than Moors , and are taller than Pygmies . Philot. Can you go on ? Philal. Yes , I 'm not afraid to add , Thirdly , that we don't fall into the sin of Pride , by being delighted with those Advantages of Mind , Body or Fortune , which Providence has given us ; these things in the very notion of them are supposed to be beneficial . Now it 's natural and necessary for us to be pleased with the Enjoyment of that which is good ; of that which is agreeable to our Faculties , and an Advancement of our Nature : To speak strictly , when the Faculty and the Object are rightly proportioned , Satisfaction follows of course , and it s as impossible for us not to be pleased , as it is for fire not to ascend : Farther , if we are not allowed to take any Satisfaction in our condition , we are not bound to give God thanks for it , ; for we are not obliged to be thankful for that which does us no good : But nothing can do us any good , except it be by giving us a pleasure either in hand or in prospect . Fourthly , it is no part of Pride , to be more pleased with having an Advantage our selves , than by seeing one of the same value possessed by another . Philot. Make this out and you will oblige me . Philal. Very well : I prove my Proposition thus . First , Because that which is in our Possession , or incorporated into our Essence , is always in our Power , and ready to be made use of when we think fit . But that which belongs to another is often at a distance , and out of our reach , and can't be communicated to us , though the owner was never so willing . Secondly , it must be more agreeable to be Master of any perfection our selves , than to contemplate one of the same nature in another ; because every one is more certain of the kind Inclination he has to himself , than he can be of the Affection of any other Person whatever : That I will be always kind to my self , I am as well assured of , as that I have a being ; but that another will be so , is impossible for me to know : And therefore let a man be never so good natured , it must be somewhat more satisfactory to him , to see himself well furnished in any kind , than his Neighbour . Thirdly , that which is our own and in our Nature , we have the most intimate and vigorous sense of ; for the presence of any desirable Object , we know is more acceptable and entertaining than either the notion or Prospect of it : Possession gives us the Life of the thing , But hopes and Fancy can furnish out no more at the best than a Picture finely drawn . So that , for Example , let a man be of never so generous and disinterested a Spirit , yet it 's natural for him to be better pleased , with being rich himself ( if he has any value for riches ) than in having the bare Idea of an Estate : Besides as I observed , that which is our own , is always at our disposal , and does not depend upon the uncertain Inclination and humour of another . Philot. Very comfortably argued . I find then by your discourse that a Man may without vanity be pleased with his Circumstances , and have good Thoughts of himself too , if he deserves it . Now some People are so unreasonable , that they will neither give Men leave to love , nor understand themselves ; if they are conscious of any commendable Quality , they must be sure to lay it out of the way that they may not see it ; nay if a Man has taken never so much care to make himself insignificant , in order to the promoting of Humility , they will scarce let him know he is good for nothing , for fear he should grow conceited of his Virtue . But I perceive you are not so strait laced , and pedantick in your Notions . Therefore if you can recover us no more Ground , let us know directly what Pride is , and be as fair as you can . Philal. Why Pride in the plainest words which I can think of , is too high an Opinion of our own Excellency . Philot. How shall we know when we over-rate our selves ? Philal. That is a very seasonable question , and absolutely necessary to the state of the Case : Therefore I shall lay down some indisputable Marks of this Vice , that whenever we see the Tokens we may conclude the Plague is in the House . Philot. Let us hear your Diagnosticks . Philal. First , Then we may be assured we have this Disease , when we value any Person chiefly because his advantages are of the same nature with those we enjoy , neglecting others who have an equal right to Regard , only because their Privileges are of a different kind from our own . For instance , when Men who derive their considerableness from the Sword , the Gown , or their Ancestours , think none worthy their Esteem but such as claim under their own Pretences ; In this case it 's evident it can be nothing but Partiality and Conceitedness which makes them give the Preheminence . Secondly , We may certainly conclude our selves infected with this Vice , when we invade the Rights of our Neighbour , not upon the account of Covetousness , but of Dominion ; only that we may have it in our power to create Dependencies , and to give another that which is already his own . Thirdly , When Men don't measure their civil Advantages by the Laws of their Country , but by their own fancies , and the submissions of Flatterers ; this is another infallible sign they are Proud. Fourthly , to mention no more , When Men love to make themselves the subject of discourse : To conn over their Pedigrees , and obtrude the Blazon of their exploits upon the company ; this is an argument they are overgrown with conceit , and very much smitten with themselves . Philot. Though I think you have hit the symptoms pretty well , yet except they are marked somewhat more distinctly , 't is possible for a Man to have most of them without being e'er the wiser . For unless we are able to draw up a just State of the Degrees of merit , we can never take the true height of our Pretensions , and being in this uncertainty it's odds if self Love does not make us determine to the prejudice of our Neighbours . Now I would gladly know how we must go to work to be sufficiently informed in this Point . Philal. We must endeavour to get right apprehensions of the several Excellencies of humane Nature , and what proportion they hold to each other : In order to the assisting our Judgment in this case I shall lay down these general rules . First , Those advantages which spring from our selves , which are the effects of our power and courage , of our Industry or Understanding , are more valuable than those which are derived , and borrowed , because they are a sign of a Richer and more active nature . Secondly , Those Qualities which are most useful ought to have the Preference : for since acknowledgments ought to be suitable to the nature of benefits received , those who have the largest Capacity of obliging , may fairly challenge the Perheminence in our Esteem ; and therefore in the third place the duration of an advantage ought to be consider'd ; And that which has the firmest Constitution and is most likely to continue , ought to be prefer'd to others which are brittle and short lived . These rules carefully apply'd will snew us how far our pretensions to Regard are short of , or exceed other Mens , and so prevent an over-weening opinion of our selves . However , we are to observe that outward Respect ought to be given according to the Distinctions of ; Law , and though a Man may happen to be very defective in point of merit , yet we ought to take notice of the value Authority has set upon him . Philot. Give me leave to put in a word , which is to tell you , that though I am not satisfied with your Instances , yet I am glad to find you will allow us different degrees of worth . I was almost afraid you would have set all Mankind upon a Level . Philal. To deliver you from such apprehensions , I freely grant you that the Distinctions of Quality ought to be kept up for the Encouragement of Industry , and the support of Government . I hope now you have the reason of my Concession , you will not be so suspicious for the future . Philot. No , not till you give me a farther occasion ; especially since the inference of your discourse is not unacceptable : from whence it followeth , that when a Man sees plainly that he has the Advantage of his Neighbour , he may let him understand so much without any offence to humility . Philal. No doubt of it , especially when his station is publick ; but then the discovery of his superiority ought to be managed with a great deal of Art and good nature , to which we are obliged not only in point of Complaisance but Justice . For though there is often a real difference between one Man and another , yet the party who has the advantgae usually magnifies the inequality beyond all Sense , and Proportion . Men don't consider that the great priviledges of humane Nature are common to the whole Kind ; such as being equally related to God and Adam , Reason and Immortality , the same number of Senses , and much of the same perfection and continuance . And as for those things which are the peculiar Advantages of a few ; they are either acquired and enjoyed by the strength of those general ones I have mentioned , or else they are forein and in a great measure Chimerical , and therefore can be no real enrichments of our nature . They are often no more than the Blessings of Chance , of Flattery , and Imagination . And though they may set us upon higher Ground , yet they can add nothing to the true Stature of our Being . But to combate this Vice more successfully , we 'll examine its most plausible Pretences , and see if we can discover the weakness of them . Philot. What pretences are those ? Philal. I mean Learning , Nobility , and Power ; for these you know are accounted the brightest and most distinguishing Advantages . But though they ought all to be considered , yet I believe there is much more Weight laid upon them , than in strict reason they will bear . Philot. You talk as if you were retained by the Mobile , and had a Mind to bring us back to our original State of Ignorance and Peasantry . Philal. I tell you once again you are much mistaken . I have no design to lessen the value of any mans Honour , or Understanding : Let People have as much Sense and Quality as they please , provided they don 't grow troublesom and ridiculous about it . Philot. I somwhat suspect you have a mind to engross this Vice of Pride to your self . This sort of discourse looks like declaiming against Arbitrary Power , where the sharpest Invectives are commonly made by the most Enterprizing , and unmortifyed Men , who are only angry that they are not possessed of that absoluteness themselves , which they endeavour to render odious in others . Philal. Hah ! you are somewhat smart . However let me tell you , if I have any such project as you imagine , you have me upon a fair Dilemma . For , if my reasons against Pride hold good , they will stand upon record against my self , which I suppose will be no unacceptable revenge for you : if they are insignificant , you will have the diversion of laughing at the folly of the attempt : and which is more considerable , you may keep your good opinion of yourself into the bargain . Philot. Pray begin your attack as you think fit , and for disputes sake I 'll try how far I can maintain the ground against you . Philal. First then , Learning ( to begin there ) and High Conceit agree very well together : for a Man of Letters may have a clearer notion of the stupidness and deformity of this Vice , and being better acquainted with the frame and passions of humane Nature , he can't choose but discover how unacceptable it must make him to all Mankind . Besides he is supposed to know that nothing in strict reason deserves a true Commendation , but a right use of the Liberty of our Will , which is in every ones power to manage to advantage . Secondly , Learning gives us a fuller conviction of the imperfection of our nature , which one would think might dispose us to Modesty . The more a Man knows the more he discovers his ignorance . He can scarce look upon any part of the Creation , but he finds himself encompassed with doubts and difficulties . There is scarce any thing so trifling or seemingly common , but perplexes his Understanding , if he has but sense enough to look into all the objections which may be raised about it . He knows he has a being 't is true , and so does a Peasant , but what this thing is which he calls himself , is hard to say . He has reason to believe , that he is compounded of two very different Ingredients , Spirit , and Matter ; but how such unallyed and disproportioned substances should hold any Correspondence and act upon each other , no mans Learning yet could ever tell him . Nay how the parts of Matter cohere , is a Question which it 's likely will never be well answer'd in this life . For though we make use of the fairest Hypotheses , yet if we pursue the Argument home , we shall go nigh to dispute away our Bodies , and reason our selves all in pieces . Insomuch that if we had nothing but Principles to encourage us , we might justly be afraid of going abroad , lest we should be blown away like a heap of dust : For it 's no solution to say the greater parts of Matter are connected with hooked particles ; for still the difficulty returns how these Hooks were made ? Quis custodiet ipsos Custodes ? What is it that fastens this Soder , and links these first Principles of Bodies into a Chain ? And as the more refined Understandings know little or nothing of themselves , and of the material World ; so upon Enquiry we shall find them as defective in their Skill about Moral Truths : ( excepting those who are taught by Revelation , which supernatural Discoveries the unlearned are capable of understanding , as far as their happiness is concerned . ) Those who made Laws in their respective Countries , we have reason to believe had their minds polished above the vulgar rate : And yet we see how unaccountably the publick Constitutions of Nations vary . The Persians and Athenians allowed Incest , the Lacedemonians Stealing , and some Indians Herodotus mentions , used to bury their best Friends in their Stomachs . In short , the Rules of Decency , of Government , of Justice it self , are so different in one place from what they are in another , so party-coloured and contradictious , that one would almost think the Species of men altered , according to their Climates ; and that they had not the same Nature in common . One would almost think that Right and Wrong lay rather in the Fancies of men , than in the reason of things , and was bounded more by Seas and Rivers , than by any unalterable limits of Nature ; that Virtue and Vice were minted by the Civil Magistrate , and like Coins would pass for Currant only in his own Dominions . The Heathen Philosophers may fairly be granted to have as good pretences to Learning , as any other sort of men among them : And yet we may observe from Tully and Laertius what a small Proportion of solid Knowledge they were Masters of ; how strangely did they differ in Matters of the highest Import ? How eagerly did they dispute , and not without probability on both sides : Whether there was any thing certain ? Whether the Criterions of Truth and Falshood were clear and indubitable or not ? Whether the Government of the World was casual , fatal , or providential ? How many Summum Bonums have they presented us with , some of them only fit to entertain a Brute , others noble enough for a Spirit of the highest Order ? It were tedious to recount the differences one Sect had with another , their Inconsistences with themselves , and the ridiculous and ill supported Tenets some of the most famous of them have held . Insomuch that Tully takes notice that there was no opinion so absurd , but was held by some Philosopher or other . 'T is true they could wrangle and Harangue better than the common People ; they could talk more plausibly about that they did not understand ; but their Learning lay chiefly in Flourish , and Terms , and Cant ; for as for any real Improvements in Science they were not much wiser than the less pretending Multitude . Indeed the more modest of them would confess that the chief use of Learning was to give us a fuller discovery of our Ignorance , and to keep us from being peremptory and dogmatical in our determinations . Now one would imagine the more intimate Acquaintance we had with the Imperfections of our Nature , the greater reason we should have to be humble . Is Weakness a proper Foundation to erect our lofty conceits upon ? Indeed he that has not the leisure or capacity to examine how it 's with him , may be fondly persuaded to fancy himself somebody , and grow vain upon the kind presumption ; but for a man to be proud who can demonstrate his own poverty , is little less than Madness . Philot. If the case stands thus , to make all sure , we had best get an order to burn the Twenty four Letters , and hang up Cadmüs in Effigie ; for — Philal. Pray don't interrupt me , and I will try if I can give you a little Ease . Granting therefore , as we may , that Learning does give some advantage , and that our Understandings are really enriched by it ; yet in regard we have but a few Principles to build upon , the greatest part of our Knowledge must consist in Inferences , which can't be wrought out without great Labour and Attention of mind : And when we are at any distance from self-evident Truths , the mind is not only perplexed with the Consideration of a great many Circumstances , but which is worse , Forgetfulness or Mistake in the least of them , frustrates our whole Design , and rewards us with nothing but Error for our trouble . Now he that is so liable to be imposed upon , who rises but by Inches , and enriches himself , by such slow and insensible Degrees ; 't is a Sign that his Stock was either very small , or that he is unskilfull in the management of his Business , and therefore he has no reason to be proud of what he has gotten : Besides it 's an humbling consideration to reflect what pains we are obliged to take to muster up our Forces , and to make that little reason we have serviceable . How fast does Obscurity , Flatness and Impertinency flow in upon our Meditations ? 'T is a difficult Task to talk to the purpose , and to put life and perspicuity into our Discourses ; those who are most ready and inventive have not their best Thoughts uppermost : No , they must think upon the Stretch , ransack , and turn over their mind , and put their Imagination into a kind of Ferment , if they intend to produce any thing extraordinary : So that considering the Trouble and almost Violence we are put upon , one would think that Sense and Reason was not made for Mankind , and that we strive against our Natures , when we pretend to it . Philot. Well ; What though our Minds were poor , and unfurnished at first , is it any disparagement to us to have more Wit than we were born with ? What though we can't strike out a Science at a Heat , but are forced to polish our selves by degrees , and to work hard for what we have ? The less we were assisted by Nature , the greater commendation it is to our Industry , and our attainments are so much the more our own . And since we have thus fairly distinguished our selves by Merit , why should we seem unapprehensive of our Performances ? since we have paid so dear for the Improvements of our understanding , and our advantages are gained with so much Difficulty , what harm is it to make our best of them ? Why should we not oblige the negligent to Distance and Regard , and make those who are younger or less knowing than our selves sensible of their Inferiority ? Philal. I agree with you as I have already hinted , that a Man may lawfully maintain his Character and just pretences against Rudeness and Ignorance , especially when the publick Good is concerned in his Reputation . But when he acts a private part , and converses with People of Sense and Modesty , he should give them but very gentle remembrances of his Prerogative : his Opinion of his own worth should but just dawn upon them , and at the most give them but an obscure and remote notice , that he expected any singular Acknowledgment : He should take the respect that is paid him rather as a Present than a Debt , and seem thankful for that which is his own : But to be stiff and formally reserved as if the Company did not deserve our Familiarity ; to be haughty and contemptuous , and to make scanty and underproportioned returns of Civility : this is a downright Challenge of Homage , and plainly tells people , they must be very mannerly : 'T is in effect to say , Gentlemen , I have more Learning , and have done the publick greater Service than you , and therefore I expect to be considered for it : you may possibly say that I have more preferment too , and am paid for my merit in mony , but that shall not serve your turn ; for except you shew your selves very dutiful , I shall give you broad Signs of my dissatisfaction , and never let you have the Honour of my converse again . Now such a Man if he went much abroad , would plague mankind more with his Company , than he could oblige them with his Writings , though they were never so considerable . Such People seem to owe their parts to their ill Temper : Their Industry is malicious , and they have taken pains not so much to oblige the World , as to get an Opportunity of trampling upon their Inferiours . Had they been good-natured , they would have been as dull and insignificant as their Neighbours . But their imperious Carriage is just as reasonable as it would have been for the old Athletae to have drudged hard in Eating and Exercise , that they might employ their Bulk and Activity in beating every one who was weaker , and less skilful than themselves . Philot. By your discourse you seem to mistake the matter , and not to weigh things rightly . 'T is not Superiority that these Gentlemen of Learning are so solicitous about ; 't is not personal Advantage which they chiefly intend by their Reservedness : They have no doubt a more publick and generous Design ; for you may observe they usually bear hardest upon those of their own Order and Profession , which is nothing but a forced and politick stateliness for the promoting of Knowledg in others . The young Fry , whether you know it or not , must be held at a Distance , and kept under the Discipline of Contempt . If you give them any tolerable Quarter , you indulge them in their Idleness , and ruin them to all intents and purposes . For who would be at the trouble of Learning , when he finds his Ignorance is caressed , and that he is easie and acceptable enough in the Company of the best Authors of the Town ? But when you brow-beat them and maul them , you make them Men for ever ; for Vexatio dat intellectum ; though they have no natural Metal , yet if they are spurred and kicked they will mend their pace , if they have any feeling . Such rigorous usage will make them study night and day to get out of this ignominious Condition , in hopes that it may come to their own turn to be proud one day . Take my word for it , there is no such way to make a Scholar , as to keep him under while he is young , or unpreferred . Philal. Notwithstanding your Flourish I can't perswade my self that this Dispensation of Pride is so mighty useful as you pretend . I should think such an untoward management of any Accomplishment should rather discourage others from attempting such dangerous circumstances . If Sense and Learning are such unsociable imperious things , a good-natured Man ought to take especial care not to improve too fast . He ought to keep down the growth of his Reason , and curb his Intellectuals when he finds them ready to outstrip his Neighbours . I assure you , if I was of your opinion , and thought my self near the temptation to so much ill humour , I would never look on a Book again . Philot. Come when you have said all , there is no keeping up the Credit of Learning without that which you call a reserved behaviour . For if those who are eminent this way should condescend to those Familiarities which you seem to desire , the honour of their Profession would suffer much by it ; if they should converse upon the Level , the veneration which their Inferiours have for them would quickly wear off : And if the vulgar observed there was no distinction kept up amongst the Men of Letters ; they would suspect there was nothing extraordinary in any of them . Pray who are supposed to be the best Judges of Learning , those who have it or others ? Philal. No doubt those who have it . Philot. Then if they seem to undervalue it themselves , is not this the way to bring it into a general disrepute ? I tell you once again , if the privileges of Merit are not insisted upon all , must go to wrack . If a Man who has digested all the Fathers , and is ready to add himself to the Number , shews any tolerable countenance to one who has scarce rubbed through Ignatius , and lets a pure English Divine to go cheek by jole with him , the Commonwealth of Learning will grow almost as contemptible as that of the Pigmies , and be only fit to write Romances upon . Philal. I shall not enquire how far this lofty method may advance the Reputation of Learning , but I am pretty sure it 's no great addition to theirs who use it ; for it only makes others more inquisitive into their defects , and more inclinable to expose them . If they take them tardy they endeavour to humble them by way of Reprizal . Those slips and mismanagements are usually ridiculed and aggravated , when such Persons are guilty of them , which would be overlooked or excused in others of a more modest and affable Conversation . If they happen to be found inconsistent with themselves : If their vanity of appearing singular puts them upon advancing Paradoxes , and proving them as Paradoxically . If a presumption upon their own strength , and a desire of greater triumph makes them venture too far into the enemies Quarters , and take up a Post which they can't maintain ; they are usually laught at for their folly and left to shift for themselves ; for Pride never has any friends , and all Men are glad of a just occasion to lessen his Reputation who makes such an ill-natured use of it . Philot. I conceive you harp a little too much upon one string : do you think the inferiour Clergy for whom you are now pleading , are discouraged by none but those of their own Profession ? Philal. No , I grant there is another sort of People who use them with neglect enough : But then they are somewhat more to be excused . They have not such fair opportunities to understand the just pretences of a liberal Education , and a Religious employment . They are apt to fall under unfortunate hands in their minority : The vanity of their Parents , and the Knavery of Flatterers often gives them a wrong notion of themselves , and makes them admire nothing but Wealt hand Greatness , and think no condition deserves regard but that which resembles their own . Besides their neglect looks less unaccountably by reason of their Quality , and their Breeding makes their Pride sit more decently upon them . They usually contemn with a better Grace than others : for there is a great deal of Art and Mystery in Pride to manage it handsomely : A man might almost as soon learn a Trade : and if we observe we shall find that those who were not brought up to it , seldom prove their Crafts-master or practise with any sort of address . To which I may add , that such Persons are usually willing to pay for their imperiousness , so that a Man is not made a Fool for nothing . But when this lofty humour is clumsily and inartificially managed , when it 's affected by those of a self-denying and mortified Profession , and who get their Living by declaiming against it . When it 's taken up by Men of Sense , who may well be expected to see through the folly of this Vice , and who generally have not those pretences of a byassed Education to misguide them : especially when they play it upon Persons of their own Order who were born and bred to as fair Expectations of Regard as themselves , and are sometimes their Inferiours in nothing so much as in Success ; this is such a singular Practice that I had rather leave it undescribed than be forced to give it its proper Character . Philot. I believe you will be willing to abate , if not to retract your censure when you consider that these Gentlemen of the Gown , whom you think too much depressed , are many of them Curates ; and is it not very reasonable there should be a distance observed between Masters and Servants ? If you confound these two Relations by lavish and indiscreet Familiarities , you destroy the respect , and by degrees the very notion of Superiority . If there is not a due Homage paid in Conversation , those who are in a state of subjection will neither know their Condition nor their Duty : They will be apt to forget they hold by a servile Tenure , and think themselves enfranchised from all manner of Suit and Service . Besides , if the Parson should use his Curate with that freedom which you insinuate , as if there was neither dependence nor obligation between them ; this might be of very ill example to the Parish , and make all other servants challenge the same liberty , and grow pert upon their Masters : And when this Sawciness became universal , as it 's likely it might do in a short time , what less Mischief could be expected from it , than an old Scythian Rebellion ? Philal. I confess , I was not aware the being of Government depended so much upon the distinction between Rector and Curate , and that if the modern way of Distance and Subordination was not kept up , we must presently return to Hob's state of Nature . If a Curate be such a dangerous thing , that a little civil Usage to him is ready to make the World fall about our Ears , I wonder why so many of them are suffered . Now without raising the posse Comitatus , if the Pluralists would but do their best to suppress them , their Number might quickly be so retrenched , that they would not be in the least formidable . But you seem to argue all this while upon a wrong Principle , you take it for granted , that Curates are Servants ; now if this proves a mistake , you will own they may be treated with a little more freedom , without any danger to Authority . Philot. Who doubts of their being Servants ? Philal. I do , and for very good reasons . Philot. See how a Man may be mistaken ! I thought the English of Curate had been an Ecclesiastical Hireling . Philal. No such matter , the proper import of the Word signifies one who has the Cure of Souls ; therefore in France all Parochial Priests are called Curates , as they are likewise in our Rubrick and Common-Prayer . Philot. I find then there lies no Servitude in the Name , so that it must be either the Deputation , or Salary which they receive from the Instituted Priest , which sinks them into this condition . Philal. That there is no Servitude in either of these , I am ready to make good . 1. Not in the Office ; and here I must crave leave to ask you a few Questions . Philot. Take your own method . Philal. What in your apprehension is a Curate's Employment ? Philot. To serve God in the publick Offices of Religion , and to take care of the Parish . Philal. Then he is not entertained to serve the Rector . Philot. Go on . Philal. In the next place I desire to know whether Authority is not essential to a Master ? Philot. Who questions it ? Philal. Has the Curate his Authority to Preach , and Administer the Sacraments from the Rector ? Philot. No , from the Bishop . Philal. May not a Master turn away his Servants when he pleases ? Philot. I think so . Philal. But the Rector has no power to remove the Curate after he is Licensed and Fixed by the Bishop . To sum up the Evidence therefore ; if the Curate was not entertained to wait upon the Rector , nor has his Authority from him , nor can be removed from his Employment , I think it is pretty plain he is none of his Servant . Philot. Well , but does not the Parson make choice of him , and pay him ? Philal. Don't a Corporation choose a Mayor ? Philot. What then ? Philal. Pray whos 's Servant is he after his Election ? Philot. None but the Kings that I know of : but you have not answered the latter part of my objection about his being paid by the Rector . Philal. If you had not called for my answer , I had waved it for your sake , because I think your objection borders somewhat upon Treason . Philot. How so ? Philal. Why , is it not of kin to Treason to say the Subjects are Masters over the Supreme Authority ? Philot. If Nonsense will not excuse a Man , I think it is . Philal. But your Argument proves the King a Servant to the People . Philot. How ? Philal. Because they pay him Taxes , and that among other reasons , by way of acknowledgment of the benefits of his Government , and that they may shew themselves willing , if it was in their power , to requite him for his care of the State. Philot. Pray why so much concerned to prove Curates no Servants ? Philal. Because I am willing to rescue them from that contempt , which they will certainly fall into , as long as they pass under this notion : which considering the number of persons Officiating , this way , must be very prejudicial to Religion . Besides it makes some persons , who are fit to do the Church service , suspend themselves , and shew their Priesthood only by their Habit , rather than serve God under such uncreditable circumstances : and for the same reason others are tempted to grow too fond of a Presentation , and choose rather to court it by Flattery , or other indirect practices , than be condemned to the servile condition of a Curate . For let me tell you , it is no ordinary piece of Self-Denial , for a Man of a generous Education , who has been trained up all along to Freedom and good Usage , to be degraded in his Manhood , when the mind is most in love with Liberty , and to enter upon Business with marks of disadvantage , when he stands most in need of Reputation . To my thinking this is a very discouraging and preposterous way of Educating the Clergy . If a Man must go to service , he had better begin with it as they do in Trades , and not be Master at first , and then be forced to turn Apprentice , or Journyman afterwards . Of such ill consequence it is to miscal things , and as Plato observes , that an alteration of the Notes in Musick is apt to produce an Innovation in the Laws and Customs of a Country : so by changing the names of Offices for others of less Repute , we change the Uses and Designs of them , and make them less satisfactory to those engaged , and less serviceable to the Publick than they would have been , if the Character of their Institution had been kept up . Philot. Granting at present what you say to be true , yet a Curate seems to lie under another disadvantage , which makes him considered with Abatement . Philal. What is that ? Philot. Why , People are apt to fancy that it is the want either of Parts or Conduct , which keeps him without a Patron . Philal. If People think so , I am sorry their Sense and Charity is no greater ; for if they examined things fairly , they would find that the being a Curate is no Argument of a Mans insignificancy , nor any just blemish to his Reputation . For it is often the integrity and generous temper of his mind which hinders him from a better Provision ; it is because he will not flatter the Pride of some , nor keep pace with the Bigottry of others : because he will neither court Greatness nor Faction , nor make himself popular to the disadvantage of his Audience . Because he cannot digest a Simoniacal Contract , nor charge through Perjury with the courage of an Evidence . In short , it is his plain and impartial dealing with the People , his resolution to preserve the Decency of his Character , and the Innocence of his Conscience which bars his promotion : so that if he was mean enough to complain , he might have the satisfaction to apply this Sentence of Tully to himself , Non nos vitia sed virtutes afflixerunt . Philot. What a broad Innuendo is here upon the beneficed Clergy ? Philal. I am glad you have given me an opportunity of explaining my self . My meaning is not that those who are possessed of Livings have gained them , by such indirect Courses : God forbid ! I only say , that all Men are not so lucky as to have the offer of fair Conditions , and those who have not , must be Curates if they will be honest ; or else lay by the use of their Priesthood , which I am afraid is not very accountable . Philot. I confess you have brought your self off well enough : But now I think on 't you must try to maintain the liberty of your Curate a little more convincingly . For some say there lies Prescription and immemorial Custom against it , and then you know he is a Servant by Common Law. Philal. Not at all : For as we are lately told by a great Lawyer , Prescription is good for nothing where there are any Records to the contrary . Philot. What Records can you produce ? Philal. Why , to mention no more , the 18th of the Apostles Canons , and the 80th of the Council of Eliberis , are , I think , considerable Evidence ; the first of which forbids the ordaining of those who had married a Servant , and the other excludes manumized Persons , while their Patrons were living , from the Priesthood . Philot. Say you so ? Then I fancy those who drew up Queen Elizabeths Injunctions knew nothing of this piece of Antiquity you mention . Philal. Your Reason ? Philot. Because by those Injunctions a Clergy-man could not lawfully marry till he had gone and made his complaint against Celibacy , before two Justices of the Peace , and gained their consent , and the good will of the Master , or Mistriss where the Damsel served . Philal. And then I suppose if he could not prevail by his Rhetorick they gave him a Warrant to distrein . Philot. Or possibly if he courted in forma pauperis they assigned him a Wife gratis out of an Hospital . Philal. Upon my word this Order , take it which way you will , has a singular aspect , and looks as if it intended to put the Clergy in mind , that they ought not to aspire above an Abigail . Certainly Discretion and Merit ran very low in the Church at that time , or else , some People were willing to make the Nation believe so . But to return to the Canons , the design of which was to secure the Reputation of the Clergy ; but according to the modern opinion , this provision signifies nothing ; for if a man must go to Service after he is in Orders , had he not as good do it before ? In your sence he often only changes his Lay for an Ecclesiastical Master , which sometimes might be so far from an advantage that it would make the Servitude the more uneasie , by being subjected to one no more than equal to himself . Philot. I grant you in the Primitive Times the advantage of Priesthood was equally shared among all the Order , and none of that Character had any Superiority over another . For then the Revenues of the Church consisted only in the voluntary Offerings of the People , which were all deposited with the Bishop , who assigned every one his respective portion ; so that no Priest had any dependence upon another for his maintenance ; but now the case is otherwise , and a man ought to be subject to him that supports him . Philal. It 's somewhat hard , that the bare alteration of the Church Revenues should make so wide a difference between those who were equal before ; that a man must lose his freedom only for want of a Presentation , and he made a Servant because he does not take Tithes , though he has as much spiritual Authority as if he did . But I perceive you think there is no consideration equivalent to a little money , and that he who receives it must be no longer at his own disposal , though he makes never so valuable a return . Since therefore you insist so much upon maintenance , what if it appears that the Curate maintains the Parson ? Philot. That would be strange indeed . Philal. To what end were the Church Revenues intended ? Philot. To keep up the worship of God. Philal. Which way ? Philot. By settling a competent maintenance upon the Ministers of Religion , that they may be in the better capacity to discharge their Office , and not be obliged to lose their time , and lessen their Character , by engaging in Labourious or Mechanical Employments . Philal. By your arguing there should be something for them to do . Philot. Yes , they are to take care of that Precinct to which their Endowment is annex'd . Philal. I hope you don't mean not to come at it . Philot. I mean they are to take care of the performance of the duties of their Office. Philal. Then ought not he to have the Revenues who performs these Duties ? Philot. I am not willing to grant that . Philal. Have a care of denying the conclusion ; you grant the Revenues of the Church were designed for the support of the Clergy . Philot. Yes . Philal. Of what Clergy ? Those who live many miles distant from the Premises ? Philot. No , I 'm afraid they were intended for those who live upon the place , otherwise methinks Endowments are a very slender Provision for the benefit of the Parish . Philal. Then if the Curate does all the work , ought he not to have the reward for his pains ? In short , either he is qualified to undertake the Parish or not ; if not , with what sincerity can he be employed ? If he is qualified , why is he barred the profit when he only performs the Conditions upon which they were settled , when none but himself answers the design they were intended for ? To speak properly , the Rector seems to live out of the labours of another , he is maintained by the perquisites of the Curates Office ; and therefore is in effect but a kind of Pensioner to him . Philot. I see you are an everlasting Leveller , you won't allow any encouragement to extraordinary Industry and Merit . Philal. You mistake me . I would have the best men have the best Livings , but then before we go to doubling of Preferments , possibly it were not amiss to examine whether the number of Benefices exceeds the Persons who are capable of them . Let us first examine whether they will hold out one apiece , and when every man has one , then the supernumerary Livings may be divided amongst those who are most deserving . Philot. In good time , when it 's likely there there will be none left ! Now do you imagine the Church can be defended against her Adversaries by the strength of a single Parsonage ? But it may be you will say all our Plurality-men are not Writers . Philal. No , nor Readers neither . Besides , we may observe that Heresie and Schism were very successfully combated before Unions , Dispensations , and Consolidations were heard of . If you consult Father Paul's History of the Council of Trent , ( p. 216. ) he will inform you that Non-residence and Pluralities are things of no very primitive establishment . I confess some of the Lay-managers of our Reformation have not been over-kind to the Church , so that Affairs are not in so good a posture as they might have been : But God be thanked there is still some provision left for the Ornament and Defence of Religion . Philot. What Provision do you mean ? Philal. Why , to speak to your Case , there are Dignities , to which those Gentlemen who are prepared to engage in the Controversie have a good right : And with submission to better Judgments , I think it would not be amiss if all dignified Persons held their Preferments by a new Tenure . Philot. What Tenure ? Philal. By Knights Service ; pursuant to which they should be obliged to draw their Pens in the Cause , when ever their Superiours required them : to appear in the Field upon an Invasion with their Quota , and in short , to maintain any Post that shall be assigned . Philot. What if a man has not a mind to quarrel , must he be turn'd out of his Dignity for being of a peaceable Disposition ? Philal. Those peaceable men you speak of , are none of the most useful in a time of War , and therefore a smaller Gratification should content them . Philot. What if they are disabled by age ? Philal. Then they should be continued for their past Services . Philot. Truly this is a good probable Expedient to keep the Church Militia in Discipline , and might for ought I know , very much improve the noble Science of Controversie . But to return to the old Argument , if you intend to bring me over to your opinion of the Curate , you must clear the business of his Salary a little better , for I am afraid where he has his money he ought to own he has his Master too . Philal. I confess there would be a great deal in what you say , if the Rector had the right of Coinage . If the Money had his Image , and Superscription upon it , the Curate's taking it for currant , would conclude him under his Jurisdiction : but that the bare receiving a sum should sink a Man into a servile state , is past my comprehension . For considering that Mony is a thing of such quality , and sovereign sway in the World , one would imagine it should bring Power and Reputation along with it , and rather enlarge than abridge a Man's Liberty by receiving it . And to mention nothing farther , the nature of the Contract between the Rector and Curate , is sufficient to give you satisfaction ; for there , as has been observed , the Curate undertakes no other Employment but the Instruction and Government of the Parish . There is no attendance upon the Parson , no running upon his Errands , nor subjection to his Humour indented for . Philot. Methinks it is a little hard a Curate must not be called a Servant , as well as a Cook , or a Footman , since he has Wages as much as the other . Philal. Possibly not always so much neither ; but waving that , if you had remembred what I urged to you before , this Objection would have been no difficulty . Philot. What was that ? Philal. Why , that the Curate is to wait upon none but God Almighty , that the manage of his Employment is not prescribed by the Rector , but by the Rubrick and Constitutions of the Church , and that he is not removeable at pleasure . I suppose by this time you apprehend there is a difference between him and a Footman , or a Steward either . Philot. Well! Notwithstanding your subtlety , this notion of Wages sticks in my Stomach still . Philal. I wonder the glitter of a little Mony should dazle your Eyes at that rate , that you cannot see so plain a distinction . You don't seem to understand Commerce , if you think that something of Authority and Dominion is always given in exchange for Mony. Now I am of Diogenes his mind , and believe it possible for one to buy a Master , as well as a Servant . Philot. As how ? Philal. Why , for the purpose , if a person of twenty one puts himself Apprentice to another , you know this is seldom done without charge : now what does a Man do in this case but purchase his subjection , and hire himself a drubbing upon occasion ? To give one instance more . When a Woman of Fortune marries a Man with nothing , does she not give him Meat , Drink , and Wages to govern her ? And to end this dispute , you know Physicians , and Lawyers , and Judges , have Fees or Wages , either given , or assigned them by Law , without being thought Servants to those they are concerned with . Now , what reason is there a Curate should have worse luck with his Mony than other People ? Philot. To deal plainly , I suppose it is because he does not get enough of it . If his Fees were as considerable as any of those Gentlemen you speak of , I question not but his Office would be much more reputable . Philal. Well guessed , and therefore what Character do they deserve who confine him to this scandalous Pittance . I believe you can scarcely name any sort of Injustice which has a more malignant influence upon Religion than this oppresion of Curates . Philot. Why so Tragical ? Philal. Because their Poverty exposes them to Contempt , which renders their Instructions insignificant , and which is worse , makes them less considerable in themselves , as well as in the opinion of others . Philot. I hope Poverty is no crime . Philal. No , but it 's a scurvy temptation , especially to those who have lived freely , and been bred to better Expectations . For when a man finds his hopes disappointed , himself unsupported , and topp'd upon by Persons of meaner Pretences and Employments ; this is apt to pall his Spirits , and check the courage of his thoughts , so that his Compositions and Fortune will seem to be much of a piece . Philot. I thought strait circumstances had been none of the worst promoters of Learning , according to the old saying , Ingenii largitor Venter . Philal. I grant there is some truth in your observation , and that it is Want which often reconciles men to Labour and Letters ; but this is at their first setting out , when though they have not gained their point , yet they are full of hopes , which pricks them on , and puts them upon their utmost . but after they are once qualified for success , and find their industry discouraged , this makes them sink in the socket , and fret away their strength and Spirits ; so that either out of impotence , or disgust , or dispair , they give over the fruitless pursuit , and seldom make any generous attempt ever after . 'T is true , there are some hardy souls that won't be beaten off by ill usage , but these are very rarely to be met with . Philot. Then you think there would be a strange improvement in the unbeneficed Clergy , if they had a better Salary . Philal. Yes ; I think they would have more Books , and more Learning , and more Credit . They would not be so easily obliged to improper Compliances , nor so liable to several other miscarriages in their Conduct . Philot. By your discourse the slender provision which is made for them , should be very Criminal . Philal. Doubtless so it is . For pray consider . Philot. Pray be as brief as you can . Philal. I say then , for a Clergy-man to enrich himself by the labour and necessities of one of his own Order , and make his Figure out of the Church without performing the Services required , is a direct translating the holy Revenues to a Foreign and secular use , and consequently besides other aggravations is no better than sacrilege , which is a very uncanonical Sin , and unless we are very much in the dark will be accounted for afterwards . In short this Practice has been the main ground of the Contempt of the Clergy , making one part of them grow cheap by their Poverty , and the other by their Covetousness . Philot. Pray what allowance would you oblige the Rector to , if you had the Regulation of that Affair ? Philal. To speak within Compass , in my Opinion the Curate ought to have half the profits , let the value of them be never so considerable ; for if the Parson has the other moiety for doing nothing , I think he has no reason to complain . But if the Living be small , then he that supplies it should have two thirds assigned him , because he cannot be decently supported under that proportion . Philot. Well , I am not disposed to examin that matter any farther . But I beseech you what is all this to the business of Pride ? I think your Zeal for the Curates has transported you a little out of your Subject . Philal. No such matter ; for it is generally nothing but Ambition which makes Men Covetous and Mean : besides , if it is a Digression it is a very seasonable one . However I am willing to take my leave of this part of the Argument , therefore if you please we will call a new Cause . Philot. I think it is best to adjourn at present , and when we meet again I will venture the other Brush with you . Philal. Till then Farewel . A SECOND CONFERENCE BETWEEN Philotimus and Philalethes . Philal. WELL met ! I am glad the opportunity you mentioned is so quickly returned . Philot. So am I , and therefore if you please without any further Ceremony , let us pursue the Argument we were last upon . Philal. With all my Heart , and since ( as has been shewed ) Learning and Conceit , make so odd a Figure ; let us proceed to examine the pretences of Nobility , for I am afraid the Vulgar Notion of it is screwed somewhat too high , and that it has not , Ballast enough to carry all the Sail which is commonly made out . Philot. I must tell you , you are upon a touchy Point , and therefore I hope you will treat so nice a subject as this is with proportionable caution . Philal. I am sensible of what you say , and shall manage my enquiry with all the fairness , and decency , the free discussion of the Question will allow . To begin , you know all Men were equally Noble , or if you will , equally Plebeian at first : now I would gladly understand how they came to be so much distinguished afterwards , for there are different reasons assigned . Philot. I suppose the distinctions you mention , were founded upon extraordinary performances , and won at the expence of Industry and Merit . For how can you imagine any persons should emerge out of the common Mass of Mankind , unless by the advantages of Capacity , Labour , and Resolution ? Their mounting , argues that Fire was the ruling Element in their Composition ; and that they were of a more vigorous and enterprizing Spirit than their Neighbours . Philal. I am willing to suppose with you , that they made a generous use of these advantages , and employed them for the benefit of Mankind : being as remarkable for their Justice , Fidelity , and good Humour , as for their Conduct and Courage ; and therefore I am not willing to believe the account which some pretend to give concerning the Original of Nobility . Philot. What is that ? Philal. They will tell you that it has been often founded upon Rapine and Injustice . It seems they have observed out of Thucidides , that in antient times it was counted an Heroick Atcheivement to Plunder lustily , and he was a Man of the best Quality , who was able to steal most Cattle . These Nimrods ( say they ) grew great by the strength of their Limbs and their Vices , engraved their Murthers upon their Shields , and Hectored all the little and peaceable People into Peasantry . Philot. This looks so like a Chimerical and ill natur'd Opinion , that I shall not do it the honor of a Confutation . Philal. I have no exceptions to your Resentment , but to go on , for the more distinct consideration of the Argument , we will divide Nobility into two kinds , Hereditary , or Acquired . The first is transmitted to us from our Ancestors , the other is immediately conferred by the favour of the Prince . Philot. Proceed upon the several parts of your Division . Philal. 1. Then , Hereditary Nobility seems no just ground for a high Opinion , because it is borrowed . Those great Actions which we had no share in , cannot properly be any part of our Commendation , especially if we want abilities to imitate them . 'T is true , they ought to be taken notice of by others for the encouragement of Vertue , and the ornament of Society . But then he that depends wholly upon the worth of others , ought to consider that he has but the honor of an Image , and is worshiped not for his own sake , but upon the account of what he represents . To be plain , it is a sign a Man is very poor when he has nothing of his own to appear in ; but is forced to patch up his Figure with the Relicks of the Dead , and rifle Tomb-Stones and Monuments for Reputation . Philot. Notwithstanding your rallying , I cannot conceive what crime it is to possess the Inheritance of our Forefathers . Now Honor is part of their Estate , which was raised on purpose that we might be the better for it . And since their Children were the occasion of their merit , and pushed them on to generous undertakings , ought they not to share in the glory of the Success ? Philal. Yes . But it should be managed with great modesty , because though an honourable Title may be conveyed to Posterity , yet the ennobling Qualities which are the Soul of Greatness , are a sort of incommunicable perfections , and cannot be transferred . Indeed if a Man could bequeath his Virtues by Will , and settle his Sense , and Learning , and Resolution , upon his Children , as certainly as he can his Lands , a brave Ancestor would be a mighty privilege . Philot. I hope those fine Qualities are not so incommunicable as you suppose , for methinks there is a Ie ne scay quoi , in persons well born : there is a peculiar Nobleness of Temper in them , their Conversation is inimitably graceful , and a Man may distinguish their Quality by the Air of their Faces . Philal. I wish that Spirit of Honor and Bravery you mention , was inseparable to their Quality ; but it is too plain that great Minds , and great Fortunes don't always go together ; however I grant there is some Truth in your observation , but am afraid the distinction does not always spring from the cause you assign . For by the gracefulness of Conversation , I suppose you mean a decent Assurance , and an Address in the Modes , and Gestures of Salutation . Now these are pretty accomplishments I confess , and recommend a Man to Company with some advantage ; but then they are easily gained by Custom and Education , and therefore we need not fetch them ex Traduce . And moreover , these little Formalities are often magnified beyond all Sense and Reason , and some People are so Fantastically fond of them , as if they were the topper perfections of Human Nature ; and that it were in reality a more valuable and gentile quality to Dress well , and come handsomely into a Room , than to take a Town , or to be fit to discharge the Office of a Privy Counsellor . Now with submission to these Ceremonious Gentlemen , I am not of their mind in this matter , but think it much better for a Mans Parts to lie in his Head , than in his Heels . Philot. I think so too , but you have not answered the whole . Philal. True ! Your Air was omitted : now if this was a constant privilege of Birth , which you know it is not , yet in this deceitful Age of ours , there is no Arguing from an Outside . Besides , I doubt this Advantage is sometimes the effect of a slothful and Effeminate Life . When Men will attempt nothing either in the Field , or in their Closets : when they will neither trouble themselves with Thinking , nor endure to be exposed to the Weather : This Niceness , though it renders them insignificant to the great purposes of Life , yet it Polishes their Complexion , and makes their Spirits seem more moving and transparent . Sometime this Sprightliness and Grandeur of Face , is Painted by Flattery : for when Men are once made to believe they are very Considerable , they are presently for trying to write the Inscriptions of their Quality upon their Forehead . Now Conceit when it is Corrected with a mixture of Gravity , is an admirable Wash , and will make one look as Wise , and as Great as you would wish . Philot. This Grandeur of Face , as you call it , may possibly be explained upon kinder Principles ; for I am apt to believe that a quick Sense of Honour , a Consciousness of Worth , an Elevation of Thought , will sometimes break out into a Lustre , and make the great Soul sparkle in a Man's Eyes . Philal. I cannot deny what you say , and therefore the best Construction ought to be made , where the known Character of the person does not disallow it . Philot , I see you can be fair when you list , therefore I shall venture to go on with you to another Advantage of Nobility , viz. Antiquity . Now to begin in your own way , Don't you think it is a great addition to ones Birth to stand at the bottom of long Parchment Pedigree , and be some yards removed from the first Escocheon ? Is not that Family substantially Built which can stand the shock of Time , and hold out against all varieties of Accidents ? How generous must that Blood be , which has been so long Refining , and run through the Channels of Honor for so many Ages , where it is sometimes as hard to come to the Plebeian Fountain : as to find out the Head of Nilus ? Philal. Not so hard neither , For if you go but one Inch farther than the Gentleman at the Top you spoke of , it is ten to one but you take old Goodman , &c. by the Leathern Breeches . And as for the Antiquity of a Family , though it looks prettily at first sight , yet I fear it will abate upon examination . Philot. Pray try your skill upon it , for I am not of your mind . Philal. Then to deal plainly with you , I conceive the Antiquity you talk of , is commonly nothing but antient Wealth , and therefore the chief commendation of this Privilege consists in the long continued Frugality of the Family , who after they were once possessed of an Estate , had the Discretion to keep it . Philot. Is it nothing then for a Man's Ancestors to have lived in Reputation , and to have had Interest and Command in their Country for so many Generations ? Philal. I suppose the English of all this is no more than that they have lived in good Houses , Eat and Drank better , and born higher Offices than those who have wanted a Fortune . Now Mony , and a moderate share of Sense , will furnish any Man with all these Advantages . And as to the holding out against so many Accidents , and Alterations of State , I am afraid it sometimes proceeds from shifting and indifferent Principles , and from a servile compliance with whatever is Uppermost . So that what my Lord Bacon mentions in reference to Notions and Inventions , may be sometimes applicable to Families ; where he tells us , that Time is like a River , in which Metals and solid Substances are sunk , while Chaff and Straws swim upon the Surface . Secondly , You are to consider that an antient Gentility does not necessarily convey to us any advantage either of Body or Mind : and to speak like Philosophers , these are the only two things in which we are capable of any real improvement . I confess , if every Generation grew Wiser , Stronger , Handsomer , or longer Lived than the other : if the Breed of a Man's Family was thus improved , the farther it was continued ; then indeed the quality of an Escocheon would be exactly contrary to that of Cloaths , and the one would always grow better , as the other does worse , by wearing . From whence it would follow , that if the seven Sleepers had been made Gentlemen immediately before they entred their Cave , and had held on their Nap from seventy , to seven hundred years , they had most undeniably slept themselves into a considerable degree of Quality . Philot. You may talk as subtilly as you please , but you must not think to baffle established and uncontested Opinions , with a few Logical quirks . Philal. Pray don't grow warm , and I will endeavour to satisfie you , and in order to it , I observe in the third place , That an antient Gentility , makes a Man Superior only to those of the same Quality , ( viz. an Esquire , to an Esquire , and so in the rest ) and that in nothing but in point of Precedency . The reason , I suppose , why those which are placed in any degree of Honor , precede others who are afterwards raised to the same Height , is for the encouragement of Industry . To make Men forward to exert their earliest Endeavours to deserve well of the State ; for this reason there is a distinction made between Merit , otherwise equal , only upon the account of the Priority of Time. Philot. Is this all you can afford ? Philal. Look you ! We that pretend to be subject to a Constitution , must not Carve out our own Quality , for at this rate a Cobler may make himself a Lord. Philot. And what then ? Philal. Why , then I say , it is Vanity for any Man to have a better Opinion of his Family than the Law allows : my Reason is , because the Law is the measure of Honor , as well as of all other Civil Rights . Besides , I must tell you that it is both reasonable , and the Interest of the State that Merit should be considered , of what date soever it is . A worthy Action ought to be as much rewarded now , as one of the same kind was a thousand years since . The prospect of Honor , to a generous Mind , is the chief incitement to all great Undertakings . This consideration Polishes Arts and Sciences , makes Men Industrious in improving their Understandings , and Resolute in exposing their Persons , for the Publick Service . If therefore we dote upon Antiquity so far , as to undervalue the Merit of the present Age , the Government must necessarily suffer by it : for such a Partiality will slacken the Nerves of Industry , and occasion a negligence both in those who have an antient Title to Honor , and in those who have not . The first will grow sluggish , because they have a sufficient share of Reputation already ; and therefore need not run any hazards about getting more . The latter will abate in their forwardness to oblige their Country , because they know their Service , though never so great , will be contemned , and for that very Reason which ought to make them the more valued , that is , because their Considerableness came from themselves . Moreover , If the Inheritors of antient Honor , have not by Personal Additions improved that Stock which was granted to their Ancestors ; there is no reason it should be rated above the same Degree ( Precedency excepted ) which is given now . For to affirm that a Family raised to Nobility by this King , is not as good as one raised by the Conqueror , is a reflection upon his present Majesty : it supposes his Judgment , or his Authority , less considerable than that of his Predecessours ; and that the Fountain of Honour is almost dry'd up , and runs more muddy than in former Ages . Philot , How plausibly soever you may make your opinion look , I 'm sure it has the disadvantage of being Singular . For you know a plain Gentleman of an ancient Family is accounted a Person of better Quality than a new made Knight , though the reason of his dubbing was never so Meritorious . Honour like China Dishes must lie some Ages under Ground before it comes to any Perfection . And to carry on your own Figure , the greater distance from the spring always makes the Stream the more considerable . Philal. This it is to be wiser than the Laws ! And since you are for Illustrations I reply , that to suppose an ancient Title ( though lesser in degree ) is preferable to a greater of late Creation , is as if one should affirm that an old shilling is better than a new half-Crown , though the Alloy and Impression are the same in both . Nay from your Argument a man may conclude that a coarser metal only by being digg'd and refin'd in the Dayes of our Great Grandfathers , ( though perhaps it has contracted some rust by lying ) is more valuable than the same weight in Gold but lately separated from the Oare . And that an ancient Estate is really better than one newly purchased , though the Lands of the latter are richer , and the Survey larger than the other . Now if a man should prove so fanciful as to demand a greater Rent for his Farm because it has been in the Possession of his Family for some hundred of years , I believe the want of Tenants would soon convince him of his Errour . From whence it 's evident that in taking an Estimate of Nobility we are not so much to consider its Antiquity , as the Merit of the first Grantee , and the distinction the Prince has put upon it ; which like Figures or other marks upon Money , stamp the value , and tell the Subject for how much it is to pass . Philot. Pray by your favour are not Meddals , and Coyns valued more for their Antiquity than their Metal ? Philal. That Question is to the point ; and therefore I answer , First , That Coyns , &c. though they are valuable as rarities , yet they signifie little in Exchange and common use ; And if a man has any debt to pay , or Commodities to buy , K. Charles his Image , and superscription will do him much more service than Ce'sar's . Secondly , The Reason why these things are sometimes so much valued , is not because they are old but useful : They often rectifie Chronology , and explain History , and retrieve us several material parts of Learning , which might otherwise have been irrecoverably lost . Thirdly , There is a disparity in the case of ancient Coyns and Families ; For in the first you have the same numerical peice , in the latter nothing but the Name or Relation , so that the change and succession of Persons seems to destroy the notion of Antiquity . To make the Instance parallel we must suppose a Gentleman as old as Methusalem , and then I confess he would be a great Curiosity , and ought to be valued accordingly . Philot. As I remember you were saying , the merit of the first Gentleman of the House ought to be consider'd . Philal. Yes , I conceive that circumstance very material , and that if upon enquiry it proves unintelligible , or unlucky , it 's no small abatement to the Family . For if he Advanced himself by a voluntary engaging in unjust Quarrels , he has no better pretence to Honour than what a resolute and successful Padder may Challenge . If he owes his Heraldry to a servile Flattery , and a dextrous Application to the vices of Princes , the marks of their Favour are rather infamous than Honourable to his Posterity , because he is ennobled for those qualities , for which he ought to have been punished . Philot. What if the Gentility was purchased , I hope we may make the best of what we have paid for ? Philal. By all means ! But then this is a sign that Worth and distinguishing Qualities were wanting , otherwise the Honour had been conferred Gratis . The same may be said when Arms or Titles are given at the Instance or recommendation of a Favorite , for this is down-right begging for Quality , and looks more like an Alms than an Honour . Farther it 's a lessening to a mans Nobility , when the Reason and Grounds of it are unknown , for if his Rise had been derived from worthy and creditable Causes , he would in all likelyhood have been as certainly acquainted with them , as with his Arms ; It being both easie and for the Reputation of the Family , that Records of this nature should have been preserv'd , and therefore the loss of them seems rather to proceed from Design than Neglect . In short , if the first Principles of Honour happen to be thus coarse , or counterfeit , it 's not in the power of time to mend them : A Pebble or Bristol stone will not change their natures , and improve into Diamonds , though they are laid up a thousand years together . Philot. Hark you Mr. I doubt your Effects ( if you have any ) have lain but a little while in the Heralds Office. Philal. Probably as long as your Worships : But I take it to be much more a Gentlemanly quality to discover such unsociable mistakes than to abett them . If we are capable of understanding any thing , it must undoubtedly be more creditable to promote good humour and modesty in Conversation , and give men right Apprehensions of themselves ; than to flatter them into groundless Conceits , and make them believe they may be truly Great , and yet good for nothing . To maintain such indefensible and dangerous Principles of Honour , which not only impose upon our Understandings , but emasculate our Spirits , and spoyl our Temper , and tend only to the nourishing of Idleness and Pride ; is in my opinion no very Heroical undertaking . Philot. Then I find we must come to the Merits of the Cause as you call them , and examine upon what foundation the Family stands . Philal. I think that is the only way to know what we have to trust to , and how far we may insist upon the advantages of Birth . Philot. What are the usual steps to Honour ? Philal. I suppose one of these three , Learning , Commerce or Arms. The pretences of Learning have been examined already ; To which I shall only add , that if a Person whose mind is enlarged , and beautified with all sorts of useful Knowledge , is notwithstanding obliged to Modesty , and Sobriety of thought , then certainly those who claim under him , and are wise only by Proxy , ought not to grow too big upon their Relation to the Muses . To Proceed , Commerce is another Expedient which often distinguishes a man from the vulgar . For Trading raises an Estate , and that procures Honour , so that in this Case Wealth is the main of the merit , and that which is chiefly insisted on by those who inherit it . But here we ought to be very cautious and meek-spirited , till we are assured of the honesty of our Ancestours , for Covetousness and Circumvention make no good Motto for a Coat . And yet your men of Trade are too often assisted in their Fortunes by these Qualities . Philot. I think you are too hard upon them , and believe they may come into their Estates by more accountable methods , viz. by their Industry , by Understanding how to make use of all fair advantages , and by the luck of a good Acquaintance . Philal. I grant there is a great deal of Good Faith , Frankness and Generosity to be found among Tradesmen , and that such Professions are necessary to the convenience and splendor of Life , and being thus useful ought to be esteemed Honourable . But their being used to value small gains is apt ( without care ) to make them contract a narrowness of Spirit , and to stand too much to the point of Interest . Philot. What is that which they call the Mystery of Trade ? Philal. A great part of it consists in the skill of over-reaching their Customers , which Science , I fear is not learned meerly for Speculation . Philot. Possibly it may be for Caution , that they may not be imposed on by others . Philal. I am willing to think so , however these Arcana Officinae , are counted such Essentials , that except an Apprentice is fully instructed how to Adulterate , and Varnish , and give you the Go-by upon occasion , his Master may be charged with Neglect , and sued for not teaching him his Art , and his Trade . Philot. It seems then he cannot be an Honest Man , except he teaches his Servant to play the Knave . Philal. Granting your Inference , yet you know a Man may understand his Weapon better than his Neighbour , and notwithstanding be of a very peaceable inoffensive Temper . However , when the Rise of the Family is owing to such an Original , a Man has a particular Reason not to flourish too much upon the glitter of his Fortune , for fear there should be too much Alloy in it . For some People are forced to climb in a very mean and servile posture . They must Flatter , Deceive , and Pinch ; use their Neighbours , and themselves too , very unkindly , before they can gain their Point . So that if the Ancestour had not been remarkably Little , his Posterity had never been reputed Great . Philot. But what needs all this Scruple ? Why should I enquire so anxiously how my Ancestors came by their Estate ? Let their Merit be as small as you please , the Revenue will not sink upon this Score . Now , if you considered the Sovereignty of Mony , how it commands Honor , and Beauty , and Power , how much of Ornament , and Defence , and Pleasure there is in it ; you would allow us to be a little Uppish upon the Matter : for when a Man has such a Universal Instrument of Delight , and is Master of that , which is Master of every thing else , he ought visibly to Congratulate his Happiness , and pay himself a particular Respect . Philal. If I could purchase a parcel of new Senses , and some pretty undiscovered Curiosities to please them with , I confess I should be more desirous of growing Rich than I am . Philot. What though you cannot buy any new , you may please the old ones better , and make one Sense go as far as two , with Poverty . Philal. I am not altogether of your mind ; besides if my Understanding does not improve proportionably , I am only in the fairer way to be more a Brute . Philot. Understanding ! Mony will buy good Books , and though the Owner should should not know how to use them , yet if has an Estate , he will never want People to make him believe he has Sense , which will be in a manner as well , for Pleasure consists mostly in Fancy . Philal. I don't envy such a one the entertainment of his Imagination , though I believe it is much short of the transports of Lunacy : but withal I think that folly and madness are no proper Judges to pronounce upon the Advancements of human Nature . But to return to the Argument , no person can be Great by being Owner of those things which wise Men have always counted it a piece of greatness to despise . To which I must add , that it is not the possessing , but the right management of any valuable Advantage which makes us Considerable . He that does not employ his Fortune generously , is not to be respected merely because he has it . Indeed if a Man gives me part of his Estate , I am bound to make him an acknowledgment ; but I am not obliged to honor him because he is pleased to keep it to himself . Philot. Well! Since Merchandize is sometimes liable to exceptions , and antient Wealth has no right to challenge Worship , and Homage . Pray what do you think of Nobility raised by Arms ? I hope here you will grant the Materials are all shining , and solid . And when an Ancestour works out his Fortune by great and hazardous Undertakings , by contempt of Danger and Death , and all the instances of an Heroick Gallantry ; is it not highly reasonable his Descendants should share his Honor , as well as his Inheritance ? Nay , they seem obliged , in justice to his Memory , to have some stroaks of Greatness and Reserve in their Carriage . They might better be Profuse in their Expences , than their Familiarities . The wasting his Estate , and razing him out of the Heralds Books , is scarce more injurious to his Name , than the heedless Condescensions of his Family . For by such ill managed Humility , they do as it were Prostitute his Quality , mingle his Ashes with ignoble Dust , and deface the Monuments and Distinctions of his Merit . Philal. I confess a Man ought to be civil to his Generation , but not to that degree as to plague the Living , only in Ceremony to the Dead . And I may say farther , that a Noble Ancestor , does not desire his Posterity should pretend to honor him this way , except his Qualities , as well as his Name descend upon them . A person truly Great , is never fond and unreasonable ; he hates to see Folly Idolized , though it be in his own Children ; and had rather have his Memory buried in Oblivion , than his Honor should be Usurped by a Degenerate insignificant Off-spring . Besides , the reasons you assign why Martial Men ought to be valued by after-Ages , seem to be common to other pretences to Nobility . Philot. I am sorry if they appear so , since I designed them chiefly for the advantage of Arms. For in my judgment , the Profession of a Soldier has a particular , and paramount Title to Honor. For can there be a more extraordinary instance of Greatness , than for a Man to be undismayed amidst so many horrible Instruments and Images of Death ? To expose his person as freely as if he knew himself immortal , and to fear nothing but Obscurity and Disgrace ? And therefore though there are many other creditable Employments and Accomplishments , yet there is a transcendent , and almost an astonishing Greatness and Gracefulness in Valour . It has something more illustrious and sparkling , more Noble and Majestick than the rest . Philal. Hold ! You are going to describe Alexander or Cesar ; do you think that every Field , or Charge in Gules , can pretend to all these fine things ? This must be examined farther by and by : at present I shall only observe to you , that though I have a great esteem for a Gentleman of the Sword , and don 't in the least intend to lessen the just Character of Military Glory ; yet I conceive there is another Profession , which possibly does not glitter altogether so much upon the Sense , but for all that , if you touch it 't will prove right Sterling . Philot. What Profession do you mean ? Philal. That of Learning ; therefore if you please , I will just glance upon the Advantages of Learning without interposing my judgment by way of comparison . Philot. Do so , for I think you had need say some kind things upon this Argument , to make amends for the freedom you took with it in our former Conference . Philal. Don't mistake me , I am conscious of no Injury , and therefore design nothing by way of Reparation . Philot. Take your Course . Philal. 1. Then not to mention that Learning is an improvement of our Minds , which is the noblest part of us . I say not to mention this , you may please to take notice , that without some share in this accomplishment , War it self cannot be successfully managed . Without the assistance of Letters , a Man can never be qualified for any considerable Post in the Camp. For Courage and Corporal Force , unless joyned with Conduct , and reach of Thought ( which are the usual effects of Contemplation ) is no more fit to command than a Tempest ; doing for the most part more harm than good , and destroying it self by its blind and ill directed motion . It is Learning which teaches a General the successes and events of Action in former Ages , which makes him better able to judge of his present preparation . It instructs him how to take advantage of his Enemies , and avoid those miscarriages which have been fatal to others before him . It teaches him how to Fortifie and Assault , how to manage the difference of Ground and Weather . It lets him into the knowledge of Human Nature , and shews him how to understand the Tempers of other men , and to govern his own . It discovers by what secret Springs the Passions are moved , what are the most probable Causes of Hope and Fear , of Resolution and Cowardise ; and how strangely they are mixed , and varied according to the difference of Climates , Governments , Conditions , and Occupations , especially according to the different Age , Temper , Interest , and Experience of those who are in Power . Philot. Yes , no doubt it teaches a Man to take a Soul in pieces , as easily as a Watch ! If ever I heard such Conjuring ! Philal. Pray be not so sharp , the Discourse is not so Romantick as you suppose . Philot. Go on . Philal. Secondly , I observe that the Advantages of Learning are more lasting and extensive than those of Arms. The Courage of a Soldier , does his Country not much service after his death , the benefit of it being usually confined to one Age : whereas by the knowledge of Men and Things , Publick Provisions for Society are framed , and the Constitution adjusted to the Temper , and Convenience of the People ; of the happy effects of which , remote Posterity is often sensible . And as the Consequences of Valour , seldom reach beyond the death of him who shewed it , so there are few the better for it , except those a Man engages for ; which are commonly none but his Countrymen . But Learning , by inventing and improving Arts and Sciences , scatters its Favours in a much larger compass ; becomes a universal Benefactor , and obliges mankind in its most comprehensive Latitude of Place and Time. Philot. I hope you will grant that Learning must fly to the Protection of the Sword to secure its quiet , and all the profits accrewing from thence . For in earnest , Notions , and Syllogisms , are very defenceless things against Violence . If we had nothing but Philosophy , Statutes and Reports , to secure the Peace ; our Meum and Tuum were but in an ill condition . Philal. I agree with you , and shall just add in the third place , That the successes of Learning are naturally of a very innocent Tendency , and under good management prejudicial to none . The Conquests of Arts are not like those of Arms , gained by slaughter , and attended with ruin and desolation . No , Here is nothing routed but Ignorance and Error , nothing destroyed but obstinate Humour , and savage Disposition : Emollit mores nec sinit esse feros . But a Martial Man , except he has been sweetned , and polished by a Lettered Education , is apt to have a tincture of sowerness , and incomplyance in his Behaviour . And therefore if you observe your old Heroes in Homer , ( for want of being Book-Learned ) were none of the Gentilest Men. What a rugged tempestuous , unconversable Mortal was Achilles ; I could never fancy that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philot. Well! I perceive it is requisite for a Man to get some Sense to his Courage if he can : but have we not lost all our Pride , and gone somewhat off from the Point ? Philal. No , We have only fetched a Compass , and thrown our reasoning more into a Circle to invest the Place ; and now we will come on directly , and make a little Assault , only to try the strength of the Garrison . Philot. Very Soldier-like ! In plain English I doubt you are attempting to shew that it is not so much the Profession of Arms , as the unexceptionable management of that Profession which makes a Family honourable . Philal. Yes . Therefore before we fall too much in love with the Buff in the Wardrobe ; we should examin whether the War was just , whether our Ancestor fought in defence of his Prince and Country , or let himself out to any person who would hire him to murther . We should consider whether the Enterprize was Great and Dangerous ; whether the Advantages were gained by open Bravery and Resolution , or were no more than the effects of Chance , of Treachery , or Surprize . And though a Man can give a creditable Answer to all these Questions , he should then remember there are a great many persons who have ventured as far as himself , and yet continue in their first Obscurity : so that had it not been his good Fortune to have fallen under the Notice of his General , his Merit had been unrewarded . There are many persons who perform signal service in a Breach , or Scalado , and yet their Courage is often unregarded , and lost in the Crowd , and Tumult of the Action , so that they get nothing but Blows for their Pains . To wind up this part of the Discourse : let the Rise of the Family be never so considerable ( I mean none but Subjects ) it ought not to supersede the Industry , or stop the Progress of those who are thence Descended . For if we rely wholly upon the Merit of others , and are Great only by imputation , we shall be esteemed by none but the injudicious part of the World. To speak out , if neither the advantages of Fortune and Education ( which often concur in these Cases ) the expectation of others , nor the Memory of worthy Ancestors , if none of these Motives can prevail with a Man to furnish himself with Supravulgar and Noble Qualities , this is an argument that he is either under a natural incapacity , or else has abandoned himself to Sloth , and Luxury . And without dispute he is most emphatically mean , who is so under the greatest advantages and arguments to the contrary . So that the Lustre of his Family serves only to set off his own Degeneracy , it does Facem proeferre pudendis and makes him the more remarkably Contemptible . Philot. You are smart upon the empty Sparks ! And I perceive by your discourse that if we intend to set up strong , we must do something for our selves . Philal. Yes : And therefore I presume that Women have more reason to insist upon their Birth than Men : because they have not so fair a trial to discover their worth . They are by custom made incapable of those employments by which Honour is usually gain'd . They are shut out from the Pulpit and Barr , from Embassies , and State Negotiations , so that notwithstanding ( as I believe it often happens ) their Inclinations are generous , and their Abilities great , to serve the publick ; yet they have not an opportunity of shewing it . Philot. Truly I think you need not have been so liberal to the Beau-Sex ; you know they have enough to be proud of besides Heraldry . Philal. What do you mean ? Philot. Their Beauty Man. Philal. Right , I believe that may disturb them sometimes ; but they have no great reason for it . For Beauty though it 's a pretty varnish , yet it 's of a frail Constitution , liable to abundance of Accidents , and but a short lived Blessing at the best . And waving this Consideration , it seems to be made chiefly for the entertainment of the lookers on . Those who are so much admired by others , can't share the pleasure of the Company without the help of a Glass ; for the Eyes which shew us other Objects cannot see themselves . Nature seems to have laid the most graceful parts of our Fabrick out of our way ; to prevent our vanity . For could some People always command a sight of their Faces , they would Narcissus like be perpetually poring upon their Handsomeness , and so be neither fit for Business , nor Company . Philot. To my thinking you have not cleared the Point ; For why may we not insist upon the privileges of Nature ? Why should a fine Woman be so prodigal of her Beauty , make strip and waste of her Complexion , and squander away her Face for nothing ? There is no reason persons of a less agreeable aspect ( except they have some other advantage ) should converse with beauty upon a Level . For those who cannot furnish out an equal proportion towards the pleasure of Conversation , ought to pay for their insufficiency in Acknowledgments . Beauty without doubt was design'd for some advantage , and if so , certainly the Owners have the best right to it . Philal. I grant it ; and therefore it 's allowable for them to set a value upon their Persons , for the better disposal of them . And farther if they have a mind to it , they may please themselves , because they are acceptable to others , which is a generous satisfaction : But when they grow humoursom they spoil all ; For Pride not only raises a prejudice against their Beauty , but really lessens it . For if you observe , it paints an ill-natured Air upon their Face ; and fills them with spleen and peevishness and passion , which exhausts their Spirits , and makes their blood less florid , so that their Beauty is neither so agreeable nor lasting as otherwise it would be . And if the present inconvenience will not cure them , they will do well to remember that they must of necessity grow humble when they are old ; unless they are so fanciful as to doat upon Rubbish and Ruins . Philot. Pray let us take leave of the Ladies , and proceed to the other branch of your Division , viz. to acquired Nobility . And here methinks every thing looks unexceptionable and fine upon your own Principles . For here we are beholden to none but our selves ; we are not thrown up the Hill by anothers Arms , and made considerable by Diversion , or Chancemedly ; but climb the ascent by plain Strength , and indesatigable Activity . Is it not a singular commendation to have our circumstances not only large and Honourable , but Independent ; and almost to create the privileges we enjoy ? Here is no gilding of a coarse substance , no borrowed Glory , no faint Reflection from an Ancestour , but the Man is all bright and luminous to the Center , and shines and sparkles in his own worth . He is not Great by Genealogy and ancient Title , by the Favour of Fortune and the Labours of those he never help'd , but by Nature and Performances , by having Greatness incorporated in himself . Now may not a Person who has thus distinguished himself by his Merit , make use of the Honour which has been so justly confer'd upon him , and put the Lazy and less significant in mind of their Defects ? Philal. If you recollect your self you will find that this point concerning Acquired Nobility has been occasionally discoursed already : Therefore I shall only add that upon supposition a Man has obliged the Publick , and is remarkable for great Abilities and a generous Use of them ; he would do well to remember that there are others who have ventured as far , and performed as considerably as himself , whose Services all miscarried as to any private Advantage , because they were not so lucky as to act under the Notice of those who were able to reward : And that many Persons well furnish'd for Employment and Honour , go out of the World as obscurely as they came in ; only for want of a proper opportunity to bring them into Light , and publick View . Philot. What tho some People are unlucky , ought their misfortunes to be pleaded to the prejudice of Desert in others ? Philal. No. But when a man has received so valuable a consideration for his Service as Honour and Estate , he ought to acquiesce , and not press too arbitrarily for Submission . He should not set a tax upon his Conversation , and put the Company under Contribution for Respect . Besides a Gentleman of the first Head has a particular reason to manage his Advancement obligingly : For by treating the little People roughly , he does in effect but expose his Ancestours and reproach his own former Condition . Philot. You have so many fetches with you ! But what do you think of Magistrates ? In my opinion those who represent their Prince , and are the Ministers of Justice , cannot practise that Humility and Condescension you seem to admire , with any manner of Decency , or Security to the publick . For if they don't oblige their Inferiours to Distance , their Reputation will sink , and the Majesty of the Government will be lessen'd , and then it 's easie to guess what the consequence must be . Philal. I agree with you : Magistrates ought to assert their Office , and not make themselves cheap by improper Familiarities . But their Character may be over-strained . To prevent which inconvenience they may please to remember that their power was given them upon a publick account , more for the benefit of others than themselves . They are deputed by their Prince , for the countenancing of Virtue , for the ease and Protection of the People , and therefore they should discourage none who are regular and fair , they should shew their Authority upon nothing but Insolence and Injustice , Thieves and Malefactors ; upon those who affront the Government , or break the Peace . There is no necessity they should bring the Air of the Bench into common Conversation , and wear their Commissions always upon their Faces . To manage their Power thus singularly looks like a little private Design of setting up for themselves ; as if they procured their Authority to fright the Kings Liege Subjects , and to over-awe the Neighbourhood into a greater Reverence . Philot. But if they should happen to take too much upon them , are the People to slight them upon this account ? Philal. By no means : the Authority ought to be consider'd let the Men be what they will. However in general I observe that the best way to secure Observance , is not to insist too violently upon it . For Pride is a most unfortunate Vice , other Immoralities usually gain their Point , though they lose more another way ; but a Proud man is so far from making himself Great by his haughty and contemptuous Port , that he is usually punished with Neglect for it : and that Disdain with which he treats others , is returned more justly upon himself : which may be done without much difficulty , in regard Honor is not become a property so far as to have all it's Appurtenances bounded and fix'd by Law. The Circumstantials and oftentimes the most pompous part of Ceremony , are arbitrary and undetermined . For we are not told either by Statute , or Common Law how many Bows a Superiour of such a degree may expect from us , nor how low we are to make them , nor how often the terms of Respect are to be used in our Application . Philot. What do you mean ? Philal. I mean that it is not settled by Act of Parliament , how many Sirs and Madams , a Discourse of such a length is to be sprinkled with ; and therefore a cross-grained Fellow , will tell you he has his Betters upon their Good Behaviour : if he likes their humour , he will be as liberal to them in acknowledgments as they please ; if not , he shall take the freedom to hold his hand , and let them help themselves how they can . Philot. Well! I cannot reconcile this self-denying Humour you are contending for to the Character of a Gentleman . Such an untoward management of Fortune and Honour as this is , argues either that a Man wants Sense to understand his Condition , or Spirit to maintain it . To throw away the Prerogatives of our Birth , or the rewards of our Industry , at such a careless Cynical rate , is a sign of a Rustick inapprehensive meanness , and that we have not the least inclination to Greatness in us . For those who desire to be Great , will endeavour to excel , and those who excel will be sure to shew it ; for the Essence of Greatness lies in Comparison . A tall Man loses the advantage of his Stature , unless he stands streight , and overlooks his Neighbour . Philal. Methinks you are somewhat out in your notion of Greatness . Philot. Let us hear if you can hit it better . Philal. To speak freely , I conceive it a much more substantial and better natured thing than you have made it . Greatness certainly does not consist in Pageantry and Show , in Pomp and Retinue ; and though a person of Quality will make use of these things to avoid Singularity , and to put the Vulgar in mind of their obedience to Authority , yet he does not think himself really the bigger for them : for he knows that those who have neither Honesty nor Understanding , have oftentimes all this fine Furniture about them . Farther , To be Great , is not to be starched , and formal , and supercilious , to swagger at our Footmen , and browbeat our Inferiours . Such a Behaviour looks as if a Man was conscious of his own insignificancy , and that he had nothing but Outside , and Noise , and ill Humour , to make himself Considerable with . But he that is truly Noble , has far different Sentiments , and turns his Figure quite another way . He hates to abridge the Liberties , to depress the Spirits , or any ways to impair the satisfaction of his Neighbour . His Greatness is easie , obliging , and agreeable , so that none have any just cause to wish it less . And though he has a general kindness for all Men , though he despises not the meanest Mortal , but desires to stand fair in the Opinion of the World , yet he never courts any Man's Favour at the Expence of Justice , nor strikes in with a Popular Mistake . No , He is sensible it is the part of true Magnanimity to adhere unalterably to a wise Choice : not to be over-run by Noise and Numbers , but to appear in defence of injured Right , of neglected Truth , notwithstanding all the Censure and Disadvantage they may sometimes lie under . To conclude his Character , A Great Man is affable in his Converse , generous in his Temper , and immoveable in what he has maturely resolved upon . And as Prosperity does not make him haughty and imperious , so neither does Adversity sink him into meanness and dejection : for if ever he shews more spirit than ordinary , it is when he is ill used , and the World frowns upon him . In short , he is equally removed from the extremes of Servility and Pride ; and scorns either to trample upon a Worm , or sneak to an Emperor . Philot. In earnest , you have described a Person of Honor : And I am so far pleased with the Character , that I would give all I am Master of to make it my own . But can we receive no other Advantages from Nobility , but what have been hinted already ? Philal. All that I can think of at present , are these following . First , It gives a fair occasion to excite the generosity of our Minds , and disposes us to the imitation of great Examples , that so we may not seem unworthy our Predecessours . Indeed , a Man is bound in justice not to impair the Reputation , not spoil the Breed of the Family : but to hand down the Line to his Posterity , at least with the same good Conditions he received it . Secondly , These Privileges of Birth may serve to check an insolent Humour in others , who behave themselves contemptuously towards us upon lesser , or but equal pretences . Thirdly , A Man may make some Advantage this way , when he falls undeservedly under Publick Disgrace , or is unrighteously Oppressed . For in such a Case , the mention of his Ancestours seems free from all suspicion of Vanity , and may fairly be interpreted to proceed either from self-Defence , or greatness of Spirit . Fourthly , The same may be done when any Office or Promotion , may Legally be claimed by vertue of an honourable Condition . For example , If a Man should put in to be one of the Knights of Malta , he might modestly enough publish his Pedigree , and prove his six Descents , against a less qualified Competitor . Philot. If you are at a stop , I think I can carry your concessions somewhat farther . For , as I remember , it has been granted already , that the common People may pay a Respect to Quality , though you mortifie the Pleasure a little severely in those who receive it . Philal. May pay a Respect , call you it ? I say they must . For not to mention that Gentlemen have generally a greater share of Fortune and Sense too , than those of vulgar Condition ; not to mention this I say , if they had nothing to plead but their Quality , they ought to be regarded upon that Score , because the State sets a value upon it , and that for publick and considerable Reasons . Philot. I perceive if a Man will but stay and hear you out , you are civil enough at the last . Pray what are we to do next ? Philal. Why , now I could run a Discourse with you upon the inconveniences of Pride : and snew you in particular , what an unconquerable Aversion it gives all Mankind against us , when we are overgrown with it . How it multiplies , and conceals our Defects from us , and makes us do a thousand silly things , without taking notice of them . How it makes us a Prey to Flatterers , and puts us to great Expences only to be laughed at . I might debate with you , how it spoils Conversation , and takes away the pleasure of Society . How often Families , Kingdoms , and Churches are embroiled , and the World turned topsiturvy by this Vice. These and many other ill consequences of Pride might be enlarged upon ; but this part of the Argument is , I conceive , more proper for Divines , and therefore I shall pursue it no farther . Philot. Well moved ! For now I think it is almost time to give over . Philal. I won't tire you . Your humble Servant . THE CONTENTS . SOme mistakes concerning Conversation removed Page 3 The Grounds of Pride enquired into , and shewn to be founded in Self-Love , and why p. 5 The due bounds of Self-Love briefly examined p. 6 , 7 Pride described , 1. By way of Negation p. 8 2. The Positive marks of it are laid down p. 13 The principal pretences to this Vice , viz. Learning , Nobility , Wealth , Power , and Beauty p. 17 The pretences of Learning considered p. 18 The Office of Curates generally misunderstood ; the mistakes about it rectified p. 31 The depressing their Character , and streitning them in point of Maintenance , of ill Consequence to Religion p. 35 The case of Nobility considered p. 51 Nobility divided into Hereditary or Acquired p. 53 The Privileges of Antiquity examined p. 57 Families generally raised either by Commerce , Arms , or Learning p. 66 The pretences of Commerce inquired into , where likewise those of Wealth , are occasionally handled p. 66 , 69 The Merit of Arms debated p. 70 The Advantages of Learning , and Arms compared p. 73 The Plea of Beauty argued , and that of Acquired Nobility p. 79 The difference between Pride and Magnanimity p. 86 The just Advantages of Nobility p. 88 Some of the unhappy Consequences of Pride hinted . p. 89 THE END . 
A66355	----	The vanity of childhood & youth wherein the depraved nature of young people is represented and means for their reformation proposed : being some sermons preached in Hand-Alley at the request of several young men, to which is added a catechism for youth / by Daniel Williams. Williams, Daniel, 1643?-1716. 1691 Approx. 207 KB of XML-encoded text transcribed from 74 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A66355 Wing W2657 ESTC R31018 11766175 ocm 11766175 48747 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 0 1.0 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 1, no. A66355) Transcribed from: (Early English Books Online ; image set 48747) Images scanned from microfilm: (Early English books, 1641-1700 ; 1493:17) The vanity of childhood & youth wherein the depraved nature of young people is represented and means for their reformation proposed : being some sermons preached in Hand-Alley at the request of several young men, to which is added a catechism for youth / by Daniel Williams. Williams, Daniel, 1643?-1716. [10], 136 p. Printed for John Dunton ..., London : MDCXCI [1691] Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.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 1473 and 1700 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 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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. 5% (or 5 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 100 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 4 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-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Youth sermons. Pride and vanity -- Sermons. 2003-12 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-01 Olivia Bottum Sampled and proofread 2004-01 Olivia Bottum Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion THE VANITY OF CHILDHOOD & YOUTH , WHEREIN The Depraved Nature of Young People is represented , and Means for their Reformation proposed . BEING SOME SERMONS PREACHED In Hand-Alley , at the Request of several Young Men. To which is added A CATECHISM For YOUTH . By DANIEL WILLIAMS . LONDON , Printed for Iohn Dunton at the Black Raven in the Poultrey . MDCXCI . To the Children and Young People who were Hearers of the following SERMONS . THE Design of these Sermons was to regulate and improve the state of your Souls . The Blessing of God having made them successful to several of you , enclined me to publish them at your importunity ; thô I do oft refuse a Compliance with many judicious Friends , in desires of the same kind , even when the Subjects are more perswading . Having overcome the Discouragement which I suggested to my self , from the plainness of these Discourses , I dare not make an Apology for the commonness of the Stile or Matter . It had been a Profanation of an Ordinance , when desired to preach to Youth , to propose any Subject below what tends to their Salvation , from that Sin and Wrath they are naturally under . It had been folly to treat of such a Subject for Edification before Children and Apprentices , in words unapt to inform or perswade them . I thank God I could rather bear the dislike of a few less serious wits , than neglect the eternal Concerns of so many less intelligent Hearers . On the same account , I am now afraid to raise the Style , or omit the very repeated Appeals and Pleadings with Children , being resolved to approve my self to the weakest Reader , and leave the judicious to what is more fitted to their improvement . My Prayer and Hopes be , That God will accompany this Book with powerful effects on your Souls , and not leave you to that obstinacy , as will render it a farther aggravation of your sin and punishment ; you cannot pretend that God never informed you of your Disease , nor directed you to a Cure : You dare not , after reading this Book , say , My Danger was concealed from me , and Rules for my Safety were not prescribed . God will severely witness , that he condescended to argue matters with thy Soul ; he disswades thee from the Sins that will condemn thee at last , however thou now flatterest thy self . He useth many Arguments to encline thee to Duties which his very Gospel cannot dispence with the want of , in any person whom he will save . Let me then acquaint thee , oh young Man ! that God addresseth himself to thee , as by Name . Thou by nature art brutish and devilish , and as long as thou followest the imaginations of thy vain mind , thy case becomes more desperate , thy Lusts by indulgeuce grow more violent , and Conscience still less concerned to vindicate the Affronts thou offerest to Gods Dominion , or to represent the injury thou dost to thy own Soul ; yet be assured , whether thou mindest it or not , there is a God , whose right it is to govern thee , and will be sure to judge thee : Thou art born his Subject , thô unwilling to obey , and forward to rebell against him ; thou hast an immortal Soul , how little soever thou providest for its future State ; yea , how much soever thou actest to expose it to endless misery , and this for a short and fading Pleasure . Thou art naturally depraved , and thereby under that Condemnation which was pass'd by the Law of Innocency against man , in the least sinful . Oh , then do not fancy that Baptism did regenerate thee whiles thou findest the want of every Grace , and carnal Inclinations are thy governing Law. Do not conceit that Baptism delivered thee from thy cursed State , when thy Vnbelief and Enmity against holiness , do both express it , and further expose thee to it . It 's true , there is a way of Salvation for lost man published in the Gospel ; but that can benefit none who continues to reject Christ , and refuse the terms of Peace . Thou art the dedicated Child of believing Parents , but their Faith cannot save thee now that thou art capable of consenting to the Covenant , and refusest it ; yea , thy early Dedication adds Perjury and Falshood to thy Profaneness . Plead not thy Christian Name , whiles thou art a Reproach to it . Boast not of religious helps , when they have not that good effect on thee , as the light of Nature hath on meer Pagans ; which may convince us , that where the Gospel fails to convert its Hearers , Satan oft governs more powerfully , than if the Gospel had never been preached to them . We live in an Age of wonders , among which it is not the least strange or awful , that professed Christians are viler than Heathens , and most of our baptized Youths scorn the plainest Rules of Christianity . Ah , wretched Age ! wherein Gospel-light cannot convince of that wickedness which even Nature condemns ! what Conceptions have they of God , who think he can approve of such Enormities as they commit , or be satisfied with those heartless and trifling Regards to which they confine all the Homage which they afford him ? Surely England's Calamities are like to be terrible , when this jealous God ariseth to force men to juster Thoughts both of his Nature and his Laws . I must allow that this Treatise is intended to convince thee of the great Evil of such things as most esteem indifferent , and practise as allowable ; yea , so far doth their blindness prevail , that Sobriety ( much more Godliness ) is ridicul'd as Folly. But know that the feeling of endless Torments will soon convince such as dare mock at Divine Revelations . The Perfections that render God able to endure their Affronts now , will oblige him to vindicate his Government and Honour then . Poor Wretches that would not be ruled by means suited to their Natures , as rational , shall without their Consent undergo the inflicted Evils , which , whiles only threatned , did not move them . Therefore , young Man , be not affrighted from true Wisdom by the Clamours of the worst of Fools , whatever Wit they pretend to . Vndo not thy self for the sake of a Crowd , for it 's better be religious with the lesser number now , than be damned hereafter with the multitude : Sure thou must be an Atheist , and wholly disbelieve unseen things , if the Contempt or Perswasions of enslaved Factors for the Devil can encline thee to chuse Hell , by resolving the Course that infallibly tends to it . I must acquaint you , That in the last Sermon I add no Particular to the Notes one of your selves took from me when I preached , and supplyed me since with , to help the defect of my own Papers ; yet I have added many of the Directions for avoiding the eight particular sins I disswaded you from in my first Sermon . I have also thought fit to subjoyn a short Catechism in the end , wherein you may learn the Essentials of Practical Religion in familiar Terms , if you think fit to learn it , consult the Proofs . The good Lord prosper all to you . Could I but see young ones generally enclined to serious Religion , I would hope that God hath a mercy in reserve for England , and the Vengeance that hangs over it because of the last thirty years too successful Contrivances to debauch the Nation , in order to Slavery and Popery , might be diverted , or at least confined to such as are too far engaged , or obstinate to admit a Reformation . That every Child and Youth who shall read this Book , may ( as many of you already do ) thus contribute to my Hopes and Share in the Benefit thereof , shall be the Prayer of Your Compassionate Friend , Daniel Williams . THE CONTENTS . THE Context explained , to Page 5. Vanity considered as its natural Frailty , p. 7 , 8 , 9. Vanity in a moral sence in General , 10 , 11 , 12. Particularly , as to eight Sins to which Youth is prone , 1. The folly of Youth in the Concerns of Eternity explained and demonstrated , from p. 13. to 17. Directions against Folly , from p. 18 , to 21. 2. The Inconsiderateness of Youth , with Directions against it , from p. 21. to 24. 3. The Obstinacy of Youth described , disswaded from , with Directions against it , from p. 25 , to 33. 4. Anger , and violent Passions of youth described , disswaded from , with Directions , from p. 33 , to 37. 5. Youths idleness and mispence of time described , disswaded from , with Directions , from p. 37 , to 43. 6. The Levity and inordinate Mirth of young people described , disswaded from , with directions to get Sobriety , from pag. 43 , to 51. 7. The sin of Lying described , disswaded from , with Directions against it , from p. 51 , to 55. 8. Fleshly Lusts , viz. Drunkenness , Gluttony , and Vncleanness described , and disswaded from , from p. 55 , to 57. Directions against Gluttony and Drunkenness , from p. 58 , to 61. Directions against Vncleanness , from p. 61 , to 67. The Vanity of Youth , as it consists in their living to no valuable purposes , demonstrated , from p. 68 , to 74. The Vanity of Youth , as it lives to destructive purposes , from p. 74 , to 77. An Account how Childhood and Youth became vain , where Original Sin is treated of , from p. 77 , to 82. An Enquiry why Youth continues vain ; where also the possibility of their healing is spoken to , from p. 82 , to 90. The Reasons why many young people do grow more vain daily , from p. 90 , to 92. Inferences from the whole Doctrine . 1. The dismal Aspect of the World , p. 92 , 93. 2. Parents and Masters care and pains in the Education of youth , urged and directed suitably to the Disease of youth , from p. 94 , to 97. 3. The reasonableness of youths subjection to the Rebukes and Restraints of Superiours , p. 97 , 98. 4. Attentiveness to Advice needful and fit , p. 98 , 99. Exhortations . 1. A serious Examination of the present state of youth , whether they are still vain or no , urged , p. 99 , 100 2. They are called to admit Directions answerable to their present Condition . 1. A Call to young people still vain , with Directions and Arguments for their present casting off their Vanity , from p. 100 , to 110. 2. Advice proper for such young Ones as are serious , from p. 110 , to 121. A plain youths Catechism , from p. 110 , to the end . Ecclesiast . ch . 11. v. 10. last clause . Childhood and Youth are Vanity . THis present Meeting is for the spiritual advantage of you Children and young People : Your good we Ministers must intend , and it s your Interest and Duty to regard , and improve these helps , as well as elder Persons , for your Souls are are as Immortal as the Aged ; God hath a right to govern you , being you are his Creatures . He hath given you a Rule of Life , he observeth your Hearts and Carriage with concern . Young Ones shall be arraigned at Gods Tribunal , and judged by the Rule contained in his Word , according to what they have been and done . Heaven and Hell are before you , one of them will be the eternal dwelling of the youngest in this Assembly ; and considering , that most of Mankind dye when young , Heaven and Hell are fuller of Young People , than of such as arrived to a greater Age. Do such Considerations affect you ? ought they not to make me serious , and importunate with your Souls ? And with yours especially , because Youth is under great indispositions to all that is serious and saving . Oh let us look earnestly for a blessing to him , who is the God of the Spirits of all Flesh , Numb . 16. 23. and therefore is able to impress and manage your Spirits tho' unruly and vain . The Author of this Book is Solomon ; will you regard what a Great Man saith ? He was King of Israel in its most prosperous State : Are a wise Mans dictates to be heeded ? He was the wisest of meer Men. But above that , this Book was the result of great Experience ; he speaks his feeling as well as his Judgment ; yea , he records these things as a Penitent after great offences , and therefore must represent things according to their truth and importance , especially since he was inspired by the Infallible Spirit in what he here delivers . I shall not look further than the 11th . verse , to lead you to my Text. 1. There he doth by a sharp Sarcasm reprove the sensual delights of Young People , rejoyce O Young Man , &c. it s such a saying as Christs to his Disciples , Sleep on and take your rest , Mar. 14. 41. It 's not said by way of approbation , but he exposeth the Sensualist by disdain , which may affect some People more than a direct Reproof ; and God for our good condescends to try all ways . Surely you that think sensual pleasure the greatest happiness you are capable of , will suspect that it is not what it appears to your foolish minds , whon God by the Wisest Man doth thus Ironically brand it : he loads you with scorn , while you fondly please your selves with these poor delights , as your only Paradice . God keep me from that as my Portion , which God accounts my reproach . Obj. But may not a Young Man rejoyce ? Answ. Yes no doubt , thou oughtest to delight thy self in the Lord , Psal. 37. 4. yea , thou mayst delight moderately and holily in Objects of sence ; but that 's not the rejoycing here exposed . The following words explain the nature of this forbidden joy , it 's that evil pleasure which thou takest in walking in the wayes of thy heart , and in the sight of thine eyes . q. d. Oh vile Creature ! how base art thou become , that confinest thy pleasures to , and resolvedly wallowest in the delights that come by following the vain imaginations of thy carnal heart , and meer gratifying thy sences . What a bruit art thou , that sportest thy self in a disregard of God and unseen things , and valuest the time of Youth only as it fits thee to execute what is sinful , and relish what is sensual ! Is this rejoycing becoming thee as a reasonable Creature , made for and suited to things of so far a higher nature ? Is thy correspondence to the Objects of Faith quite gone ? art thou so sunk and buried in flesh ? Is there no spiritual light or love to govern thy desires , and pleasures ? If this be the merry Young Man , what an object of contempt is he in all his mirth ? even in his jollity he is to be scorned , as well as pityed . 2. He allarms this brutish Sensualist with a prospect of Judgment . God addresseth himself to thee as one stupidly ignorant , but know thou : it 's what thou art little acquainted with , or thoughtful about ; for all these things he will bring thee into judgment , a sore thorn in thy gay Cloaths ; a great cooler to thy lusts , meer gall in thy Cups , and a sad disturbance to thy airy conceits : God will bring thee into judgment for all these things . Thô thou despise his Laws , thou shalt not escape his Sentence : he will not leave it to thee , whether thou shalt be miserable ; though he referr'd it to thy choice , whether thou wouldst be serious : hee 'l compell thee to feel his wrath , though he would not force thee to refrain thy voluptuousness . Yea , Oh thou that sportest thy self in thy brutish delights ! thou shalt account for all , thou shalt suffer for each . Thy punishment shall be proportioned to thy sins , and to thy pleasures thou didst take in sinning , and dost thou never consider how great that 's like to be ? 3. He then annexeth a serious Caution against two evils , to which Young Persons are obnoxious , v. 10. Therefore remove sorrow from thy heart ; that is anger , as the word may be rendred , or all those heart lusts which will end in sorrow of heart . Thou art afraid of seriousness , thou seemest to prevent sorrow by thy carnal mirth : but alas , thou art making way for the deepest groans by thy seeming cure ; thou bringest on sorrow by a pretended driving it away . But Young Man , God seeing thou takest a wrong course , condescends to warn thee against the anguish which thou preparest by thy vicious inclination . 2. And put away evil from thy flesh ; that is , fleshly pollutions , to which Youth is prone , or the bodily punishments which vile courses expose to : If you take the first sence , then , as in forbidding heart lusts , he stops a course of sin at the Spring-head , without which all the attempts for Reformation will be too feeble ; so in forbidding fleshly pollutions , he would restrain the acting of sin : q. d. Thô Lust is conceived in the Heart , yet let it not break forth in thy practice : for abstinence from wicked acts will conduce to change thy temper , and abate thy guilt . If you take the latter sence , then he argues from that misery , which brutish Youth is most likely to be affected by , q. d. That Body which thou so indulgest , that flesh whereof thou art so tender , is like to feel the woful effects of thy folly : Therefore as thou lovest thy very flesh , kindle not the flames which are to devour it in Hell ; bring not down those Judgments , which may torment thy Body on this side the Grave . The wise Man introduces these advices by a Motive referring to v. 9. Therefore , &c. as if he had said , because God will bring thee to judgment , avoid these sins , for which thou shalt certainly be arraigned , and prevent the miseries which the sentence will include , and which the Judge must execute according to the sanction of that Law whereby thou shalt be judged . Then , then , O Young Man ! thou shalt know by the punishment felt , that thy Lawgivers threatnings were not vain , though during temptations they appeared so . My Text is a further Motive , and as such is here inserted : For Childhood and Youth are Vanity , q. d. To these sins your young years are prone , they have room in your temper , and without great care and labour cannot be removed , or put away ; therefore be intent and vigorous to put away evil from your flesh , to remove sorrow from thy heart . Having thus described the Coherence of the words , I shall lay them down for a Doctrine , as they be in my Text. Doct. Childhood and Youth are Vanity . I shall explain this Doctrine , and insist on that sence of the words , which will most conduce to the advantage of Young Persons . ( 1. ) Childhood and Youth may be taken for that time of Humane Life , which is short of Manhood . If you take it thus , then the whole clause may be thus expressed : Though you are very apt to boast of these years , as most conducive to happiness , though now your Spirits are vigorous , your Bodies healthy and strong , your Sences quick , the Cares and Maladies of Old-Age are far from you ; yet all this will not make you happy . This time of Youth it self is vanity , it 's insufficient to make thee a Blessed Creature ; yea , though thou didst enjoy all sensible things that can minister to its satisfaction , it is but vanity ; a poor thing , a short and empty matter , which leaves its admirers deceived , yea , undone , if they have no better provision . A serious Old Man disdains those years , and would not live them over again ; yea , few live long that wish not much of that time expunged out of their life , and remember it with a blush . ( 2. ) Childhood and Youth note Persons of those Years or age , viz. Children and Young People . I shall consider these words in this sence , and of such of you the Spirit of God proclaimeth vanity , as your proper Epithite . Quest. What is meant by Vanity , as it predicates of these Young People ? Answ. Vanity is either natural or moral , and then it 's the same as to say , 1. Young People are frail and mortal . All flesh is grass , and the goodliness thereof as the flower of the Field , Isa. 40. 6. The robust Youth hath his breath in his Nostrils ; by the Course of Nature he may live longer than Old men , yet by the Frailty of Nature he may die before the oldest man. Thou reckonest upon long Life , but thou mayest dye tomorrow : Oh young man ! thou hast the seeds of Death in thee , thou canst not resist any Messenger of Death ; Heb. 9. 17. the Sentence lies against thee , and sin the cause of Death cleaves to thy early Age , Rom. 8. 10. What variety of accidents art thou subject to every moment ? It 's by Gods power you Children are alive till now , as well as the Man of eighty : Oh young Folk ! that think of many years , before Death and you can meet ; how many younger than you are already rotten in their graves ? there may be many Children in this place , whose death your Fathers , yea , Grandfathers may live to mourn for : it 's a brittle house your very Souls inhabit . Exh. I cannot omit this Exhortation . Do and forbear all you ought to do and forbear in order to Eternity , as Persons within a step of Death . I hope the youngest here are assured , that there is no working in the grave , Eccl. 9. 10. What is to be done for Eternity must be done while you live ; the state of trial lasts no longer than Life : whatever is beyond the Grave , is unchangeable reward or punishment . Wilt thou lay to Heart these things ? 1. I have much to do for Eternity . 2. Work for Eternity is hard to do . 3. This work as hard as it is must be done , or I perish for ever . 4. How short a while may I , as young as I am , have to do all this hard work in , which is the point I am on : Young Man , if Death overtake thee , thou canst not put it off till thou set about the work thou hast neglected : all the cryes in the Word will avail nothing . Bethink thee then , if Ahijah had not been good betimes , he must have been eternally undone ; so it may be thy Case , O Child of ten years old ! if thou dost not get Grace before thou art a Year older , or it may be a Month or Week older , thou must dye graceless . Doth not the Word tell thee of some who dye in youth , and their life is among the unclean , Job 6. 14. : Shall that be thy Case ? canst thou bear it ? be perswaded now to fix thy thoughts on such things as these : Shall I Lye or Swear now , who may be dead within a Month ? Dare I prophane this Sabbath , who may be dead within a Week ? yea , my next sin may be the last act of my Life . How can I live without Christ a day longer , when I may dye to Night ? shall I delay to know , and love , and fear my God , who must do it soon or never ? I am sure if I do not fear God before I dye , Hell will be my place ; and I am not sure of a Week to attain this Fear of God. Did the youngest of you know your frailty , you would tremble at delays , you would not dare to sin , you would blush at your slothfulness in any good Work. Oh then hear this Sermon as one that may never hear another ! Pray the next time as one that may never Pray again . When thou art next tempted , ask thy self , Would I yield to this if I were to dye to morrow ? Will you believe this , and walk as them that believe it ? even Youth is too uncertain for any wise one to venture to sin , or neglect his Salvation , as if sure of time to repent , and repair his neglects . 2. Vanity is taken in a moral sense , viz. as it regards the minds and manners ; thus Eph. 4. 17. the Spirit of God warns us against walking in the Vanity of the Mind . Vanity is oft put for all sins , 2 Kings 17. 15. several sins are expresly called Vanity ; and this Name is applyed , partly with respect to the Nature of some sins , but chiefly from the tendency and consequence of every sinful course . Every way of sin is vain ; and sin deserves the Name of Vanity from this consideration , that it is committed to no valuable purpose ; yea , it ends in what is destructive , and far worse than meerly unprofitable . In this sense I shall improve the Text , and it includes these things : 1. Young people are prone to many sins that are notoriously vain . 2. Young People are apt to live to very low and unprofitable purposes , which is Vanity . 3. Young People are apt to live to evil and destructive purposes , which is the heighth of Vanity . Before I enter on these things , let me ask you young Folk , Is not this a true Charge ? and is it not as awful a description of your State as true ? Obj. But how comes this to be laid so universally , that all young People are thus vain ? Ans. 1. Because the generality of young People are vain : For one that is sober , how many are wild ? for one that is pious , there be many prophane . A religious Child is become a wonder . Godliness in youthful years is very rare : The body of your ordinary young People is sottish ; the generality of witty Youths are atheistical and irreligious . When the Disease is so common , the charge is proper as against the whole . Ans. 2. All young Persons are inclin'd to be vain : Vanity is the Temptation of that Age ; your Constitution and want of Experience do especially expose you to this mischief , though Grace may deliver some of you from the power of Vanity yet it hath not cleansed you from all disposition to Vanity ; it hangs about you , and liveth , though restrained : Your stumbles will be at this stone , and your Faults will be under this head of youthful Vanity . Young People ! you see why the Charge is so common : Will you then apply what I shall say to your selves ? When I describe the Disease , say , This is my Disease : When I propose the Remedy , speak to thy Soul , This is proper for my Case , this is necessary to my Condition . Thou Child , say , I am a Child , and therefore apt to be vain . Thou young Man ! say , I am a young Man , and therefore I am apt to be vain . I must deny my Age , or own this Charge . Nay further , reason awfully with your selves , Most young People are under the power of Vanity : The wicked Youths are a hundred to one that 's pious . Oh my Soul what is my Condition ! is not there more danger that I am one of those hundred wicked ones , than that I am that One pious young one . I shall now return to consider the three particulars , under which I included the Moral Vanity of young People . 1. Young People are prone to many sins that are notoriously Vain . There be some particular sins that in their Nature argue more Vanity than other sins ; they inferr a very vain mind in the Persons committing them . Young ones have many of these sins , and Lusts strongly prompting thereto . I shall reduce your sins to eight particulars , and give you some Directions under each , to help you against that particular sin : But remember each of these are sins ; every sin defileth thy Soul , and bindeth thee to undergo the Punishment threatned , if it be not repented of and mortified : Nor canst thou hope that these sins will be put away , unless thou follow the Methods which God hath directed for that end : He will not Convert thee as a Bruit that regards nothing , thô he must consider thy weakness as a Sinner , and therefore exert his Power by the Means thou attendest . 1. Young People are subject to Folly. The Spirit brands our tender years with this Crime : Prov. 22. 15. Folly is bound up in the Heart of a Child : Is this limited to Children ? No , A young Man void of understanding is too often seen , Prov. 7. 7. This fault is not a want of that Wisdom which is unexpected from your Age : But it is such Folly as in your Years might have been healed ; and it 's made up of blindness and mistakes against that light which God hath afforded you . God hath given you reason to govern your selves by , you are under the Means of Wisdom , whereby you may know your true end , and the proper means to that end : Nevertheless most young Persons are Fools . Dost not thou place thy Interest in things which are vain and destructive ? Dost not thou think Jollity thy only Heaven , and the pleasing thy Lusts the only real Paradice ? What is enjoying God , or glorifying God to thee ? these are things thou art unacquainted with , and unconcerned for . Obj. Perhaps thou wilt say , I desire to be saved , and I do something towards it , how then do I mistake my end or means . Ans. 1. I fear thou dost not know what it is to be saved : Salvation with thee is only being kept out of Hell , as a place of Torment , when thou hast sin'd thy fill ; but there is little more to commend Heaven to thee . If there be not vain sports , Revelling , and the like carnal Enjoyments ; thou canst not tell how Heaven should be a happy State , thô better than Hell : But is not this the grossest Folly ? What , to think that Salvation , which contains no Vision of God , no perfect Holiness of Heart , no full Conformity to Christ , no ravishing sense or Communications of the Divine Love , no hand in God's Praises ? Foolish Youth ! there 's no Heaven but what principally includes these ; that is not Salvation which wants any of these . Let me ask thee , art not thou foolish , if thou judgest Salvation to be what it is not ? art thou not foolish to think it to be another thing than God describeth it to be ? art thou not a Fool , that fanciest that cannot be a happy State , unless it wants what all good Men account to be Happiness ? and unless it includes such wicked and bruitish things as Heaven must keep and cleanse us from ? Oh poor Creature ! thus foolish do thy Notions of eternal Life discover thee to be . Ans. 2. Thy Folly appeareth , in that thou fanciest thou canst be saved in another way , than that which leads to it . To convince thee of this , consider that , 1. Christ is the principal Way to Life , Ioh. 14. 8. He as a Priest by offering up himself , merited Life for such as repent , believe , and obey him : He as a Prophet teacheth Men the Author , Means , and Nature of the Terms of Life : He as King applies his Purchase by the Spirit , subdues Impediments , fits the Soul for , and judicially admits it into Glory . Now Child ! dost thou hope to live for ever , and neglect Christ ? is it not Folly to expect Life and despise a Saviour , yea , trample his Blood under thy Feet ? is it not Folly to hope to be saved by Christ , and yet believe the Devil rather than him , and prefer the Dominion of others before his Government ? 2. Faith , Repentance and Holiness , are a way to Heaven , subordinate to Christ : I say , subordinate to Christ , for they could not save thee but for a Christ ; Sinners had never obtained them , but by a Christ ; and they tend to save as they refer to Christ , whose atonement is the only purchasing Price . But yet they are a way to Life : No Man shall ever get to Heaven without them . Christ hath resolved without Faith , no Man shall have Pardon by his Merits , and therefore all the savingly enlightned do believe , that they may be justified , Gal. 2. 16. He appoints us to repent , that our sins may be blotted out , when the times of refreshing shall come , Act. 3. 19. and limits the number of the saved to such as obey him , Heb. 5. 9. Now young Man , is it not Folly in thee to expect Heaven , when thou hast nothing which Christ hath instituted as a means of that Glory ? Doth he as our Law-giver declare that he will and must suspend thy Salvation 'till thou believe ; and wilt thou madly say , he will save me , though I do not believe ? dost thou know what he 'll do better than himself ? Yea , your Folly is greater , in that Christ hath not only suspended Life on these Conditions , but he hath expresly declared , that they shall for ever perish , that do not in these things submit to him ; and yet thou art confident . What greater Folly than for an unholy one to look for Glory , when God saith , Without Holiness no Man shall see the Lord , Heb. 12. 14. and All the wicked shall be turned into Hell , Psal. 9. 17. is it not Folly to remain impenitent , and yet be in hopes of Heaven ? when Christ saith , Except you repent you shall all likewise perish , Luk ▪ 13. 3. Will not you own your Madness , that look'd for Life in your Disobedience , when you shall hear our Lord saying , Slay these mine Enemies , that would not that I should reign over them , Luk. 19. 27. Is it not an establish'd Rule under the Gospel , He that believeth not shall be damned , Mar. 16. 16. Unbelief and Hell are certainly connected , as Faith and Heaven . 3. Thy Folly appears yet more , in that thou fanciest thou canst be saved in a way contrary to Salvation , and certainly leading to Hell. Wouldst not thou judge him a Fool that intending for Dover , yet chuseth the Road to York ? are not they Fools who desiring Health , refuse Physick , and take nothing but Poyson ? Thy behaviour exceeds the grossest of these Instances . What barrs any one from Heaven , but the dominion of sin ? and that Conscience justly chargeth thee with : Doth not God declare , that to be carnally minded is death , Rom. 8. 6 ? thou art so minded , and yet expectest life : Is not God express , that no Whoremonger , nor unclean Person , nor covetous , hath any Inheritance in the Kingdom of God , Eph. 5. 5 ? And also that the abominable , and all Liars shall have their part in the Lake that burneth with Fire and Brimstone , Rev. 21 ? Is he not as positive , that no Fornicator , Reviler , Thief , or Drunkard can be saved ? 1 Cor. 6. What can be plainer , than that in being such as these thou destroyest thy self ? These Vices lead to destruction , and God warns thee against foolish self-deceit , by hoping for a better issue than Ruine by such a Course : Oh sottish Youth ! will Theft , Drunkenness , Swearing , Prophaneness , think you , lead to Heaven , after all these discoveries of God's resolves ? what will damn thee , if such Vices will not ? who can be damned if thou be saved ? will a provoked God lye for thy sake ? No , no , his Threats will take hold of thee , notwithstanding thy silly dreams . Children , you see I have described the Folly of all Young Ones , who are wicked . I have chosen this great Instance , viz. They mistake their true Happiness , and the Way to it . I might open this great sore beyond this : Alas ! Young People are generally ignorant of God , and themselves ; they know neither good nor evil aright ; they commend what they ought to dispraise ; they chuse what they should reject ; they make a mock of the greatest Mischiefs , as Sin and Hell ; they rarely understand Men , or know how to carry it aright for this World , or for Eternity ; they mistake Truth for Error , are governed by appearances rather than realities . Where shall I stop if I intend a full attempt of the Folly of Youth ? Quest. What shall I that am Young do to heal me of my Folly ? Answ. 1. Beg Wisdom of God by fervent Prayer ; Iam. 1. 5. If any of you lack Wisdom , let him ask it of God , &c. Thou wantest Wisdom , thou art bid to ask it : Thou art encouraged to ask , for he giveth it to such as ask , yea , he gives liberally , and he will not upbraid thee with thy past Folly , when thou settest thy self to get Wisdom . Nothing will heal thy Folly but wisdom , and a prayerless creature is never like to obtain it : Therefore press thy Soul with the sence of it's want , and with the loveliness and necessity of Wisdom : This will help thee to strong desires , which are fervent Prayers . Oh Child ! wilt thou be a Fool for want of praying ? Shall God say , Here 's a Youth void of Wisdom , because he would not ask it ? 2. Study and believe the Scriptures . If thy Judgment bedirected by the Word , it will be sound , that gives understanding unto the simple , Psal. 119. 130. Be sure you learn to read , and when you can read , read the Scriptures most ; there you must learn to think aright of God : they will teach thee what the Will of God is ; the way of Salvation is there discovered ; from them thou hast the truest account of Sin , and Holiness . In the written Promises thou wilt know what to hope for , in the Threatnings what thou shouldst fear , in the Commandments what thou must do , in the revealed Doctrines what thou shouldst believe . Come Children , you are allowed to learn the Scriptures ; Timothy is commended for knowing the Scriptures from a Child , 2 Tim. 2. 15. Study you these , there is nothing needfull for a Christian which is not contained therein : Every thing as to Salvation is doubtful , which is not deduced from these . 3. Suspect thy first thoughts , and never be governed by thy Fancy . If thy sudden imaginations be right , they will bear enquiry ; if they be wrong , they need amendment . Ordinarily the first dictates proceed from Vanity , and shall that prescribe when Life and Death depend on thy Resolves ? nay , how knowest thou but that they be Satans whispers which thou executest , when Fancy is thy Guide ? for he speaks to the Soul by impressing the Imagination . 4. Converse with the Godly Wise , and strictly observe and lay up their Sayings and Examples . The Word tells us , He that walketh with wise men shall be wise , but the Companion of fools shall be destroyed , Prov. 13. 20. Their Speeches will instruct , their practice will allure imitation ; whereas ill Company will debauch thy Mind , and nourish thy Lusts. Prudent Persons will judge thy temper by thy associates , well knowing , thou art already , or wilt certainly be what thy chosen Companions are . 5. Design all knowledge in order to practice , and live up to the light thou receivest . He that in Sacred things takes up with Notions for notions sake , is as truly a Fool as if he knew nothing . It 's a practical Judgment that makes us spiritually wise , when other knowledge will aggravate our sin and woe . Oh Young Man ! wilt thou say unto Wisdom , Thou art my Sister ? Prov. 7. 4. wilt thou cast off Folly with Indignation as thy great Disease ? should you be fond of that which sin introduced , and will obstruct your healing whiles it prevails ? Folly is the bane of intellectual Beings , and that 's of the worst sort which guides our practice . Folly is the root of all your other Sins : Wer 't thou spiritually wise , thy work were more than half done ; and methinks thou shouldst not be hardly perswaded to get Wisdom . Child ! wouldst thou be willing to be an Ideot ? Surely no : every one pitieth such a one , and is too apt to laugh at him . But I tell thee , to be a Fool as to Eternal things , is much worse than to be an Ideot : The Ideot hath few , if any actual Sins to answer for , but thou hast many . There may be hopes of an Ideots Salvation , especially if he be the Child of a Believer : but if thou remain spiritually a Fool , there 's no hope of thee , tho' both thy Parents were the best of People . All Folly is the blemish of Humane Nature , but Spiritual Folly most of any . 2. Young People are subject to Inconsiderateness and rashness . How hard is it to make you think , or lay the greatest things to heart ? neither Danger nor Duty , do Young Ones apply to themselves . Would not the Consciences of most of you agree with my accusation , if I tell thee Child , and thee Young Man or Woman , Thou art under God's Wrath , but wilt not consider it ? Thou dost not meditate on the way of recovery , tho it be at great expence provided : Christ dyed for thee , but thou hast not spent one hour in the Contemplation of him . Thou art loth to think what thy wayes are , whether good or bad ; nor thy State , whether safe or dangerous . How few Young Ones here have seriously asked themselves ; Am I born again or no ? what will my sins bring me to ? what evil is there in my Sins ? when I must stand at Gods Tribunal to be judged , what shall I answer ? what is like to be the issue ? how shall I dwell with everlasting burnings ? It 's too commonly with others as it was with that Young Man , He goeth after her straightway , ( or suddenly ) as an Oxe goeth to the slaughter , till a dart strike through his Liver : As a Bird hasteth to the snare , and knoweth not that it is for his life . Prov. 7. 22 , 23. He took not time to think what would be the issue of Sin ? unavoibable Torment gives the first prospect of his danger ; when consideration would have represented this Misery , as a guard against Sin , even whiles Temptation solicited . Quest. What shall I a Young one do , to deliliver me from this inconsiderateness ? Answ. In general , strive to consider , and bind thy mind to suitable and fixed Thoughts . To this end , 1. Do not at any time allow thy Thoughts to wander unaccountably . It 's hard to confine them at any time , when they usually rove . It 's a great help for this World , and for another , to have our thoughts manageable ; and our Souls capable of being easily fixed in their Contemplations . When ever thou thinkest , be able to say , What I think of , it is worth a thought . 2. Awe thy Soul with the importance of the things thou oughtest to consider . If they be Soul-matters , they be of the highest nature , and they be of greatest concern to thee : Tell thy self , Life and Death depends on these : If Sin have dominion over me , I shall dye : If I am not born again , I cannot enter into the Kingdom of God , Joh. 3. 5. And shall I lightly think of these ? what 's all the World to me , if I perish for ever ? Things Divine , things on which Eternity depends , must be considered . Oh my Soul ! wilt , yea darest thou refuse to dwell on these , which thou wert made for , which thou must shortly converse with , as the only realities , whether thou wilt or no. 3. Get so much Knowledge of what thou shouldst consider , as that thou mayst be able to represent it to thy Mind in some evidence . It 's hard to consider long of what we little know ; if it be of God , be not unacquainted with his Nature ; if it be of Sin , be not ignorant of arguments to disswade from it , and a sence of what aggravates it , &c. 4. Learn to discourse with thy self , and to urge things upon thy Heart : This will fix thy thoughts , and bring things with some due impression on the Heart . If thou canst not debate the matters inwardly , speak outwardly with thy Tongue , as if two Persons were in talk together : What , shall I lose my Soul for a Lust ? Must not I , if Gods Word be true , rue my present Course ? It 's Gods charge that you commune with your own hearts , Psal. 4. 4. he can neither be true nor profitable to himself , who seldom speaks to himself . 5. Take fit time and place to debate , and apply things of most concern , and bring things to a good conclusion . Great things must not be determined by a few thoughts , for so thou wilt neither pass a right judgment , nor yet be duly affected . Neither are serious matters becomingly considered in a Crowd , or when thou art unfit to think : And to consider , without coming to a conclusion , cannot fix thy Judgment , or govern thy Will and Practice . Therefore if the matter thought of be a Doubt , press it to a resolution ; if it be a Duty , consider all arguments 'till thy Will be fixedly determined to do it ; if it be a Sin which thou layest to Heart , cease not representing the evil and danger of it , before thou feelest thy self resolved against it , and a strong indignation kindled to support that resolve . Will you resolve to follow these Rules ? will you strive to manage your thoughts , and shew your selves willing to be considerate ? I am sure thou wilt not refuse , if thou hast a mind to chuse aright , to walk safely , or to have the benefit of what God hath afforded by natural Light , Revelation , or Providence to govern Mankind by . Yea , Young Man , it 's impossible to be truly Religious , or to answer the great ends of Religion , without considering . Oh then ponder the path of thy feet , maturely deliberate on things that thy thoughts are due to . 3. Young People are subject to be obstinate and heady . This is one of your diseases ; you break through restraints , and are regardless of advice , intreaties avail little : Yea Children , though you be compared to tender Twigs , do not you discover much stubbornness : Parents command , but you are disobedient ; they correct , but you remain obstinate ; they perswade and intreat you to be sober , but you are still vain : Masters reprove , you are still the same ; Ministers importunately call thee ( Oh Young Man ) from thy destructive Course , but thou passest on , and shuttest thy Ears against the Word . Conscience oft speaks , and represents thy guilt , but thou seemest resolved on thy own ruine : Yea , God stands in thy way , as the Angel with a drawn Sword ; but thou art fearless , and seemest to say , I will sin still , let come what will of it : Iob 15. 26. Let guilt grow , let God strike , let my Soul perish , all these shall not alter me . Oh poor Stripling ! how soon can God undo thee ! how soon will Hell Torments break thy Stomach ! and wilt thou still be like the wild Ass which snuffeth up the wind , and in her occasion , who can turn her away ? Jer. 2. 24. How canst thou , Child , endure to hear thy Parents groan : I perswade my Child to be good , but I cannot prevail ! I would instruct him , but he is unteachable : Woe is me , I have brought forth for the Destroyer , when this my Child was born : I see him running Hell-ward , and cannot restrain him : I tremble to think from his setting out , what he is like to come to : Oh that the fruit of my Body should dishonour God , as he is like to do ! that he should do the Mischiefs , I foresee he will ! If God change not his Heart , he may come to an ▪ untimely end , and is sure to be damned for ever ! Oh that I had been written Childless ! canst thou be unmoved , and still perverse ? Quest. How shall a Young Person be cured of this Obstinateness ? 1. Get thy Heart possessed of a holy Fear : Beg of God a Heart that is in awe of him ; a Heart that reverenceth thy Parents and Superiours ; a Heart afraid of Sin , and trembling at Hell , and all other punishments due to Sin. Fearlesness is a great ground of obstinacy : Young Man , these deserve fear ; God hath put this Passion into thy Nature , to make thee governable . What horrid madness is it , not to fear a God who is a Consuming Fire ? Heb. 12. 29. Not to fear Hell and Misery , which will force thee to weep and wail , and gnash thy teeth for ever ? Mat. 22. 13. What a confusion and disorder is it among Mankind , that Inferiors are wholly fearless of their Superiors , especially sinful Worms of a dreadful God ? 2. Believe the kindness of these , against whom thou art obstinate , and stir up some grateful returns of love to rhem . Thy perverseness implies , that thou lovest not thy advisers ; nor thinkest that they have any love to thee , when they advise thee . But young Boy , I would mind thee to day , that it is from Love all these opposed Admonitions do proceed . Doth not God love thee , who made thee , who put such Bowels in thy Parents towards thee ? Doth he not love thee , who gives thee all the good thou enjoyest , who spares thee , and intreateth thee month after month , when he might have sent thee to Hell at first , without any loss to himself ? Doth not Christ love thee , Oh Child , who gave his Life for thee , when thou wert an undone Enemy to him ; who sent his Spirit to strive with thee , his Gospel to offer Mercy to thee , his Ministers and others to teach thee , as soon as thou couldst understand any thing ? must not he love thee , young Man , who pleads with God ready to cut thee down , Lord , let him alone this year longer ? Luk. 13. 8. Doth not he love thee , that weeps over thee , when he finds thee unperswadable , and this becaufe he knows the woful anguish thy contempt will end in ? Do not thy Parents love thee ? Oh think at what care and pains thy Father is at for thy livelihood : Think of the tender bowels of thy Mother , what sorrow she hath selt , what fears she is in , when thou art in danger ; what tears she poureth forth when thou art sick , and how it goeth to her Heart to correct thee ? I might shew all others love thee who advise thee to be good . Well young Body ! canst thou chuse but think that the reproofs of these must proceed from love ? and art thou such a Brute as not to love them at all ? what not love thy God who is so good to thee ? Not love thy Christ , who bled out his Soul in love to thee ? what , not love thy Father and Mother , to whom thou art so indebted ? wouldst thou be so requited , when thou hast Children ? Obj. I hope I do love God , Christ , and my Parents . I am not such a Devil , and I think they love me . Answ. What , love them , and be obstinate against their intreaties ? Love them , and be disobedient in things they most insist on : God and Christ account them Enemies , Luke 19. 27. that are Rebels , and puts thee plainly to it , If you love me , keep my Commandments , Joh. 14. 15. As if he should say , Never fancy or talk that you love me , unless you will obey me . Thy Parents if they be pious , will reduce thy love to the same instances : Thus thy Mother bespeaks thee ; What my Son , and the Son of my Womb , and what the Son of my vows ! Give not thy strength to Women , Prov. 31 , 2 , 3. and so she v. 4 , 5. forbids Drunkenness . Thy Father charges thee , My Child , hear the instruction of a Father : Let thy heart retain my words , keep my Commandments , and live ; get wisdom , &c. Prov. 4. 1 , 4. They will both intreat thee ; Child , if thou hast any love for us , keep from sin , save thy self from Hell ; we are most concerned to see thee a real Saint , and eternally glorious ; we 'll bear any thing rather than sin ; we are afraid for nothing as much as thy Soul , if thou destroy that , thou shewest the greatest hatred , and art as cruel as thou canst be unto us . Canst thou think thou lovest them , and be thus perverse ? Nay , if thou think they love thee , that must cause some relentings : How can I run so cross to my God and to my Parents , who so dearly love my Soul , and are so solicitous for its weal ? my hardned Heart begins to yield , and I cannot continue obstinate ; my Love to them , and my sense of their Love to me , doe overpower my stubborn spirit . 3. Be perswaded of thy own ignorance and unfitness to direct thy self . A proud conceit that you know better than any , what is for your good or harm , is included in an obstinate frame . Dost not thou think , that if thou wert convinced that God bids thee do nothing , but what were for thy good , nor forbids thee any thing but what is for thy harm , thou would'st do what he commanded , and cease from what he forbids ? and would it not be the same as to thy Parents and others ? Let me then reason with thee , Young Man ! Dost thou think thy God would deceive thee , or thy Parents and Ministers would lye to thee ; when they disswade thee from sin , and perswade thee to serious Piety , and are so earnest in it ? thou must conclude they think as they say : If they be not mistaken , they would encourage me to do as I do , but if I be mistaken , I ought , and would do as they advise . Then young People , the Matter is brought to this ; thou art obstinate against Counsel , because thou art in the right , and they that give thee Counsel are in the wrong : They as thou thinkest , advise thee to thy loss , and all things set together , thou consultest thy own true Interest better than they do . But is not this a very vain Conceit and capital Error ? Oh Child ! sure thou art not wiser than thy holy Parents ! they know more than thou , they have experienced what thou hast not ; they and thy Masters are forced to teach thee the little things of this Life ; thou would'st soon spoil and kill thy self , if they left thee to thy own management . Oh young Men and Women ! are not you sordidly foolish ? can you imagine you know what God will do with you better than he knows it ? do you know what you must lose by sin , and suffer for sin , better than God knows ? you judge by a short moment , but he sees what Eternity is : You conclude from what your Body now feels , but he knows what thy Soul is , and what himself is to the Soul , whether in Wrath or Love : He knows what the Glory of Heaven and Terrors of Hell amount to : Thou concludest by thy Fancy , but he passeth a just Judgment , which every one will soon submit to ; therefore I do begg thee to distrust thy self , as ever thou wouldst save thy self . Consider , all the good Men in the World were Conceited as thou art now , but they have repented , and owned their Folly : when they came to their right minds , then they came to be of God's mind . Yea , all the Wicked will be convinced of their Mistake ; why else will they wail and mourn for ever ? if it be best to be in Hell , why should they always Complain there ? The Prodigal thought he was wise when he rioted , Luk. 15. 17 , 18. but Repentance assured him that he had been mad . Young Folk , have you never seen resolved Sinners even in Sickness and Poverty , roar out , and mourn at the last , saying , How have I hated Instruction ? Prov. 5. 12. Consider how unlikely is it , that thy Opinion is truer than thy holy Master , or Minister ? thy Lusts darken thy mind , they have all the wise part of the World on their side . Thou canst remember thou wert as confident of other things , which now thou seest to be false , as they told thee then . Thou sometimes now condemnest thy self for thy course , when thy sinful Inclinations are calmed . When thou wert sick , thou didst own that thy loose way , thy irreligious way was thy Folly : And after all these wilt thou bear it out ? must that be thy Character , The Fool rageth , and is confident , whiles thou knowest not at what thou stumblest , Prov. 14. 16. Must this be written on thy Grave-stone ? He shall dye without Instruction , and in the greatness of his folly he went astray , Prov. 5. 23. 4. Acknowledge thou art one under Dominion , and not at thy own disposal . People refuse to be subject , from a Conceit that they have a right to govern themselves . Is not this your Case ? Our lips are our own , who is Lord over us ? Psal. 12. 4. therefore I will Lye , Swear , talk frothily , let who will contradict . But Child , thou canst tell who made thee , it was God ; and should not he that made thee govern thee ? ought not the Creature to observe the Laws which his Creator gives him ? Nothing thou hast is so much thine as thou art his : Christ bought thee with his Blood , and additionally founded his Dominion in his Purchase : He therefore dyed , that he might be Lord both of the dead and living , Rom. 14. 9. Thou art therefore the most unjust of Rebels , if thou art an obstinate Sinner . Thy Parents , thy Masters , thy Ministers , have an Authority over thee , and disobeying their just Commands and Calls , is a renouncing an Authority thou shouldst own , and usurping a power , to which thou hast no claim . A Masterless Child , a masterless Youth is a Slave under pretence of Liberty ; and doubleth his yoak , while he seeks to break it . Therefore know , young Folk , you 'll find God a terrible Judge , whom you rejected as a Law-giver : Hee 'll vindicate his own Authority , and the deputed Authority of your Parents , by the sorest Vengeance . Eternal Chains shall hold that Youth , which would break God's easie bands . If any of you say , I do own God to be my Ruler and Master , consider God's challenge , If I be a Master , where is my fear , saith the Lord God of Hosts ? Mal. 1. 8. To finish this , how many sturdy resolute Young People are here ? will none of your knees tremble ; will love melt no Heart , will a sence of Gods skill to direct , and authority to Command , bend no stubborn will this day ? Dare any Child or Young Person go hence , and say , I have been stiff-necked , and wll be so ; nor will I follow these Rules to become more perswadeable . If thou hast the impudence to do thus , I have God's warrant to tell thee , Thou shalt suddenly be destroyed , and that without remedy , Prov. 29. 1. 4. Young People are subject to Anger and violent Passions . Children are apt to be peevish and cross : Young Men to be full of rage ; the Verse before the Text may be rendred , Oh young man , put away anger from thy heart : How soon is the fire kindled , how fervently doth it blaze ? Young Persons are oft angry with their best Friends , even for what they should be thankful ; they are incensed too freqneutly without a cause , and are so hasty , as not to search the reason . Sleighty Matters are with them great provocations ; and moderation in their resentments they disdain : And no wonder , for thy Reason is darkened from seeing the fatal consequences of thy Fury . Lasting Enmities , Quarrels , Murthers , are too frequently the effects of this inordinate fervour . Young Man ! is this a thing allowable ? Consider with thy self , anger is a short madness . Thou losest the management of thy own Soul ; whence our Lord Commands , in patience possess your Soul , Luke 21. 19. An overheated Spirit is void of Prudence , and sure to procure bitterness to its self . God saith , he that is soon angry dealeth foolishly ; and truly , he that is very angry is next to mad ; he looks , he speaks , he acts too near a Lunatick . A Passionate Man is at the mercy of any designing Foe ; and by indulging his Anger becomes his own Tormentor : how uneasie to his Family , how dangerous to himself ; how unfit for Counsel , how troublesome to his Friends , how ensnaring and infecting to Society , is a Passionate Man ? May not I hope , you young Ones will be out of love with Anger ; it unmans you , though it seems brave : It makes you contemptible with the wise ; 1 Tim. 6. 11. but above all , argue with your selves , This my God forbids me , Let all bitterness , wrath and anger be put away , Eph. 4. 31. This will unfit me for the visits of the Spirit , who loves a calm Temper , 1 Tim. 2. 8. and therefore appoints meekness , Jam. 1. 21. as a qualification for communion with him in his Ordinances . How lovely is patience , it 's the height of fortitude ? Yea , God saith , He that rules his Spirit , is better than he that takes a City : and he that is slow to anger , than the mighty , Prov. 16. 32. In a word , a meek and quiet Spirit is an Ornament , and describes one Blessed , Mat. 5. 5. How amiable is a patient Child ! he is more beloved by all than a froward one ! How excellent is that Young Man , who is Master of his passion ! He is armed against sudden assaults ; he is fit for great services and sufferings ; he is fit to use the knowledge he hath attained in the most dangerous passages of his Life . Quest. What shall a Young Person do to be healed of Anger , and unruly passions ? Answ. 1. In general , get the Grace of patience , and delightfully accustome thy self to the exercise of it as thy Glory , and no way a Reproach : But more particularly , 2. Get thy Heart filled with Love to God and Man : Love to God will encline thee to imitate him , who is long-suffering , slow to anger , full of Love , and good to all , Luke 16. 35. Love to Man will encline thee to interpret all to the best , afraid to hurt him , willing to benefit and forgive him ; and not prone to those dislikes , which are unsuitable to thy fellow Creature ; especially if the Image of Christ be enstamped on him , as you see 1 Cor. 13. 45 , 7. 3. Often present to thy Soul the Example of thy Saviour , and strive to imitate him : he was humble , meek , lowly , and patient under the greatest provocations . He calls thee to learn of him , Mat. 11 , 29. If thou hast any part in him , he hath formed thy Soul to some degree of imitation , and to endeavour after more , 1 Ioh. 4. 17. 4. Reckon on provocations , and be still armed against them . Thy own Carriage is not so inoffensive , nor are thy Acquaintance so innocent , but that thou oughtest to expect some Trials ; to expect them , and be unguarded , is Folly ; neither is it possible to prevent anger when wholly unprepared : Therefore awe thy Soul against Passion , and accustome thy Mind to such Considerations as are fit to restrain thy Spirit . 5. Be humbly convinced how mean , sinful , and ill-deserving a Creature thou art . Contention is from Pride , Prov. 13. 10. and he is fondly conceited of himself , who thinks he ought to bear nothing ; whereas a due sence of thy own nothingness , and offensiveness to God , will make thee fit to endure much ; especially considering , thy provocations from Men may be the humbling rebukes of thy God , who must forgive thee great things , if he cast thee not into Hell it self : yet whose Decree it is , if you do not forgive , neither will he forgive your trespasses , Mar. 11. 26. 6. Allow not thy froward Spirit a liberty , even where thou hast most power and freedom . He that is not pettish at home , will not be passionate abroad ; whereas anger indulged among Servants , and in trifles , will expose thee to its power , when more dangerous and indecent . 7. When thou feelest Anger begin to kindle , forbear to do or say any thing , till thou hast well considered . The cause of thy resentments , if just , will abide the thoughts of a Calm Temper , and the wayes of thy vindication are far likelier to be due ; whereas , if the Cause in it self is too sleighty , or thy sudden purposes are too severe to be approved , how darest thou take blind passion for thy Guide ? Thou must believe , that the discretion of a man deferreth his anger , Pro. 19. 11. 5. Young People are subject to Idleness and waste of time . It 's a while before you are fit ro learn , or do any thing ; but when you are capable , how commonly are you remiss and sloathful ? Were you left to your selves , what would you do besides eating , drinking , sleeping , and playing ? Thou art put to learn , and thou art idle at thy Book , not learning in a week what thou mightest learn in a day if diligent . Thou art a Servant or Apprentice , having work to do , but art thou not a Waster of that time , which is thy Masters , and not thy own ; and loath to do the business incumbent on thee ? How little do most of our Youth for this World , or for Eternity ? Sports and Idleness eat up that season , which is the best opportunity of Life , and the character of most young People is to spend their time in doing nothing , or next to nothing , or worse than nothing . You are idle in the Duties of Religion , and waste that time you pretend to employ with God : You are idle in your particular Callings , as if you had no business as Inhabitants of this lower World. Oh Young People ! how precious is that time you do mispend ! and how sad an account are you able to give of those hours , that are not to be recalled ! Will it be comfortable in this World to reflect on wasted Time ? Grown years will be full of these reflections ; I might have been a Scholar , my Knowledge had been improved , I had now been fit to serve my Countrey , and benefit my self and Family , had I been studious in my Youth : I might have understood my Trade , been encourag'd in my Calling by others , and laid up for my subsistance , had I been diligent and industrious in my Youth . But those years are spent in Folly , and now I am unteachable : my Credit is gone , ignorance , contempt and poverty are my companions : Oh foolish I ! But , Oh thou Child ! Oh thou Youth ! how much more uncomfortable on a Death-bed , and in Eternity , will thy idleness , and mispent seasons be , as they referr to thy Soul ! I had a teachable time , but I dye in ignorance of God and Christ , woe is me ! The seasons of Grace I enjoyed are my torment now , because I improved them not ! I hardened my Heart by neglects in my tender years : How have I trifled when I heard Sermons ! How have I mocked God by my sleepy Prayers ! How have I undone my own Soul , by a foolish remissness in all my seeming labours for it ! What can I shew for all the years I have lived ? To what a case have my Sports , my Idleness and Vanity reduced me ! Oh that I could recall my precious Time ! but that 's impossible . Oh that I had profitably employed those mispent seasons ! that 's as vain a wish : Oh then that I had never lived those days which I did not live ; but sinned away as a sleep , or dead in pleasures ! 1 Tim. 5. 6. Darest thou , O young Body , for a little present indulgence to thy fleshly sloath , entertain thy self hereafter with such Heart-piercing thoughts as these ? Quest. How shall a Young Person be healed of Idleness and waste of time ? Answ. 1. In general , abhorr sloath , and redeem time , Prov. 19. 15. Eph. 5. 16. Sloath is a wicked unaptness for action , and very unsuitable to an active Soul. Time not redeemed is mispent , and when it is not applyed to it's proper work , it passeth away to no advantage . 2. Enquire what is thy present work , and be assured that what thou art about , is what God would have thee do , Col. 3. 23. Every hour hath it's business ; if what thou art about be not that business , meddle not with it , but find out what it is thou oughtest to be employed in at that time : Conviction of duty is a spur to diligence . 3. Still remember , that God who is thy Owner hath given thee thy Abilities , and that time to do thy present work . God calls thee as by Name , Use my Talents to this , which I have made thy present work ; in this thou improvest the stock I lent thee , in this I will bless thee , and protect thee as one pleasing to me ; for this thou shalt not fail of a Reward , Eph. 6. 5 , 6 , 7. 4. Excite thy self to do what thou art about with vigour . Engage thy strength , call up the powers of thy Soul to activity , for the sloathful is brother to the waster , Prov. 18. 9. Idleness is a degree of omission in the affairs both of Soul and Body , for there is much undone that might have been done . 5. To this end consider , God will call thee to a strict account , how thy work hath been performed in that time which God affords thee . Tell thy self , there 's a time of reckoning for this that I am now a doing , or a neglecting . The sloathful Servant is in Gods esteem a wicked Servant , Mat. 25. 26 : and he that hid his Talent must perish , as well as he that mispends it . The more good that might have been done in such a day , will be observed , as well as what little hath been done in that day . Oh never forget , that vacant hours , and loytred moments are recorded with him , who will not inspect dreamingly , what thy slothful Spirit makes no account of . 6. Remember that all thy works preparatory for Heaven , need an intense Spirit , and are confined to a short season . It 's proper Advice , What thy hand findeth to do , do it with thy might ; for there is no working in the Grave , whither thou art going . Time is posting , and we had need redeem it , because our business is difficult , and the consequences great . There are great things to be acquired and done before we are meet for Glory . There be great oppositions in our Nature , and from our Tempers , to every degree of that meetness . A vile Heart is not easily renewed , darling sins are not soon nor easily mortified ; the necessary Faith , Knowledge , Love , Strength , and Joy are hardly come by ; and the expected services in our generation are slowly proceeded in . Haste and eagerness are absolutely needful to such things . He that idleth can hope for little , and trifling in such matters is little better than downright neglects , especially when giving diligence , 2 Pet. 1. 10. is as much a Duty , as doing any thing . He is not upright in the matters of Religion , whose deep concern doth not make him industrious , because his Judgment never determined for these things as the greatest ; nor hath his Will resolved the pursuit of them above all others , whose idleness declareth his indifferency . Therefore oft tell thy remiss Soul , This day is past , that week is over , and shortly time will be at an end , and shall I idle as I do ? How little work is done in past years ! Dare I loyter still , and be surprized whiles my works are so imperfect ? or can I reckon on greater improvements in the same number of dayes , if I be no more intent and industrious than I have been in those . To thee is that directed , Not slothfull in business , fervent in spirit , serving the Lord , Rom. 12. 11. resolve to obey it . 7. Be able to give a good account to thy Conscience of the time that 's laid out in sleep , and Recreations . These are the common wasters of Time , by a disregard to their just bounds . Many do almost divide their hours between Sleep , and recreating Sports , Visits , and Talk ; which three fall under this Head of Recreteion . It 's an awful Consideration , that what are appointed only to fit Men for business , should become with many their only business : as if they had little else to employ themselves about . But know thou , Young Man , that he who sleeps longer than Health requireth , is a Sluggard , Prov. 6. 9. And he that lays out more hours in diversions than prepares him for the better discharge of Duty , is a mispender of Time. Thy Reason should tell thee , God would never have given me a Soul endowed with such Abilities for service , he had never placed me in a World full of opportunities and calls to Employment : He had never so strictly charged me to be diligent and useful ; if I am able with Comfort to plead my Sleep , and Pleasures as the greatest part of my Exercise whiles I lived . Attend to these Rules with Care , and from this moment Gird up the loins of thy mind , as one determined to run thy Christian Race with intenseness and haste , 1 Pet. 1. 13. 6. Young People are subject to Levity , and inordinate Mirth . This is a common distemper ; your talk is frothy and unsavoury . How far from grave are you in your Carriage , or Dress ! Vain Books thou lovest to read , idle Tales thou likest to hear , foolish Sights thou art best pleased with , foolish Songs thou greedily learnest : what airy Conceits is thy Imagination filled with ! These thou indulgest till they become the Guides of thy practice , and chief Object of thy thoughts and Discourse : To say nothing of thy Instability , excessive Laughter , vain Jestings , Merriments . &c. Oh young ones ! is this a Temper to be allowed ? it is condemned by all prudence , it 's contrary to all that is serious , and obstructs all improvement in wisdom . How odious is the character of a vain Fellow ! 2 Sam. 6. 20. How do God and Angels despise thee ! How do the Good and Wise compassionate thee ! Yea , canst thou refuse to be angry with thy self ? Reason a little with thy own Soul : Have I not better things to think of , than these silly matters , which tend to no good for Soul or Body ? Do not these antique gestures make me ridiculous ? What hurt to others , what a wound to my self comes by this frothy talk ! Is not my mind grosly vain , that I can relish such fooleries ? Can it ever be bettered , whiles I employ my self in nothing but what is foolish ? Dost not thou find , that this lightness is even risen to prophaneness ? Thou canst ridicule the Scriptures , sport with the Divinest Subjects , and turn the most serious matters into Fuel to thy childish Conceits : Poor Wretch ! God will force thee to be ferious by the Torments hee 'l shortly inflict : Thou wilt be convinced , that thy Atheistick thoughts have not put God out of his Throne , though they cast thee out of his Favour : Thy ridiculing of Religion hath not made it less real , or necessary ; though it hath excluded thee from all the blessings of it . Thy making a mock of sin , Prov. 14. 9. hath not a jot lessened its evil , but exposed thee more to the Vengeaance due to it . Thy jocular temper shall not delay the awful recompense of that Contempt wherewith thou hast treated the gravest Matters : What is more fit to make a serious Heart bleed , than to see thee jest and fool thy self into eternal Flames ? how surprizing will those Torments be to a poor Creature , that always disdained a sober thought , Luk. 12. 46. Q. How shall a young Person be healed of this Levity and inordinate Mirth ? Ans. In general , follow after Sobriety and Discretion , 1 Pet. 4. 7. The want of these is evident in thy frothy Behaviour , and a total want of them is unbecoming thee in the early exercise of thy Reason , much more in improved Age. The gravity of an old Man cannot be expected in a Child , but a degree of it is necessary to the youngest , that is capable of acting by the notices of a discerning mind . What is thy Reason for , but to discern what is meet , direct thee to what is fit , and govern thee in thy Carriage according to the Rules of thy Condition ? Discretion will tell thee , a godly Book is more profitable than a Play-Book ; the Soul deserveth more Care than a perishing Body that will shortly be Meat for Worms ; that silly Tales edifie not as wise Discourses . Sobriety will direct thee to endeavour a demeanour becoming a Man rather than an Ape ; it will check thee in those Jests which discovers thy Vanity , as well as expose a Christian Name ; it will urge thee to refrain matter of future sorrow , for the sake of that contemptible pleasure which thou takest in indulging a light Fancy , whiles more important things are not regarded . To this end , 1. Oft represent to thy self thy Condition in this life . Sure it must conduce to seriousness , when thy mind is accustomed to such thoughts , as thy present State suggest . Oh young Man ! thou art born a Child of Wrath , Eph. 2. 3. thy Nature is vicious , the condemning Sentence was pass'd on thee by the Law of Innocency , Rom. 5. 18. Death is justly fearful , thou art in a state of Trial , and on thy good Behaviour for an endless Joy or Misery . Thou hast contracted much guilt by thy actual Enormities and Omissions : Satan , the World , and thy own Lusts , are active to fix the Curse , and prevent thy reconciliation with God , by keeping thee in a state of Infidelity , Impenitency , and Disobedience to the Gospel . Thy Exercies as a Christian are difficult , if thou art saved , it must be scarcely , 1 Pet. 4. 18. and many endeavours for Salvation do prove ineffectual , because a perseverance in so many things are essential to determine thy State. Alas ! of many called how few are chosen ! multitudes of Professors miscarry , seemingly strong hopes are oft delusive : The Heart is above all things deceitful , and so desperately wicked , that it may well be asked , who can know it ? Jer. 17. 9. These and the like things may call thee to mind thy self , and lay that froth which argueth small sense of thy bleeding Wounds , slippery Paths , disadvantages and dangers attending thy Case in this Life , as it leadeth to Eternity . 2. Deliberately propose a becoming End in all thy Words and Actions , and let them be conducive to that end . To speak or act thou knowest not why , is a reproach to thy Prudence ; and so it is to speak or do things to an end which they are not fit to serve : Neither is it becoming a serious Person , to intend that which will put him to the blush , whiles he deliberates of it . I can hardly think thou darest say to thy self in thy Closet , I 'le spend so many hours to day in shewing my own Folly , or gratifying anothers Madness ; I 'll lay out my Pains to divert my own mind or anothers from all that is serious , to make my Heart vainer than it is , to furnish my self with those false Notions of things , which I must with trouble unlearn before I be wise ; and to strengthen that levity , to which I am already too prone . Canst thou resolve , I will spend this week in trimming a poor Carkass , and neglect my Soul ; let this shift for it self as to any care of mine , unless it be to add to its hurt by the snares which my vain conversation shall expose it to . But if thy design be what 's edifying , thou canst not imagin a course of Foolery will ever accomplish that design . Yea , this very fixing on warrantable Purposes , will gradually dispose thee to seriousness . 3. Remember thou art still under the observation of such , as should awe thee to Sobriety , and make thee ashamed and afraid of a frothy behaviour . Thou wouldst be ashamed , that a wise Friend were acquainted with all thy light Francies and talk but one day . Oh! forget not that God trieth the reins , and knows all thy thoughts , Isa. 66. 18. Poor Youth ! is not the Eye of thy God and Judge more than all the World ? Holy Angels are not always strangers to thy Carriage , and Discourses ; and mayst not thou blush at their Remarks ? Devils do oft impress thy Fancy , and put those things into thee , which thou thinkest and talkest of ; these Enemies of thine do gladly behold thee unmanning thy self , wounding thy Soul , and corrupting others with thy foolish Speeches and Actions . Thy silly Companions observe thee , and receive the Contagion to which their own Inclinations make them apt : And is it nothing with thee , that thou conversest with People ready to be diverted from seriousness , and forward to be vain by thy Example ? Alas ! thou becomest accessory to all the evil they shall propagate ; and wilt be condemned in their thoughts , if God give them Repentance , or cursed by them in Hell if they dye impenitent . Thy ungrave Deportment sometimes is seen by such as are wise and good , those despise thee , and pity thy Madness , when thou pleasest thy self as being airy and witty . 4. Be not an unconcerned Stranger to the State of the World , where enough daily occurrs to make thee serious . Canst thou be light and altogether vain in a World so full of Sin and Misery ? how many dismal Objects dost thou see and hear of ! what Cruelty in one Man to another ! how oft is the Church oppressed ! what Judgments and Calamities are thy Neighbours under ! what dangers is the Land of thy Nativity exposed to ! Most of the Earth lies in Ignorance , Idolatry , and subject to the Devil's Empire , 1 Ioh. 5. 19. how many Souls are bemoaning their own sins , and ready to despond under Doubts and Fears ! where is there a Family but groaneth under some disaster ? and canst thou play the Buffoon , as if Childish toys diverted thee from all sense of these things ? 5. Awe thy Soul with the importance of sacred things , so as not to dare to entertain a light thought concerning them , much less to speak jestingly of them . Every Scripture truth is a beam of Divine Light , it 's revealed by the eternal Spirit to Mankind , for to direct their Faith and Practice , 2 Tim. 3. 16. and dare a poor Worm that shall be judged thereby , affront Heaven by ridiculing its Discoveries ? Young Man ! they cannot be matter of Jest , which the holy and wise God is intent on , and the Hearts of all devout Persons are deeply exercised with . Are such things to be sported with by Man , which the very Devils tremble at ? Canst thou chuse but be seriously affected with the Matters of Religion , if thou believe , these are the things the Incarnation , Sufferings , Death and Testimony of the Son of God referr to ? These are the things which great Miracles have attested : These are the things which the various Operations of the Holy Ghost on Souls design , and the Ministry of Angels subserve : These are the things which the Devil is so industrious to oppose : These are the things a Gospel-Ministry is established for , and about which all pious Ministers are so intent and importunate : These are the things which most affect , and govern all such who are freed from the Dominion of their Lusts , and can dye with hopes : These are the things which if totally disregarded expose Mankind to all bruitish Villanies in this World , and endless Tortures in another ? 6. Abstain the Society of light Persons , and observe the danger of excessive Mirth . There 's that levity in thy temper which inferrs danger by vain Persons ; and thou art inconsiderate if the latter doth not force thee to say of Laughter it is mad , and of Mirth , what doth it ? Eccl. 2. 2. Yea , sorrow is better than laughter , for by the sorrow of the Countenance the Heart is made better , Eccl. 7. 3. 7. Acquaint thy self with those purer and higher Joys which a serious Temper lead to . There be delights of a higher Nature than what thou pursuest ; they would soon render these unsuituble to thy taste , as well as contemptible to thy judgment : No holy young Man would exchange the feast of his heavenly Father , for thy Swinish husks ; Luke 15. 16 , 23. there 's no present emptiness , nor following bitterness in Spiritual Delights . The sence of Gods Love , Peace of Conscience , the lively hopes of Glory , the satisfaction of well-doing , the serenity of a composed Soul , the ease of a rectified Nature , as far as the Faculties are delivered from Sin , and healed by Grace , do constitute a delight so real , and refined , as if thou once taste , will make thee reflect on thy past Joys with shame and disdain . See Psal. 4. 6. Cant. 2. 3 , 4. 7. Young People are prone to lye : This Sin appeareth in Childhood , and then such a habit is contracted , as they hardly are delivered from . It 's now true of many , They go astray as soon as they be born , speaking lies , Ps. 58. 3. You lye to your Parents , to excuse your Faults ; You lye to God , in breaking your Baptismal Vow . You lye to your Equals for pleasure , or gain : You speak falsly , to revenge your selves on such as you are angry with . Oh how oft do you speak otherwise than you think , and contrary to what you know , deceiving them to whom you speak ! Consider thou Child , lay to Heart O young Man , that Lying is a horrid Sin : Herein thou imitatest the Devil , who is the Father of a Lye , and the first Liar , Iohn 8. 44. Thou art contrary to God , who is a God of Truth ; to him lying Lips are an abomination , Prov. 12. 22. He is so incensed by this Sin , that he allots every Liar his Portion among the worst of Sinners , Rev. 22. 15. Oh Child ! wouldst thou get to Heaven ? then thou must not lye : Art thou afraid of burning in Hell for ever ? then fear a Lye : Wouldst thou be a Child of God ? He tells thee , his Children are such as will not lye , Isa. 63. 8. It 's the Charge of God to thee ; Put away lying , and speak the truth , Eph. 4. 25. Darest thou say , I will not regard what the Lord saith to me ! Alas ! he will punish thee for a lie , worse than thy Father or Master can punish thee for any Fault . Young Men , allow not your selves in this Iniquity ; let no Master force you to lye in your Trade , much less do you use it in your Discourse ; it 's a mean thing , it 's destructive to Humane Society , and the bane of Conversation . What is a greater Reproach than to be a Liar ? What is esteemed a worse Affront , than to say thou lyest ? Great are the mischiefs to Mens Repute , Estates , Peace , by a false Tongue ; and in vain be all pretences to Religion , if the Tongue be not bridled , as to this fault , Iam. 1. 26. How hateful is it to debase so noble a thing as Speech , in deluding thy Brother in thy Communication with him ! Quest. How shall a Young Man avoid Lying ? Answ. 1. Love Truth , and despise what would allure thee to quit it in thy Speech . It 's the Character of him that shall inhabit God's Temple , He speaketh the Truth in his heart , Psal. 15. 2. To speak the Truth argues a plain Man , an honest Man , an Heroick Man , and generally a Godly Man. Therefore , like it in thy self , as thou must do in another : In order to this , get rid of slavish fear , which induceth to lying excuses . Hate Pride and vain Glory , whence all Lyes for ostentation proceed ; trample on love of filthy lucre , and thou wilt not lye for gain : Abborr a hurtful envious Spirit , which will prevent those lies that are framed to the damage of thy Neighbour . 2. Be wary and thoughtful of what thou art about to speak . He that speaks hastily is in danger to speak falsly ; and having uttered one lye in haste , is too apt to back it with more ; whereas he that is sparing in his words , doth not easily betray truth ; and he that considers , dare hardly utter a false thing . Who will venture to lye , that says within himself , God hears what I am going to say , and he will judge me by my words ? This restraint on thy Speech is so needful , that thou shouldst pray , Set a watch , O Lord ! before my mouth , keep the door of my lips , Psal. 141. 3. 3. Let the lies thou hast uttered at any time be to thee matter of deep humbling . Repenting sorrow for what 's past , will be a strong caution against the same fault ; thy grief for it will make thee earnestly pray with David , ( whose fault this was ) Remove from me the way of lying , Psal. 119. 29. They sleightly confess a lye who can persist in it . 4. Take heed of Equivocation , which is ordinarily downright Lying . What is blamed in Jesuites is too usual among Protestants : as if a poor Artifice would compensate truth . To conceal thy meaning where thou dost not owe a discovery of it , is warrantable ; but to impose delusion under pretence of truth , is intollerable , especially where Rules of Justice are violated . How sad is it ! to observe the liberty some take in deceiving their Friends with ambiguous words , which they hope will be interpreted contrary to what they know to be true . 5. Do not be encouraged by Reports , to publish what thou hast not just reason to believe : What false slanders do some utter on incredible evidence ! Report , say they , and we will report it , Jer. 20. 10. as not daring to invent the lye , yet not scrupling to repeat what they more than suspect to be false : But learn thou , never to say any thing of thy Enemy upon worse testimony than thou wouldst believe it of thy Friend . 6. You that are subject to correction , be watchful and innocent in your Carriage , that you may not need to lye . Do nothing that thou needest be afraid to own . This will prevent falshood ; and thy fear of being put to lye , may guard thee against many irregularities . Here I would advise Parents and Masters to encourage truth , by abating somewhat of severities for Faults , that are plainly confessed . And I wish , Buyers by their backwardness to give a just price , would not tempt the Sellers to lye , in bargainings for their goods . 8. Young People are subject to fleshly Lusts , especially Uncleanness . This Head concerns Persons past Childhood , and therefore I direct it to Young Men. You are not ignorant that your Appetites are unruly , and your Inclinations too lascivious . In eating , you are prone to Gluttony : Excessive drinking is too common a fault ; there be many Drunkards short of twenty years old : and Voluptuousness seems the Idol . whom our Striplings worship above the living God. Uncleanness is thy raging Disease : What immodest Dalliance , what filthy Thoughts , what obscene Speeches , what wanton Looks , Self-pollution ; yea , actual Fornication , doth Conscience charge some of you with ! How few possess their Vessels in honour , 1 Thes. 4. 4. or arrive at Manhood without a forfeiture of Chastity ! Thou that art apt to Drunkenness , or Gluttony , oughtest to consider , what these Vices are , and how vile thou rendrest thy self , by indulging thy self therein : Sure thou forgettest thou art an imbodied Soul , whiles thou art led by thy brutish Lusts. The Name of Christian ill becomes thee , Whose God is thy Belly , Phil. 3. 19. Where is thy Reason , that thy Appetite should thus rule thee ? What is thy Conscience , that fails to terrifie thee out of sins , so undoubted , and dangerous . Shall God put thee off with a portion that becomes a Beast , and when thou askest Heaven , reproach thee with faring sumptuously every day , and receiving thy good things in this life ? Luke 16. 19 , 25. Oh Drunkard ! how odious art thou to all that behold thee ! how subject to do and suffer the worst of Mischiefs ! Thy Enemies have an advantage to betray thee ; Satan may easily perswade thee to the greatest of Sins , when thy Soul is in no case to see the Temptation , or the consequences of it . What secret art thou able to keep ? what business art thou fit to do ? how do reproach and penury wait thy persisting in this Course ? But above all , dost thou lay to Heart , that God is incensed against thee ? He left it a rule to Israel , that Young Man should stoned , against whom his Parents witnessed , that he was a Glutton and a Drunkard , Deut. 21. 20. It is the sanction under the Gospel , that Drunkards shall not inherit the Kingdom of Heaven , 1 Cor. 6. 11. Is thy pleasure worth the pains thou must endure , or the loss thou shalt sustain ? Oh Unclean Person ! how dismal is thy case ! This Lust blindeth thy Judgment , and seareth thy Conscience , so that Misery becomes unavoidable by a stupidness in Sin : How darest thou worship a holy God , whiles thou wallowest in thy pollution ? Doth not thy filthiness make God a terrour to thee in every Duty , as well as defile the Duty by the wandrings of a vile Imagination ? The Holy Spirit is quenched by lustful motions , and cannot dwell in a Heart so unclean , 1 Cor. 6. 19. Thou professest to belong to Christ's Body ; hear the Apostles expostulation , Shall I take the Members of Christ , and make them the Members of a Harlot ? God forbid : 1 Cor. 6. 15. How oft , O Young Man , hath the Spirit of God reproved thee ? How oft hath Conscience bitterly warned thee ? and darest thou waste thy Body , debauch thy Mind , ruine thy Estate , deface all hopefull impressions on thy Soul , renounce a Christ for a base Lust , defie God to avenge the Affronts , and for ever undo thy self , and them whom thou allurest to partake in thy Lasciviousness ? Then admit that as a holy resolve , Let us walk honestly as in the day , not in rioting and drunkenness , not in chambering and wantonness , but put ye on the Lord Iesus , Rom. 13. 13 , 14. and take heed least God give thee up to vile affections , Rom. 1. 26. Quest. How shall a Young Person be delivered from Gluttony and Drunkenness ? Answ. Set thy self to get the mastery of thy Appetite . Reason with thy Soul , and cry earnestly to God , that this may not be thy Ruler : None would be a Glutton or Drunkard , but that his Appetite hath more power than his Reason ; and Conscience is too weak to resist the cravings of his Lust : most young People are pleased that the Beast should rule the Man ; they quietly yield up themselves to the Empire of this brutal part ; they can bear no check to it , they are afraid it should come under restraints . But , Oh young Man ! thou art carnal or spiritual , as thy Appetite or sanctified Reason govern thee ; much of a Christians Warfare consists in the struggle between these ; the inordinate appetite is a great part of that Flesh which lusteth against the Spirit , and is contrary to it , Gal. 5. 17. Is it not high time thou shouldst set thy self to contend with this Enemy , and attempt to bring it into subjection ? This is Temperance , when thou canst restrain its irregular motions , and deny its cravings : Oh then , daily quench this fire , and press after that Sobriety , which implies a moderation of Soul to the objects of sense , and a Government of our Life by the Will of God , and not by fleshly desires . Let it then be thy business in every duty to weaken this Tyrant , and the scope of thy Life to deliver thy self from the power of thy Appetite . 2. Make no provision for the Flesh to fulfill it's Lusts , Rom. 13. 14. It 's afflictive to behold some Persons contriving for their Bellies , as if carefull for nothing else ; it 's the design of their labours , and the thing that makes Riches valuable with them , is , that they may pamper the Flesh , and fulfill it's desires . But resolve with thy self , thou wilt not minister to this flame , nor live as if catering for the Flesh were thy principal employment in this World. Prepare what is meet for thy Body ; it 's a mercy in our Pilgrimage to have the conveniencies of Life ; but excesses are fittest for them who dare brutishly say , Let us eat and drink , for to morrow we die , 1 Cor. 15. 32. Poor Worms ! is there nothing after Death , that they should live in preparation for ? yea , is not Life it self as bad as Death , whiles it serves to no higher an end ? nay , these voluptuous Courses do often so enfeeble Nature , and multiply Diseases , that Life is a burthen , and some beginning of Hell in bodily Torments . 3. Avoid Temptations according to thy weakness to resist them . He that 's prone to slip , ought the more carefully to look to his ways : Is Gluttony thy Crime ? be afraid of Feasts ; Art thou apt to be Drunk ? look not at the Wine when it sparkles ; refrain the Company in compliance with whom thou hast so oft offended . Knowest thou not , that the companion of riotous persons shameth his Father ? Prov. 28. 7. It 's in vain to pretend , I will not be drunk , though I do associate with them that will perswade me to it . How oft hast thou resolved , and yet complyed ! Nay , thy delight in the Sin is plain in the choice of such Associates , and thy Lust is strong enough to prevail when the Temptation offers , if it be able thus before hand to lead thee into the occasion . 4. Force thy self to an abstinence from just liberty for some time , when the strength of thy Lust is found to abuse what is otherwise lawfull . Some People are so exorbitant , that if they drink any Wine , they must drink to excess ; if they go into a Tavern at all , they cannot forbear Drunkenness ; if that be thy case , do not despise it as below Vertue , for a while to drink no Wine at all , or wholly to forbear a Tavern or Alehouse ; it is thy misery , that what is to another Man lawful , is to thee a snare : but it is thy Duty and Wisdom to manage thy self with a regard to thy weakness , that thou mayest by degrees get rid of thy wickedness . 5. Be content by watchfulness and hard struggles to oppose thy Lusts , till time and frequent repulses abate their power . An appetite long indulged is not soon brought under the power of the Soul ; it will be importunate and uneasie , even after it's dominion is removed ; much more whiles the contest for Superiority between it and Grace is undecided . Therefore sink not , as if it were in vain to strive ; nor let the uneasiness of the struggle tempt thee to give it over ; for as yielding to the flesh makes it more impetuous , so frequent denying it will abate the strength of its motions . Many Drunkards after a while become rid of all Inclinations to be drunk ; and Sobriety grows so habitual to them , as if excess had never been their Temper . Oh Children ! never make your Cure hard by beginning a wicked Custom : Oh young men that are ensnared ! grieve not to be at due pains , nor patiently to wait the stopping the Course of sin , which thou hast strengthned by frequent compliances . Thou must cease to be a Drunkard , or thou art miserable for ever : And thou must be at all the labour , and be willing to continue it till thou art reformed , or a Drunkard thou wilt be still . 2. Quest. How shall a young Man be delivered from Uncleanness ? The former Directions are proper to this Case ; I shall apply somewhat of them , and add some more Rules . 1. Awe thy Soul with the Purity and Perfection of Gods Law , as it referrs to this Sin. It 's a great snare to mistake a Precept , and confine it below God's explication of it , or intention in it : yet how many Young People allow themselves in degrees of Uncleanness as innocent , not seeing , that these things are comprehended in that Precept , Thou shalt not commit Adultery : Therefore Young Man ! examine the Word more strictly , and thou wilt find that God hath provided against every degree of uncleanness , and against all that leads thereto . Are thy hidden thoughts and motions free ? No ; the thought of foolishness is sin , Prov. 24. 9. And our Lord reproves the Pharisees as Hypocrites , because their hearts were full of uncleanness , Mat. 23. 27. Evil concupiscence , inordinate affections , &c. are to be mortified , Col. 3. 5. Are thy lustfull Gazings on a Woman allowed ? No ; our Saviour expressely saith , He that looketh on a Woman to lust after her , hath committed adultery with her already in his heart , Matth. 5. 28. Mayest thou talk Obscenely ? No ; Neither filthiness , nor foolish talking , nor jesting , are convenient , nor to be once named among Christians , Eph. 5. 3 , 4. If the Command of God reach to these lesser degrees , sure thou art not so stupid , as not to see that all grosser acts are forbidden , as more abominable . And if Marriage be the remedy against Incontinence , thou darest not think that God allows thee other wayes to gratifie thy lust , and so frustrate the great ends of that Ordinance , and the aptitude of humane Nature for it . 2. Be watchful against all occasions of Uncleanness . Nourish not Lust by an intemperate Diet. He had need be free from fleshly Inclinations , who dare strengthen the assaults of the Flesh against his Chastity . The Spirit of God tells thee , that if Wine prevail , thine eyes shall behold strange women , Pr. 23. 32 , 33. Be not in the reach of a Woman that will entice thee . Ioseph escaped the snare by flying from his Mistress , and refusing to be with her , Gen. 39. 10. Whereas the Young man that admitted the Speeches of the immodest Woman was soon ensnared , Prov. 7. 21. Venture not on thy own strength too far , God may justly leave thee , when thou temptest him ; and stronger than thee have sadly rued the power of Occasions . Play-houses , mixt Dancings , &c. have been the ruine of many a Youth . 3. Guard thy Senses . These are inlets of evil , by them . Objects insnare and kindle those Lusts which lay asleep . David's Eye betray'd him into Adultery . Iob is to thee a good Example , Iob. 31. 1. I have made a Covenant with my Eyes . Listen not to immodest Songs , or lewd Discourse , which insensibly stir up those Inclinations , which tend to the vilest Acts. 4. Stifle the first workings of Lust. First motions are weakest , and so more easily conquer'd ; the longer they are entertained , the more violent they grow ; and the Soul less apt to oppose them . Filthy Contemplations allowed , darken the Mind , and abate that dread and abhorrence which are a great part of thy security against sin : Oh then crush the first appearance . If thou ask me , how ? I 'll tell thee , Banish these evil thoughts out of thy Mind , plead God's Command , and seek his help ; represent to thy self the Threats and Punishments of God against this Sin ; consider that these Motions unrestrained , may end in the grossest Action : and resolve not to speak a word , glance one look , or use one gesture , in compliance with that sinful motion . 5. Avoid Idleness , as that which tempts the Devil to tempt thee . Young Man ! it's a great Mercy to the World that we have business to follow ; and he that hath no Employment , will wish hereafter he had never had an Estate to prevent a Calling ; therefore be sure thou hast work , and attend it . Sin easily intangleth the Idlers , who will be doing wickedly for want of Business : But the Diligent is not at leisure for vain thoughts , he needs not ensnaring Company to divert him ; yea , labour substracts matter from Lusts , and renders the Body less disturbing to the Soul. Leisure hours are the young Mans danger , be not desirous of too many such , and double thy Watch in thy spending of them ; for Satan observes thee then , and will suggest vain thoughts to thy Mind , excite fleshly motions , and prepare ensnaring opportunities . 6. Attentively regard , and yield up thy self to the motions of the holy Spirit . The Spirit will warn thee against these Defilements , and direct thee to that purity of Heart and Life , as will prevent the advantages the unclean Spirit finds in thy youthfull Age. A reverential regard to the presence of the Spirit , will call the mind from base Employs , and excite thee to what is approved by him : The more his Fruits abound , and express themselves in thy temper and carriage , the more effectually wilt thou be cleansed from all thy fleshly pollutions . To this we are directed , Gal. 5. 16. Walk in the Spirit , and you shall not fulfill the Lusts of the Flesh. Yea , the aids and influence of this holy one are necessary to a saving abstinence from , and dominion over Lusts , as you see in Rom. 8. 13. But if ye through the Spirit do mortifie the deeds of the Body , ye shall live . 7. Keep thy thoughts well employed . This will prevent those vain Imaginations , which are the incendiaries of Lust , and by which , the Judgment is blinded or bribed to perswade the Will ; Let the Word dwell richly in thee , by filling thy Mind . Contemplate God in his Perfections , behold him present with thee when in greatest secrecy ; he makes a third , when thou and thy Paramour are most retired : In this case he testifies , Ier. 29. 23. Even I know , and I am witness , saith the Lord. Represent to thy Soul the Torments following these Lusts , if gratified : Hell-fire is enough to quench these lustful Flames ; and who dare wish the pleasure so dearly bought ? Attend to such Scriptures , as , Whoremongers and Adulterers God will judge , &c. Heb. 13. 4. Oh Young Man ! canst thou think of this believingly , and cast off restraints , or give a Carnal Mind it's scope ? 9. Resolve before thou compliest with the most urgent Temptation , to put up a serious Prayer to God in Christ. Lay thy self under this Law , I will not consent before I look to God ; it must be a dreadful evil , that will not admit an Address to Christ ; if it be a sin , I have need of strength from him , who came on this errand , to put away sin , to cleanse me from Iniqtity , and destroy the works of the Devil , Heb. 9. 26. Eph. 5. 26. 1 Joh. 3. 8. Prayer may deaden the Temptation when strongest , it may recover thy baffled power , for Christ is able to inspire thee with that light and vigour , as may support thee when almost gone . St. Paul thrice prayed when grieved with a thorn in the flesh , and the Grace of Christ proved sufficient for him , 1 Cor. 12 , 8 , 9. The Devil , the Flesh , and an enticing Object are too hard for any Man , that calls not in the help of Christ by Prayer . Satan desires no more , than to engage thee single , and without frequent supplications , thou art like to be so : On the other hand , Prayer will drive Satan to some more subtile Assault , than so gross a wickedness as Uncleanness must appear to every one , that beholdeth Christ when calling on him . Therefore , I do again intreat thee , even when thy Lusts seem to have most advantage , that thou wilt not forget to present thy case to him , who is concerned for thy good , and able to foyl the Enemies of thy Soul , when in greatest prospect of success . Thus I have represented to young People some of the sins , to which your Age is most subject . All are not named , alas ! there 's Swearing , which is a prophane Villany , that hath neither pleasure nor profit to allure ; there 's Theft , which is a violation of Justice , and a discontent with what God hath thought fit to give you ; there 's Pride , ( one instance whereof I shall hereafter speak to ) which among you Children and Youth is generally on very fordid accounts ; you are proud of a little Beauty , which the Small Pox may spoil , and no Body is truly the better for ; you are proud of your fine Cloaths , and from Pride desire them ; but what trifles are these , none but Fools esteem them , or value thee the more for them . Though I cannot insist on these , yet if God is pleased to deliver thee from such sins as I have mentioned , all others will be reformed : Oh then set thy self against them ! let the youngest be warned against these , as what they will feel temptations to . And be all resolved , faithfully to observe the Directions given ; that if possible , you may arrive to middle Age , free from the corruptions of Youth and Childhood , and not be forced to cry out with bitter reflections , Thou makest me to possess the Iniquities of my Youth , Job 13. 16. What would an aged Saint give , that he had been innocent of all these Crimes whiles he was young ? Learn wisdom by such now , whiles thou hast opportunity and warnings . I now proceed to the second head of the Vanity of Childhood and Youth , viz. 2. Children and young People are apt to live to no valuable purpose , which is Vanity . Thou wilt easily allow , that to spend ones strength and time for nothing , or for what is as good as nothing , is vain . Is not he a vain body , that thinks much , talks much , and doth much , to no purpose ? Common opinion will grant this , we brand Caius Caligula as vain , for bringing a great Army to the Sea-shore , and gathering Cockle-shells , when he pretended a great attempt . The Spirit of God justly accuseth those Persons , Isa , 41. 29. Behold they are all vanity , their works are nothing . Solomon doth frequently mean this in his Book of Ecclesiastes , when he saith , This is also Vanity ; that is , it 's to no valuable purpose ; it is not worth the labour and concern a man is at : One had as good let it alone , and be unemployed , as reap no other fruit . Young People ! this is your very Case : Most of you live , and busie your selves for nought . 1. You are apt to design nothing at all in your living . It 's long before thou askest thy self , What do I live for ? What end shall I pursue ? are not most of thy actions performed , thou knowest not why ? Most of you are hurried by a foolish Temper , allowing no deliberate design to govern you . A vain mind , or Devilish suggestions determine the actings of most Young People . Is not this a reproach to thee , if thou happen to do any good , it 's more by chance than by thy choice ? If thou receivest any real advantage , it 's by a merciful Providence , and not by thy Intention ? If God should ask thee at the Church Door , wherefore comest thou hither ? May not some of you say , I do not know , or it was from a fancy I had to hear , or from custom . But how few can say , I had a design to get some help to grapple with my youthful lusts , I proposed to meet with God in his Word for my Souls improvement . When you intend so little in an Ordinance , what purposes must govern you in the ordinary affairs of Life ? 2. Your Youth is spent to no considerable purpose . May not I tell most here , thy time past is lost , and the time to come is like to be lost : For , 1. Thou hast lived in vain as to thy self . What hast thou gotten by the ten years thou hast lived , Oh Child of ten years old ? What hast thou improved by the fifteen years thou hast lived , Oh Youth of fifteen years old ? yea may not I as justly ask the Young Man of twenty , What hast thou done ? what use hast thou made of thy twenty years ? Must not Conscience answer , Oh! I had as good been just now born , for any good I have gotten ? That I may fasten this Conviction , I call every Soul to answer me ; what art thou nearer God to this day ? how much is Sin mortified ? what Grace hast thou attained to this very time ? Oh youth ! hast thon yet got an Interest in Christ ? what Treasure hast thou laid up in Heaven ? If thou must own , I am further from God , and not nearer : Sin is stronger , and not weakned ; then sure thou wilt own thou hast lived in vain to thy self . 2. But yet farther , how many others may lay to thee the charge of unprofitableness ? Thou livest in vain as to God : He may say , This young Body never served nor praised me : I had as good there had not been such a Youth in the World. Thou livest in vain to thy Friends , thy Parent may say , It is an unprofitable Child to me , I have yet had no comfort by him . Thy Relations may cry , He never gave us good Counsel or Example . Thou livest in vain to thy Master ; he hath got little advantage by thy care , or labour . Thy Minister may cry , This young body brings me little joy as yet : I have striven to little purpose with him ; he seems as if I had laboured wholly in vain , 1 Thes. 3. 5. Thou hast lived in vain to the Church ; what increase or Glory hath it reaped by thee ? Thou hast lived in vain to the Nation ; thou hast not helped to make it more innocent by thy Life , more flourishing by thy industry , or more safe by thy Prayers . So that now , Young man ! is it not a true Charge , which I lay to thee ? mayest thou not cry out , Oh useless I ! I have lived for nought , I have been an useless shadow , I have cumbered the ground , and God may justly cut me off as an unfruitfull one ? Luk. 13. 7. Obj. I foresee some Young one will be ready to evade this Charge , and say , I do live to some purpose that is valuable : I gratifie my senses , I live pleasantly , I begin to look after the world , &c. Answ. Alas poor Creature ! is living to the Flesh valuable ? Is living barely to this World valuable ? Is living to the Devil valuable ? Methinks thy Reason should tell thee , It 's better not to live at all , than live to these : An intelligent Spirit to live to the Flesh , is base ; an immortal Soul to live barely to this World , is madness : A Creature of God , redeemed by the Lord Jesus , to live to the Devil , is self-destructive , and foolish . What! live to him , who hath undone thee in the Fall , and is so studious to prevent thy recovery by Christ ! Live to him who hath blinded , blemished , and debased thee , as he hath done ! Live to him , who tho he hates thy God , cannot escape his own misery ! Live to him , who envieth thy good , desires thy woe , opposeth all that is the benefit of Mankind , and contributes to all the miseries and disorders which the World is distressed by . Oh young man ! canst thou justifie this course of living ? But this will more appear , if upon a due reflection on thy Life , thou wilt answer me these Questions . 1. Doth thy Life answer Gods End and Purpose , in giving thee a Being ? The wisdom of God may assure thee , he had an end becoming himself in thy creation : he tells thee , all things were created by him , and for him , Col. 1. 10. The blessed God had an Eye to himself , and a regard to Christ the Redeemer , in giving thee an Existence . He exerted his Power in thy Being , that thou mightest serve and honour him ; dost thou answer this End , by living as thou dost ? hast thou ever aimed at this ? doth thy behaviour contribute to this at all ? Thy way of Life would be a Reproach to thy Maker to have proposed to himself in thy Creation . 2. Are there not greater Purposes , to which thy Nature and Abilities are suited ? He lives to an unvaluable purpose , that neglects to live to the highest Purposes he is capable of . Little things are a reproach to him , that is adapted to great things . Have not you Faculties , to know , and love your God ? and do your childish or wicked employments answer them ? You are capable to serve , and glorifie the blessed God , and is the gratifying thy lusts equal to these ? You are receptive of divine Joys , and are thy carnal merriments answerable to these ? Oh young Body ! what use art thou fit for to others ? What benefit mayest thou yield to thy self ? how canst thou seem to answer these , by a trifling diversion , or a perishing advantage ? Sure , thy Capacity is thy shame : the very Beast , that liveth to the utmost of his Powers , will witness against thee , who behavest thy self so much below thine . It would have been thy Mercy whose Exercises have been so low , that thy abilities had been less . Hence , 3. Wilt not thou shortly acknowledge with shame and grief , that thou hast lived to unvaluable Purposes ? No Ministers rebukes will be so sharp as thy own , when Grace renews thee , or endless Torments overtake thee . If the Spirit ever enlighten thy Mind , and alter thy Will , we may ask thee , What fruit had you of those things whereof you are now ashamed ? Rom. 6. 21. With a grieving blush thou wilt answer , Nothing I dare boast of , nothing I can justifie : I am ashamed of my Reward as well as my Labour : What I reaped by Sin is my shame , as well as sin it self ; it was a Fools Diversion wherewith I pleased my self ; it was my Blemish wherein I gloried ; it was my Loss whereby I valued my self : What are they now to me ? they are Dogs meat ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to what I now taste , Phil. 3. 8. I am astonished , that I could relish these unsavoury things , or derive the least Contentment from them , when my chief Good was unsecure . Young Man ! if Grace do not awaken thee , Hell will ; the never-dying Worm will be Convictions of the emptiness of what thou hast pursued ; and the base Purposes thou hast lived to . How will they tear thy Soul with such Thoughts as these ! where 's the Pleasure now ! where 's the Satisfaction to which my Endeavours were confined ! oh , that I had been but a Beast , who have lived to designs so brutish ! Oh , that I had had no intellectual Nature , being I studied not to know my God , and the way of Life ! Oh , that I had been void of rational Powers , since I did not govern my self accordingly ! Oh , that ever I had natural Abilities to love and fear , being I have not loved my God , nor so revered him , as to abstain from Vanity ! Wo is me , that I had a Capacity for any Service , seeing I have lived so uselesly to God , to my Friends , and to my self ! Alas , where is the Fruit of my labonr ! what now do I enjoy , that deserved one hour of my life , or answers the least of my Abilities ! These , these , oh , Child ! will be the Effects of thy present way . 3. Children and young People are apt to live to destructive purposes , which is the height of Vanity . The last Head is convincing , that it were as well thou hadst never lived ; but by this it were far better for thee , thou hadst remained meer nothing to this day : to live to hurtful Ends , is worse than not living at all ; yet this is thy Condition , you dishonour God , you provoke the Eyes of his Glory , you trample the blood of Christ under your Feet with Contempt . How many young People serve the Devil with their strength , are a Snare and Infection to all they can influence ? One young body spoils many others , and leads them to that Villany they had never thought of . You oft break your Parents Hearts , and they by thy means feel , that a foolish Son is the heaviness of his Mother , Prov. 10. 1. You frequently destroy your Master's Estate : To the serious you are a Grief , to the City and Kingdom a Plague , as helping on its Sin , hastning its Punishment , and obstructing its Good : How many may complain of Harm on thy account ! But whatever Hurt you bring to others , sure you avoid Mischief to your selves ? No , no : Young men live most to their own Hurt , and seem to take great pains to make their Misery sure and great . Oh , vain Youth ! thou daily makest thy self more the Child of Wrath by thy sinful Practices ; thy wicked Habits grow more strong ; by idleness and frequent opposition , hopeful Principles are more baffled and expelled ; Conscience by thy Affronts , is less concerned , and capable to admonish thee . Thy ill treatment of Gods Spirit , makes him withdraw , and his Visits are more seldom ; so that he is ready to say of thee , Let him alone , Hos. 4. 17. Believe it , careless Youth ! thy ways tend to more sin , and less hopefulness of Grace and Glory : Oh , wretched Life ! to live only to be more guilty , and to be exposed to greater Punishments ; thou runnest Hell-ward , thy Thoughts tend there , thy Words lead there , thy vile Actions heap the greater store of eternal Flames . Indignation and Wrath , Tribulation and Anguish , are the things thou workest for , Rom. 2. 8 , 9. Thou labourest for these Wages , thou livest thy self daily to a greater obnoxiousness to these Woes , as if thou wert afraid thou shouldest not be miserable enough . Oh Soul to be pitied ! not to be born had been thy mercy , as well as Iudas , unless thou change thy living , is it not to thee those words are proper , Behold , you are worse than nothing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 4. 24. Hadst thou not lived at all , thou hadst not done the mischief thou now art doing , thou couldst not have felt the hurt thou must shortly endure . How may most young Folk bemoan the day of their Birth ! their Life is a misery , which might have capacitated them for the Bliss of Angels , had they well employed it . The Lord grant you be not found thus foolish and cruel to your selves ; yet to this you are more proner than to a more profitable Course . The next Work is to shew you , 1. How Childhood and Youth became thus vain . 2. Why they continue so . 3. How most young People grow still vainer . 1. Quest. How comes it to pass that Childhood and Youth are vain ? Ans. Childhood and Youth became vain by Original Sin. There 's the Spring of the Disease , thou didst not come out of God's Hand thus prone to sin , and thus averse to himself . But a depraved Nature descends to thee from Adam by the Line of thy Ancestors : Thou wert born under the Infection common to Mankind , generated in the ordinary manner ; the very quickened Embrio in the Womb , hath all the Seeds of those sins , which time ripens , and opportunity brings forth ; our Constitution is become sinful , and all corrupt Effects are next to natural . I shall not trouble you with Disputes , but meerly inform you , 1. How our Nature became corrupt : 2. How it descends thus corrupted to thee . 1. Our Nature became corrupt or vain by the entrance of Sin , whereby the Divine Image was expelled as well as forfeited . A Rational Soul cannot be void of moral Qualities and Dispositions , as it is a Subject of God's moral Government ; there must be Wisdom or sinful Ignorance in the Mind ; there must be Love or Enmity to what is good , and Aversion or Inclination to what is evil , in the Will ; for Man is not considered in Gods Law meerly as an Agent , with respect to what he occasionally acteth , but he is considered also as to his temper , what he is ; what are his governing Principles , and prevailing Disposition ; those are necessary to the denominating him a godly or ungodly Man , as well as influential into the ordinary course of his Actings , which will be answerable to his inclinations and light . Adam was created after Gods Image , which consisted in Knowledge , Righteousness , and true Holiness , Gen. 1. 27. Eph. 4. 23 , 24. Col. 3. 10. This was his Constitution , tho' not so fixed , as to prevent the possibility of sinning . And whiles Adam sinned not , our Nature was impressed with that holy Power , Light , and Love , which answered the Law , and capacitated us for that exact Obedience injoyned by it . These divine Qualities were inconsistent with their Contraries , by the Law of Innocency ; tho' they are not incompatible by the Law of Grace ; for that Law insisted on Perfection , and entire Innocency ; and fixed a Forfeiture of all holy Gifts , by man considered in any degree sinful ; yea , besides this Forfeiture of these Gifts by the penal Sanction of the Law , Man was not entitled to those Aids of the Spirit , whereby Divine Qualities might subsist in the same Soul with contrary sinful Dispositions ( as they do under the Law of Grace ) no snch influences of the Spirit were provided in the Law of Creation ; and therefore as the least sin in the Soul brought down our Holiness below perfect , and thereby made it cease to be Holiness by the Rule of Innocency ; for Love was not Love by that Law , if there was any mixture of Enmity against God : So sin would prevail to extinguish that Purity , and expel those holy Dispositions at first implanted , if once it entred into the Soul. Adam did subsist a while happy under this Law , but at last he sinned , his Heart turned from God to the Creature , which implies Ignorance in the Mind , and Aversation and Enmity to God in the Will. The entrance of these did of Course deprave the Soul of Adam ; Knowledge was expelled by Darkness , corruption removed his original Purity . The Disease invaded the whole Man , the Poison operated to the extinction of his glorious Excellencies ; there was no need for God to take any good out of the Humane Nature , it necessarily died by the force of sin . And it is by a new grant , that there be any Remains of God in lapsed man. It is not from any thing in Man , or in the first Covenant , that there be any moral Vertues , or good Nature in any ; God in mercy bestows these , and restrains the growing Contagion of sin , that we become not more devilish . When holy Light and Love were expelled by Sin , the appetite ( of course ) became Master of our Reason , and all disorders hence ensue . The Soul being cloathed with Flesh , doth for want of holy Principles become subject to sensible Inclinations , which through the presence of agreeable objects , hurry poor Man into all that is Flesh-pleasing : whiles the proper concerns of the soul are forgotten , and its intercourse with unseen things is cut off , for want of that Light which should perceive them , and that holy Love which might relish and desire them . A Soul thus debased and entangled , becomes little better than an active Power to contrive Fuel for our various Lusts , and receive the little delights which are ministred by Sense and Fancy . Oh wretched state ! especially when Error and Enmity against God and Holiness help to compleat its depravedness . 2. Thy Nature thus corrupted descended to thee , as propagated by the appointed Law of natural Generation . Adam was not only the common Head of Mankind , as representing all meer Men , but also he was the Original of all men in order to propagation . As Representative , he was capable to forfeit much good : As he was the common Parent , he must transmit the Nature which he had with its Impurities : he was to propagate his Kind ; Gen. 5. 4. he begat Seth in his own likeness ; this is opposed to the likeness of God , wherein Adam was made , v. 1. Tho' Seth was the Father of the holier part of the World , and a good man ; yet he was not begotten after Gods likeness , or with a nature in its Original purity , but with a Nature as depraved in fallen Adam . Lapsed corrupted Nature cannot propagate a holy Nature . Can a clean thing come out of an unclean ? Job 24. 4. How can he be pure who is born of a woman ? Job 25. 4. A Person naturally sinfull , cannot generate a Child free from that sinfulness : if the Father be naturally void of spiritual Wisdom , the Son in the course of nature will be so ; and if we are born void of Wisdom and Holiness , we must be vain , foolish and ungodly ; for humane Nature must be unholy , if it be not holy . This made David own , I was shapen in iniquity , and in sin did my mother conceive me , Psal. 51. 5. This is so fixed a Rule , that our blessed Lord must have an extraordinary generation , to escape the Pollution of humane Nature . Mary was found with Child of the holy Ghost , Act. 1. 18 , 20. The Spirit overshadowed her ; and this Christ is the only One born holy , Luk. 1. 35. Others are made holy by Grace ; some , it may be , are renewed in the Womb , but none are naturally so , or by Generation ; therefore if thou shouldst ask , Why do not good Men naturally beget good Children ? I answer , Their goodness is superadded to their Natures , it comes by another Law than that of nature ; their Grace is from Christ for the Salvation of their own Persons , but not to propagate to their Offspring by Generation . Oh young Man ! thou seest how thou groanest under Adam's Fall , and labourest under the depravedness of humane nature , as propagated from Adam by thy Ancestors down to thee ! And is there ever a Child here , but is a living Witness to this Corruption ? Are you not all proner to sin , than holiness ? Is it not easier to make you vile , than to make you gracious ? Do not fewer and weaker Arguments incline you to be wicked , than to be godly ? Is there not that in thee , which serves instead of a Tempter to evil , tho there were no ill example , or Solicitation from without ? Wert thou ever sensible of this , oh , Child ? hast thou been yet truly humbled for Original Sin ? Thou wert wicked whiles an Infant , as to the temper of thy Soul ; the corrupt Nature thou then hadst , is the Spring of all thy Vanity : Thy nature is to be foolish , to lye , to be unclean , and what else is vile . That nature whiles unrenewed , will express its unholiness and enmity against God , one way or another : it 's true , the power of one Contrary Lust , thy bodily Constitution , God's Restraints , Education , &c. may prevent the raging of some Lusts , but the malignity continueth , and cannot fail to govern , till the Grace of Christ do alter thee . Quest. 2. Why do Childhood and Youth continue vain ? Answ. Childhood and Youth continue vain for want of a due use of means appointed for their healing . O young People , here are three things in this that are very fit to move you . 1. First , here 's Comfort , that the Vanity of Youth is healable ; thy case is sad , but 't is not desperate ; there 's hope in Israel concerning the Recovery of Sinners in their Youth : The Devils became wicked , and never can be recovered ; they may grow viler , but they can never grow better ; but blessed be God , this is not thy case ; the Wound though sad , is yet curable : There have been many young Folk made pious and serious . Isaac was good betimes , Timothy and Iohn were Old Disciples , before they could call Man. Iosiah's tender years were impress'd with Grace . I have known undoubted Evidence of Grace before ten year old : Oh then you need not resolve to be vile , because 't is in vain to attempt to be good ; no , no : No young Persons in this Assembly need to say so , or need think so . God has not resolved against Young Persons , that they shall never be recovered ; nay , he has determined , that out of the mouth of Babes and Sucklings he will ordain praise , Psal. 8. 2. Children ! Our Lord Jesus has never said , he will have nothing to do with such as you , I 'll neither wash you , nor heal you , nor teach you : Nay , he has said quite otherwise , Suffer little Children to come unto me , and forbid them not , &c. Mat. 19. 14. The Spirit of God never resolv'd , I will convince no wicked Children , I will sanctifie no prophane Youth ; nay , instead of that , to you he speaks , in Psal. 34. 11. Come ye Children , hearken to me , and I will teach you the fear of the Lord. The Spirit has a Mind to be the Teacher of Children , and the Instructer of Youth , he has a mind to train up the Young Generation for Heaven , as well as the Old ones : So that Young ones may say to Day , Why though I am wicked , yet there 's hope , and though I have a vile Nature , yet there 's hope . I may be recovered even though my whole frame seems thus set for Villany , and appears thus desperately dispos'd . There 's the first point , and that 's a great matter , and under the power of that , I preach to Young Ones , and under the hopes of that you Young Ones should regard what I say , and urge ; for the case of Youth is healable . 2. Secondly , Here 's a loud Call to you , that God uses means to heal Young Ones of their Vanity . This confirms the former : Is God at pains with Youth to make them better ? then there 's hope of Youth , for God would not be at this labour if it were wholly useless : O my Friends ! God has sent his Son to dye for young Children , as well as old Men , even Young ones receive forgiveness by his Blood ; My little Children to whom I write , for your sins are forgiven , 1 Ioh. 2. 12. The Spirit of God strives with many Young ones , as soon as they can understand any thing ; he bids early for your compliance . I do believe there 's not a Child of six years old under the Gospel Means , but the Spirit of God has been striving with : This holy One can truly say , I have been dealing with this Child to make it happy . Pray let 's a little consider : Thou Child or Youth , hast thou had no sence of Hells misery ever upon thy Heart ? hast thou never been convinc'd that 't was ill to Lye or Swear ? Hast thou never found pressing motions to be good , and to resolve against evil ? have no good desires stirr'd in thy Soul ? Why , all these were the workings of the Spirit of God on thy poor Soul. God has been labouring with every young Body in this Congregation : He has been labouring with thee , by the advice of thy Parents , when they taught thee to read , or taught thee thy Catechism , or instructed thee to pray , it was God by them taking pains with thee . We Preachers preach to you Young Ones , as well as to the Old ; nay , we preach to you with more hopes , expecting that you are not hardned as old Persons are . Young People ! have not the Mercies of God , have not the preservations of God towards you , been so many Teachers ? What has been the Language of every Mercy to thee Child , to you young ones , but this ? Oh Children ! don 't you provoke this God ; don't make me your Enemy , for you see I would fain do you good , I would fain be merciful , and not a Destroyer of you : Nay , have not Afflictions been the pains of God with you ? Is there ever a Young one here , that has not been sick at one time or other ? Why the Lord sent that Sickness to thee , and spake in this manner thereby , I will warn this Young one to be Religious , lest he should dye before he be converted ; all the Corrections of thy Parents , and Master , for thy Sin , they have all been the Calls of God , and his Language in them all has been , I would fain imbitter Sin to this poor Young one , by something short of Hell : I would gladly restrain the Wickedness of this Youth , before I must damn him . You see , you had need look to it , for God has used means towards your recovery ; think not , God doth not mean me in his Word ; don't say , God did not intend my cure in the helps I enjoy ; alas , he intendeth thee as well as any other . It 's thy enlightening , Oh Young Man ! he intends by all his teachings : 'T is thy Conversion , O Young Woman ! that he designs by all his Calls , all these have been directed upon this very design ; and least you should doubt it , the Spirit of God does particularly name you : O Young Men and Maids ! praise you the Lord , Psal. 148. Young Men be sober , Tit. 2. 6. Nay , Christ himself tells us , in Prov. 1. 4. that his great design there , is to give discretion to the simple young ones : Therefore I beg , that not one young body in this place may forget what I say now , that they frustrate God's hopes , if they be not Good ; and disappoint him of all his labour , if they be not gracious , all the pains that have been taken with them , are lost upon them ; and will God bear this ? will he always bear this ? what will become of you , if you proceed this way ? 3. Thirdly , Here 's an awful Charge , That you young Men continue vain , because you don 't rightly use the means for your healing . Ah , sad Charge ! the case of young ones is curable , but why is it not altered before now ? Why , O Conscience speak ! Children you have Consciences ; Young Ones , you have Consciences ; Can you say 't is long of God I am vile still ? 't is long of the want of means that I am vile still ? Ah , Friend ! Father , Son , and Spirit can all say , 't is not my Fault that this Child is bad still ; 't is not my Fault this young Man and Woman is wicked so long ; 't is not long of me . May not the Spirit of God say , I have taken more pains with this Child , and spoken oftner to this young person , than I have done with thousands in the World : Alas ! so it is concerning every one of you . Children of Pagans in all their days never had thy helps . Consider a little with your selves , God may this day say , I begin early with this young one : I have still pleaded after many a repulse , I have followed him and her from day to day , and from sin to sin : Oh , how earnest have I been with this young Stripling , that I could propose very little good by ; yet have I taken pains and labour with him . Come young People , is it now to begin ? that God has cry'd to you , Turn unto me , why will you die ? Ezek. 33. 11. Is now the first time that he has said unto you , When will you be made clean ? when shall it once be ? Jer. 13. 27. Has Christ never said unto thee , O look to me , and be saved ? Look to me for help , for there 's help no where else . Thy distress makes me needful , and pity makes me willing . Lay these things to Heart , and I will defie any young body in this place , to go away , and say ; I have lived up to what I know , I have improved all that God has afforded me , but he denied to give me more : I am miserable and wicked still , because God has refused to help me , when I have sought it of him . — Is there any that can talk at this rate ? No , not one : Not one ? Why then whence is it that we have so many young People bad still ? Why still so fatal to thy self ? why a Slave to base Lusts ? O Friends ! God knows the cause , and thou knowest the cause ; thou didst not use that knowledge thou hadst ; thou didst not improve thy opportunity ; doth not Conscience witness thy Ear has not been opened , thy Heart has not been attentive , thou didst not frame to turn unto the Lord. Hos. 5. 4. God can say this day , this poor Creature might have been in a good case , he would have been serious before now , if he would but have yielded to my pleadings , if he had turned at my Reproofs . This young body would have been an eminent Christian before now , had all my Impressions been retained , and all my Calls complied with ; he had known me better , had he been but teachable in my ways , as he was in other things , Prov. 2. 15. Oh then , young People ! Consider with your selves what has been your case ; you have told God plainly , I will not come to thee that I might have Life . Where 's the young body that has not practically given God a denyal ? And every time thou wert under Conviction of sin , and didst not leave it , thou didst tell God , Lord , I would be thine , but I love my sin better : I would be happy for ever , but I will not , unless I may be wicked in this World. The youngest here hath the great hand in his own ruine ; he that is but of ten Years old , if he perish , he is his own Destroyer : ( I think it 's true of many younger . ) Children ! you were born vain , and you have wilfully chosen to remain so : You may be ready to accuse Adam , by whom you became wicked , but it is your own fault that you continue wicked , since God hath provided a Remedy ; it s your sin , that you are no better for Mercies , no better for Affliction , no better for Means ; wicked before , and wicked still . O therefore ! what will you be able to answer ? how sad is it ! that any young body here should be forc'd to say , Lord , 't is my fault that I am no better for a Christ , and no better for the Gospel ; my Misery is of my own choosing ; God has taken pains with me , but 't is all lost through the obstinacy of my Will. These three things are plain under that second Head wherein you see why Young people remain vile and vain . 3. Thirdly , Youth becomes yet more vain by evil Customs , and indulging carnal self : vanity unhealed is of an improving nature ; and there 's no bad Child , but grows worse : Sin is not a Stream that grows empty , or a Root that dies by meer time . God knows , we have had experience of that . Alas , how does Villany grow with Years ! the Child that began with few sins , grows up to many sins ; insomuch that we have some young men before eigthteeen , have committed as great sins as the man of eighty . Youth enters with lesser sins , and proceeds to grosser sins : We have many young People that seem to abound in wickedness , as they improve in age ; as if they grew older only that they may grow viler . Oh , what a mercy would it have been for those to have died in the Womb ! or any one year before another ! Now , Sirs , whence is it ? how can it be , that young people should grow vainer and vainer , instead of better and better ? I tell you , one sin brings on another , by the lesser thou art fitted for a greater . Sinful Habits are strengthned by sinful Acts : and fear and shame for sin wear off , yea , are even extinguished by a course of sin . O poor Soul ! Satan has got the faster hold : The Spirit has been provoked , and given over striving ; and it may be thy Parents through Despair , have almost given over praying . Conscience that warn'd thee , is sear'd and silenc'd , and so the wicked Creature has his whole Scope , 2 Tim. 4. 2. God sayes of him , Let this poor Creature alone , I 'le strive with him no more , Gen. 6. 3. O young Folks ! you may be harden'd before you grow old ; Lust may be strongly rooted before old Age ; and I fear 't is so with abundance of Youth : Is it not so with some of you ? Did not some of you blush at a little sin , and now thou canst mock at great ones ! Are there not some amongst you that once dared not to tell a small Lye , and now you can lye all sorts ? Are there none here that trembled when they swore a little Oath , and now can swear at the bloodiest rate , and add Blasphemy and Cursing to their Oaths ! Sirs , did not some of you feel a check for a light act , and now you can commit Fornication and Uncleanness , without any inward Rebuke ! It was hard to bring thee to pilfer a Peny , and now thou canst steal Shillings and Pounds : It was much ado that thou couldst endure to be drunk in the Night , but now thou canst do it openly , and glory in it . Thou durst not formerly have neglected a Sermon , and thou must pray by thy self , but now , alas , poor Creature ! thou canst play away a whole Sabbath , and spend Weeks without Prayer , without one serious Prayer . My Friends , what 's the matter ! is sin grown a less evil ? by no means ? Is God , and Heaven , and Hell , less certain ! No , no , Sirs , you will feel it to your Cost : Is thy poor Soul less precious , and less valuable ? No , this is not it neither , but the reason of it is this ; Wickedness is grown by Wickedness ; committing sin has made it easie , the Current of sin running , has made the Channel wider , and the opposition less . O , therefore for the Lords sake , begin this day to consider , the Devil is grown more impetuous by thy Consent : And I can tell thee to day , and let the youngest of you observe it , That if thou continuest wicked , thou wilt be yet more and more so . And thou wouldst now blush to think what Wickedness thou wilt hereafter come to : As Hazael , when it was foretold him by the Prophet what Cruelties he should commit , cries out , Is thy Servant a Dog ? 2 King. 8. 13. &c. Thus I have finished what I intended in the Explication , I now come to the Use. First , by way of Inference ; the Lord set it home . Some own'd great good on this day twelve-month , may more receive good to day . The Inferences then are these . Inf. 1. How dismal a sight doth this Truth afford us of this World ! Childhood and Youth is Vanity : Ah , Lord ! how true then is it , that even the whole World lies in Wickedness , 1 Joh. 5. 19. the greater part doth so ; for Young People are many more than old ones . The chief part of Age is Vanity ; the best part of Time is Vanity ; Childhood is the time fittest to learn in ; Youth is the time fittest to act in , and yet both these are Vanity . Oh , how little are heavenly Designs carried on by Young Ones ! Oh , how little is God worshipp'd and serv'd by Young ones ! How few of them are engag'd in their own true Concerns ! Dreadful ! that in Youth we will do nothing , and in Age we can do nothing ! Oh , who loves God , and is not grieved ! who loves Souls , and is not melted ! All men come sick into the World , and most men grow more diseased by their stay there . All come miserable , and most help on each others Ruine , and encrease their own . Oh , how many go off the Stage , and have reason to wish , would to God I had perish'd before I saw the light ! So like Hell is this present State , that i'ts a wonder we are able to take any Delight therein . God is serious with pleople in their younger Years , and they heed it not : Ministers are earnest with young People , and they regard it not : Ah , poor Wretches ! they think we have nothing to do with them . Oh , Young Ones ! help us to mourn to day , for I am calling on Men to mourn for you , who in your Youth yield your selves up to your Lusts , and thereby are injurious to Christ , and cruel to your own Souls , and will you be unmoved ? Inf. 2. What Care is incumbent on Parents and Masters , in the managing of Young Persons ! Youth is vain , and that bespeaks a suitable carriage . O Parents , you don't beget Angels , but sinful Children ; you breed up corrupt ones , and not perfect ones : Few are sanctified in the Womb , and therefore you should deal with Children as with deprav'd and corrupt Persons , as with them whose Childhood and Youth is Vanity . The very Distemper directs Parents and Masters in their duty and carriage towards their Children : I shall especially name Parents in my Directions . 1. Children are Ignorant : Oh therefore take you occasion to instruct them . Alas ! canst thou let thy Children be unacquainted with God , and insensible of their own Misery ! or the way of their escape ! What must thy Child be inspir'd , or it must perish for want of knowledge ? If it must know , pray who is fittest to teach it ? Upon whom does it lye in point of Duty , as it does upon you ? And who has the Advantage of doing it as thou hast ? Who is so like to prevail with thy Child as thy self ? None faithfully dedicates his Child to God in Infancy , that will not carefully instruct him when of age to learn. 2. Youth have unruly Appetites , and therefore don't indulge them . Oh that every Parent here had but his Heart open to what I say : and I speak it out of pity to the Souls of Young ones . 'T is an ill practice in Parents to feed their Child by the cravings of i'ts Lust , and not by their own Judgment . I will tell you the Mischief of it , besides the laying a foundation of distemper in Age ; it gives the Appetite an ungovernable force . Children being alwayes indulg'd in what they crave , they cannot deny themselves any thing they desire ; and by the same rule , that they must now eat what and when , and drink what and when they will , while they are under thy care ; they will be drunk and Whore , &c. when they grow in years ; their Reason cannot bridle it then , as thine ( which ought to guide them ) neglects to do it now . Oh dreadful thing ! that any Childrens Appetites should come from under their Parents tuition unbridled : I look on nothing a greater Reproach to Parents . And what 's the ground of all Wickedness in the World , more than an Inordinate Appetite ? yet how few Parents do help to cure it while cureable ! whereas an Appetite curbed in Childhood , would endure a denial in Age. 3. Youth have violent Humours , and Selfishness , and therefore don 't foolishly gratifie them . A Child left to himself , brings his Mother to shame . Pr. 29. 15. Oh what a Devilish Sight ! how pleasing to Satan ! to see Children cocquer'd , and Youth indulg'd ! It 's peevish , then all must be done to please it ; it 's obstinate , and it must have it's will ; it 's revengeful , and it must not be check'd ; this is the way of most Parents . And 't is just with God that Child should break your Hearts , whose Will you never broke . How many poor Creatures will have cause in Hell to curse their Parents ! Dreadful ! that they prove the worst Enemies to their Children under a pretence of fondness . 4. Youth have many Lusts , and are prone to sin , therefore be afraid for them , and prevent all Occasions . Iob knew this , Iob 1. 5. He went and offer'd Sacrifice , lest his Children should have sin'd , and cursed God in their hearts . Oh that Parents would consider what brittle Vessels Children be ! what dry'd tinder Youth is : Occasions though small , over-rule Young Persons : What then ? Oh then be perswaded to choose the Company of your Children for them , see that it be of their own Sex , and Virtuous . Put them to Trades , and such Trades as have the least Snares ; set them in Families where most Good is to be got , and least evil to be catch'd . Find them business , and fulness of Employ , and cut out their time for them . Parents , learn this Wisdom , that your Children have no time for Idleness . Marry them as soon as convenient , if so be you are not very certain of their Sobriety . 5. The Vanity of Youth is deeply rooted ; therefore be importunate pleaders , and sharp Correctors . If advice prevail not ; 't is not an easie thing to cure a Child of it's Vanity , or Youth of it's Folly. Foolishness is bound up in the heart of a Child , the Rod of Correction will drive it far from him , Prov. 22. 15. And withhold not correction from thy Child , and he shall not dye , Prov. 23. 13. I look on 't as a sad sign of growing Villany in the next Age , that correction is become unfashonable : The Lord pity us . Let me tell you once for all , Sirs , Youth is governed chiefly by fear , and they that lose the benefit of that passion , lose the greatest advantage which Youth have to be manag'd or improv'd by . People may talk of love , but God's injoining the Rod so oft , discovers that it will prevail but with very few . Wisdom must be exercised in this matter , as the end may be best attained : But be assured , the Blood of that Child lyes at the Parents door , who might have been reform'd by Corrections , and was not . Can Parents forget God's severe Judgment against Eli for his indulgence to his Sons ? or do you think that Children are now so harmless , that they need not to be corrected ? I should have call'd you to give them good Examples , as being powerful to encline them , who strictly observe , and are prone to imitate you ; they are apter to evil than good ; deny them no help to their holy improvements , and create them no hinderances : But time prevents me . Inf. 3. How should Young Ones bear the Rebukes and Restraints of Superiours in sence of their own Vanity ! Here I call to Young Ones again : Parents and Masters know what will harm you better than you do your selves ; they know how weak you are to resist Temptations ; they know what 's sinful and destructive better than you . Oh therefore thank God , and thank them that are over you , who endeavour your healing , and don 't suffer sin to lye upon you ; Lev. 19. 17. If you be good your selves , you 'l do the same for your Children when you have them ; therefore don't take that ill which is your necessary cure ; but reckon , Am I vain ! Oh then ! though I have not the Liberty I would , and have not the Allowance I desire , matters are better order'd for me , for I can't bear those other things . Inf. 4. How Attentive ought you to be to all Advices and Pleadings of your Relations , being design'd to heal you ! O! for thy Souls sake , Young One , never let the Advice of thy Parents be lost ; never let thy Friends Counsel and Reproof be lost , because 't is all design'd to remove this Disease : Thou dost not see the Hell thou art just running into ; thou dost not see the Heaven thou art flying from ; thou dost not see the God thou hast provok't ; thou dost not know the Misery thou art under ; thou art ignorant what Grace , what Wisdom thou wantest ; how much must thou learn and attain before thou art wise , or good ; thou art ignorant of many snares , and sins ; thy folly hides thy folly from thee . O therefore ! be heartily intent to all their Advices , and say to thy self , Lord , is this for my cure , and shall I neglect it ? Is this Reproof for my good , and shall I make light of it ? Is all this pains to heal my poor diseas'd Soul , and shall I cast it behind my back ? God forbid ! Inf. 5. How great a Wonder of Grace is a young Convert ! and how thankfully should such acknowledge it ! O the power that makes the vain Prodigal come to himself ! Luk. 15. 17. How near does God come to the Soul , to tame it , when 't is like a wild Asses Colt ! How efficacious is Grace , that overcomes Lust in it's greatest rage ! and that deadens Temptations when they strike on Youth , so prone to relish the offer , and yield to it ! O Blessed work ! that inclines us to fear that God whom in our Youth , we are so apt to despise . Having laid these things before you , I offer two General Vses of Exhortation . Exh. 1. Reflect on your selves , whether you are under this Vanity , or deliver'd from it . Young Folks , I speak mostly to you , and therefore I intreat you for the Lords sake to lay to heart what I am saying . Your case is dismal , you are born vain , and prone to be vain ; are you still so or not ? 'T is a great work that goes to the healing you ; is that work pass'd on thee ? 'T is a great deal of God goes to the making a Youth good , and serious , have I felt that ? Pray ask your selves , Am I vain , or am I not ? Is my Heart a Spring of Divine Motions , or Beastly Inclinations ? Young People , how is it with you ? Try your mayes , are they under the Government of Grace or of Lust ? are they under the Conduct of Wisdom or Folly ? Ask your selves , Do my wayes profit or hurt People ? Is it not time to ask ? What Sirs ! are the years you have spent unfit to be enquired after ? or is thy Sin not worth being concerned about ? Oh ask your selves often , What am I doing ? whither am I going ? Does my walk please God , or provoke him ? Do I walk with him , or do I forsake him ? Try and judge impartially ; it 's thy greatest concern ; thou mayest deceive thy self , thou canst not delude thy God , who will judge as the matter truly stands with thee . How is it with you , O Young ones ? There 's none here but ought to be concern'd how 't is with them . You will be concern'd , nay within a while you must be concern'd : therefore enquire this to day , and never rest till it be determined . Exh. 2. Receive Directions suitable to your case : And here I must divide this whole Assembly into two parts : First , Such as are under the power of Vanity . Secondly , Such as are by Grace delivered from it . One of these two is every one in this Assembly ; Young and Old you are still under the power of Vanity , or you are delivered from it : There is a great difference in your Case , I 'll speak to each . 1. Those of you that are yet under the power of this Vanity . Poor Souls ! would you be delivered ? or have you a mind to continue what you are ? Come Children , dare you be still blind ! and still obstinate ? shall thy Soul that was made for God , be a Cage of unclean Birds ? Shall thy Tongue which is his Glory , be employed to his Dshonour ? O Young body ! shall not Christ heal thee of that Nature , which the Devil introduced ? Wilt thou live a Bruit and a Devil still ? shall Satan serve himself of thy parts , and of thy strength , and of thy opportunities ? shall the Devil say of thee , Here 's a Child , I hope , will do me a great deal of Drudgery ? Here 's a young Person will do my Work while he lives , and be damned with me when he dies ? Young Folks , Satan stands by , and seems to speak thus of you : And must Christ all this while weep over thee , and say , Here 's a young thing that 's my Creature , but he will rebell against me as long as I spare him ? here 's a Youth fit to serve me , but he will bring on me all the Dishonour that he can , and obstruct my Interests as far as he is able : Here 's a Stripling that I bought with my Blood , a young Girl or Boy , but he serves Satan before me , and will not be saved , unless against his Will ? For the Lords sake lay these things to heart to day ! What say you , Child , to this ? what say you Young People ? I hope some of you will be ready to answer , O Sir , help me , give me some counsel , for I am weary of this present Condition , and would be in a better ; if so , take these few Advices , and resolve to follow them in earnest . 1. Believe how had thou art by nature , and bewail it before God. Oh , 't is thy Picture I have been drawing , as bad as it is ! Come poor young Folks , you that pride your selves when you look in the Glass , could you but see your Souls with a right Eye , you would abhor your selves : Young People , will you believe God speaking of you ? Does not he say you are vain and vile ? will you believe all the wise People that know you ? and will they not all agree in this , That thou art a sinful wretched Creature ? Doth not thy own experience convince thee ? Oh Friend ! own it , and go away mourning ; and how canst thou but do so , when thon consider'st , My Heart is filthy , my Affections disorder'd , the powers of my Soul poor and wounded , the Image of God lost , Satan's nature is visible upon me ; what a Reproach doth every title fasten ! what can be said worse of thee , than that thou art thus ? Is this a Case to be rested in ? is this a state to be quiet in ? yet this is thy Case , O young Person , by Nature ! thou art full of what 's hateful to God , and hurtful to others ; thou art intent on thy own Ruine . Oh , Sirs , the most innocent young Sinner here , is fuller of Poison than a Toad , and filthier than a Swine : All of you are thus by Nature , and yet thou remainest so . 2. Consider often how miserable thou art , whilst thou continuest thus vain . Danger will affright some , whom Sin will not . But , O how unable am I to represent the Horror of this to you ! Young People ! you are Children of wrath as well as others , Eph. 2. 3. Every Lust is a killing Wound , every step is on the brink of Hell ; there 's not a wicked Child in this Congregation , but I can stand over it , and say , Here 's a Child with whom God's angry every day ; here 's a young Body , for whom God reserves his wrath , Nah. 1. 2. and sees his time a coming . Young People ! sure you will be afraid to go home , and say , I am a Sinner , and I am an impenitent Sinner , and therefore an unpardon'd Sinner ; a Sinner for whom everlasting Wrath is reserved . Once for all , you resolve to be wicked , and God cannot but be just : You will not be born again , and God must keep you out of his Kingdom then , Ioh. 3. 3. You will live after the flesh , ay , and God is as resolved you shall die in your sins , Rom. 8. 13. Come , Young People , God will be as peremptory as you , and his Will shall stand ; therefore tremble to go out of this Congregation , unless in a founder Mind than you came . 3. Be convinc'd that nothing short of renewing Grace can savingly heal thee . Morality may polish thee ; Fear and Shame may restrain and conceal a Sinner , but 't is only Grace can truly alter a Sinner . O , my Friends ! it must be a new Heart , or it will always be a vain Heart . Vain Inclinations will govern , till God writes his Law there , Heb. 8. 10. The youngest must be a new Creature , or natural Corruption will baffle all pretensions , Gal. 6. 15. 4. Be assur'd , Grace cannot be had but from God , through Christ , by the Operations of his Spirit . Don't think it an easie thing to attain Grace , tho it be necessary to have it . Young Folks , God must open his Treasures anew , or thou wilt for ever want it . Christ must plead for thee , or thy Disease is incurable ; he must act towards thee , as Redeemer , and not meerly as Creator , unless he pass by thee as one rejected . He seeks the lost sheep , Mat. 18. 12. he makes the stubborn willing ; Faith is his Gift , Consent is his Purchase , as well as the Blessings annex'd to it ; there is no other Name by which we can be saved , Act. 4. 12. there is no other Fountain of Grace or Help . Know also , it 's the Spirit must give of Christ's fulness , Ioh. 16. 14. he must enlighten thee , O Child , or thou wilt go blind to thy Grave ; he must renew thee , or thou wilt die in thy Uncleanness . Christ made the Atonement , but the Spirit makes us capable of its Application . Christ hath acquired a fulness of Grace and Blessings ; it 's by the Spirit he imparts thereof to Man. Men cannot renew thee , means of themselves are too weak to alter thee . Oh , then look upwards ! wait on God ; direct thy Eye to Christ , depend on the Holy Spirit , as able to conquer thy Reluctancy , and ready to work by the means to which his Presence is promised . 5. Observe , that the more thou sinnest , and the longer thou art graceless , the more opposition thou layest in the way of Grace : think serioully of this ; the hopes of the Soul are upon the Spirit 's working , and the disposedness of the Heart to yield unto them . Oh , my Friends ! will you go on in sin ? then the Spirit of God will leave you , he will not always strive , Gen. 6. 3. The more you sin , the more you quench the Spirit . Will you go on in sin ? then your Heart will be hardned the more , Heb. 3. 8. Wilt thou go on delaying ? then to morrow it will be harder to prevail with thee than to day . Oh , therefore be allarm'd to day . More sin will strengthen your Lusts , and further prejudice your Soul against Christ. Is not Conversion difficult enough already ? is there need to make it next to impossible ? for the Lords sake consider ! greater Offences may make God and Men say of thee , This Wretch is resolved against Grace , he arms himself against Hope . 6. Resolve within thy self , that thou wilt follow after Christ , and throw off thy Vanity without delay . Oh , that I could but get this Consent from you all this day ! That all the young People in this Congregation would say , O Lord , Amen , Amen . Come , poor Sinners ! put it to your selves this moment : Say , For this I will pray , that I may cease to be vain ; I will meditate for this , I will hear for this . O young Folks , that are yet in a state of sin , you have work enough for your time ! sometimes you know not how to pass away your time : what , spiritually blind , and not know how to pass away time ! what , dead and graceless , and not know how to pass away time ! a Sinner wild in his frame , and have no Work ! Oh , be intreated this day to be earnest with God , and never be quiet till he has given thee Wisdom instead of Folly ; till he has given thee Sobriety instead of Rashness ; Humility instead of Conceit ; Calmness instead of Passion ; Truth instead of Falshood : Yea , never be satisfied till God has brought thee to live to the best and highest purposes . And , oh , that every Soul would say Amen ; how would Satan be disappointed ! how would Heaven rejoyce ! it would be thy best day , and the entrance of eternal Life . Obj. But I believe some here are ready to say , Sir , must I now change ? must I now stop my Vanity ? surely 't is too soon : Sure I might be vain a little longer ; there 's no danger in it , I hope . Answ. My Address to you is , for this Instant , even to day harden not your Hearts , Heb. 4. 7. Oh Child ! just now cease to be vain ; 't is late enough with the youngest of you ; it 's not too soon to stop a wicked Course , now , now thou shouldst yield to Christ : If you ask , Why now ? I tell you : 1. Because young Peoples Souls shall be saved or damned by the same Rules as the old ones , if they be past Infancy . Oh , if you die to night , God will judge you by the Gospel ! Rom. 2. 16. and that 's the lowest Rule God can judge you by : Youth must be judged as well as Men , Eccl. 11. 10. Young ones that obey not the Gospel , shall not escape the Vengeance , 2 Thess. 1. 8 , 9. 2. God is concerned at , and provok'd by the Vanity of Children : Pray consider , you think , it may be , that God takes no more notice of what you say or do , than you do your selves . Alas ! you are deceived : don't you think God was angry with the Children whom he slew by the Bears , for deriding the Prophet ? 2 King. 2. 24. God notes what you do : Young Ones , God doth not rule old Men , and leave Children to their own Wills ; his Laws are prescribed to young Men under the same Threats , as to the old ; and it 's not indifferent to him what you do : God observes what you do as much as any other person ; for you are his Subjects , you were made for his Glory : you serve him , or his Enemy the Devil , and what you do is good or evil . 3. The youngest of you are under Vows to God against Vanity ; I suppose you were entred into Gods Covenant by your Parents , as Deut. 29. 11 , 12. Was not a holy Heart , and a serious godly Life engaged in that Covenant , in opposition to Sin and Satan ? You are dedicated to God in your Infancy ; you are his , and not your own . Young Children ! what , will you lie to God now ? will you be perjur'd now ? O , God forbid ! Dare any young Person here say , I was given to God in my Infancy , but I now retract it ; I was sworn to be the Lords , but I will not keep to him : Baptism will sink those Children of Believers , who perform not their Vows , and practically renounce their God. 4. Let me tell you , if you remain vile all your Youth , a thousand to one but you will be ever so : You may die before you are old , and then you are undone ; but if you live , and are not converted when young , it 's improbable that ever you should . O , it 's ill dealing with old Sinners , they are conceited , full of Prejudices , immersed in worldly Cares ; the Calls and Threatnings of God , are grown familiar to them , and their Souls stupid and void of Affections . God makes now and then an Instance of Grace in them , but 't is rare ; the last Hour Converts are next to Miracles ; most feel that , he that hardens his heart , being often reproved , shall die without Remedy , Prov. 29. 1. 5. Again ; Oh , what service mayst thou do for God , when thou ceasest to be vain betimes ! Come , my Friends , what a heap will every days little come to in time ! if Young persons would but now begin to be holy , tho they act but a little for God every day , it will at length amount to much : As we say , he that begins with the Sun , will make a long days Journey . Oh , how much do Young People do for the Devil , in a state of sin , when they live long ! how large is the Roll of their Transgressions ! and how much might they do for God in a state of Grace ! how many may bless God for thee ! what a publick blessing mayst thou prove ! thou mayst well be an eminent Saint , much improved for Heaven , and abundant in the fruits of Righteousness . 6. Our Youth will be the Plague or Hope of this Land in this great Crysis . Great things are before us , the rapid motion of Providence hints no common matters : There have of late been many ways taken to debauch Young People in their Manners , to prejudice them against Holiness and Sobriety . Nevertheless the holy God has seasoned some Young Ones ; there are many looking Heaven-ward , and God seems designed to reform the rest . Well , whether of these two prevail , doth determine England's lot . Oh , if our Youth grow yet more profligate , God's about to leave us ! if he recover our Youth , we may hope he 'll yet continue amongst us . Young Ones , I would be earnest with you , for God indicates his mind to England by you . Oh , be you all ready to say , Can I help to save a Nation ! by the Grace of God I will be one of these that will do it ; let Satan , and the World , and the Flesh struggle with me as they can . 7. This youthful Vanity continued in , will be the grief , and wounding of Age , tho thou shouldst be converted then . Little do you now know what youthful sins may cost you in old Age : Thou makest me to possess the sins of my youth , sayes Iob , ch . 13. 16. Oh , how bitter will the remembrance of past Villanies be ! oh , how wilt thou tremble to think thou hast help'd any one in the way to Hell , when thou thy self art got out of that road ! How will it grieve thee to think thou hast been a means to damn any Soul ! can it be a little thing to thee ? the Joy of late Converts is abated by the thoughts of youthful Sins . Paul carry'd it to the Grave with him , that he was a Persecutor in his Youth . Believe me , Sirs , the Evidence of our Conversion , when late , is more than made up by the Innocency of our Lives , when converted young : And they are to blame , who seem to complain that gross Villanies have not made their Change more remarkable . Thus I have done with the first Vse ; God grant it be to such purpose , that none may go out of this place unwearied and unresolved ; unwearied with his Vanity , and unresolved to put an end to it . Exhort . 2. To such as through Grace are delivered from this Vanity . Before I enter on this , I must declare you are our Joy , and our Crown ; I would I could speak it of every one here to day : Oh , that every Young One in this place , were of this Number ! You are our Comfort , that God has some to propagate Religion when we are dead and gone . How lovely is Gods Image in your tender Years ! Your Grace is less questionable now than it would be , if you were aged . I say your Conversion's more evident now ; for you are now in your Health and Heat ; you are now under the force of Temptation ; you are not decripid , and aged , and under the government of Fear , as old Folks be . Oh , my Friends ! what but Grace can win thy Consent to Christ , now when the Devil and the World are strongly bidding for it ? You are like to reap the largest Harvest , because you have the longest Seed-time . You young ones that do fear the Lord betimes , you are like to be the more remarkable in the Heavens . All the Blessings that belong to the oldest Saint , belong to you ; and Christ as truly loves you : The youngest Believer in this place may rejoyce in all the fulness of Christ , as his Store-house and Security ; he may read over all the greatest Promises of the Gospel with Comfort , as his own . We bless God for you , bless God for your selves , that hath adopted you for his so soon , and thereby prevented much Sin , and made you early Blessings : for your sake we hope the Gospel will not be removed from England ; how happy are each of you ! your Parents can die comfortably now that you are in Christ : Your Friends look with joy upon you , as secure in your better part . Oh the comfortable Aspect that every such Soul affords ! I will give you a few words of Advice . Directions to such as are Converted in Youth . 1. Be watchful over your selves , because some Vanity remains in the best , while here . Satan would more gladly overcome you than others ; and he knows there 's matter for temptation to work on in thee . Youthful years are subject to youthful Lusts : Young Timothy himself was warned of them by wise Paul , 2 Tim. 2. 22. Therefore don't venture on Occasions of Vanity ; don't venture into temptations to sin : Nothing but perfect Grace perfectly heals the Sin of your Constitution . Young ones , you don't think you are perfect ! you are not thoroughly clean , therefore walk carefully , walk watchfully ; take care of Voluptuousness , for there is some unruliness in thy Appetite still . Take care of wanton Dalliance , for there is some Disposition to Uncleanness , 1 Tim. 5. 2. Still take care of evil Company ; Youth may be ensnared , tho they are good : Avoid all frothy Society , for Youth is apt to be perswaded to loss of Time and Levity : Therefore walk with watchfulness in whatever you are doing : You are not in Heaven , tho in a State of Grace ; you are not perfect , tho upright ; therefore keep a jealous Eye while your green years continue . 2. Keep humble and modest as to your Opinions ; for Truth admits the Disquisitions of Age and a long Study . Young People think every Notion they have gotten is infallible , and every plausible Reason is with them unanswerable . But let me tell you , you will change your judgments it may be before you dye : And too much confidence in Youth leads a Man to Scepticism in Age ; Be not wise in your own conceits , Prov. 3. 7. You are subject to error , in deep things your knowledge can be but superficial ; if you live long you will blush at your present confidence : And therefore don 't presently take up Notions ; determine not hastily difficult points , make no noise about singular Opinions , and do not rashly censure men that are wise and aged , whose deep thoughts are preferrable to a voluble Tongue , or luxuriant Fancy . 3. Design and furnish your selves for great service for God in the World. I would earnestly bespeak a mercy for the next Age ; resolve an eminency in Holiness : I would have every young Convert here , resolve to be one of the highest Saints : Resolve to do much for God's Name and Gospel ; and if you have hopeful Abilities , resolve to be great Blessings to your Countrey : Side with the best Cause , and best Men. You may live to have greater Opportunities to serve God than we have had : you may do so , and I hope you will do so . The Lord furnish our Youth with Abilities transcendant to ours , as their work is like to be above ours . O my Friends , I would have you therefore prepare your selves ; get your Heads well enlightened , get your Hearts well enflam'd with Love to God and Men. Labour to be industrious in your Calling , that you may have Estates to do good withal ; for Idleness and waste make Persons too poor to do great Service ; whence they live as Shrubs though planted young . Study good Catechisms , as a guard against Errors . Lay up rules of Prudence for your Conversation , but beware of crastiness and little base designs . Observe your Constitution , that sickliness may not prevent your Use. Get such an Elocution as may advantage what you speak , &c. 4. Admit the helps , and put your selves under all the instituted Engagements of Christs Members . Admit the helps , — Sirs , we have good Books , carefully peruse them . Read the Scriptures : Ay , and labour to be well furnisht , and skilld in them from your Youth , 2 Tim. 3. 15. Set your selves to hear Sermons ; especially put your selves under the Labours and Conduct of the best Ministers . Contrive every one of you to sit under that Ministry ; that truly understands , and plainly and powerfully urges the great things of the Gospel , viz. The Mysteries , Promises , and Laws of our Redeemer . I tell you why I say this ; Young ones are apt to like the Preacher that has Fancy rather then Weight ; strong Affections rather than Judgment ; that has vain Gingles rather than solid Truth ; and that is earnest for small matters above essentials : Oh take it from me to Day , all Hearers savour of their Pastor : Give me therefore a Pastor that 's likest to ripen for a Heavenly Life , and not to amuse me with little fine-spun Notions , where light carries not it's Evidence . Preferr moderate Pastors above others ; Men who are more intent on the great things of the Gospel , than lesser matters : Men who allow for different Conceptions in others , knowing themselves are imperfect : Men who insist on no terms of , or bars to Communion , but what Christ hath made . If God do not deliver the growing Age from a Contentious , Dividing , Uncharitable Temper , I shall say the next fiery struggles will hazard the Life of Religion , and sacrifice Love ( the very Heart of Religion ) to every trifle , and disputable Notions which hath sorely wounded us . Value Moderate Men , wise Men are always such . Your furious dividing Bigott is unacquainted with himself , incapable of taking up the body of Divine Truths , as they stand in their order and place . Hence one thing fills his mind , and that commonly the least , and all his Zeal is laid out in that , while he confounds Truth and Error . Few Men have heads clear enough to distinguish Truth ; Truth and Error lye oft so near , that the Man that has not the clearest judgment , and the conduct of the Spirit , will easily fail ; much more such whose parts are low , and whose uncharitable Temper exclude the assistances of the Spirit . Further , I call you Young ones to attend to the Lords Supper . You are dedicated to God by Baptism , in the right of your Parents ; that was not thy act , but theirs for thee ; that was not in thy own right , but in thy Parents right . The first solemnizing of thy own Profession is at the Lords Table , or in order to it ; therefore I call you to make Conscience of that . Young People , I say make conscience of it . I tremble to think how we differ from the Church in former Ages ; that People now should be so backward to attend the Lords Supper . Obj. But some may object , Pray how old must we be that come to the Table of the Lord. Answ. I answer , He is old enough that can give evidence of his consent to be the Lords , and when he can act the Graces that belong to a Sacrament , and improve the matter contained therein , whenever they can do this , age is no obstacle . I would not scruple one of fourteen no more than I would one of fifty , where there 's a credible Profession of Grace , and a competent knowledge of the great Essentials of Religion , and a Conversation suited to it : Therefore , my Friends , make Conscience of this great Duty ; for I am afraid our young Professors remain giddy , for want of this and of Pastoral Conduct . I fear you want strength for want of this , and comfort for want of this ; and Satan has great advantage against our young Professors , because they are not more established and steady than they be . Therefore if thon hast given up thy self to be the Lords ; and if God has enlighten'd thy Mind to understand the great things of the Covenant , thou hast a claim , and thou oughtest to make it ; sure thou art old enough to consent to be Christs , when thou art fit to give thy self in Marriage . 5. Dispose of your selves to the greatest Safety , and most Usefulness . You that are Servants , chuse no Family where God is not worship'd , for a curse and a snare is there ; besides the want of those daily helps which you stand in need of . You that are changing your dwellings , go to no place where the Gospel is not , live not in a Countrey where Christ is a Stranger as to his Institutions . You young ones that are about Marrying ! be sure that Grace be the first thing that you provide for , 1 Cor. 7. 39. for God kuows how much easier it is to stifle good beginnings , than to conquer riveted custom ; and it 's much easier to be overcome by a bad Wife , than a bad Wife to be converted by a good Husband . Know this my Friends , he that does not wisely contrive for his Soul as a Man in Danger , will rue it sooner or later . God is not bound to help us when we run out of his way . 6. Reckon upon a world of Troubles , and Snares , and be still preparing for them . Oh young People , be every day arming your selves , for you may be every day attacqued ; don 't promise too serene a State on this side Heaven , In the world you shall have trouble , John 16. 33. Thy Work is a Warfare , and holds for Life ; temptations will assault , disappointments and scandals will try ; the best Men may be a stumbling-block : Be fit for every thing , and resolved to hold on thy way ; it 's hard work , but Christ hath undertaken to assist thee , and Heaven is worth thy labour . Oh don't think and act as if you were to have your resting place here , where Satan hath so much power , and Sin so great an interest . 7. Still grow in Grace , and usefulness with age . Though thou art good for thy time , thou art not so good as thou mayst be , nor oughtest to be , much less so good as you should resolve to be : Oh let not age's dulness be reproached by the vigour of your espousals , Jer. 2. 2. Take care that time adds to thy Light , to thy Love , to thy strength and Fruit. Move Heaven-ward as days are prolonged . 8. Familiarize the Word as your Instructor and Monitor . Which way should a Young Man cleanse his way , but by taking heed to the Word ? Psal. 119. 9. Let the Word be the Man of thy Councel ; take the Scripture for thy Rule , and resolve to live by it . Oh Servants , look what God makes your Duty in Scripture , will that allow you to be idle , insolent , or wastefull ? Col. 3. 22. Children , see what God makes your Duty to your Parents , Eph. 6. 1. and to your other Relations ; may you be rebellious , unkind , & c ? the Word is the true measure and light : Alas ! the oldest of us are sure to stumble without the Word ; what then can young ones do ? Therefore study the Scriptures more , search them , and labour in every thing to manage your selves by them . Sirs , I would have no one here ignorant of a rule proper to most of the Exigences of his Life , and let that be still before thy eyes . I will give you Young People one Advice , that may do you good all your dayes , and that 's this : I would have you all consider what Temptations you are like to meet with , and what are the Duties you are like to be call'd to ; alwayes have an apt Scripture lodg'd in thy Mind , suitable to each of these ; and resolve to do nothing , nor to purpose nothing before thou hast first consulted that Scripture in thy Mind ; this would be a stated way of avoiding much sin . Young people ! you that are in Christ , labour to live to these Rules . I shall now conclude : I have been plainly telling all of you , Childhood and Youth is Vanity . You all come such into the World , &c. are you altered , or are you not ? do you still grow more vain , or more serious ? should God come this day , and divide this Assembly , and set the Vain on the right hand , and the Serious on the left ; O Child , O Young Man , on which side wouldst thou be found ? O put it to your selves ; what answer canst thou return ? wilt thou go away and resolve to be as Vain as ever , after all that has been said ? If that be thy resolve , would to God thou hadst not been here ; this Sermon will be a Thorn in thy side for ever : But if from what has been said , you go away resolving through Grace to be faithful in the practice of all these Directions , given you for the Cure of your Vanity : If so , then thou wilt have cause for ever to bless God for the 25th . of December , 1690. FINIS . A Youths Catechism . Quest. WHat art thou ? Answ. I am a Child endued with Reason , who must be in Heaven or in Hell for ever , Rom. 2. 9 , 10. Q. Who made thee ? A. God made me ; by whose Power every Creature was made , Is. 45. 12. Q. What is the God that made thee ? A. God is a Spirit perfectly good , great , wise , holy , present every where , and without beginning or ending . Q. How many Gods be there ? A. There is but one true God , Father , Son , and Spirit , 1 Cor. 8. 6. 1 Ioh. 5. 7. Q. What did God make thee for ? A. God made me to bring him Glory , and to be happy in him , Rom. 11. 3. Q. Where may you know how to bring Glory to God , and to be happy in him ! A. In my Bible , where he declares his Nature , and his Will , 2 Tim. 3. 16 , 17. Q. What Condition was Mankind created in ? A. God made all of us holy and happy in Adam , our first Father , and common Head , Eccl. 7. 29. Gen. 1. 27. Q. By what Rule did God govern all men in Adam ? A. God required sinless Obedience , as a Condition of Life , and denounced Death , if Man should in any thing break his Law , Gen. 2. 17. Gal. 3. 10. Q. Did Mankind continue holy and happy , by a perfect Obedience to this Law of Innocency ? A. No : Adam sinned against God , and thereby he corrupted the Humane Nature , and became subject to all the Misery which the Law threatned against sin , Rom. 5. 12 , 18 , 19. Q. What Condition wert thou born in ? A. I was born in a very miserable and sinful Condition , Eph. 2. 3. Ps. 51. 5. Q. How camest thou to be born in this Condition ? A. I must be miserable , if sinful , and I could not but be born sinful , because my Nature was depraved in Adam , from whom it descends so to me by the Line of my Forefathers , Iob 14. 4. & 25. 4. Q. Why must thou be sinful , because thy Nature was at first depraved ? A. God enacted this as the Law of Generation , that Adam should beget his Children in natural likeness , Gen. 5. 3. Q. What if thou shouldst die in that Condition wherein thou wert born by nature ? A. I should be undone , and be with the Devils in Hell for ever , Ioh. 3. 5 , 36. Q. Doth the Law of Innocency provide no way for thy deliverance out of that misery ? A. The Law of Innocency provides no way for my Deliverance out of this Misery , as great and dreadful as it is , Rom. 3. 19 , 20. Gal. 3. 21 , 22. Q. Why dost thou think so ? A. Because the Law of Innocency admits no pardon , but condemns for one sin ; and I daily find that I have many sins , Rom. 3. 23. Iam. 3. 2. Q. Is there no way then for to avoid that Sin and Misery thou wert born in ? A. Yes : there is , by the rich mercy of God , a way to save lost Sinners , 1 Tim. 1. 15. Act. 16 , 17. Q. What is the way which God hath contrived to save lost Sinners ? A. The way of Pardon and Reconciliation revealed in the Gospel , Rom. 4. 7. 2. Tim. 1. 10. Q. How did God appoint a way of Pardon and Reconciliation ? A. The Father appointed his Son to be the Saviour of Sinners , and Christ accepted of that Work under certain terms agreed on between them both , Zech. 6. 13. Ioh. 17. 3 , 20 , 21 , 25. Q. What was appointed to , and undertaken by Christ as Saviour or Mediator ? A. Christ was to assume our Nature , and therein to fulfil all Righteousness , and die a Sacrifice for our Sins , and to save all the Elect committed to him , Is. 53. 5. Ioh. 10. 15 , 16. Q. What was promised to Christ , as the Reward of his Vndertaking ? A. There was promised to Christ , besides the Glory of his Person , as God-Man , that his Obedience and Sufferings should be accepted as an effectual Price for the Reconciliation of all such Sinners to whom it was applied , Is. 53. 10 , 11 , 12. Q. Was there nothing else promised to Christ , with respect to the Elect ? A. All the absolute Promises of Grace in order to the Application of his Blood , were made to Christ , Gal. 3. 16. 2 Cor. 1. 20. Q. Did our Lord Iesus fulfil all Righteousness , and make his Soul an Offering for sin ? A. He did , and thereby honoured the Law , and vindicated the Government of our Creator , notwithstanding his gracious dealings with Sinners , Matth. 3. 15. Ioh. 19. 30. Is. 42. 21. Heb. 9. 14 , 28. Q. When Christ had thus made atonement , was he sufficient to be a Saviour ? A. Yes : for 1. He hath the Spirit , and a fulness of Grace , with a right to give thereof to men . 2. All Judgment is committed to him , whereby he is the Lawgiver to a sinful World. 3. By the fulness of his Merits he hath Pardon , Peace , and eternal Life to dispose of , notwithstanding we had forfeited all into the hands of our Creator , Ioh. 16. 14. Ioh. 1. 15. Ioh. 5. 22. Heb. 5. 9. Heb. 7. 25. Q. What more is necessary to restore the happiness of lost Man ? A. The Application of the Effects of Christs fulness to their Persons , that they may be regenerated , pardoned and saved , Rom. 5. 11. Act. 2. 38. Q. What way doth Christ take to apply his merits for the Salvation of Sinners ? A. He enacteth and publisheth a Law of Grace , wherein he promiseth Pardon and Life to such sinners as will accept of him as a Saviour on the terms of the Gospel , Heb. 11. 6. Ioh. 3. 16 , 17 , 18. Rom. 3. 27. Q. What are the terms of the Gospel ? A. True Repentance , Faith in Christ , and sincere Obedience , Act. 3. 19. Act. 16. 31. & Ch. 20. 21. Heb. 5. 9. Q. What is Repentance ? A. A Sorrow for , and the separation of the Heart from sin , as the greatest evil , Ier. 31. 18. Q. What is Faith in general ? A. Such a sight of things revealed in the Word , as powerfully affects the Heart sutably to the nature of them , Heb. 11. 1. Q. What is Faith in Christ ? A. Such a sight of , and regard to Christ , as causeth the humbled Soul to accept of , and come to him as our Prophet , Priest , and King , Iohn 1. 12. Mat. 11. 28. Q. What is it to come to Christ as a Prophet ? A. To yield up our selves to his teachings , believing him infallible , Ioh. 6. 68 , 69. Q. What is it to come to Christ as our Priest ? A. Under a Conviction of our guilt and the fulness of his Merits to rely on him , as the only atonement for Sin , and purchaser of all good for Sinners , Gal. 2. 16. Rom. 3. 25. Q. What is it to come to Chrlst as King ? A. To acknowledge his sole authority , submit to all his Laws , unfeignedly resolving to obey him in every one of his appointments , Acts 9. 6. Luke 19. 14. 27. Isa. 50. 10. Q What else doth the Gospel contain ? A. It contains a Prophetick Account of what God decreed , and a transcript of what was promised to Christ , with respect to the Elect , to say nothing of Doctrinal Mysteries , Rules of a Christians walk , conditional Promises , the danger of Sinners that reject Christ , &c. Q. When did this Gospel Rule of Life begin ? A. In the first promise to Adam after his Fall , though the fullest discoveries of it were reserved till Christ came in the Flesh , Gen. 3. 15. Gal. 3. 8. 2 Pet. 2. 5. Q. Did God ever since the Fall propose any way of Salvation , besides this Law of Grace ? A. No. And every saved Sinner was saved by this Rule , according to the measure of its discovery that obtained in every Age , 1 Cor. 10. 4. Q. How far are all Sinners that live under this Gospel concerned in it ? A. Life through Christ is freely offered sincerely to every Sinner that will repent , and believe ; if they do thus , the want of perfection shall not condemn them , Act. 3. 19. ch . 10. 43. Acts 16. 30. 31. Rom. 3. 22. Q. What if thou dost not accept of Christ ? A. I shall be more miserable than if Christ had never dyed , 1 Pet. 2. 8. Mat. 11. 24. Q. Is the meer enacting and publishing the Gospel all that Christ hath done towards the application of his Merits to Elect Sinners ? A. Besides that , he hath appointed his Spirit to encline , and effectually enable them to obey those terms which the Gospel requireth , 1 Thes. 1. 4 , 5 , 6. 1 Cor. 2. 10. Gal. 3. 14. Q. And doth the Spirit thus concurr to apply Redemption , and enable them to obey the Gospel ? A. Yes , and not only strive with them , as he doth with others , 2 Cor. 3. 3. 1 Pet. 1. 2. 2 Thes. 2. 13. Q. By what means doth this Spirit work upon Souls ? A. Principally and most usually he works by the Gospel it 's self , putting forth his power thereby , as a seed of Life , Gal. 3. 2. Iam. 1. 18. Rom. 10. 14. Q. By what part of the Gospel doth the Spirit usually work ? A. He is confined to no part ; he works by the Precepts , by the account of Christs Death , by the Promises , Threats , or the great Rewards ; yet which ever of these he works by , it is pursuant to , and in accomplishment of the absolute Promises of Grace which were made to Christ , Act. 16. 30 , 31. Gal. 3. 29. Gal. 4. 28. Q. How dost thou expect to be made willing and able to accept of Christ ? A. Not by any natural power of my own , who am dead in sin ; but by the Grace of Christ expressing it self in the operations of the Spirit , Eph. 2. 1. Acts 5. 31. Tit. 3. 5. Q. How doth the Spirit cause the Sinner to accept of Christ ? A. By enlightening the Mind , and changing the Heart in Regeneration ; whence there is an Inclination , Will , and Ability to accept of Christ , Acts 26. 18. Tit. 3. 5. Q. Doth the Spirit nothing in order to the making the Soul earnest and willing to this ? A. He awakens the Soul to a concern for Salvation , and a deep sence of its present misery without Christ , Acts 2. 37. Luke 15. 17. Q. What oughtest thou to do on thy part in order to get this Grace ? A. I must not be idle , but I must , 1. Diligently hear the Word . 2. Pray fervently to Christ for the Spirit 's Operations . 3. Consider and bewail my Condition . 4. Put a stop to all wayes of sin to my utmost . 5. Carefully entertain , and improve every motion of the Spirit . 6. Strive with my Heart , and urge it with all Gospel Arguments to obey the Call of Christ , Prov. 2. 3 , 4 , 5. Mat. 13. 19. Q. What may a Sinner expect when he accepteth of Christ ? A. He may expect , 1. To be united to Christ in the nearest Relation . 2. To be admitted into a State of Pardon and Peace . 3. To be adopted , and made still more conformable to Christ in Grace and Holiness . 4. To be supported with strength for service , and Perseverance . 5. And when he dies to be Partaker of the Glory of Christ in the highest Heavens , Eph. 5. 30. Gal. 2. 16. Iohn 1. 12. Col. 1. 11. 1 Iohn 3. 2. Q. What is the condition of every Sinner till he do accept of Christ ? A. He abides under the wrath of God , and hath no personal title to Pardon , Peace , or Glory , Ioh. 3. 36. Q. Is this the condition of the Elect while they abide in Vnbelief ? A. Yes : For tho God hath decreed , and Christ hath purchased Faith and Life for them , yet God hath determined by the Law of Faith , that all are under condemnation untill they do believe , Mar. 16. 16. Luke 13. 3. hence Rom. 5. 1. c. 8. 30. c. 4. 24. Q. Is not a Believer pardoned before he can put forth any other acts of Obedience ? A. Thô true Faith is a certain Principle of Obedience , yet as soon as we believe we are pardoned , even before there can be any time to put forth any other acts of obedience , Gal. 5. 6. Q. Do Repentance or Faith any way make satisfaction to justice ? A. No. That is only Christs work ; but God hath appointed that that Soul shall repent and believe , on whom pardon for Christs sake shall be bestowed ; and he hath solemnly declared hee 'll forgive no man till then , Mark 16. 16. Rom. 11. 20 , 23. Heb. 4. 6. Ioh. 8. 24. Rom. 10. 13 , 16. 1 Pet. 2. 7 , 8. hence Gal. 2. 16. Q. What assurance hast thou that God will forgive and save thee if thou believe ? A. I have Gods Testimony , and Promise ; and the Seals of the Covenant , viz. Baptism and the Lords Supper , 1 Iohn 5. 9 , 10. Acts 22. 16. Luke 22. 20. Rom. 4. 11. Q. Art thou engaged to accept of , and submit to Christ according to the Gospel ? A. Yes , I am strongly engaged to submit to Christ , because he bought me with his blood , my Parents dedicated me to him in Baptism , and love to my own Soul requires it , Rom , 14. 9. Mal. 28. 19. Ezek. 33. 11. Q. On what account wert thou baptized ? A. My believing Parents were allowed , and engaged to dedicate me to God as their Child , and God graciously admitting the Infant seed of Believers into Covenant , as part of themselves ; he did seal to me those blessings which my Infant state needed , and was capable of , Deut. 29. 11 , 12. Gen. 17. 7. Act. 2. 39. 1 Cor. 7. 14. Q. What doth the Covenant bind thee to ? A. To be the Lords , in a sincere care to know , love , believe , obey , worship and serve him all my dayes , and to depend on God thrô Christ for all happiness , Ezek. 16. 8. Rom. 12. 1. Rom. 6. 4. Q. What didst thou engage against ? A. I engaged against being governed by Satan , or the Flesh as my Rulers , and against taking up with the worlds Goods as my portion , and against the customes of the Men of this World as my guide , Rom. 6. 14 , 15. Q. When ought a Child to know , consider , and agree to this Covenant ? A. As soon as he is capable to use his Reason , and judge of good or evil , which many are fit to do about seven years old , 2 Tim. 3. 15. Psal. 34. 11. Q. What if a Child through the love of sin , or vanity of mind , will not agree to this Covenant when he is capable ? A. He then rejecteth Christ our Saviour , and renounceth the blessings of the Gospel , 2 Pet. 2. 1. Q. Is it a great sin to refuse to agree to the Covenant , to which thy Baptism engaged thee ? A. It 's the damning Sin , and the heart of all sin ; for , 1. It 's rebellion continued against my Maker . 2. It 's ingratitude and perjury to my Redeemer . 3. It 's gross injustice to my Parents . 4. It 's an affront to all the Godly . 5. It 's self-killing Cruelty to my own Soul , Psal. 2. 3 , &c. Q. When wilt thou personally consent to this Covenant as the only way of life to Sinners ? A. I will truly with my whole Soul consent now , and live expressing my consent . And as soon as I understand how to improve the Lords Supper , I will by Christs help solemnly renew it there . Q. Ought you upon every fault question your Interest in this Covenant ? A. Though I ought to bewail every sin , and seek pardon by Faith in Christs Blood ; yet I should not doubt my Covenant Interest unless my fault be such as gives just cause to question whether my consent was ever sincere , Psal. 32. 5. Mat. 6. 12. Psal. 18. 21 , 22 , 23. Q. What is the best joy and pleasure in this life ? A. The deep sence of Gods Love , and the lively hopes of Glory , 1 Pet. 1. 8. Q. What shouldst thou be most afraid of in this world ? A. Of sin ; because that provokes my God , and is the cause of all misery , Rom. 6. 23. Heb. 12. 15. Q. What must thou do to keep from sin ? A. 1. I must believe every thing to be a sin , which is against the Word of God. 2. I must humbly look to Christ for strength . 3. I must avoid all occasions which lead to sin . 4. I must , when I am tempted , consider what a dangerous and evil thing sin is , and resolve against it , 1 Iohn . 3. 4. 2 Cor. 12. 6. Gen. 39. 9 , 10. Q. What is the sin that most hinders the good of Souls , except Vnbelief ? A. A carnal selfishness , which I ought to deny and mortifie , Matt. 16. 24. Q. When is one carnally selfish ? A. 1. When one is governed by his fleshly Appetite , Humour , or Self-will . 2. When he inordinately pursues the things of a present Life . 3. When he loves carnal self above God , Deut. 29. 19. 2 Pet. 2. 10. 2 Tim. 3. 2 , 4. Iam. 4. 4. Q. What be the sins which professing Christians are most subject to ? A. Hypocrisie , Formality , Censoriousness , and Divisions , 2 Tim. 3. 5. Rev. 3. 1. Mat. 15. 8. Rom. 14. 3 , 10. 1 Cor. 11. 18. Q. Who are Hypocrites ? A. They whose Hearts are not truly changed by Grace , and allow themselves in any known sin , or are seemingly religious from some carnal end , Rev. 3. 1. Mat. 23. 25 , 27. Mat. 6. 5. Q. What is Formality ? A. To be satisfied with the bare outward doing of the duties of Religion , whiles the heart is not answerably affected , or employed , Hos. 7. 14. Mal. 1. 8 , 13. Q. Wherein lies the life and power of Religion ? A. 1. In mortifying sin . 2. Exercising Grace for more Communion with God. 3. In love to God , which is holiness . 4. And love to Men , which will keep from hurting them , and encline us to seek their good , Col. 3. 5. 1 Tim. 4. 7. 1 Cor. 13. 3 , 6. Q. Who are the happiest persons in the world ? A. They that have most grace , and do most good . Q. Who are the hopefullest Children ? A. They that are most afraid of sinning , and are most industrious to know and love God , and become like to Christ. Q. What Graces most adorn Children ? A. Humility , meekness , and teachableness . Q. What must thou do when thou wantest any good ? A. I must in the Name of Christ pray earnestly to God , who is ready to give whatever good thing I need , Phil. 4. 6. Ioh. 14. 13. Mat. 7. 11. Q. From whom dost thou receive all good things ? A. From God my Father who graciously bestows whatever I have for Soul or Body , Iam. 1. 17. Q. What dost thou owe to God for his daily mercies ? A. 1. I must love him more . 2. Heartily praise him for his goodness . 3. I must be carefuller to please God. 4. And I must use his gifts to his Glory ; that so I may be able to give a good account of my Talents , Luke 16. 2. Q. By what signs mayst thou try the state of thy Soul , whether thou art a true Christian or no ? A. I must faithfully and oft examine my heart and wayes by these things : 1. Do I love God above all things , and delight in the thoughts of him ? Mat. 10. 37. 1 Cor. 8. 3. Psal. 104. 34. 2. Do I unfeignedly accept of , and submit to the Lord Jesus , as my full and only Redeemer , Iohn 1. 12. Psal. 103. 3. 3. Is there no sin which I live under the dominion of , Rsm. 6. 18. Iam. 2. 10. 2 Sam. 22. 24. 4. Have I a sincere regard to every command of Christ ? Luke 1. 8. Psal. 18. 22. 5. Are my affections more set on Heaven than on this World ? Luke 12. 34. 6. Are the thoughts of Heaven sweet to me , as it is a state of perfect holiness , and Communion with God and Christ , Eph. 5. 27. 1 Cor. 13. 10. 1 Thes. 4. 17 , 18. 7. Am I thankful for the worst affliction , if I find I am better , and liker to Christ by it , Psal. 119. 71. Heb. 12. 11. 8. Do I find Soul renewing power in the Truths and duties of Religion ? Psal. 119. 50. 1 Pet. 2. 2. 1 Cor. 3. 18. 9. Is it the scope of my life and aims , to please and honour God , and be meet for Glory ? Acts 24. 16. Luke 12. 43. 10. Do I love the Image of Christ wherever I see it , and do good Men please me best , when they most express the Life of Christ in their Speech and Carriage ? 1 Iohn 3. 14. Psal. 69. 32. 3 Ep. of Iohn 2. 4. 11. Am I more thankful for an interest in Christ , than any temproal good ; and am I most concerned to keep this Interest unquestionable ? Col. 1. 12. 1 Cor. 9. 27. Heb. 4. 1. Psal. 139. 23. 12. Do I find every holy attainment makes me still hunger and press after more , longing to be perfect , Phil. 3. 12 , 13 , 14. Mat. 5. 6. 13. Do I carefully approve my self to God in what I am , and in what I do , despising the opinion of men in comparison therewith ? 1 Cor. 4. 3 , 4. 2 Cor. 10. 17 , 18. Q. When thy Conscience is helped by the Spirit to see these signs in thee , what mayest thou then do ? A. 1. I may safely rejoyce in all the Perfections of God , and in the fulness of Christ , as what do secure my happiness , 2 Tim. 1. 12. 1 Cor. 1. 30 , 31. 2. I may comfortably apply to my self all the Promises made in the Gospel to Believers , 2 Cor. 7. 1. 2 Pet. 1. 4. 3. I may admit a Holy Joy , and expect Death without fear , Rom. 5. 2 , 5. 1 Cor. 15. 55 , 57. FINIS . Books lately printed for Iohn Dunton at the Raven in the Poultrey . PRactical Discourses of Sickness and Recovery , in several Sermons , as they were lately Preached in a Congregation in London . By Timothy Rogers , M. A. after his Recovery from a Sickness of near two years continuance . Mr. Shower's Sermon at Madam Ann Barnardiston's Funeral . The Young Mans Claim unto the Holy Sacrament of the Lords Supper , entred by him into a Church of Christ , received and accepted by the Pastor , and its other Officers : By Iohn Quick , Minister of the Gospel . Casuistical Morning Exercises , the Fourth Vollume : By several Ministers in and about London , Preached in October , 1689. Notes, typically marginal, from the original text Notes for div A66355-e970 Disswasive from Obstinacy . Disswasive from Anger . A Disswasive from the idle mispending of Time. Disswasive from Levity . A Disswasive from Lying . A Disswasive from Fleshly Lusts. 
A10199	----	The vnlouelinesse, of loue-lockes. Or, A summarie discourse, proouing: the wearing, and nourishing of a locke, or loue-locke, to be altogether vnseemely, and vnlawfull vnto Christians In which there are likewise some passages collected out of fathers, councells, and sundry authors, and historians, against face-painting; the wearing of supposititious, poudred, frizled, or extraordinary long haire; the inordinate affectation of corporall beautie: and womens mannish, vnnaturall, imprudent, and vnchristian cutting of their haire; the epidemicall vanities, and vices of our age. By William Prynne, Gent. Hospitij Lincolniensis. Prynne, William, 1600-1669. 1628 Approx. 237 KB of XML-encoded text transcribed from 43 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A10199 STC 20477 ESTC S115447 99850666 99850666 15887 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 0 1.0 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 1, no. A10199) Transcribed from: (Early English Books Online ; image set 15887) Images scanned from microfilm: (Early English books, 1475-1640 ; 1183:18) The vnlouelinesse, of loue-lockes. Or, A summarie discourse, proouing: the wearing, and nourishing of a locke, or loue-locke, to be altogether vnseemely, and vnlawfull vnto Christians In which there are likewise some passages collected out of fathers, councells, and sundry authors, and historians, against face-painting; the wearing of supposititious, poudred, frizled, or extraordinary long haire; the inordinate affectation of corporall beautie: and womens mannish, vnnaturall, imprudent, and vnchristian cutting of their haire; the epidemicall vanities, and vices of our age. By William Prynne, Gent. Hospitij Lincolniensis. Prynne, William, 1600-1669. [24], 63, [1] p. Printed, London : anno. 1628. The first leaf is blank. In this edition, D2r line 2 has: needes. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.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 1473 and 1700 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 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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. 5% (or 5 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 100 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 4 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-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hairstyles -- England -- Controversial literature -- Early works to 1800. Pride and vanity -- Early works to 1800. 2002-03 TCP Assigned for keying and markup 2002-04 SPi Global Keyed and coded from ProQuest page images 2002-05 TCP Staff (Michigan) Sampled and proofread 2002-05 Sara Gothard Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion The Vnlouelinesse , of LOVELOCKES . OR , A SVMMARIE DISCOVRSE , proouing : The wearing , and nourishing of a Locke , or Loue-Locke , to be altogether vnseemely , and vnlawfull vnto Christians . In which there are likewise some passages collected out of Fathers , Councells , and sundry Authors , and Historians , against Face-painting , the wearing of Supposititious , Poudred , Frizled , or extraordinary long Haire , the inordi●●● affectation of corporall Beautie ● and Women● Mannish , Vnnaturall , Impudent , and vnchristian ●ut●●g of then 〈◊〉 ; the Epidemicall Vanities , and Vices of our Age. By William Prynne , Gent●●ospi●● Lincol●●e●sis . 1. 〈◊〉 11.14 , 15. Do●th not e●en Natu●● h●● sel●●●ea●h you , that 〈◊〉 a man hath long Haire , it is ● shame vnto hi● ? But if a wo●an hath long H●●●e , it 〈◊〉 a glory to ●er : for ●er Ha●●e is giuen ●er ●or a c●u●ring . Epip●●nius , Contr. Hae●eses . 〈…〉 Tom. 2. Haer. 80. A●●enum est a Catholica Ecclesia , & pr●dicati●ne Apost●lorum com● 〈…〉 enim non deb●t nutrire comam , cum sit ●●●ago ac gloria D●t . Basil , De Legen ●is libris Gentilium Oratio . Com● super●●acuas cura●e , vel ins●●licium , vel iniustorum est : Na● quid 〈…〉 expec●endum a●t suspicand●m , nisi vt 〈◊〉 ille ornatus saemi●as 〈…〉 u●tet , aut alienis m●●rimoni●s insidietur . ¶ London Printed , Anno. 1628. TO THE CHRISTIAN READER . CHristian Reader , I here present vnto thy view and censure , a rough and briefe discourse : whose subiect , though it bee but course and vile , consisting of Effeminate , Proud , Lasciuious , Exorbitant , and Fantastique Haires , or Lockes , or Loue-lockes , ( as they stile them : ) which euery Barba● may correct and regulate : Yet the consequence of it may be great , and profitable in these Degenerous , Vnnaturall , and Vnmanly times : wherein as sundry of our Mannish , Impudent , and inconstant Female sexe , are Hermophradit●d , and transformed into men ; not onely in their immodest , shamelesse , and audacious carriage , ( which is now the very manners and Courtship of the times ; ) but euen in the * vnnaturall Tonsure , and Odious , if not Whorish Cutting , and a Crisping of their Haire , their Naturall vaile , their Feminine glory , and the very badge , and Character of their subiection both to God , and Man : so diuers of our Masculine , and more noble race , b are wholy degenerated and metamorphosed into women ; not in Manners , Gestures , Recreations , Diet , and Apparell onely ; but likewise in the Womanish , Sinfull , and Vnmanly , Cr●sp●ig , Cu●ling , Frouncing , Powdring , and nourishing of their Lockes , and Hairie excrements , in which they place their corporall Excellencie , and chiefest Glory . Strange it is to see , and lamentable to consider , how farre our Nation is of late degenerated from what it was in former Ages : how farre their Liues , and their Professions differ . We all profess● our selues t● be Heroicall , Generous , and true-bred English-men , yea Zealous , downe-right , and true-hearted Christians , desirous to conforme our selues to Christ in euery thing : and yet wee are c quite ashamed of our English Guise , and Tonsure , and by our Out-landish , Womanish , and Vnchristian Lockes and Haire , disclaime our very Nation , Countrey , and Religion too : Alas , may I not truely say of too to many , who would be deemed not onely English-men , but Deuout , and faithfull Christians : that the Barber is their Chaplaine : his Shop , their Chappell : the Loo●ing-glasse , their Bible ; and their Haire , and Lockes , their d God ? that they bestow more cost , more thoughts , more time , and paines vpon their Hairie Lockes , and B●shes , from day to day , then on their peerelesse● and immortall Soules ? that they consult more seriously , and frequently with the G●asse , and Combe , then with the Scriptures ? that they conferre more oft●n with their Barbers , about their hairie Excrem●●ts ; then with their Ministers , about the meanes , and matter of their owne Saluation ? Are not most of our young Nobiliti●● and Ge●trie , yea , the Elder too , vnder the Barbers hand● from day , to day ? Are they not in dayly thraldome , and perpetuall bond●ge to their curling Irons , which are as so many chaines , and fetters to their Heads , on which they leaue their Stampe , and Impresse ? Good God , may I not truely say of our Gentrie , and Nation , as Sen●ca once did of his : e That they are now so vaine and idle , that they hold a Counsell about euery Haire , sometimes Combing it backe , another time Frouncing , and spredding it abroade : a third time Combing it all before : in which , if the Barber be any thing remisse , they will grow exceeding angry , as if they were trimming of the men themselues : doe they not rage excessiuely , if any Haire bee but cut to short , if it lye not to their liking , and fall not readily into its rings , and circles ? Would they not rather haue the Common-wealth disturbed , th●n their Haire disordered ? doe they not sit all day betweene the Combe , and the Glasse ? are they not more sollicitous of the neatenesse of their Haire , then of their safetie ? and more desirous to be neate , and spruce , then Honest ? f Is it not now held the accomplished Gallantrie of our youth , to Frizle their Haire like Women : and to become Womanish , not onely in exilitie of Voyce , tendernesse of Body , leuitie of Apparell , wantonnesse of Pace , and Gesture , but euen in the very length , and Culture of their Lockes , and Haire ? Are not many now of late degenerated into Virginians , Frenchmen , Ru●●ians , nay , Women , in their Crisped-Lockes , and Haire ? haue they not violated the Gra●e , and A●●●ent Cut , and decent Tonsure of their Ancestors ; and broken the very Ordinance , g and Law of God , and Nature , by their Womanish , h Embroidered , Coloured , False , excessiue Haire , and Loue-Lockes ? and shall they yet professe themselues to be English-men ; or Mortified , Humble , Chaste , and pious Christians ? What , did euer any of our English Ancestors ; did euer any Christians in former Ages ; did euer any Saints of God , that wee can heare , or read of , weare a Locke ? or Frizle , Powder , Frounce , Adorne , or Decke their Haire ? or wast their thoughts , and time , or lauish out so great expences on their Heads , their Haire , and Lockes , as we doe now ? If not , then l●t vs be as well conceited of our selues , as may be , yet certainely , as long as these new-fangled Lockes , and Badges of our inuirilitie , g or more then Womanish , and vnnaturall Effeminacy , which still increase , multiply , and remaine vpon vs , we can neither truely challeng the name of English-men , nor stile of Christians . For , h what part or portion can they haue in Christ , who weare the very Badge , and Liuery of the World ? who complie themselues to the Guise , and Tonsure of the Deboistest , Rudest , and most licentious Ruffians ? or giue themselues ouer to the Vanities , Fashions , and Customes of the very scumme , and worst of Men ? Is this to be a Christian , to follow euery Guise ? to take vp euery new-fangled , Deboist , and Ruffianly fashion ? to submit to euery Vaine , and Sinfull humour of the Times ? to denie our Selues , and Lusts in nothing ; and to goe as farre in all externall Emblems , or Symptomes of Vanitie , Pride , Licentiousn●sse , Effeminacy , and Prophanenesse , as any others : and to exceede euen Turkes , and Pagans in them , who are not yet so Effeminate , Idle , Proude , and Vaine as we ? Alas , what is all this , but to be professed Enemies , and Rebels , vnto Christ ? to bee Deuill-Saints , or Bondslaues to the World , the Flesh , and Satan ? this is not to be Christians , but Antichristians , Infidels , Pagans , if not monsters : He that is a Christian indeed , is a man of another temper● His i Life is not like other mens , and His wayes are of another fashion , k answerable to that High , and Holy calling , which He hath vndertaken : l He fashions not himselfe to the Customes , Cultur●● , Guise , and Vanities of the World , which He hath renounced in His Baptisme : m He liues not to the will , or lusts of carnal Men : n neither makes He any prouision for the Flesh to fulfill the Lusts thereof : all His desire and labour , is to conforme himselfe to Christ in euery thing : o to walke as Christ walked ; liue as He liued : and to p follow His words and footesteps , in all the passages , and turnings of His life : His Life is heauenly , q His Conuersation heauenly , r His Haire , and Habit , such as answ●res His profession , and doe well become the Gospel of Christ : s not giuing any iust offence , or scandall to the Godly , t nor any encouragement , or ill example to the Wicked : v His out-side , is consonant to His in-side , and suitable to His profession : x His very Head , and Habit , doe , yea , will declare Hi● m●eke , and gracious Heart , and proclaime His Christianitie vnto others : How then can such approoue themselues to be true , and humble Christians in the sight of God , or Men : who are the onely Minions , Sycophants , and Humourers of the World ; following it close at euery turne , and complying themselues so fully , and exactly to its dissolute Fashions , and Lasciuious guises : y That they haue not onely lost the inward e●●icacie , life , and power ; but euen the very superficies , and out-side of Religion ? What euidence can such produce , to prooue their interest , or title vnto Christ , who haue nothing ●lse to shew , or plead for it , but the z Counterpanes , and Indentures , or the Cultures , Pompes , and Vanities of the World , which they haue long since in w●rds at least , renounced in their Baptisme ? What , will the b●re name of Christi●ns , or the slight , and cold performance of some out-ward dueties of Religion , conuey you safe to Heauen ? or will such a cold profession of Religion saue your Soules , which is so farre from changing the in-ward frame , and structure of your Hearts , that it hath not yet so much , as altered your Vaine , and Sinfull guises , and Attires● nor differenced you in out-ward appearance , from the most Gracelesse , Vaine , and Sensuall persons that the World affords ? Alas , if we looke vpon the out-sides of men , a which would certainely be reformed , if all were right within : ) w●at outward difference can you finde between● many young Gentlemen , who professe Religion , and the d●boist●st Ruffians ? b betweene many Graue Religious Matrons , or Virgins , who pretend De●otion , and our common Strumpets ? betweene vs Christians and the most Lasciuious Pagans ? are they not all alike Vaine , Effeminate , Proud , Fantastique , Prodigall , Immodest , and Vnchristian in their Attires , Fashions , Haire , Apparell , Gesture , Behauiour , Vanitie , and Pride of Life ? are they not all so Irregular , and Monstrous in their antique Tonsures , and Disguises , that men can hardly , distinguish Good , from Bad : Continent , from Incontinent : Gracious , from Gracelesse : Beleeuers , from Infidels ? c There was once a time , when as Christians were differenced from Pagans , and Infid●ls , by the modestie , and meanesse of their Apparell , and their abandoning of those externall Cultures , Ornaments , and Attires , which the vnbeleeuing Gentiles , and themselues before their true conversion , did admire : but alas , these times are now so altered , and inuerted ; that wee may better know a Christian , by these Characters , and Badges of Paganisme , then a Pagan : For what Idolatrous , or Heathen Nation is there in the world , so Proud , so Vaine , so Various , so Fantastique , Effeminate , Lasciuious , o● Vnchristian in their Apparell , Fashions , Haire , or Head-attires , as we English , who professe our selues the prime of Christians ? Doe we not transcend , and farre surpasse the Persians , Tartars , Indians , Turkes , and all the Pagan Nations in the World , in these ? and may they not lay more claime to Christ , and Heauen in all these respects , then wee ? Let Christians therefore who are now thus strangely carried away , with the Streame , and Torrent of the Times , and the Vanities , Fashions , Pompes , and Sinfull guises of the World ; d which their owne Hearts , and Consciences condemned at the first , before they were hardned , and inchanted by them , by degrees , and custome : ) looke well vnto their Soules , and to their interest , and right in Christ , in these backe-sliding seasons ; when many fall off from Religion by degrees , vnto the World , the Flesh , and Satan , whose snares , and grand e pollutions they had , ( at least in out-ward shew : ) escaped heretofore ; for feare their Euidence for Heauen , prooue counterfeite at last : And if they finde , f their Hearts inclined , or lifted vp to vaniti● , or their affections and practise , biassed to these Effemi●ate guises , Lockes , and Cultures of the World : they haue reason , and cause enough to feare , g that their Hearts are yet deuoted to the world , and quite estranged from the Lord : h that all things are not yet sincere , and right within them , because their out-sides are so Vaine , so Proud , Fantastique , and Vnchristian : and that their claime to Christ , is meerely counterfeite , because his Graces , Stampe , and Image shine not in them , but the Worlds alone . If therefore wee desire to assure our Soules , and Consciences in the sight of God , that wee are true and reall Christians ; that wee haue any share , or portion in Christ , or any inheritance in the highest Heauens : Let vs bee sure now at last , i to keepe our selues vnspotted from the World : k to crucifie the flesh with the affections , and lusts thereof : l to ab●taine from all these fleshly lusts , which warre against our Soules : m to walke honestly as in the day : not in Chambering , and Wantonnesse ; but putting on the Lord Iesus Christ , and making no prouision for the flesh , to fulfill the lusts thereof : yea to cut , and cast off all those Loue-Lockes , Paintings , Powdrings , Crispings , Curlings , Cultures , and Attires , n wh●ch b●wray the great Deformiti●s , ●ilth , L●sciu●ousnesse , Pride , and Vanitie of our So●●es , b●t are no luster to our bodi●s : that so wee may ad●●ne the Gospel of Christ , and beautifie our Christian pro●essi●n , by an humble , lowly , examplary , and corespondent conuersation . And if these Fashions , Lock●s , and Cultures s●●m● such Niciti●s , Tr●fl●s , Toyes , or nee●lesse scrupul●sities vnto any , as may admit an easie disp●nsation , and m●y be still retai●ed without any h●rt , ●r da●ger to mens Soules , or scandall to Religion : I answer● ; that if they are not Sinfull , and Vnlawfull in themselues , as they ar● prooued in this present Treatise by the consent of all Antiquitie : yet they are but o E●feminate , Ridicul●us , Vnpro●itable , and Foolish vanities , or Cultures of the World , in their very best acception ; which Christians should not dot● vpon , since they haue renounced them in their Baptisme ; and since they haue farre greater things then these , on which to busie , and impl●y their thoughts and time . Christians haue their rich and precious Soules to beautifie , p which they vnmercifully butcher , and neglect , whiles they are to c●rious , and exa●t in the Culture of their bodies ; they haue a great , and holy God to serue continually ; they haue sundry Heauenly graces to procure , cherish , and inlarge : they haue a multitude of Christian dueties , and Heauenly ex●rcises to discharge from day to day : they haue● q or should haue callings , and sundry warrantable imployments , both for their owne , and others good , and Gods owne glory ; all which will quite ingrosse their time , r their liues , and thoughts , and take them off from all these head-altiring cares , in which too many wast , and spend their dayes : No reason therefore haue they to allow themselues in these bewitching , and time-deuouring Vanities , which steale away their Hearts , and Liues from God , and better things . And why should Christians take any libertie to themselues at all , in these nugatorie , and Vnchristian vanities ? Is it not exceeding scandalous vnto others , and d●ngerous to themselues to doe it ? doeth it not s blaspheme , and scandalize Religion , and make it odious vnto Pagans , who are not halfe so Vaine , so Proud , and Vitious in this kinde as Christians ? t and will it not draw all such , who take this libertie to themselues , to greater , and more scandalous sinnes at last , to the wrecke , and hazard of their Soules ? Alas , such is the strange deceitfulnesse of our Hearts , and the inbred prauitie of our Natures : that if we once u begin to play , and dandle with small and pettie Vices , yea , though it bee but with Vanities , Toyes , and idle Fashions : they will quickly draw vs on to scandalous , great , and hainous sinnes at last ; and so fetter vs in the ginnes , and snares of grosse impieties ; that we shall sooner sincke downe into Hell vnder their weight , and pressure , then shake off their bondage . Hee that beginnes to nourish , or reserue a Locke , or to adorne , set out , and Crispe his Haire but now and then : though he were a Modest , Sober , Chast , Industrious , or some-what Religious person at the first : if he once but slacke the raines of his affections to these vanities , and keepe no stiffe hand ouer them , to curbe them in due season ; will soone degenerate into an Idle , Proud , Vaineglorious , Vnchast , Deboist , and gracelesse Ruffian : His Amourous , Frizled , Womanish , and Effeminate Haire , and Locke , will draw him on to Idlenesse , Pride , Effeminacy , Wantonnesse , Sensualitie , and Voluptuousnesse , by degrees ; and from thence to Incontinency , Whoredome , Deboistnesse , and all Prophannesse , to the eternall wrecke and ruine of his Soule . This the wofull , and lamentable experi●nce of thousands in our age can testifie , who by giuing way vnto the outward Culture of their Heads , and Bodies , and yeelding but a little to the sinfull Guises , and Fashions of the Times at first : haue beene at last precipitated into the very sinke , and puddle of all dissolutenesse , and vncleanenesse , to the inextricable losse , and hazard , not onely of their Bodies , Goods , Estates , and Credits : but of their rich , and peerelesse Soules . O therefore let vs looke vnto our Hearts , and Soules betimes , let vs keepe , and fence them against the very * beginnings , seeds , and first appearances of sinne , and Vanitie ; against these Vaine , these Ruffianly , and Womanish Cultures , Frizlings , Lockes , and Fashions : x which if they once get but entertainement , or footing in our affections , will so captiuate , and inthrall vs ; that wee shall hardly disposses , or quite eiect them , till they haue made vs slaues , and vassals to a world of grosse , and crying sinnes : which will sinke our Soules at last● into the very deepest depthes of Hell without recouery . And is it not now high time , yea , haue we not now great cause , to abandon , and renounce y these Monstrous , Strange , Ridiculous , and mishapen Fashions , and Attires : which transforme our Heads , and bodies into a thousand Antique , and Outlandish shapes ? to disrobe our selues , of all our Proud , and costly Plumes , which bid de●iance to the Lord of Hoasts , and cause him to vnsheath his glittering Sword against vs , to our finall ouerthrow , and vtter desolation ? and to cut , and cast off all those Lockes , and Emblems of our Vanitie , Pride , Incontinencie , La●ciuiousnesse , and grosse Effeminacy , which Prognosticate some eminent , and fatall iudgement to our Land , and Nation ? and hasten to accomplish , and draw it downe vpon vs to the full ? Hath not the Lord begunne to smite , and ruine vs for these sinnes already ? Hath hee not sent a man-eating Pestilence , and d●populating Plague among vs , which hath cut off thousands , weeke , by weeke : and is it not now likely to reuiue againe , to sweepe vs all away ? hath hee not oft times z cut vs short , by Sea , and Land , and a Blasted all our great Designes for sundry yeeres ; so that they haue prooued all abortiue , and beene more fatall to our selues , then hurtfull to our enemies ? hath hee not laid our Confederates , and Associates round about vs , wast , and desolate : and bereaued vs of those forraine Props , and Stayes , on which wee did most rely ? hath he not spoiled vs of our Name , and ancient Glory , which was Great , and Honourable throughout the World ; and made vs the very b Obloquie , Hissing , Scorne , Reproach , and c Taile of all the Nations ; whereas wee were the Head , and chiefe of People heretofore ? hath hee not d taken away from vs , the mighty Man , and the Man of Warre , the Iudge , and the Prophet , the Prudent , and the Ancient , the Captaine of fiftie , the Honourable man , and the Counseller ? hath hee not bereft vs of our Ships , and Marriners by Sea : of our Commanders , and expert Souldiers by Land ? hath hee not weakned , and impouerished vs by losses , and ouerthrowes abroad : by decay , and losse of trade : e by Diuisions , Distractions , Pressures , and Discontents at home ? hath hee not f reuealed his wrath , and indignation against vs from Heauen , by g prodigious Thunders , Stormes , and Tempests , and sundry heauy Iudgements ? and may wee not yet truely say , h that for all this his anger is not turned away from vs , but his hand is stretched out still ? Doe wee not yet dayly feare a Chaos , and i confusion in our Church , and State , and a sodaine surprisall of our Kingdome ? doe wee not yet feele , and see the heauy k curse , and wrath of God , still cleauing to vs , and increasing on vs : yea , working , and contriuing our destruction , more , and more ? doe not all the Characters of a dying , and declining State appeare vpon vs ? and doeth not euery mans owne● Conscience whisper , nay , cry aloud vnto him : that vnlesse God prooue miraculously Good , and Gracious to vs , wee are neere some ineuitable , and irrecouerable perdition , which will put a finall period to our former happinesse ? And l is this then a time , for vs poore dust , and ashes ; when as wee are thus inuironed with feares , and dangers , and euen destinated , and designed to destruction : when as Gods Ministers , Threatnings , Word , and Iudgements , doe euen summon vs from Heauen , m to humble and abase our Soules , and Bodies : to wallow in the dust , and to abhorre our selues in Sackcloath , and Ashes : n when as our neckes lye all vpon the blocke , expecting euery moment their last , and fatall blow : to Pranke , and Decke , our Proud , and rotten Carcases ? o to lauish out our Patrimonies on our Heads , and Backes , and hang whole Manners at our Eares , and Neckes at once ? to Frizle , Powder , Nourish , and set out our Haire , and Lockes , in the most Lasciuious , Amourous , Proud , Effeminate , Ruffianly , and Vaine-glorious manner , that the quint●scence of our owne , or other mens Vanitie can inuent ? to liue in the very ruffe , and height of Pride , and Vanitie ? or purposely to sell our selues : yea to educate , and traine vp our children , ( who should p be brought vp in the feare , and nurture of the Lord : as the common custome of our Nobilitie , and Gentrie is ; ) to Wantonnesse , Idlenesse , Voluptuousnesse , Epicurisme , and all excesse of Sensualitie , Pleasure , Vanitie , Pride , and carnall iolliti● ; as if wee tooke delight , and pleasure in our owne destruction ; or ment wilfully to incurre the very worst , and vttermost of Gods heauiest Iudgements ? What , haue wee not ●ggreuated , and multiplied our iniquities , and sinnes sufficiently already , but that wee must thus intend , and increase them more , and more ? are we not yet deepe enough in Gods displeasure , that we thus pro●oke , and grieue him further euery day ? or doe wee thinke to auocate , or diuert Gods Iudgements , or to mooue him to compassionate vs , by filling vp the measure of our vnmeasurable sinnes against him ? or are wee willing , and desirous for to perish , or to bring our selues , and Countrey vnto speedie ruine , that we are now more vile , more Sinfull , Proud , and desperately wicked , d proclaiming our Impudency , Vanitie , Idlenesse , Hautinesse , and Sinne , as Sodome did , not labouring once to hide it , though wee expect , yea feele Gods Plagues , and Iudgements on vs euery moment ? Alas , ( my brethren , ) what doe you meane to doe , or which wayes will you turne your selues ? will you wilfully cast away Gods Loue , and Fauour : and subiect your selues , to the very vtmost of his wrath , and vengeance ? will you still prouoke the Lord to your destruction , euen beyond recouery ? will you subiect vs to the Spanish yoake , and bondage ? to all the miseries that Rome , that Spaine , that Heauen , or Hell can plot against vs ? If this bee your intended resolution ; goe on , and take your fill of Sinne , of Pride , and Vanitie : I will not interrupt you . But if you would auoid , diuert , and quite escape that ouerrunning flood , and torrent of Gods Iudgements , ( which is like to sweepe vs all away , wee cannot tell how soone , ) which our sinnes now call for , and our Hearts presage is neere at hand : if your desire to inioy more Halcyon dayes of Peace , or yeeres of Iubilie , and full prosperitie , which may make your liues a very Paradise , or Heauen vpon Earth . If you expect any further repriuall at the hands of God , or if you would still retaine his Presence , Face , and Fauour ; his Gospel , and Protection , e which are sweeter , and better th●n life it selfe , or all the Riches , Pleasures , and Contentments , that thi● World can yeeld you : or if you are now vnwilling for to perish : why then f doe you multiply , and still increase your sinnes , and post on in those wayes of P●ide , and Vanitie , which will certainely depriue vs of Gods Face , and Fauour , and all our Earthly comforts , & cause vs all to perish ? Is this the way and m●thod , t●i●ke you , to app●ase Gods anger , diuert ●his Iudgem●●●● , 〈…〉 his fauour , to rebell , an● sinne against him mo●● , a●●●●re ? to affront , and dare him to his Face , with our bl●●h●●●●● Imp●de●cy : our monstrous Fashions , a●d A●●ires ? our g 〈◊〉 , Whorish , and Lasciuious g●st●●●s ? o●r 〈◊〉 ●izled , Powdred and Vnmanly L●ck●s , and Haire ? or m●re then h Sardanapalian i●●irilitie , which i ●e ●e●mes not Christians , o● men of Valo●r ? to pr●u●ke him with our Cursing , Swearing , Whored●●●s , M●rth●rs Vsury , Bribery , Couetousnesse , Oppression , I●iusti●e , Scurrilitie , Ribaldry , and Heathenish conuersati●ns ? to disobey his Word , abuse his M●rcies , and Long-suffering towards vs ; and to k grow Incorrigible , and more Sinfull vnder all his Iudgements , as wee doe ? Are these the meanes to compasse all those Fauours , which wee now expect , or to exempt vs from those heauie Iudgements , which our Hearts so feare ? Is this the course to salue , to settle , or reunite our tottering , and diuided State ? to secure our Selues , our Church , or Kingdome here at home , or to make vs dreadfull to , or Conquerers ouer all our Foes , abroad ? O no , these are the onely wayes to l●se our God , our Selues , our Soules , our Church , our Countrey , all Wee haue , or all Wee hope for : these are the l onely meanes to heape , and hasten that , yea more , vpon vs then , We feare : these are the m courses by which W●e haue wilfully cast our Selues into those present miseries , which Wee feare , or suffer , and which our Friends about vs haue drunke of to the full : and shall Wee yet proceede on in them ? Haue We not smarted enough already for them ? and are Wee yet so strangely stupid , as not to take warning by our former stripes ? which n will be doubled , an● trebled yet vpon vs , if we still proceed . O therefore , ( Christian Readers , ) if you haue any sence , or feeling of our present miseries : any apprehention of our future dangers , vnder the very thoughts , and feare of which We pine , and languish : any Bowels of compassion , to your Selues , your Countrey , or Posteritie : any care at all to Remooue , Diuert , or Anticipate those heauie Iudgements , which We feare , or suffer : or to reuerse that fatall Curse of God , which cleaues to all our publike Enterprises , and Designes : any forwardnesse to regaine our Ancient Glory , Victories , and Renowne abroad : or to establish Vnitie , Safetie , Peace , and welfare in our Church , or State at home : or any Cordiall , and strong Desire , to retaine Gods Word , his Blessing , Face , and Fauour still among vs , which now withdraw themselues apace , as if they had no pleasure in vs : Let vs now , euen now at last , after so many warnings , and Repriualls : so many dayes of Grace , and Mercie , so many Milde , and Fatherly Chastisements , in the midest of all o those Enemies , Feares , and Dangers , which hedge vs in on euery side : ( though p Wee are almost sencelesse of them , perchance , beca●se God meanes for to destroy vs : ) abandon all our Brauery , Pride , and Vanitie ; and all these Cultures , Loue-Lockes , and Disguises , which blemish our Profession , and Arme our God , and all our Enemies against vs , to our iust destruction : If Wee will now lay downe these weapons of Rebellion , which bid defiance to the Lord of Hosts : if Wee will reforme our Heads , and Hearts , q which distemper all our other members , with the Flux of sinne ; and make them all vnsound : if We wil yet humble our Soules before the Lord for all our sinnes , and turne our Heads , our Hearts , our Hand●s , our Eyes , and Feete vnto his Testimonies , without any more d●layes : r it may be there is yet a day of Grace , a time of M●rcy , Peace , and Fauour reserued for vs in the brest of God , and wee may yet esc●pe those sad , and fatall Iudgements , w●ich God now threatens , and we feele , or feare : But if we still walke on , as in a progresse , in the Effeminacy , Pride , and Vanitie of our Liues , or in the stubbornnesse of our hard , and gracelesse Hearts , from euill , to worse , heaping vp sinne , to sinne , without all stinte , or measure , s as Wee doe : Let other men expect , and hope what good they will ; I for my owne part , can Prognosticke nothing , but our finall ruine . For if wee still goe on in sinne , in despite of all Gods Iudgements , or t ouercomming F●uours : God will , he must , proceed in wrath , and vengeance : so that u though Moses , Daniel , Noah , Samuell , Iob , and Abraham , should stand before him in the gappe , to diuert his Indign●tion , Wrath , and Iudgements from vs , yet his minde could not be towards vs , but hee will cast vs out of his sight ; and send vs out to Death , to Sword , to Famine , and Captiuitie without Redemption , till we perish . O therefore hearken , and Repent betimes , that so iniquitie may not prooue yo●r ruine . And if you would bee rescued from Gods Iudgements , ( especially from that fatall , and deforming sickenesse of the Poxe : which God hath now certainely sent vpon vs , but especially , vpon our Gentrie , who are most visited , and af●licted with it , * as hee did vpon the hautie Daughters of Zion , for our excessiue Pride , and ouer-curious decking of our Faces , which steale away our Hearts , our Thoughts , and Time from God , and better things : ) or else indeared in his Fauour : then wash , your Heads , your Hands , and x Hearts from all their Vanities , Pride , and Wickednesse , that you may be saued : y Antidotes will profit nothing , as long as they are besprinkled , with Poyson : all our Wishes , Teares , and Prayers , or the Supplications of others of Gods dearest Children for vs , cannot auail● to helpe , to succor , or doe vs any good , as long as they are empoysoned with our sinnes : z If wee regard but any iniquitie in our Hearts , ( much more when wee practise nothing but Sinne , and all excesse of Pride , and Vanitie in our liues , ) the Lord will not heare vs : a yea , though wee make many Prayers to him , and adde Fasting to our Prayers , to make them more auaileable ; yet , hee will not regard , but quite reiect vs : b his Soule shall haue no pleasure in vs. O turne you , turne you , therefore from all the Sinne , and Euill of your doings : from that abundance of Idlenesse , and superfluitie of Pride , and Vanitie which hath ouer●pred our Nation : from all those Antique , Effeminate , c Deforming , Strange , and Vnchristian Attires , Fashions , and Disguises , which transforme vs into sundry Monsters , and almost depriue vs of our Naturall , and Humane s●apes : that so wee may cloathe our selues with Iesus Christ , d who will neuer comply , nor suite with such Attires , or those who are deuoted to them . And if we will be Pranking , and Tricking vp our selues , let vs deuote our Thoughts , our paines , and Time , to the inward Culture of our Immortall Soules , which now lye quite neglected , whiles our Hairie excrements are so much adored . These Soules of ours , which now we so much vnderualue , as to preferre the very vainest Vanities of the World before them ; are the Spouse , and Loue of Christ : the very Palace , and Temple of the Sacred Trinitie : the very Wealth , and totall Summe of all we haue : O then , let vs cloathe , and de●ke these Soules of ours , with the robes of Iesus Christ his Righteousnesse : with e the cloathing of wrought Gold ; the raiment of Needle-Worke ; the transplendent Iewels , and Pearles of Grace , and with the whole Wardrobe , and Cabinet of Heauen ; that so wee may euen rauish the very Heart of Christ , f and make him sicke of Loue : And if we will needes adorne our bodies too : g let vs Paint our Faces with the candor of Simplicitie , and Vermilian-blush of Chastitie : and our Eyes with Modestie : let Silence , or Holy conference , bee the ornament of our Lips ; the Word of God our Earings , and the Yoake of Christ our Necke-bracelets : Let vs submit our Heads to Christ , and then they are sufficiently , adorned : Let our hands bee busied with the Distaffe , or some other honest imployment , of our generall , or speciall callings : and our Feete shod with the preparation of the Gospel of Peace : which makes them more rich , and louely , then if they were clad in Gold : Let vs cloathe our selues with the Silke of Honestie , the Laune of Sanctitie , and the Purple of Chastitie : Taliter pigmentatae Deum habebitis amatorem : So shall our God bee inamored with vs , and attoned towards vs : so shall his Iudgements bee diuerted , his Fauour regained , his Mercies enlarged , his Gospel continued , our Foes subuerted , our Church reformed , our Kingdome established , our Grieuances redressed , our Feares remooued , our Peace prolonged , and our Soules eternally saued , h in that Great , and terrible Day of the Lord , wherein the loftie lookes of Man shall be humbled , and the hautinesse of Men shall bee bowed downe , and the wrath of the Lord of Hosts , shall rest vpon euery Proud , and Loftie person , who is high , and lifted vp , to bring him low , that the Lord alone , may be exalted in that day . Now this Lord , and God of Blessing , Blesse this poore Treatise , to the Soul●s of many , which I haue presumed for to publish , not out of any Singular , or Nouellizing Spirit , ( as some may chance to thinke ; because it treates of such a Subiect ; in which none else haue euer trauelled to my knowledge : ) or out of any Vaine-glorious humour of purchasing applause from others , or venting of my owne conceites : but out of a sincere , and true desire , of confining English-men , and such as beare the name of Christians , to English , h and true Christian Fashions , and Attires : to stop the ou●r-flowing Sinnes , and Monstrous vanities of these our Times , ( which farre exceed all former Precedents ; and finde either none , or little publike Opposition : ) and so , as much as in mee lies , to turne away that blacke , and gloomie Cloude of Wrath , and Vengeance , which now hangs houering ouer all our heads , threatning a sodaine Storm of Blood , of Miserie , Ruine , and Desolation to vs , vnlesse , we thorowly , and speedily Repent : In which if I haue erred in any particular , as well I may , because I haue walked in an vntroden p●th , and had no foote-steps but mine owne to follow , ( though some are so Malicious to report abroad ; that my Workes , th●y k are some others , not mine owne ; because they haue little else to carpe against them : ) I hope ●y good intention shall mitigate my Errors for the present : and my Penne correct th●m , if once informed of them , for the future ; so that I neede not feare that Schoole-boyes breeching for th●m , which● some Pedantique Cl●rikes threaten to mee ; who for all their out-side Pompe , their Doctorated , l or B●a●d●d-gra●itie , de●●rue the Schoole-boyes lash , m perchance as w●ll as I , who neither regard their causelesse Censures , Scoffes , and Calumnies , nor yet feare their Threates . If I haue causlesly n stirred vp their Choller , or tongues against Mee , or my Bookes , by gla●cing at their Pride , Pluralities , Idlenesse , * Nonresid●ncie , or Vitious Lines , o which are impatient of the lash , though now perchance they need it : or in that I am a Laicke onely , not a Minister , and yet presume to Write in others Silence : ( whereas p euery Christian is in trueth , an holy Priest , to offer vp Spirituall Sacrifices acceptible vnto God , by Iesus Christ : q to rebuke his neighbour in any wise , and not to suffer sinne vpon him ; ( especially , in Dangerous , and sinfull Times , which threaten Desolation , both to Church , and State : ) and r to contend earnestly , for the Faith of the Gospel , which was once deliuered to the Saints : as well , as Clergie men ; what euer Papist , or others mutter to the contrary : ) or in that I haue displayed their Popish , and Arminian Doctrines , Plots , and Proiects to the World , which they would yet keepe vailed till their ends were wrought : or blamed them , s for neglecting their Ministrie , and merging themselues in Secular affaires : I onely wish them so much Grace , and Wisedome , as to grow angry , and displeased with themselues , and these their Sinnes , and Errors ; that so they may in time reforme them : t not with mee ; u who beare no mallice to their persons , ( much lesse vnto their High , and holy Function , which I honour : ) but to their Errors , Sinnes ; and Vices , which I onely mention to reclaime them , not defame them : that so those Pastors , x whose ill examples Vitiate , and cause their Flockes to erre , if not all Christendome for to suffer : ) being thorowly reformed , both in Life , and Doctrine : the straying Sheepe , ( which now are Posting after sundry Sinnes , and Vanities , and those especially , which I haue here oppugned : ) might be more easily , and speedily , recalled from these wayes of Sinne , which are like to lead both them , and vs vnto destruction : and so both Sheepe , and Pastors , our Church , and State ; our Zion , and Ierusalem , yet preserued , in despite of all their Enemies : Which exact , and speedy reformation , the God of Mercies grant now vnto vs all , for his Sonne , and Mercies sake , Amen . The vnfained wel-wisher of thy priuate , and the publique welfare . WILLIAM PRYNNE . THE VNLOVELINESSE , OF LOVE-LOCKES . INfinite and many are the sinfull , strange , and monstrous Vanities , which this Vnconstant , Vaine , Fantastique , Idle , Proud , Effeminate , and wanton Age of ours , hath Hatched , and Produced in all the parts , and corners of the World ; but especially , in this our English climate ; which like another a Affricke , is alwayes bringing foorth some New , some Strange , Misshapen , or Prodigious formes , and Fashions , euery moment . Not to insist vpon those Lasciuious , Immodest , Whorish , or vngodly Fashions , and Attires , which Metamorphise , and Transforme , our Light , and Giddie Females of the Superior and Gentile ranke , into sundry Antique , Horred , and Out-landish shapes , from day , to day : which Fashions , and Attires both b God himselfe , c with sundry Fathers , and * Moderne Aut●ors , haue punctually condemned : Nor yet to mention , that Meretricious , Execrable , and Odious Art of Face-painting , ( a Vice so rife among vs , ) which d God himselfe , which e Fathers , which f Moderne Christian Authors , and g sundry Pagans , haue Sentenced , and Branded ; as a meere inuention of the Deuill : as an Vnnaturall , Detestable , Heathenish , Proud , Lasciuious , Whorish , and Infernall practise , peculiar vnto none but audacious Whores , and Stu●pets , or persons desperately Wicked : as a Baite , a Snare , or meere allectiue to Inescate , and Inamour others with vs ; as an Art that offers violence vnto God himselfe , in obliterating that Naturall , and liuely Image , Forme , and Beautie , which he hath stamped on his Creatures : in Correcting , Changing , and Nullifying of his Worke ; and so taxing him for an Imperfect , Bungling , or Vnskilfull Workeman : in preferring those artificiall Faces , and Infernall varnishes , which Satan hath Portraitured , and set out to Sale ; before that Naturall , and comely Countenance , Face , and Feature , which Gods owne Curious , and neuer-erring Finger hath carued out vnto vs : in changing that into a Counterfeite , False , and fained Picture , or a Rotten , painted Statue , which he hath made , a Reall , Liuely , Rationall , and holy Creature : and as a Pernicious , and Soule-deuouring Euill , which without Repentance , Dammes all such as vse it , to the depthes of Hell , from which there is n● Redemption : and causeth God to forget , yea , not to know them here ; and to disclaime , and vtterly renounce them in the day of Iudgement : because they want that royall Image , and Superscription , which Hee had stamped on them ; which I would our Painted Iezabels , Dames , and Ladyes would consider , in a Deliberate , Cordiall , and Soule-affecting manner , for feare they feele the smart , and terrour of it at the last : Not to insist ( I say ) on these , or many such like sinnes and vanities of our female sex , which would requi●e a large and ample volume to batter and confound them : I haue resolued for the present , to single out one sinful , shamefull , and vncomely vanitie , with which to grapple ; which hath lately seised on many effeminate , loose , licentiou● , singular , fantastique , and vaine-glorious perso●s● of our masculine , and more noble Sex : to wit , the nourishing and wearing of vnnaturall , shamefull , and vnlouely Lock●s , or Loue-lock●s , ( as they stile them : ) which now b●gin to grow into a h common , approoued , and receiued fashion , or vse among vs. These Loue●lockes , or E●re-lockes , in which too many of our Natio● haue of late begun to glory : what euer they may seeme to bee in the eyes , and iudgements of many humorous , singular , ●ffeminate , ruff●inly , vaine-glorious , or time seruing pe●sons , who repute and deeme them a very generous , necessary , beautifull , and comely orname●t : are yet notwithstanding● but so many i badges of infamie , effeminacy , vanitie , singularitie , pride , lasciuiousnesse , and shame , in the eyes of God , and in the iudgement of all godly Christians , and Graue or Ciuill men : yea , they are such vnnaturall , sinfull , and vnlawfull ornaments , that it is altogether vnseemely , and vnlawful for any to nourish , vse , or weare them . Lest this should seeme an harsh , a ●alse , or idle Paradox , to Ruffians , and such fantastique persons as are delighted in them . I will here propound some arguments , and reasons to euince this true , though strange and new Conclusion : That the nourishing , vsing , or wearing of Lockes , or Loue-lockes , is vtterly v●see●ely , odious , and vnlawfull vnto Christians : and thus I prooue it . First That which had its birth , its sou●se , and pedegree fro● the very Deuill hims●lfe , must needes bee odio●s , vnlawfull , and abominable , vnto Christians . But these our Loue-lockes had their birth , their sourse , and pedigree from the very Deuill himselfe . Therefore they must needes bee Odious , Vnlawfull , and Abominable vnto Christians . The Maior must bee yeelded , because no good thing can proceede from him , who is all and onely euill , both in himselfe , and all his actions , as the Deuill is : the Minor I shall backe and euidence , by the authority of Tertullian , who informes vs : that k all things which are not of God , are certainely the Deuils : But the wearing , and nourishing of these Loue-lockes , is not from God , ( no , nor yet from any of his Saints and Children , with whom they were neuer in vse as we can read of ; ) therefore they must needes b●e from the Deuill : And that they were so indeed , wee haue the expresse authoritie , of a learn●d , la●e , and reuerend Historian ; who i●formes vs in expresse tearmes : l That our sinister , and vnlouely Loue-lockes , had their generation , birth , and pedigree from the Heathenish , and Idolatrous Virginians , who tooke their patterne f●●● their Deuill Ockeus : who vsually appeared to them in 〈…〉 e of a man , with a long blacke Locke on the left side of 〈◊〉 head , hanging downe to his feete : so that if wee will resolue the generation of our Loue-lockes , into their first and true originall ; the Virginian D●uill Ockeus , will prooue to be the naturall Father , and inuentor of them . And shall we then , who professe our selues Christians ; we who haue giuen vp our names to Christ , and so solemnely vowed , and protested vnto God in our very Baptisme : to forsake the Deuill and all his Workes ; turne such prodigious , and incarnate Deuils , as to imitate the very Deuill himselfe , in this his guise and portraiture , which wee haue so seriously renounced in our very first initiation , and admittance into the Church of Christ ? Certainely , if the Deuill himselfe were the first inuentor of these fantastique and vaineglorious Loue-lockes ; this very thing doeth stampe such an vnlouelinesse , and vnlawfulnesse vpon them , as should cause all such who beare the name , or face of Christians , to abhorre them : this is my first argument . Secondly . Admit , that this obiection should chance to faile me , ( though I know not how it can well be shifted off : ) yet thus I argue in the second place . That which was , and is an Idle , Foolish , Vaine , Ridiculous , Effeminate , and Heathenish fashion , vse , and custome , of Idolatrous , Rude , Lasciuious , and Effeminate Infidels , and Pagans , must needes bee Sinfull , and Vnlawfull . But such is the nourishing , and wearing of these Loue-lockes . Therefore they must needes be Sinfull , and Vnlawfull . Th● Maior is irrefragable : because God himselfe hath expr●sly Commanded all Christians whatsoeuer ; m not to imitate , vse , or follow , the vaine , vnnaturall , ridiculous , Effemi●ate , or Heathenish Customes● Fashions , Guises , Rites , or Habits of Infidels , Pagans , Wicked , or Worldly men , but vtterly to abandon and disclaime them ; because Christ Iesus hath shed his rich and pretious Blood , of purpose to redeeme and free them from them : The Minor I shall euidence by sundry Testimonies : It is storied of the Effeminate , Luxurious , and Heathenish Sybaerites ; n that it was the common custome of their Citie , for their Youthes and Pages to weare , and nourish Loue-lockes tyed vp in golden Ribbands : o The Ancient Germanes did vse to weare long red Haire tyed vp in a knot , as our Loue-lockes sometimes are : The Heathenish , Barbarous , and Bloody p Tartars , doe vsually shaue the forepart of their Heads to their Crownes , from one Eare to the other , suffering their Haire to grow long on the hinder part of their Heads , like to our Women , of which they make two traces , or Loue-lockes , which they tie vp behinde their eares . The Infidell , and Idolatrous q Virginians , doe weare a long Loue-locke on the left side of their Heads ( as our English Ru●fians doe ) in imitation of Ockeus their Deuill-god : whence it was , that a Virginian comming into England , blamed our English men for not wea●ing a long locke as they did : affirming the God which wee worship● to bee no true God , because hee had no Loue-locke , as their Deuill Ockeus hath . The r Heathenish , and Pagan Inhabitants of Duharhe doe cut their Haire , leauing onely two curled L●ckes hanging downe from th●ir Temples , which they ●ye vp vnder their Chinnes : which Eare-lockes , the Author stiles a pestilent custome : s In Mexico there was a Monasterie of young men , who shaued the former part of their Heads , letting the Haire on the h●nder part to grow , about the breadth of foure fingers , which they ●yed vp in trusses● The t Maxyes did vse t● pole the lef● side of their Heads , ( as our Loue-locke wearers doe the right , ) suffering the Haire on the right side to grow long , in nature of our Loue-lockes . u The Priests of Sybil● called Curetes , the AE●olians , Arabians , Ionians , Mysians , and Machlians , did vse to pole the forepart of their Heads , lest their Enemies should take hold of their Haire ; and so gaine aduantage of them in their Warres : leauing their Haire long behinde . x Musouius in his Booke de Tonsura● makes mention of some Pagans , who did not pole all their Head alike , but did cut their Haire somewhat short before , and let it grow long behinde : This ( saith hee ) though it may seeme to bee somewhat comely , yet it hath much deformitie in it , neither doeth it any whit differ from the culture , and elegancie of Women : for they doe plaite some parts of their Hair● ; other parts of it they suffer to hang downe at length , and the rest th●y dresse after another fashion● that they may seeme more beautifull . In like manner men who are thus polled , bewray that they desire to s●eme faire to those whom they study to please● whil●s they cut away some of their Haire , and compose the rest in such a manner , as may make them seeme more beautifull a●ong Women and Children , whose praise they doe affect : which is an Effeminate , Womanish , Voluptuou● , and Vnmanly thing : A worthy censure of a Pagan on these Effeminate , and Lasciuious Loue-lockes , which should cause all Christians to abhorre them . And to conclude this proofe : The y Idola●rous Chinians , Persians , and Dacians , though so●e of them shaue their Heads full often , yet they leaue a Locke , or Tuft of Haire vpon th●ir Crownes about two foote long , that thereby ●hey may bee more e●sily carried into Heauen after their death : A very substantiall and worthy reason for the vse of Loue-lockes , if men might be carried vp to Heauen by them , as these Idolaters & Mahometans dreame : whereas in truth , they serue for no other purpose , but to giue the Deuill holdfast , to draw vs by them into Hell : a fitting place for such vaine , Effeminate , ruffianly , Lasciuious , Proud , Singular , and Fantastique persons , as our Loue-locke wearers , for the most part are : You see now by these precedent Histories ; that the nourishing , vse , and wea●ing of these vnlouely Loue-lockes , was common among Idolatrous Infidels , and Vaine , Effeminate , Barbarous , Vnciuill , and Lasciuious Pagans , whose Custome , Guise , and Gracelesse fashions , no Christians are to imitate : 〈◊〉 for my owne part , I neuer heard nor read as yet , that they were euer worne , vsed , or approoued by any Sincere , Sober , Graue , or godly Christians in former ages : Wherefore it must needes bee a shame , if not a sinne for vs who beare the habit and name of Christians , to deuiate from the vse and custome of our Countrey , and from the patterne , and practise of the z Saints in former ages , in taking vp these Vaine , Effeminate , Lasciuious , and vnnaturall Loue-lockes , in imitation of these Rude , these Barbarous , Effeminate , Idolatrous , and Gracelesse Pagans , whose Guise , whose Wayes , whose Fashions , Rites , and Customes , no Christians are to follow . Thirdly . If these two arguments will not conuince our Loue-locke wearers , then let them hearken to a third , from which there can be no euasion . That which is contrary to the very Word of God , and Law of Nature , must needes be Euill , Sinfull , Vnlawfull , and Abominable . But the nourishing , and wearing of Loue-lockes , is contrary to the Word of God , and Law of Nature . Therefore it must ne●●es be Euill , Sinfull , Vnlawfull , and Abominable . The Maior no man dares controule , vnlesse hee will Atheistically condemne both God and Nature too : the assumption I shall prooue in both particulars : First I say , that the nourishing , or wearing of Loue-lockes is contrary to the very Word of God : as is manifest by Ezech. 44. 20. compared with Leuit. 29.27 , and 21.5 . They shall not shaue , nor round , nor make bald their heads , nor suffer their Lockes to grow long , they shall onely pole their Heads , and by the 1. Cor. 11.14 . where the Scripture , and Nature it selfe informe vs : that it is a shame for a man to weare long Haire : Now those who weare , or nourish Loue lockes : they doe not pole their Heads : they weare long Haire ; and they suffer their Lockes to grow long : therfore they expressely oppose , and contradict the word of God. If any now reply , that these Scriptures extend not vnto such as nourish Loue-lockes , but to such as nourish all their Haire , suffering it to grow out vnto its full and largest length ; as the a Massalian heretiques , ( who are therefore taxed by Epiphanius : ) the b Lacedemonians by reason of Lycurgus his Law and direction : who thought , that long Haire would make those that were comely , m●r● beautifull : and those who were deformed , more terrible to their Enemies : the c ancient Romans , till foure hundred fiftie and foure yeeres after the building of Rome : the d Lyceans : the e Argiues , or Grecians , f Germans , g French men , h P●ntingal●s , i Arabians , k Scythians , l Parthians , m Cumaeans , n Indians , o Hispanolians , p Mexican Priests , q Plesco●ians , r Waymeeres , s t Sueuians , u Hagarens , x Assyrians , y Thracians , z Seres , a Iberians , b Basserani , c Anians , d Pigmies , e Ginneans , f Chineans , g Malucchians , h Iapanites , i Curiamans , k Chicoranes , l Ancient Brittons , and other m Idolatrous , Barbarous , and Heathenish Nations of Moderne and Ancient times ; together with some ( n ) particular men , are Recorded to haue done ; and not of those who onely suffer a little part , and parcell of their Haire to grow long , cutting the rest as others doe : To this I answere first ; that the same law which prohibites the nourishing of the whole , doeth virtually , nay , positiuely disalow the nourishing of any part : because euery part is actually included in the whole ; therefore these Scriptures doe condemne all such , as nourish onely their Loue-lockes , as well as such as suffer all their Haire to grow long : Secondly , I answere ; that these Scriptures admit of no apporciament : for they command men to pole their Heads , not part of their Heades ; and not to suffer their Lockes to grow long : in the number of which Lockes , these Loue-lockes are included● especially since this Precept is a vniuersall Negatiue : Loue-lockes , are Lockes : they are long Haire , which is a shame to men that weare it ; therefore they are vndoubtedly included within , and so punctually condemned by these Scriptures : Thirdly , the wearing of these Loue-lockes , is as great , ( if not a greater ) badge of Leuitie . Vanitie , Singularitie , and Effeminacy , as the nourishing of all the Haire : therefore both of them are equally condemned by the Scriptures : Secondly , as the nourishing and wearing of Loue-lockes , and long Haire , beyond the ordinary , and decent length of the more Ciuill , Graue , Religious , and Sobet ranke of men , is contrary to the Word of God : euen so it is directly contrary to the Law of Nature o which no Custome can controule : Which I prooue , fi●st , by the expresse Testimonie of the Scriptures : p Doeth not Nature it s●lfe teach you ( saith the Apostle ) that if a Man haue long Haire , it is a shame vnto him ? but if a Woman haue long Haire , it is a Glory to her , for it is giuen to her for a couering : the Apostle here informed vs ; that the nourishing , and wearing of long Haire in men , is q contrary to Nature : and hee confirmes this assertion , by these reasons : That ( saith he ) which euen by the voyce , and verdict of Nature , is a shame to Men ; that which is properly , and Naturally a Womans glory : and which God , and Nature hath bequeathed vnto Women , for a speciall vse ; to wit , for a r naturall Couering , or Vaile , and for a Badge , or Embleme of their subiection to their Husbands ; must needes be Vnnaturall , and so Vnlawfull vnto Men : But the wearing , and nourishing of long Haire , ( and so of Loue-lockes , ) euen by the voyce , and verdict of Nature , is a shame to Men ; it is the Naturall , and proper Glory of none but Women , to whom God , and Nature haue beque●thed it for a speciall vse ; to wit , for a naturall Couering , or Vaile , and for a Badge , or Embleme of subiection to their Husbands : therefore it must needes be Vnnaturall , and so Vnlawfull vnto men , euen by the Apostles Testimony : Secondly , that which Naturall , and Ciuill men doe loathe , abhorre , and vtterly condemne , euen from the very grounds and principles of Nature , must needes be opposite , and contrary to the Law of Nature : But euen naturall and Ciuill men doe vtterly abhorre , condemne , and loathe the nourishing , and wearing of these Loue-lockes , and Ruffianly , or excessiue long Haire ; their very Hearts , and stomackes , doe rise vp in indignation against them , and abhorre the very sight , and thoughts of them , ( as euery mans owne experience can sufficiently testifie , ) and that from the very grounds , and principle● of Nature , which hath stamped , and ingrauen in mens Hearts , a secret antipathie , and dislike against these Loue-lockes , and long Haire in men : Hence was it , s that Pope Benedict the ninth enioyned all the Polonians vpon release of Cazimir the first their King , who had entred into Religion ; to cut their Haire aboue their Eares , and not to suffer it to grow long : Hence was it , that t Theophilus the Emperour enacted a Law ; that all men should cut their Haire short , and that no Roman should suffer it to grow below his necke , vnder paine of seuere whipping : Hence was it , that u King Henrie the first , commanded mens long Haire to be cut off ( as our Iustices , and Iudges at the Assises oft times doe , ) as being against God , and Natures Law : ( an Iniunction which would well befit our Ruffianly times : ) therefore they must needs be contrary to the Law of Nature . Thirdly , the very Law of Nature doeth instigate , and teach all Ciuill , Graue , and Sober men , who liue vnder any Good , and Ciuill gouernment , to weare their Haire of a moderate , and decent length , and to auoid the wearing , and nourishing of these Loue-lockes , and immoderate long Haire : What is the reason that our Nation did generally heretofore , and doeth yet for the most part , cut their Haire of a Decent , Graue , and Comely manner , without any reseruation of a Loue-locke ; is it not more from the very direction , law , aduise , or dictate of x Nature , which doeth secretly informe them of the decency , and fitnesse of it , then from any binding Law , or custome of our Countrey ? doubtlesse it is . If then Nature doeth teach men thus to cut their Haire : the nourishing of womanish , and long vnshorne Haire , together with the reseruation of these Effeminate , Fantastique , Ridiculous , and vnciuill Loue-lockes , must needes be contrary to the Law of Nature . Lastly , that which sauours of Leuitie , Vanitie , Pride , Vain●glory , Singularitie , Eff●minacy , Wantonnesse , Lasciuiousnesse , Licentiousnesse , Selfe-conceitednesse , or the like , must needes bee contrary to the Law of Nature , because y these sinnes and vices are so : But for men to weare long Haire , or Loue-lockes , in any Christian , or ciuill Common-wealth ( as ours is ) contrary to the common vse and practise of our Countrey , doeth sauour of all these : therefore it must needes be contrary to the Law of Nature . Now that you may know , that it is contrary to the law of God , and Nature , for men to weare , or nourish Loue-lockes , or extraordinary long H●ire : consider but what the Fathe●s , and others haue Recorded to this purpose : z Clemens Romanus ( if the Booke be his : ) enioynes men to pole their Heads , and not to suffer th●ir Haire to grow long , least the nourishing , and perfuming of their Haire , should be a meanes to inflame their lusts , and to illaqueate , or inamour Women with them : yea , hee saith ●xpr●●sely , that it is Vnlawfull for any Christian , or Man of God , to frizell , or frounce , to pouder or coloure his Haire , to suffer it to grow long , or to fold it together , or tye it vp with an haire-lace , because it is Effeminate , and contrary to the Law of God. a Clemens Alexandrinus , as he doeth vtterly condemne the b colouring , poudring , frizeling , curling , and Effeminate , and Meretricious dressing , adorning , and composing of the Haire , both in the male , and female sex : ( a vice and fault to rife among vs , ) so hee likewise commands men to weare their Haire of a moderate , and decent length , and not to suffer it to grow long , not yet to binde it vp in fillets like women , as the Frankes , and Scythians doe : They saith c Saint Cyprian , are of the Deuils Court and Pallace , not of Christs : who transforme themselues into women , with womanish Haire , and so deface their m●sculine dignitie , not without the iniury , and wrong of Nature : a true and terrible speech , sufficient to startle all Effeminate , Hairy , Poudred , Frizled , and excrement-adoring Ruffians . d Epiphanius condem●es the Massalian heretiques very much , for nourishing their Haire like women ; informing them , that long Haire was contrary to the Catholique Church , and Apostoli●ue Doctrine ; which teach vs , that a man must not weare long Haire , in as much as hee is the Image , and Glory of God : so that he which weareth long Haire , doeth dishonour Christ his Head , and sinnes against the Law of Nature , which teacheth vs ; that it is a shame for a man to weare long Haire : e Paulinus , f Saint Ambrose , and g Saint Chrysostome , informes vs , that it is a shame , yea , a great sinne , for a man to weare long Haire at any time , because it is contrary to the order of Nature , and the Law of God ; because it is giuen to Women by the constitution of God , and Nature , ( which ought not to be violated , ) for a couering , and for a ba●ge , and token of subiection : whence Chrysostome condemnes such , who thought h it no small part of their Religion to nourish their Haire : Saint Hierome , certifieth , that all such men as doe Effeminately nourish their Haire , and set it out by the Looking●glasse ; ( which is the proper passion and madnesse of Women , ) shall surely perish : Yea , i hee condemnes the wearing of long Haire , together with the Colouring , Crisping , Frizling , and Poudring of it , as a sinne and vanitie : and aduiseth men not to shaue nor make bald their Heads , as the Priests , and Worshippers of k Isis , and S●rapis did in former times ; ( and as the Popish Monkes and shauelings now : ) nor yet to suffer it to grow long , which is proper vnto Souldiers , Barbarians , and riotous persons ; but to cut it of a moderate , and decent length : l Primasius informes vs , that Saint Paul did expressely note , and taxe the Corinthians , for suffering their Haire to grow long : as being a scandalous , and an offensiue thing : m Theophylact affirmeth , that the man who nouri●heth his Haire , is worthy of reproofe , because hee doeth transgresse the Lawes of Nature , and take vpon him the habit , and forme of a Woman , and a signe of subiection , against Gods owne institution ; who hath ordained him to be a Prince , and a Ruler : n S. Bernard doeth expressely condemne all such ( though they are Souldiers ) who weare long Haire ; commanding them to cut their Haire , because it is a shame for a man to nourish it : So that by these authorities , to omit o others , the wearing of excessiue long Haire , or Loue-lockes , is directly contrary to the Law of God , and Nature : If you now obiect , p that the Nazarites were to nourish their Haire , and not to suffer any rasor to passe vpon their heads , during the time of their vow , or separation : therefore men may weare Loue-lockes , and long Haire : Now I answere first , that the Nazarites had a speciall Command to nourish their Haire ; not continually , but till their vowes were out , and then they were to cut it off : but we haue now no such command , therefore q we must ●ot doe it . Secondly , they did nourish their Haire , out of obedience , and holy deuotion vnto God : whereas men in our dayes , doe nourish their Haire and Loue-lockes , out of vaine-glory , pride , effeminacy , singularitie , lasciuiousnesse , and such like sinister , and sinfull ends : Thirdly , they during the time of their seperation , did nourish all their Haire , and not one small or little portion of it , as our Loue-locke wearers doe : Fourthly , they onely by the Law of God were to nourish their Haire , and none else : therefore , this example doeth euidently prooue ; that all men else , are not to nourish , but to clip and cut their Haire : Fiftly , the nourishing of their Haire was typicall ; typifying vnto vs ; either Christ himselfe , or the graces , and beauty of Christ : or the Saints , and Church of Christ , as p some obserue : therefore wee may , wee must not imitate them , because all types are ceased now● Lastly , God himselfe commands q all such as are to pray vnto him with vncouered heads , to sheare and cut their Haire : yea , r if a Woman will come , and pray to God with her head vncouered ( as many doe ) shee also is to bee shorne , because shee is vncouered : But all s men are to pray to God with vncouered heads , for as much as they are the Image , and glory of God , and to expresse that holy reuerence , and feare which they owe to him : ( especially in the t House and place of Prayer , or Presence-chamber of their Lord and God , where most men now a dayes sit couered ; as if they owed no reuerence , feare , nor seruice , to the Lord ; or as if they came for to out-face him , and not to pray , and stoope vnto him : ) Therefore all m●n are to cut their Haire , and not to nourish it as the Nazarites did ; because it is against the Law of God , and Nature : Loue-lockes , a●d excessiue long Haire beyond the ordinary , graue , and decent length , are both against the Lawes of God , and Nature , as I haue already prooued ; and will any man then be so vngodly , or vnnaturall , as still to weare and nourish them , and not to cut them off ? Let Ru●●ians , and professed Loue-locke weares , now at last consider this ; that they transgresse the Lawes of God , and Nature . If then they are , or will bee Christians , as they professe themselues to be , let this Law of God instruct them : if they are but naturall and carnall men , let then this u Law of Nature teach them , to cassheere their ruffianly Haire , and Loue-lockes for the time to come , for feare they fight against thems●lues & nature ; & so incurre the euerlasting penalty , & censure , both of the Law of God , & Nature , at the last . But it may bee some will here obiect and say ; that the Haire , and Loue-lockes which they weare , are supposititious , false , and counterfeit , and not their owne : therefore they violate no Law of God , nor Nature , since the long Haire they vse , is but borrowed , and aduenticious , their owne being sh●rt enough : perchance , but little or none at all . To this I answere first ; that the wearing of counterfeite , false , and supposititious Haire , is x vtterly vnlawfull , though it bee now so rife and common , both in our Masculine , and Female sex : First , because wee haue no Precept , no Record , no Warrant , nor Example for it in the Scriptures , y which are the onely Rule wee are to walke by : The Idolatrous and Effeminate z Medes , ( not any Saints , nor Christians that we can read of , ) were the first that vsed this false , and counterfeite Haire : therefore Christians may not vse it . Secondly , because God hath giuen euery man & woman such Haire , as is most naturall , and sutable vnto them , of purpose that they should weare and vse it , and not contemne it , nor be ashamed of it : those th●refore who dislike the quantitie , or qualitie of that Haire , which Gods wisedome hath assigned to them , and there●ore purchase the hairie excrements of some other person , to Adorne and Beautifie their Heads with all ; must needes incurre Gods Iudgement ; because they taxe and censure God , and labour to correct , and change his Worke : Thirdly , because this wearing of false and counterf●ite Haire , doeth alway arise ●rom pride and vaine-glory : in that wee desire to a be more beautif●ll , and comly then God hath made vs : or from concupiscence , ●r vncleann●sse , in that we seeke to inescate , and inamour those with this artificiall and acquisite Haire , and beautie , which our owne naturall Haire , and feature would not mooue : or from a vaine , and sinfull leuitie of minde , wherby we desire to take vp , and follow ●he vaine , abominable , wicked , and worldly guises , fashions , and customes of the times , which Christians must , a abominate : or out of a vaine-glorious , and fantastique desire of singularitie , or differencing our selues from others : or out of an intent , or purpose to delude , and cousen others , by perswading them by this Hellish wile : that our Haire , and so our Complexions , Constitutions , and Conditions , ( which are oft discouered by the Haire , ) are not the same they are : or out of a cursed obstinacy , Rebellion , and Disobedience to God , and to his Lawes , or to the Counsell , Aduice , and Admonition of his Saints , and Ministers , whom wee purpose and intend to crosse , to thwart and grieue , by our Rebellious , Gracelesse , Wanton , and Vngodly liues : These I say , or some of these , are the onely true , and proper grounds , and ends , why Men or Women weare this false , and counterfeite Haire ; now these are all Vnlawfull , Wicked , and Abominable : therefore , the very wearing of this ascititious Haire , must bee so too : This Clemens Alexandrinus knew full well : whence hee informes vs ; b That false and counterfeite Haire , is vtterly to be reiected , and that it is a very wicked thing , to attire the head , with dead and ascititious Haire . For on whom doeth the Elder lay his hands ? Whom doeth hee blesse ? Not the Man or Woman , who are thus attired ; but anothers Haire , and by it , anothers head . If then the Man bee the Womans head , and Christ the Mans : how can it but be a wicked fact for a Woman to weare false Haire , by which shee fals into a double sinne ? For they deceiue their Husba●ds by their excessi●e Haire ; and they disgrace the Lord , as much as in ther● lies , whiles they are whor●shly attired to the deceit of the trueth , and accurse that head , which is truely beautifull ; thus farre Clemens . Tertullian writing against the pride and vaine attires of Women , condemnes their false , and counterfeit● Haire among the rest : c Moreouer ye annex ( saith he ) I know not what enormities of Periwiges , and counterfeit● Haire ; sometimes vpon the crowne of the head like an Hat ; sometimes behind in the poll : It is a strange thing , that they thus striue against the commandements of the Lord. It is written , that no man can adde to his stature : yet you adde vnto your weight , by adding Bracelets , and Bosses to your neckes : If you are not ashamed of the enormitie , yet be ashamed of the defilement ; lest thou annex to thy Christian and holy head , the excrements , or spoile of some strange , perhaps some vncleane and sinfull head , that is destinated vnto Hell it selfe : wherefore thrust away this bondage of attire from your fore-heads . You labour to seeme beautifull in vaine ; in vaine doe you send for the most exquisite Tire-women : God commands you to bee vailed ; lest any part of your heads should be seene . Would to God I wretched man could lift vp my head among you in the day of Christs exaltation , to see whether or no you should rise againe , with the same varnish , painting , and head attire , which now you beare ; or whether the Angels should take you vp into the Cloudes , to meete Christ Iesus as you are now attired , and set out : If these things be good , and of God now , they would then accompany you , and inioy their places in the Resurrection : but nothing can rise againe , but pure flesh and Spirit ; therefore thes● things which rise not againe , neither in the flesh , nor spirit , are condemned , because they are not of God. Abstaine from damned things , for the present : Let God now finde you such , as hee shall finde you then . d Saint Hierome , and Saint Chrysostome , taxe all such , for Gracelesse , Carnall , and Worldly persons , who paint their faces , who frounce , and curle their Haire , or adorne , attire , and set out their heads with false , and borrowed Haire : e Saint Cyprian , and Paulinus , also doe the like ; therefore , by the voyce and verdict of the Fathers , concurring with the precedent reason , the wearing of false and counterfeite Haire , either in Men or Women , must needes bee sinfull and vnlawfull : Fourthly , it must needes be so , because f it is impos●ible , that hee or shee , should haue a true ; a sound , sincere , and vpright heart , who hath a false , a counterfeite , and deceitfull head : A false , a vaine , or proud head , is alwayes a presage , resemblance , or concomitant of an hollow , vaine , and hautie heart . Hence was it ; g that King Philip associating a friend of Antipaters , with his Iudges , perceiuing him afterwards to coloure his Haire , and Beard , remooued him from his place : affirming , that hee could not beleeue , that such a one would prooue Iust , and Faithfull , in the determination of causes , who was so perfidious , and treacherous to his owne Haire : As a proud head , and an humble heart , or a lasciuious , vaine , and meritricious head , and an honest , modest , chast , and sober heart , doe seldome , or neuer goe together : So h a false , a counterfeite , an artificiall , or aduenticious Head , or Face , and an Honest , Vpright , Faithfull , Tr●e , and gracious Heart , doe seldome ( and if I am not much mistaken , ) neuer meete , in one , and the selfe-same person . Such as the Head is , such is the Heart , there being such a mutuall , and reciprocall intercourse betweene the Head , and the Heart : that a false Heart , will quickly vitiate , and corrupt , an honest , naturall , plaine , and modest Head ; and a counterfeite , and artificiall Head , an vpright , true , and humble Heart . Since therefore , the wearing of aduenticious Haire ; ( which the Lasciuious i Heathen Poet , doeth much condemne in amourous Women ; though many who would bee deemed chast , and modest Matrons , are not ashamed for to weare it : euen in the very face , and presence of God himselfe , as if they meaned to outbraue him : ) i● alwayes a badge , or Embleme , if not a cause , of a false , a vaine , a wanton , proud , deceitfull , and immodest Heart ; it cannot but be euill , and vtterly vnlawfull vnto such , who practise , or professe Religion . Lastly , the k Fathers , doe with one consent auerre , the colouring of our owne Haire with an artificiall dye , ( which is now in vse among vs , as well as among the l Indians , m French , and n others heretofore : ) to bee vtterly vnlawfull , and abominable : because it doeth disapprooue , correct , and change the worke of God : because it is but a meere inuention , worke , and figment of the Deuill : because it sauoureth of pride , lasciuio●snesse , effeminacy , vanitie , and selfe-seeking : and doeth as much as in it lies oppose , nay , thwart , and falsifie the very Wordes of Christ : who informeth vs , o that wee cannot so much as make one Haire of our head , white , or bl●cke , with all our fa●s●● and artificiall dyes , which will p quickly fade and lose their luster , because they are but false and counterfeite . Now those who weare false Haire , or Pe●iwigges , q or frizled , and powdred bushes of borrowed excrement , as if they were ashamed of the head , of Gods making , and proud of the tire-womans : whether it be to follow the fashion , or out of dislike of their owne naturall Haire ; or out of pride , lasciuiousnesse , vanitie of mind , affectionate beautie , or the like : or else out of a d●sire to couer , and conceale their baldnesse , ( for which r Synesius , s Erasmus , and the t Poet ieere , and vtterly condemne them : ) doe offer as great violence , and iniurie to the worke , and Wisedome of God , and to this speech of Christ , as those that colour , powder , paint , or dye their Haire : therefore they must needes offend God in it : and so by consequence , the wearing of false , and coun●erfeite Haire , or Loue lockes , must needes bee euill . But admit that it were Lawfull , either for men or women , to weare this borrowed , false , or apposititious Haire , which I can neuer grant : yet for men to weare it of an excessi●e length , must needes bee euill : As men who weare false Haire , or Periwigs , doe commonly affirme , u and sweare them to be their owne , ( pe●haps , vpon this euasion , that they haue paid well for them : ) and would ha●e all men deeme th●m for their naturall , and natiue Haire ; so they ought to weare them of the same proportion , length , and fashion , as if they were their proper Haire , w●thout the reseruation of a Locke : because the rules for naturall● must regulate , an● square out the length of artificia●l Haire . So that a man must neitheir weare a naturall , no● artificiall , borrowed , or aduenticious Locke , because it is contrary to the Word of God , and Law of Nature : which is my third , but not my meanest argument , against these Loue-lockes . Fourthly . That which is an ordinary , and common Badge , or Embleme of Effeminacy , Pride , Vaine-glory , Lasciuiousnesse , Inciuilitie , Licentiousnesse , and Deboistnesse : must needes be Odious , Vnseemely , and Vnlawfull vnto Christians . But the wearing● and nourishing of these Loue-lockes , is an ordinary , and common Badge , or Embleme of Effeminacy , Pride , Vaine-glory , Lasciuiousnesse , Inciuilitie , Licentiousnesse , and Deboistnesse . Therefore it must needes be Odious , Vnseemely , and Vnlawfull vnto Christians . The Maior is irrefragable , because Christians are x to abstaine from the very appearance , and shadowes : much more from the characters , badges , and f●uites of Euill . The Minor , I shall backe and fortifie : not onely by the authoritie of y Saint Basil , z Clemens Romanus , a Saint Heirom , b Saint Cyprian , c Clemens Alexandrinus , d Tertullian , and e Theophylact : who taxe and censure such as weare long Haire , for Effeminate , Proud , Vaine-glorious , Lasciuious , Vnchast , Intemperate , Deboist , and Riotous persons ; because their very Haire● discouer , and proclaime them to be such : But likewise by the testimonie of Athenaeus , f who obserueth this as a badge of effeminacy in the Sybarites , Iapiges , Samians , and Colophonians , that they wore long Haire , and that they suffered their Pages , and Children to weare Lockes , which they tyed vp in golden ribbands : by the suffrage of g Seneca the Tragedian : who au●rreth ; that none can stile him a valiant man , whose long staring Haire is bedewed with spicknar : and by the practise of Aristodemus the Tyrant : h who when he would Effeminate the Cumaeans , for feare they should rebell against him : enioyned them to nourish their Haire , and to bind it vp in trusses or fi●●ets like Women . Long haeire then ( much more the nourishing of a Frizled , Poudred , and fantastique Loue-locke ) must needs be an i Embleme , and Ensigne of Effeminacy , Lasciuiousnesse , and Vaine-glory . And doeth not our owne experience testifie as much ? What Wise , what Graue , what Religious , or Iudicious man among vs is there ; but when hee beholds a man that weares a Locke , will presently repute , and deeme him , either an Eff●minate , Lasciuious , or Wanton person : or a Proud , a Singular , Humourous , Fantastique , or Vaine-glorious Spirit : or a Deboist , a Riotous , Licentious , and Prodiall Ruffian ; or a k vaine , a shallow pated , a giddy-headed , or new-fangled Nouice : euen from this very ground , because he weares a Locke : Most that weare these Lockes , are notoriously knowne to bee such as these : wherefore men vpon the very first view deeme them such ; because their Lockes describe , discipher , and proclaime them to be such . The Minor therefore must bee granted , and the conclusion too . Fiftly . That which is Odious , l Scandalous , Offensi●e , and of ill report among the Best , the Holiest , the Wisest , Grauest , and Ciuiler sort of Men , m ●●●t needes bee Euill , Sinfull , and Vnlawfull vnto Christians : witnesse Rom. 12.17 . 1. Cor. 10.32 , 33. Phil. 2.15 , 16. and chap. 4.8 . which are expre●●e in point . But such is the nourishing , and wearing of Loue-locke , as experience testifieth : for the Best , the Holiest , the Wisest , Gra●est , and Ci●iler sort of Men , both young and old : as they condemne it in their practise , in that they weare , and vse no Lockes as others doe ; so they reiect , and censure , Loue-lockes in their Iudgements , as Vaine , Effeminate , Odious , Vnciuill , Fantastique , Lasciuious , Vnnaturall , Licentious , Humourous , and vndecent Vanities , which suite not well with Ciuill Men , much lesse with Christians . Therefore they must needes be Euill , Sinfull , and Vnlawfull vnto Christians . Sixtly . That which in its very best acception , is but a meere Ridiculous , Foolish , Childish , and Fantastique toy , or Vanitie ; must needes bee Euill , Sinfull , Vnlawfull , and Vnseemely vnto Christians . But the nourishing , and wearing of Loue-lockes , in its very best acceptation , is but a meere n Ridiculous , Foolish , Childish , and Fantastique toy , or Vanitie . Therefore it ●ust needes be Eui●● , Sinfull , V●lawful , and Vnseemely vnto Christians . The Maior is without controule ; because God himselfe enioynes vs : o not to delight in vanitie ; p not to follow after vaine things , which cannot profit , nor doe vs good in our latter end ; q not to lift vp our hearts vnto vanitie , for they which doe so , shall neuer ascend into the hill of the Lord. For the trueth of the Minor , I appeale not onely to the voyce , and verdict , of all Ci●ill , Graue , Religious , wise , and sober men ; who deeme these Loue-lockes , Foolish , and Fantastique toyes , and Vanities ; but likewise to the Consciences , and Iudgements of q such as weare these Loue-lockes , and are most of all deuoted , & inclined to them : who when they are demanded , why they nourish them ; can yeeld no other true , or solid ground , or reason for it , but only this , which is far worse then none at all : that it is only the Leuitie , & Vanitie of their mindes : or the Foolish , and Fantastique custome , Humour , and fashion of the Times , and nothing else , that mooues them to it . So that these Loue-lockes , euen in the eyes , and Iudgements of such as doe adore them most , are but idle toyes , & foolish vanities : and therefore Christians may , nay , must not vse them . Seuenthly . That which is a badge , a note , or Ensigne , of wilfull , and affected singularitie : a violation of the decent , laudable , and receiued fashion , guise , and custome of our Countrey : and a kinde of breach of ciuill societie among men : must needes bee odious , vnseemely , r Vnlawfull , and vnwarrantable . But the wearing , and nourishing of Loue-lockes , is a badge , a note , or Ensigne , of wilfull , and affected singularitie : a violation of the decent , laudable , and receiued fashion , guise , and custome of our Countrey : and a kinde of breach of ciuill societie among Men. Therefore it must needes bee Odious , Vnseemely , Vnlawfull , and Vnwarrantable . The Maior is warranted , not onely by the grounds of State , and Pollicie : which condemne all innouations , and factious singularitie , as well in habits , fashions , manners , and attiers , as in Lawes , and Gouernment : and deeme the s ancient Customes , Guises , and F●shions of a Countrey , as obseruable , and vn●iolable , as the very fundamentall Lawes , and Statutes of it : but likewise by the rules of Christianitie , and Religion : which condemne all a singularitie , strangenesse , and contrarietie , not onely in b Manners , but in c Aparell , d Haire , and e Gestures too ; enioyning all Christians : though not f to conforme themselues , to the Carnall , Idl● , Si●●full , Vaine , Lasciuious , Proud , and Want on Fashions of the world , g from which Christ Iesus hath Redeemed them : Yet as much as in them lye● , h to liue louingly , and pea●eably with all men ; endeauouring to keepe the vnitie of the Spirit in the bond of Loue ; i by confining themselues to the laudable , ancient , decent , comely , and receiued fashions , and custome of the State , and Countrey where they liue ; as farre f●orth , as they are consonant , and not repugnant to the Law of God , or Nature . The Minor is most cleare and euident , by its owne light : For is not this a Badge , a Note , or Ensigne of Wilfull , Factious , and Affected ingularitie , ( and so of Pride , and Selfe-conceit , k which are the Nurse , and Mother of it : ) for some few particular , or priuate Guiddy , Braine-sicke , Humourous , Vaine-glorious , and Fantastique Spirits , to introduce a new-fangled Guise and Fashion , of nourishing and wearing Loue-lockes , without any publike warrant , or allowance ; contrary to the Manner , Custome , Vse , and Tonsure of our owne , or other Ciuill , Graue , Religious , Wise , and P●udent Na●ions : that so they may d●ff●rence , distinguish , and diuide themselues from others of the common ranke and Cut , * as if they were ashamed of their natiue Countrey : or as if l they were descended from some other Nation , or Goue●n●d by some other Customes , Lawes , or Constitutions , then others of their Countrey-men , Fellowes , Kinred , Neighbours , and Companions are ? Certainely , if this bee not Affected , Grosse , and Wilfull Singularitie , there is no such thing as Singularitie , or breach of Ciuill societie in the World. This Martiall , and Tertullian knew : whence , they condemne such for Singular , and Fantastique persons , who varied from the cut and Tonsure of their Countrey , as their authorities in the Margent testifie : m It was noted as a point of Shamelesnesse , and Singularitie in Nero , though an Emperour ; that hee oftentimes wore his Haire combed backeward into his poll , in an affected , and ouer curious manner , after the Greeke fashion : If this were Effeminacy , and Singularitie in a Roman Emperour , much more are Loue-lockes , in our French-English Subiects . I haue read of some n Humourous , and Singular persons in France , who came at last to be stiled Secta Rasorum , or the Sect of Shauelings : because they shaued off one side of their Beardes ; o as Hanun shaued off one halfe of the Beardes of Dauids messengers in contempt , and scorne : ) that so they might be knowne , and differenced from other men : and may not our Loue-locke weares , p who pole one side of their heads , and let the other grow long ● of purpose to discriminate themselues from others ; bee stiled a Sect , and Faction as well as they ? q The Maxyes , are taxed , and noted by Historians , as a Singular , Fantastique , and Auerse kinde of people : for polling the left side of their heads onely , and letting the right side grow long , and bushie , contrary to the fashion of all other Nations : and may not our fickle , and vnconstant Englishmen , who pole the right side of their heads , and l●t the left grow out into Ruffianly , and ●ffeminate Loue-lockes , contrary to the Guise , and Fashion of their Countrey , incurre the selfe-same censure ? vndoubtedly they may . If a man should seriously propound this question , to any of our Loue-locke Ruffians : what are the proper , true , and genuine grounds , or motiues , that induce and mooue them for to weare these Lockes , contrary to the practise , and custome of their Countrey , and of the Ciuiler , Grauer , and more Religious sort of men ? their Hearts , and Consciences , could giue no other answere , but onely this : that Pride , and Singul●ritie , are the onely grounds , and causes of it : r The reason why they loathe that natur●ll plaine and common cut , which euery man obserues , and chuse this new one of th●ir owne ; is onely this : because they would bee singular , and somewhat different from the v●lger Crue : or because they would imitate some Frenchefied , or outlandish Mounseir , who hath nothing else to make him famous , ( I should say infamous , ) but an Effeminate , Ruffianly , Vgly , and d●formed Locke . And is not this a sure Badge , and Character , of Singularitie , and Auersnesse : is it not a kinde of breach , of ciuill societie ; and a violation of the Guise , the Fashion , and Laud●ble , Dec●n● , and app●ooued custome of our Countrey , s from which we ought not for to vary , without some grand , or weighty cause : ) to contemne the ciuill Cut , and ancient Tonsure of our Countrey , as if wee were ashamed of , or dis●ontented with it ; and to follow this new-fangled , t Horred , Strange , Mishapen , Womanish , and Outlandish Guise , and Fashion , which doeth in a manner seperate , and diuide vs from the communitie and body of our proper Nation , as if wee had no harmonie , nor communion with it ; or were no limbes , nor members of it ? vndoubtedly it is . Wherefore , wee may iustly say of all our impudent , Ruffianly , and shameles●e Loue-locke fosterers , ( who are Odious , and blame-worthy , euen in this respect , u that they suite not with that whole , of which they doe professe themselues a part , ) as Saint Paul did of the Iewes in a different case : x that they please not God , and are contrary to all men : Their very Lockes are Badges of Humourous , y Licentious , Pernicious , and wilfull Singularitie : they are breaches of ciuill societie , and infringments of the Tonsure , Guise , and Fashions , of our Countrey : therefore they must needes bee Euill , Sinfull , and Vnlawfull vanities , which we should all renounce . Eghtly . That which serues for no Necessary , Laudable , Profitable , nor Decent vse at all : that which brings in no Glory at all to God , nor good , or profit vnto Men in any kinde : must needes be Euill , Vaine , and vtterly Vnlawfull vnto Christians ; the end and scope of all whose actions , should bee the praise and glory of God , and their owne , or others good . 1. Cor. 11.30 , 31 , 32. 1. Pet. 4.11 . But the nourishing , or wearing of Loue-lockes , doeth serue z for no N●ce●sary , Laudable , Profitable , nor Decent vse at all , that can bee thought of . It brings no Glory at all to God , nor no good to those that weare them : they are mee●e superfluous , vnusefull , and vnnecessary vanities in their very best acception : there is no good , no vse , nor profit in them , that euer I could heare of . Therefore it must needes be Euill , Vaine , and vtterly Vnlawfull vnto Christians . Ninthly . That which is an ordinary occasion , or cause of Sinne , and Euill , both to the Wearers , and Spectators , must needes be Odious , Sinfull , and Vnlawfull : witnesse Matth. 6●13 . 1. Thes. 5.22 . which are full in point . But Loue-lockes are an ordinary occasion , or cause of Sinne , and Euill , both to the Wearers , and Spectators , of them . Therefore they must needes be Odious , Sinfull , and Vnlawfull things . The Maior needes no confirmation : the Minor , I shall prooue in two particulars . First , that Loue-lockes are an occasion , or ordinary cause of Sinne , and Euill , to the Wearers , and that in these respects . First , in that they cause them to Exalt themselues , and to Triumph , and Glory in them , as if they were a Dignitie , Honour , or Aduancement to them : as if they did enhance their Valour , Worth , and Bea●tie , and make them better then themselues , or others , in their owne retired thoughts : whence , they oft times cause their Hearts to swell with secret pride , in so much , that they doe priuily disdaine , neglect , and vnderualue all such persons who either want them , or condemne them . Secondly , in that they oft ti●es cause a prodigall , vaine , and great expence , sufficient to relieue the wants , and miseries of many poore distressed Christians , who starue for want of succour and re●iefe . Much is the cost , and great the disbursements , which many lauish out vpon their Haire , and Loue-lockes . So that we c●nnot say as u Charillus did ; that Haire is the cheapest , and least costly ornament of all other● , which made the Lacedemonians for to nourish it , since it is now so costly , and expensiue vnto diuers : How many hundreds are there now among v● , whose heads are almost as chargeable , and expensiue to them , as their backes , or bellies ? whose Barbars stipend doeth exceede their Ministers ? who bestow more cost vpon their Haire , & Loue-lockes , then their Soules ? who spend more weekely , quarterly , or monethly on their Hairie excrements , then they bestow Ann●ally , on Christs poore members ? how many poore Christians would those stipends , and expenses nourish , which many lauish out so largely on their Lockes , and Haire ; that all their Charitie , and Bountie , turnes to excrement ; being so smothered , hid , or fast intangled in their costly Haire , and Frizled Loue-lockes , that none but such as marshall , and set out their Lockes , can finde them out ? this prodigall expence therefore , which these Lockes , and long Haire cause , doeth prooue them to be a meanes of Sinne , and Euill to those who weare , and nourish them . Thirdly , they are such , in that they cause a great mispence , and losse of rich and precious Time. Many are those Peerelesse , Precious , Rich , and mo●ning Howers , which diuers spend from day , to day , in Ordring , Dressing , Combing , Poudring , Platting , ( nay , Curling , and Crisping ) of their Haire , and Loue-lockes ; x which a whole genera●● Councell : which y Scriptures , z Fathers , a Moderne Christians , yea , b Pagans haue condemned ; as a Badge , and cleare Prognosticke of a Meriticious , Proud , Vaine-glorious , False , and sinfull Heart : as an Allectiue● Baite , and Prologue , or Ba●d , and Pander to Vncleannesse : and as an Effeminate , Vnnaturall , Vaine , Lasciuious , Fantastioue , Proud , Vnchristian , Heathenish , and Gracelesse practise . Much is the time , that many spend betweene the Combe and the Glasse , in Viewing , Ordering , Platting , Frouncing , Poudring● and curling of these goodly Eare-iewels , or else in dallying , and playing with them . Many there are , ( I may be bold to speake it , ) who spend more time , more thoughts , and paines vpon their Haire , and Loue-lockes , weeke , by weeke , then vpon God himselfe , their Soules , or Christian dueties : as if they were borne for no other purpose , but to manure , and adore their Excrements , whiles their Soules lies rotting & vtterly neglected , in the very sorded ragges , and dregges of Sin : so that they are an occasion of much ill vnto them , euen in this respect . Fourthly , they are so ; in that they commonly incroach so farre vpon their disordred affections , that they ouer-affect , and dote so much vpon them at the last ; as not to part with them vpon any tearmes ; but to bid battell , and defiance vnto all , who shall dislike , or speake against them , or offer any violence , or abuse vnto them : whence it some times comes to passe , that these vnlouely iewels , are made the ground & cause , of many Fatall , Tragicall , and bloody Duels , Quarrels , and euents , as some late experiments can abundantly testifie . May I not truely say of many , that they are so inamored , and besotted with their Lockes , that they would hazard , and ingage their liues in their quarrell , and defence ? that like c the Chinians , or Indian Iaponites , they deeme it an insufferable contumely , and capitall offence , for any to touch them , or disorder them , much more to speake against them , or to cut them off , which is almost as much as present death ; and that they would rather part with their liues , then Lockes ? It is d storied of one Clotilde , a Queene of France , that she chose rather to haue the heads of young Sonnes cut off , then to suffer them to be pold , or shauen , which would haue beene an indignitie , and dishonour to them : and are there not many now among vs , so farre inamored with their Effeminate , and vnseemely Loue-lockes , that they would rather lose their heads , then them ? Vndoubtedly there are : so farre doe vanities infatuate , and poss●sse mens hearts , when once they suffer their affections to runne out vpon them . Fiftly , they are so to them , in that they are the cause of much Effemin●cy , Dalliance , Wantonnesse , Lasciuiousnesse , and Vncleannesse in them : Whence , Saint Heirom doeth e oft times admonish Women , to auoid , and quite d●cline , comatos , calamistratosque iuuenes , such youngsters as wore either long , or frizled Haire : virosque qu●bus Feminei contra Apostolum crines : and men of long , and womanish Haire , contrary to the Apostles prescript : as being Lustfull , and Lasciuious persons : Hence was it , that f Painters , and g Poets , when as they would Delineate , Portraiture , Discipher , or set out an Vnchast , Lasciuious , Amorous , or Incontinent person of the Masculine sex , did alwayes paint , describe , and set him out with long , Effeminate , Womanish Amorous , Curled , or Embroidered Haire : to signifie , that h long● or amorous Haire , either in Men or Women , is oft times an incendiary , a prouocation , occasion , or cause of Lust , Effeminacy , Lasci●iousnesse , and Vncleannesse in them : whence , your Curtezans & amorous Pictures , ( which the i Scriptures , and k two Councels doe vtterly condemne , though they are now so much in vse among vs , ) are alwayes por●raitured with l Hai●e hanging loose about their Eares , of purpose to prouoke , and stirre vp Lust. Long Haire , and Loue-lockes then ( as likewise Frizled Poudred , and ouer-curious Haire , ) being oft times an incendiary , and cause of Lust , Lasciuiousnesse , Wantonnesse , Effeminacy , and Vncleannesse , both in the m Owners and Spectators of them , must needes be Euill , and Vnlawfull , euen in this respect . Sixtly , they cannot but bee so ; in that they giue offence , distast , and scandall vnto others , to whom they are a griefe , and eye-sore : now this n giuing of iust offence , and scandall vnto others , is a Sinne : Therefore these Loue-lockes , are an ordinary occasion of Sinne , or cause of Euill , euen to those that weare them . Secondly , they are such to the spectators , & beholders of them ; and that in these respects . First , in giuing an ill example to those of the more Effe●inate , Fantastique , Singular , Licentious , and Vaine-glorious ranke ; who are o oft times induced by their ill president , and example , p to imitate , and second them in this Effeminate , Lasciuious , Fantastique , Singular , Licentious , Ru●●ianly , Vnnaturall , and Vaine glorious guise . Hence it is , that most men haue no other Apologie , Plea , nor iustification for the nourishing , and wearing of their Lockes , but onely this : that it is q now the vse , and practise of the times : or that such , and such men weare them ; and we are but their Ecchos , Shadowes , Apes , or counterp●nes ; and trace but their footsteps : if they would but abandon them , then wee would too , who desire to conforme our selues to ●heir cut , and fashion : Secondly , they are such , in that they animate , and confirme others , ( especially , those of the Female sex , ) in their Lasciuious , Eff●minate , Singular , Antique , Vnchristian , and Vaine-glorious Guises , Fashions , and Attires : When r wo●en shall see men so Effeminate , Singular , Humourous , and Fantastiquè , 〈◊〉 to Crisp , to Nourish , Pouder , and adorne their Haire , or nourish Loue-lockes : they presently conclude ; that they ●ay take more libertie , and freedo●e to themselues , in these , and such-like Antique , or Apish practises , Fashions , Guises , and Attires , then men may doe : whence , they turne themselues into more shapes , and form●s , then s Proteus did : into more varietie , and change of Coloures , Dressings , and Attires , * then the Polipus hath skinnes , or colours : and into so many Monsters , and wonderments of the World , being constant in nothing , but Inconstant , Vaine , Lasciuious , Gracelesse , Worish , and Vngo●ly , Trappings , C●ltures , Fashions , and Attires : t which all Gracious , Modest , Graue , Religious , Chast , and godly Christians should abhorre , as the liueries of Satan , and badges of the world . Thirdly , they are such to others ; in that they administer occasion to them , to Taxe , and Censure such as weare , and nourish them , for Proud , Effeminate , Fantastique , Singular , Humourous , Vaine-glorious , Licentious , Disolute , and Lasciuious persons : because the most that weare them are such ; and so to haue perhaps , an vncharitable opinion of them , and to passe an hard , a ●ash , and heady censure on them , euen u against the rules of Charitie , and Christianitie : which enioyne vs to hope , and iudge the best of all men , v●lesse their liues extort the contrary . Fourthly , they are such to others , in that they x offend , and grieue , yea , and oft distemper the Soules , of many Deuout , Religious , Gracious , Graue , and ciuill Christians , yea , and of many Sober , Ciuill , Graue , and moderate Carnall men : who vtterly condemne , and disapprooue them in their iudg●ments , as well as in their practise . Fiftly , they are such to others , in that they bring a scandall , and imputation , not onely on Religion it selfe , which suites not with such Idle , and Fantastique vanities , or Lasciuious guises : but euen vpon our y whole Nation : which is oft times taxed of Lasciuiousnesse , Effeminacy , Leuitie , Vanitie , Inconstancy , Guiddinesse , Licentiousnesse , Deboistn●sse , and the like , by reason of the Vanitie , Ficklenesse , Effeminacy , Wantonn●sse , and Licentio●snesse of some f●w . Since therefore Loue-lockes are an z occasion , and cause of Euill , both to the Owners , and Spectators of them in all these respects , they cannot but be Odious , Euill , Vnseemely , and Vnlawfull vnto Christians . Lastly . That whose maine , whose chiefe , and vtmost end is Euill , Sinfull , Vaine , and Odious : must needes bee Euill , Odious , Vnseemely , and vtterly Vnlawfull vn●o Christians . But the maine , the chiefe , and vtmost end of nourishing , and wearing Loue-lockes , is Euill , Sinfull , Vaine , and Odious . Therefore it must needes bee Euill , Odious , Vnseemely , and vtterly Vnlawfull vnto Christians . The Maior being cleere , and euident by its owne ligh● , becau●e , euery Naturall , a Morrall , or Spirituall action is denominated from its end , or obiect : I shall endeauour to euidence , and make good the Minor , by ex●mining , and scaning all those seuerall , Genuine , True , and proper ends , for which men weare , or nourish Loue-lockes ; which are one of these : The fi●st end and ground , for which men weare and nourish them , is either an b Imitation of , or a conformitie to the Vaine , the Wanton , Immodest , and Lasciuious , Guises , and Fashions of the Times ; or of some Licenti●u● , Ruffianly , Lasciuious , Fantastique , Humourous , Effeminate , Proud , Vnconstant , Vaine●glorious , or Outl●ndi●h persons , whose Fashions , and Tonsure wee admire . Now this very end must needes bee Euill ; since God himselfe Commands vs , c not to conforme our selues to the Guise , and Fashion of the World , according to the former Lusts in our ignorance : d not to subiect our selues to the Rudiments , Lusts , and Ordinances of Carnall , or Worldly men : e not to walke as the Gentiles doe , in the vanitie of our mindes , according to the course , and fashion of the World : f not to liue the rest of our time to the Lusts of men , but to the will of God : g not to be the Seruants , Apes , or followers Men : h but to bee the followers , and imitators of God , and Christ , as deere Children : i who haue Redeemed vs from off the Earth , and from among the Children of Men : yea , k and from our vaine conuersation , receiued by tradition from our Fathers : ( much more from those vpstart , and new-found vanities , to which wee are now embondaged : ) to this onely end and purpose : l that we should walke as Christ walked , liue as hee liued : liuing no longer to our selues , or to our owne Deceitfull , Vaine , and Sinfull lusts , and Pleasures , but vnto Christ alone : m Christ Iesus is our onely patterne , and example , and by him wee are to regulate , and square our lines● and actions . Now Christ him●●lfe , ( or any of his : ) did neuer teach vs for to nourish Loue-lockes : they neuer left vs , either Patterne , Prec●pt , Wa●rant , or Ex●●ple , of these Lasciuiou● , ●nd Fantastique vanities : they are but Moderne , and new-inu●nted Toyes , and Vanities , with which the Church , and Saints of God , in former ages were not at all acquainted . Why then shall wee who dare professe our selues to bee the S●ruants , Followers , Children , and Sonnes of Christ , & of his Church : addict our selues to these vaine , Lasciuious , Licentious , Effeminate , and Vnchristian guises of the World ? What haue Christians to doe , or intermedle , with the Fantastique , Immodest , n Vnseemely , and Vngodly Fashions , Pompes , o or Coultures of the World , which they haue vtterly renounced in their Baptisme ? What Warrant , or Example , haue they in the Scripture , to Adore , Admire , or take vp , these Ruffianly , Vaine , and Foolish Trappings , Lockes , and Guises , which few , but the very scumme of men Appla●d , and Magnifie ? Alas , whose steps , what patternes , doe we follow in these new-fangled vanities ? Doe we imitate , and follow Christ : or such p Pious , and Religious Ancestors , which walke , as Iesus walked ? Are they Religious , Humble , Chast , Discreet , or Holy men , who set and bend themselues to serue the Lord , in sinceritie , and trueth of Heart ? If so , then shew mee when , and wh●re Christ Iesus , or any such as these , did euer nourish , or approo●e of Loue-lockes , and then you may safely weare them . But if the persons wee imitate , are onely Idle , Vaine , Effeminate , Lasciuious , Deboist , Vaine-glorious , Proud , Fantastique , Singular , Ruffianly , or Vngodly wretches , who haue no power , nor trueth of Grace within them : who make their will , and fancie , the onely rule by which they walke : ( as I feare me , they will prooue all such at last . ) If they are such a● make no care , nor Conscience , of following Christ , or such are not likely to beare vs company in Heauen : let vs vtterly renounce their Guise , and Fashion , and withdraw our feete from all their wayes : because the ●cchoing , and q imitation of such ( which is the principall , and primary end of wearing Loue-lockes , ) i● meerely Sinfull , Vnlawfull , and Vnsee●●ly , vnto Christians . The second end , or ground , why many weare , and nourish Loue-lockes , is a Proud , a Singular , Fantastique , and Vaine-glorious Humour : or a Desire , that others should take notice of them , for Ruffians , Rorers , Fantastiques , Humourists , Fashion-mongers , or for Effeminate , Lasciuious , Voluptuous , Singular , or Vaine-glorious persons , or men of Vitious , Riotous , and Licentious liues . Many there are , who nourish them of purpose , to Proclaime , and blaze abroad their Vanitie , Rudnesse , and Deboistn●sse , to the World : that so q they may be admired among r the light and vulger sort , or censured by those of the more Religious , Wise , and Grauer ranke , as Dissolute , Ruffianly , Lic●ntious , Rude , Vaine-glorious , and Fantastique persons , since they haue nothing else to make them noted , or knowne to the World. Now this very end , ( which many of our Loue-locke owners doe intend , ) must needes be odious , and abominable : because it is s a glorying , and triumphing in those sinnes , and vices , which t should bee their sorrow , griefe , and shaeme : because it is a publishing , and proclaiming of their sinne , with impudence , and shamefulnesse , as Sodom did : which is the very highest pitch , and straine of all iniquitie ; u and will bring certaine ruine , and Damnation to them at the last . The third cause , or end , why many weare , or nourish Loue-lockes , is an ouer greedy desire of satisfying the Leuitie , Vanitie , and Ficklenesse , of their various , and vnstable Lusts and mindes , which hurry , and post them on to euery new-fangled , Fantastique , or Vaine-glorious guise . Now this being the ground , the cause , and end , why must men nourish Loue lockes , must needes bee Euill , * Bruitish , and Vnseemely , because it sauours of Lawlesse , and vnruly Wilfulnesse ; which pampers the Vaine , and Sinfull humours , Lusts , and dispositions of our carnall Hearts , which should bee x Mortified , Curbed , and Restrained . The fourth end , or ground , for which men foster Loue-locke● is the commemoration of some Mistresse , Whore , or Sweet-heart , ( as they stile them , ) as being a Character , or sure Testi●ony , of their deuoted seruice , and true affection to them : whence they were denominated , and stiled , Loue-lockes ; because th●y are but Emblemes , and significations of mens Loue , to such Female , Amorous , and Lasciuious creatures , for w●ose sakes they did reserue , and cherish them at the first : Now this being th● originall , chief● , and pro●er , end , of wearing Loue-lockes ; it mak●s them Odi●us , Sinfull , and Abominable ; because this ●nd , and ground is such : For y who will not censure and condemne all such , for Vaine , Effeminate , Lasciuious , Amorous , Vnchast , or Sensuall persons ; who dare to wear● , and nourish Loue-lockes , against the Lawes of God , and Nature : and the Mod●st , Dece●t , Graue , and ciuill ●onsure , Cut , and Custome of their Countrey ; of p●rpose for to please , or Humour , a Vaine , Fantastique , Light , or Worish Mistresse , Dame , or Sweete-heart ? or to bequeath them at the last to some Impudent , Shamelesse , or Vaine-glorious Harlot , ( the z onely Gulfe to swallow , and deuoure Soules without Redemption : ) to weare them like some Goodly , Rich , or Pretious Iewels in their Eares , as an open Herauld , Badge , or Testimonie , to proclaime those R●ciprocall , Amourous , Vnchast , and Lustfull affections , which they bea●e one to ano●her , to their disgrace , and sham● ? D●eth this beseeme a Christian , or a Child● of God ? are these things tolerable in Carnall , Graue , or Ciuill ; much more in Honest , Chast , or Gracious p●rsons , a whose very Culture , Haire , and Tonsure , should ma●ifest , and Proclaime their Chastitie vnto the v●ew of others ? Were there euer s●ch patter●es , o● pr●●id●nts as these , to be found in any age , in Chast , or Mo●est men ? ●n any of Gods Saints , or Childr●n ? or in the Church of God ? Certainely , I neuer heard , nor read as yet of any such , and I dare lay , no man else . Wherefore , let those who nourish Loue-lockes for this end , ( as many doe , ) and yet dare assume the name , or face of Christians to themselues , euen blush , and hide their ●eads for s●ame , nay● vexe , affl●ct , and grieue their Hearts , an● Soules , at the very remembrance , and thoughts of this , and all those other Vaine , Lasciuious , Odious , Scandal●us , Si●full , and Vnchristian ends , for which they weare , and cherish Loue-lockes ; which conuince the very vse , and wearing of them to be euill . If any now obiect ( as many doe ) in the defence , and iustification of these Vnlouely , Vaine , and foolish Haire● iewels . That they are an c Ornament , Honour● Beautie , Grace , and Credit to them , and hence onely is it , that they nourish them , without any other by respect . I answere , that they are so farre from being any Ornament , Beautie , Grace , or Credit to such as owne them , that they are the very Brands , and Badges of their Infamie , and Shame : and that by the vnerring verdict , both of God and Nature , who expressely informe vs : d that if a man haue long Haire , it is so farre from being a Grace , or Ornament , that it is a shame vnto him : e with which the Fathers , and f others doe concurre . Who dares then bee so impudently bold , or shamelessely wicked , as to estimate , or repute that for an Ornament , Grace , or glory : which God and Nature , together with the Fathers , and all Godly , Graue , and Holy men , repute , and stile a shame ? Loue-lockes , and long Haire , beyond the Sober Ciuill , Moderate , and Decent length , of the more Religious , Graue , and Sober sort of men , are a very infamie , and shame to men ; if Fathers , Christians , God , or Nature , may bee credited : therefore , they are not , they cannot , bee an Ornament , Beautie , Grace , or Credit to them ; at least in the eyes of God , and Holy men , ( to whom they should endeauoure to approue themselues : what euer they , or other Vaine , or Gracelesse persons doe pretend . But if men should slight this Graue , & weighty Testimonie , both of Fathers , God , and Nature , as a meere vntrueth . I would demand this question of any Ruffian , or Vaine-glorious Gallant , who vaunts , and triumphes , in the length , and largenesse of his Locke , and thinkes himselfe much Honoured , Beautified , and Adorned by it : Whether that which euery Page , or Foote-boy , e●ery Groome , or Coach-driuer , euery loytering Rog●e , or Cheating Rooke : euery R●gged , and Raggamuffin Souldier : euery Nasty , or strange-sented Fre●ch-man : euery Runnagado , Light-footed , or False-handed Irish-man : or euery Sorded , Base , Deboi●t , and Rascall person weares : that which euery Scullian , Peasant , Cobler , Tinker : nay , euery Rogue , and Begger , which post from Goale , to Goale , or Dore , to Dore : that which euery Man , or Woman in the World , may haue as well as hee : can bee any extraordinary Honour , Credit , Ornament , or Beautie to him ? Certainely , that which euer ordinary , Base , and Infamous Varlet weares : that g which auery Man or Woman , is capable of , as well as any man ; can bee no Ornament , Beautie , Grace , or Credit vnto any . Hence was it , h that Clodion the hairy , King of France , desiring to be Respected , Honoured● and Renouned for his long Haire ; inacted a Law : that none but Kings , and their Children , with the Princes of the Blood , should weare long Haire , in token of command : which Law was long obserued in France : Else , his long Haire had beene no speciall Ornament , nor Grace vnto him , if euery one might haue worne it . Now there is not the basest Peasant , Rogue , or Varlet in the World , but may weare as Long , as Great , as Faire , and Rich a Lou●-locke , as the greatest Gallant , or the proudest Ruffian : yea , wee see that Foote-boyes , Lacquies , Coach-men , Seruing-men , ( yea , Rogues that ride to Tiburne , and the very ●roth , and sc●mme of Men , ) haue taken vp this Roguish guise , and Fashion , and haue it most in vse , and admiration ; and can these Lockes then be any ornament , Grace , or Credit , vnto men of Place , of Birth , and Worth ; since such vile , base , and infamous persons weare , and take them vp in vse ? and since there is none so meane , so base , or poore , but may as well , and freely nourish , and reserue a Loue-locke , as the very best , and proudest Gallant ? Certainely , if Loue-lockes , and long Haire , were such rich , and pretious ornaments , or Beautifull , Iewels , as our Sect of Loue-locke wearers deeme them : then euery Woman in the World , ( vnlesse it bee such Audacious , Impudent , Shamelesse , and Mannish Viragoes , who a clip , and cut their Haire , against the Lawes of God , and Nature : ) then all those Barbarians , and Heathen Nations , who nourish all their Haire , and neuer cut it till their deaths : yea , euery b long-tailed Horse , the Haire of whose mane , and taile , are of a far longer and larger sise , then the greatest Ruffians Loue-locke : ) should be farre more Honourable , Generous and comely , then the most ouer-growne , Hairie , or deboi●test Ruffian , who is most proud and hautie of his Loue-locke ; because they transcend him in the length of Haire . Since therefore Loue-lockes , and long Haire , are common vnto beasts , as well as men , since euery Man , or Woman may weare them if they please , as well as any : and since they are so ri●e and frequent among the baser , looser , and deboister sort of men : I may infallibly conclude ; that they adde no ornament , beautie , credit , grace , or luster vnto any , but infamie , deformitie , shame , and disrespect , especially among the better , grauer , and religious ranke of Christians : which should cause all men of worth and credit , for euer to discard them . Secondly , if men will weare their Haire for ornament , and comelinesse sake , let them nourish it of a moderate , Ordinary , Ciuill , Graue , and decent length , which is the most c beautifull , and co●●ly weare of all others . It d was a meere mistake , and error in Lycurgus , who e taught the Lacede●onian young m●n to nourish their Haire at the full length , because if they were Beautifull , it would make th●m more Amiable and comely : if Deformed , more Terrible to their Enemies : For that ce●tainely , must be ●ost Beautifull , and Co●ely , that is most sui●able to Nature , to the condition of our Sex , the custo●e of our Countrey : and which d●eth most Adorne , Commend , and Beautifie vs in the eyes of God , and of the Bes● , th● Wisest , and Greatest part of Men : Now short Haire , or Haire of a Moderate , Ordinary , Graue , and Decent length , is most suitable , and proportionable to Nature , to the condition of our Sex , and custome of our Countrey : ( to all which long Haire is contrary and aue●se , ) and it doeth most Adorne , Commend , and Beautifie vs in the sight of God , and of the Best , the Wisest , the Grauest , and greatest part of Men , who approoue it as the best and comeliest weare , both in their Iudgements , and their Practise ; when as they f condemne long Haire , and Loue-lockes , both in their Iudgements , and their Practise too , as Vnnaturall , Womannish , Hatefull , and Vndec●nt vanities ; which more deforme Men , then adorne them : g as things which eneruate , and exh●ust their strength● and Spirits : and make them not more Ter●ible , but more Contemptible to their Enemie● : who oft times take aduantage by their Haire to foile them , and to cut their throates , h as Histories doe relate ; Whence , the Abantes , the Macedonians , and others whose Haire had beene an occasion of their ouerthrow in Warre ; were forced to pole , and shaue their heads before , least their Enemies should take aduantage , or holdfast by their Haire , and so put them to the worst , as they had done in former times . Loue-lockes then , or excessiue long Haire , are neither a Grace , nor Ornament to the Beautifull , but rather a Deformitie , Disgrace , and Shame : they make men not more Terrible , but more Contemptible to their Enemies , who will slight , and scorne them as Effeminate , Sloathfull , and Vnmanly persons , and take aduantage by them : contrary , to that receiued maxime of Lycurgus : ( which Pag●ns may , though Christians ought not to admire , because they haue surer rule and patterne for to walke by : ) so that this first pretence is meerely vaine . If any obi●ct in the second place ; that they nourish , ( yea , Frizle , Curle , Colour , Crispe , Adorne , and Frounce ) their Haire , and Loue-lockes of purpose to augment , or to set out their Beautie : that so they may appeare more Amiable , and Comely , both in their owne , and others eyes : which end they hope is Laudable , Good , and Iustifiable . I answere first ; that this pretence is no wayes warrantable : For if wee i must not doe euill in any kinde , that so good may come of it : much lesse , may wee Curle , Die or ouer-curiously decke our Haire , or Loue-lockes , of purpose to improoue , illustrate , or set out our Beautie ; which in its very best acceptation , k is but a brittle , momentany , fading , and inferior good . Wee all know , that the acquiring , intending , and enhancing of comlinesse , and externall beautie , is made the common ingredient ; nay , the dayly Apologie , Patronage , Plea , and Iustification of many enormious , and sinfull practises . Whence is it , that diuers iustifie , and approone the vnnaturall● execrable , mereticious , and infernall varnishing of their Faces : together with their immodest , strange , lasciuious , vnchristian , and antique habits , fashions , and attires , l which God , which Fathers , which Moderne Diuines , and Christian Authors ; nay , Infidels , and Pagans haue sentenced , and doomed to the pit of Hell ? is it not from this conclusion ; that they eleuate , and enhaunce their Beautie , and make them more Louely in their owne , and others eyes ? Whence is it , that our Immodest , Impudent , and m mannish Viragoes , or audacious Men-women , doe vnnaturally clip , and cut their Haire ; wearing their Lockes , and Fore-tops ( as they stile them , ) in an odious , and shamelesse manner , as if n they were really transformed , and transubstantiated into Males , by a stupendious metamorphosis : is it not f●om this Apologie , Plea , and Iustification , that they doe it onely for Ornament , and Beautie sake ? Now bec●use I am fallen vpon this vile , and odious practise of our women , which is now so much in vse : I will giue you an Historicall list of sundry women in former times , who haue Polled their Heads , and cut their Haire vpon sundry grounds and reasons : but none of them out of Pride , or Fashion-following as our Viragoes doe . Some there were , who did cut their Haire by reason of some Religious , Idolatrous , or Superstitious order , or profession , wh●ch they had taken vpon them . Witnesse , the o Vestall Virgines among the Romans ; who vpon their initiation into that Superstitious , and retired Order , did shaue their Heads , and hanged the Haire shorne off as an holy thing , vpon a Lote-tree neere vnto the Altar of the Goddesse Lucina ; from whence it was called , Lotus capillata , or the Hairy Lote-tree : Witnesse , p a Monastery of Religio●s Virgines in Mexico , who had their Haire cut : Witnesse , q Monicha the daughter of Sanctius a Iapanite ; who being conuerted to the faith of Christ , did cut her Haire : which among the Iapanites , is a badge of a retired , and Religious life , free from all wordly affaires : and witnesse , the r Ancient Nunnes in Egypt , who vpon their entrance into their holy Orders , did vse to cut their Haire : This custome it seemes became some-what ordin●ry among Religious persons : and therefore the s Councell of Gangra in the yeere of our Lord , 324. Canon 17. to preuent this irreligious , vnnaturall , and vngodly practise , inacted : That if any woman should cut her Haire , vnder a supposed pretence of Pietie , and Religion , which God had giuen her for a naturall vaile , and for a remembrance of her subiection , that shee should bee accursed , as an infringer of the precept of subiection : Other women haue cut their Haire in case of necessitie , for the defence , and safegard of their Countrey : t In the last Carthaginian Warres , the Carthaginian Women in case of necessitie for want of other matter , did cut their Haire , ( their Femenine glory , ) to make Ropes , and Cordes for their Ships , and Engins : The u Roman Matrons , when as Rome was Sacked by the Gaules , and the Capitoll like to bee surprised , did the like , vpon the like necessitie : whence the Romans erected a Temple afterwards to bald Venus . When x Aquilea was hardly besieged by Maximinus , their women for want of other Materialls , did cut their Haire to make Bow-strings : So did the y Bizantian women likewise , when as their Citie was beseiged by Seuerus : For which act of theirs , they are all renowned to posteritie ; it being in case of absolute necessitie for the needfull defence both of their Libertie , Liues , and Countrey . Other women haue there beene , who haue cut their Haire from the practise , vse , and custome of their Countrey : Thus did the z Seres , a Tapyri , and Irish-women vse to clip their Haire , when as their men did cherish it : Among the b Arimphaeans , both men and women were polled : c In the Region of Quicuri , the women did vsually defalke , and clip their Haire : The d Brasilian women , when as their Husbands went any long iourney , did vse to cut their Haire : e When any woman was to bee Married among the Ancient Lacedemonians , their custome was , to cut her Haire close to the skinne : In f Bilbaum there is this custome ; that the women poll themselues vntill they are Married , and then they let their Haire grow out at length : In g Trezaene , the girles before their Marriage did cut their Haire , and dedicated it to Hyppolit●s : h Among the Ancient Russians , after any Marriage was celebrated , the Bride being ready to bee brought to her bed , had her Haire cut of , whiles she was dauncing : i The Cheriberensean women , when they are to bee Married , are polled before vnto the eye-browes , but remaine bushie behinde . All these recited women haue thus vnnaturally cut their Haire , fro● the very practise , vse , and custome of their Countrey : But what saith Saint Ambrose in the like case : k Maior est natura quam patria : the law of nature l which prohibets women for to cut their Haire , ) is stronger then the custome of any Cou●trey , which allowes them for to cut it : so that this custome cannot excuse , nor iusti●ie those who vse , and pr●ctise it . Other women there are , who haue cut their Haire of purpose to consecrate it to some Deuill-god , or Goddesse : m In Sicyonia all the women did shaue off their Haire , in honour of the Goddesse of Health ; and then consecrate it vnto her for a Sacrifice . n The Vestall Virgines , did vsually cut their Haire to consecrate it to the Goddesse Lucina : In o Trezaene , the Girls did cut their Haire to consecrate it to Hyppolitus : a fit Sacrifice for these Heathen Idoles . Others there are , who haue vsually cut their Haire , in token of griefe , and sorrow , at the death and obsequies of their Husbands , Friends , Children . ●rinces , and the like . The * Graecian women , when as their Husbands , or neare Friends died , did vse to cut their Haire , in token of griefe , and sorrow for their deaths , casting it into the fire ; wherein their Husbands , and Friends were burned , or else hanging it ouer their Graues , and Tombes . p Thus did Theoph●no shaue her selfe , vpon the death of Stauratius her Husband : q If an Israelite , or Iew had taken any Captiue woman , that was beautifull , which he desired to take vnto him for his wife ; he was thon to bring her home into his house : and there she must shaue her head , and pare her nailes , and there remaine a full moneth , to bewaile her Father , and her Mother . r The Rom●n , German , Milesian , AEthiopian , and Macedonian women , when as their Sonnes , their Brothers , Husbands , or great men died , did vse to cut their Haire in token of griefe , and sorrow . When s Germanicus died , certaine barbarous Kings did so lament his death , that they polled their wiues in testimony of their Heauinesse and Sorrow for him . t When the Prince of Chubdan dieth , his wiues in blacke with sh●uen ●ea●s continually m●urne● u The ●ersians when as any great man died , did v●e to shaue their wi●●s , to expresse their griefe and mourning : x Am●ng the Canarij , when as the Husband dieth , his wi●e cutteth off her Haire . The y Scythians , and z Milesians receiuing a great , and publike ouerthrow , did shaue the heads of euery per●on throughout their Countrey and Nation● , in token of their sorrow . a In Malaber , when as the King dieth and is buried , they all shaue their heads : b And so in Fl●rida , when as the King dieth , both men and women cut off halfe their Haire , to expresse and testifie their griefe , and mourning . An vnnaturall , impudent , and shamelesse griefe , and sorrow , that is testified by such vnnaturall , mannish , and shamefull expressions . Other women are there , who haue had their Haire shorne off by way of punishment , an● co●rection , for some notorious crime . The c Ancient Germans , when as they tooke their wiues in Adultery , did vse to cut off their Haire first , then did they strip them naked , and whip them through the Village where they liued , and so put them away . d Mary the wife of Constantine , the sonne of Irene ; the wife of Constantine , the sonne of Leo ; the wife of Argyrus , and the sister of Zoe the Empresse were thus p●lled , and then Diuorced , and punished for their incontin●ncy , and such like offences : e In Bengala , and so likewise among the Indian Bramanes , if women refused to bee burned with their Husbands , they had their heads p●lled , and their Haire cut off , as a seuere , and infamous punishment ; and they were euer after reputed dishonest women . Among the f Indians , French , and T●nians , those who were guiltie of the greatest crimes , were to haue their Haire cut off , which was reputed the most infamous , seuere , and heauy punishment of all others : Which testifies , that it is the most infamous , vnnaturall , and shamefull ●●ing , that can b●fall a woman , ( not a grace , or ornament , ) to cut or clip her Haire . You haue now heard a large Historicall Narration of women who haue cut their Haire in whole , or part , for sundry ends and purposes , against the very order , law , and rule of God , and nature , which none can violate , or transgresse , without apparant losse , and hazard to their soules : But g neuer could I read , or heare of any , that were so strangely Impudent , Immodest , Mannish , and Vnnaturally wicked ; as to clip and cut their Haire , against the ordinance of God , and Nature , the light and testimonie of their owne Consciences ; the custome of their Countrey , and the opinion , and practise of the Church , and Saints of God from age to age , of purpose to inhance , illustrate , or set out their beautie ; but onely our audacious , brazen-faced , shamelesse , ( if not vnchast , and whorish , ) English Hermophrodites , or Man-women Monsters ; whose prodigious , and blushlesse impudency , bids battell and defiance vnto Heauen it selfe , and dares the Lord to smite , or to controule them : Certainely , God himselfe hath testified , h that it is an vnnaturall , vile , and shamelesse thing , for women to poll their heads , or cut their Haire : therefore they may not clip , nor cut it as they doe , to set out their beautie , or rather to proclaime their shamelesse impudency , to the publike view . If they may not doe it , out of a pretence of Religion , or De●otion towards God : as the Councell of Gangra hath resolued ; much lesse may they vse it out of Lasciuiousnesse , Pride , Wantonnesse : or any affectation of Comlinesse , and Beautie . But to returne againe vnto our purpose from whence wee haue somewhat , ( though not impertinently ) digressed . As women may not clip their Haire , ( no nor Paint their Faces , nor weare immodest apparell , or attires : ) out of a pretence of comlinesse , and beautie ; no more ought men to nourish , crispe , or frizell it , for this end and purpose . First , because it sauours of Effeminacie , and womanish inuirilitie : an odious , vnnatural , and i filthy sinne , which damnes mens Soules to Hell , without repentance : which k makes men odious and loathsome vnto others , and l misbeseemes all Christians . It is a great a disparagement and shame to men ; especially , to Christians , to be Effeminate and womanish in any thing : much more in the ouer-curious , delicate , and vaine-glorious culture , frizling , colouring , poudring , or adorning of their Haire , which sauoureth of nothing but Effeminacy . The b Scriptures , and Fathers condemne this Broydering , and curious Dressing , and setting out of the Haire , euen in women themselues , as an Effeminate , and vnseemely thing : c if in women , is it not much more so in men ? The sixt generall Councell of Constantinople inacted : d That no man should walke abroad with curled Haire vnder paine of Excommunication : not onely because it was a pompe and vanitie of the world , which Christians haue renounced in their Baptisme , and a meere baite to inamor , and inescate others : but likewise because it was a ●adge and character of effeminacie : e Clemens Alexandrinus condemnes all such , for androginous , and effeminate persons , who Curle , and Crispe their Haire like women : f Tertullian , Chrysostome , Cyprian , Hierom , and others doe the like : g What a deformed thing is it ( saith Ambrose , ) for a man to doe any womanish thing ? Therefore let those men who Curle their Crownes like women , beget , and bring foorth Children as women doe : h Let God and men ( saith Petrarch , ) hate those beastes in the shapes of men , who set out or Crispe their Haire after an womanish effeminacie : i Galataeus , k Agrippa , l Zenophon , m Seneca the Philosopher , n Seneca the Tragedian , o Ouid , p Martiall , and others , cond●mne this Frouncing , Frizeling , Colouring● Powdring , and ouer-curious dressing of the Haire , as an effeminate , womanish , and vnmanly thing : which misbeseemes , disgraceth , and deformeth man and woman : therefore we must not vse it to set out our Beautie , because it fauours of effeminacie ; a sinne which God , which Man , which Nature , doe abhorre● Secondly , as it relisheth of effeminacy , and inuirilitie ; so likewise , it tasteth of Leuitie , Vanitie , Pride , Vaineglory , Impudency , Incontinency , Lasciuiousnesse , Carnallitie , Selfe-pleasing , Selfe-seeking , Idlenesse , Voluptuousnesse , neglect of God , and better things : as the Fathers , and others doe abundantly testifie : Few there are either of the Male , or Female sexe , who are occupied , and taken vp in the Frizeling , Frouncing , Colouring , Powdring , or nice Composing of their Haire , but q Incontinent , Vaineglorious , Proud , Sloathfull , Carnall , or Luxurious persons : who are altogether prodigall , and carelesse of the Beautie , Culture , and Saluation of their Soules : who are Negligent , and Sloathfull in God Seruice , and in the practise of all Holy dueties : who r play away their time in earnest , and spend their precious liues in foolish vanities ; as if they were borne for no other purpose , but to Eate , to Drinke , to Play , to Sleepe , or to ina●our , and set out their bodies : who onely seeke to please themselues , and others ; to Pamper , Cherish , and set out their Proud , their Lustfull , and Rebellious Flesh : ( which should be mortified , and kept vnder , by the substraction of all these outward cultures , and Vnchristian attires , which feed and strengthen it : ) such who haue s Vnsound , Vnchast , and Gracelesse Hearts ; and would be easily induced to t prostitute their bodies to the lusts of others , or to inescate others with themselues : this Authors , and experience doeth plentifully witnesse : Therefore we may not vse these Effeminate , Gracelesse , and Vnchristian arts , of purpose to procure or inlarge our Beautie , because it sauoureth of so many sinnes , and is practised by few or none , but Gracelesse , Proud , u Vnchast , Effeminate , and Sinfull persons : and because it is but a doing of euill , that good may come of it . Secondly , I answere ; that mans perfect , true , and reall Beautie , doeth not consist in the Faire , Cleare , or comely Superficies , Delicacy , and tendernesse of the Skinne , or Face ; nor yet in the curious , nice , and artificiall Embroyderies , Curlings , Textures , Colourings , Powdrings , or compositions of the Haire , as most men vainely deeme : but x in the inward Endowments , Ornaments , Trappings , Vertues , and Graces of the Minde , and Soule , in which the Excellency , Essence , and Happinesse of men consist : This is the onely Comelinesse , and Beautie , which makes vs Amiable , Beautifull , and Resplendent in the sight of God , of Men , and Angels : this is the onely culture , and y Beautie which the Lord respects : this is the z onely Beautie which Christ Iesus had on Earth , who had no outward forme , or artificiall , or exotique ornaments , to make him amiable : this is the chiefe * and onely Beautie , and Glory , which the Saints , and Church of God admire , and partake of both here , and hereafter ; though carnall men abhorre and loath it as the great●st deformitie . If therefore we would bee truely beautifull , and louely both with God , with Men , and Angels ; if wee would extend our Beauties , and improoue them to the vttermost , so as b to inamour , and r●uish God , and Christ himselfe : let vs then disclaime these Diabolicall , Worldly , and Vnchristian culture● , c which Defile , Pollute , Detu●pate , and deforme our Soules , and make vs odious , and vncomely in the eyes of God , the Saints , and blessed Angels : and decke our Soules with the very d Beauties of Holinesse , with the e Embroidered , Rich , and precious ornaments , Diamonds , Attires , and Pearles of Grace : let vs bee all Glorious , and Beautifull within ; that so wee may bee fit Spouses for God , and Christ to loue and match with , and may f shine as Starres , and as the brightnesse of the firmament in Gods heauenly Kingdome for euermore : This is a Beautie that Sickenesse , Time , and Age cannot decay : this Beautie will sticke by vs , and continue with vs for all eternitie : yea , it is such a comelinesse as will g supply , conceale , adorne , and grace all corporall deformities , and take them cleane away : whereas h all corporall , and externall Beauty , is but meere deformitie , where this is absent : O then let vs prise this Beautie most , without which wee are deformed , vgly , and vnlouely in Gods sight , let vs admire , seeke , and purchase it with greatest care : so shall we bee abundantly beautifull , and euery way amiable , and comely , though we haue no artificiall trappings , nor externall crispings , cultures , or attires to adorne our Bodies , Heads , and Faces , or to enlarge our externall Beautie , which is not worth the seeking . Thirdly , I answere ; that i euery thing is most amiable , beautifull , and comely in that naturall feature , comelinesse , and proportion , which God himselfe hath stamped , and engrauen on it . Nothing is properly , and truely beautifull , and comely in it selfe , but that whose Varnish , Glosse , and Beautie flowes , and springs from God himselfe ; who is the onely fountaine , and spring of Beautie : All acquisite , externall , exotique , and artificiall varnishes , cultures , dressings , and attires , which any wayes change , sophisticate , or alter that naturall feature , forme , and comelinesse , which the prudent , and vnerring hand of God hath wrought , and formed in vs : transforming vs into another hue , or plight , then God hath giuen vs : is so farre from adding comelinesse , or luster to vs , that k it doeth more deturpate , and deforme vs ; ecclipsing , obfuscating , and deprauing that naturall , and liuely Portraiture and Beautie , which the curious Pencell of God himselfe hath drawne , Limmed , and engrauen on vs. Hence was it , l that Solomon in all his glory , was not arrayed like one of the Lillies of the Field : because their array , and Beautie was naturall ; His , but acquisite , and artificiall . If therefore we would be truely beautifull , let vs content our selues with that naturall Beautie , Haire , and Feature , which God himselfe hath bequeathed to vs , as being most suitable , and conuenient for vs. Doubtlesse , if God had euer thought , that Crisped , Frounced , Powdered , or artificiall , acquisite , and embroidered Haire had beene most for his glory , or for our Beautie , Good , and Comelinesse : m himselfe would out of his infinite wisedome and goodnesse haue assigned vs such naturall Haire as this , which we affect and seeke ; else hee could not haue beene so Wise , so Good , so perfect , and exact a God , so exquisite , and skilfull a Creator as we all repute him . Since he therefore , being Wisedome , Goodnesse , Knowledge , and Beautie it selfe hath designed such naturall , and vnadorned , or vncrisped Haire vnto vs as is most comely , proper , and behoofull for vs : Let vs not murmure , nor finde fault with him , nor call his Art , his Wisedome , his Goodnesse , and Discretion into question : n Let vs not offer violence and force to him , in labouring to correct , to alter , perfect , or amend his worke ; or to o new-moulde , or make our selues , as if wee were more wise then ●ee : p But since wee cannot make so much as one Haire white or blacke , when as God who numbers all our Haires , hath giuen it another tincture , let vs rest contented with that lot and portion , with that naturall Haire , and Comelinesse which God hath giuen vs , q as all other creatures doe , who neuer seeke to change their Haire or Plumes , as men and women doe : for feare wee prooue farre worse the● beasts , spurnning against our wise and great Creator , and saying to him with those presumptuous Pot-sheards in the Scripture : r why hast thou made vs thus ? to the wracke and ruine of our soules . That Beauti , Haire , and forme , is best and comelie●● , which God , which Grace , and Nature , ( not children , loose and wanton persons ) deeme most beautifull and comely : But God , and Grace , and Nature , deeme our naturall Beautie , Haire , and feature best and comeliest : and none but Children , Licentious , Vaine , Lasciuious , and gracelesse persons vnderualue them , preferring these artificiall Curlings , Powdrings , Colourings , Embroiderings , and dres●ings of the Head , the Haire , and Face before them . Therefore these naturall must needes bee best and comeliest : If therefore we would bee beautifull , and lo●ely in good earnest , let vs rest contented with Natures wa●d-robe , not adding art or culture to it : for feare wee offer violence vnto God himselfe , and put the Deuills varnish on his worke and Image . Fourthly , I answere ; that an Effeminate , Womanish , and s affected sprucenesse , or concinnitie , ( especially , in Haire and excrements , the lowest and most inferiour parts , if parts of man , ) is no Ornament , Grace , nor Comelinesse , but rather a deformitie , and disrespect to men : as being vnsuitable to their Magnanimous , Masculine , and Heroicke sexe . t A neglected , naturall , an vnaffected Beautie , Face , and Comelinesse , doeth most adorne , commend , and set out men : The onely meanes therefore for men to enhance , illustrate , and set out their Beautie , is to neglect it , not to seeke it , at least but in a moderate , carelesse , remisse , and vnaffected manner : so that this pretence of seeking Beautie , is but false and vaine . Fiftly , though u naturall Beautie be a gift of God , not wholy to bee slighted , because x it addes some luster to our Gifts , and Graces , being regulated and a●tended with Chastitie , Modestie , M●ekenesse , and Humilitie : y as our vices ( on the other side , ) doe staine obfuscate , and blemish both it , and all externall cultures , and attires else : yet a Studious , Curious , Inordinate , and eager Affection of Beautie , ( especially , by Effeminate , and Vnchristian Cultures , Fashions , and Attires , ) must needes bee Sin●ull , and Abominable : yea , farre worse then Drunkennesse , and excesse of Wine ; if z Clemens Alexandrinus may bee credited : and that for these ensuing reasons : First , because a it proceedes most commonly , from an Adulterous , Vnchast , an● lastfull Heart , or Meretricious , and Whorish affection : For if it bee true of naturall Beautie , b that it is seldome accompanied , or attended with Chastiti● , and Continencie : that it is c commonly a baite , a snare , a Baud , a Pander , and strong alectiue vnto all incontinency : much more must it bee true of artificiall , and affe●ted comelinesse , d the badge and ensign● of a common Harlot , or an Incontinent , and Lasciuious person : e He , or she , can neuer bee a chast and vndefiled virgine in the sight of God , who desires to bee amiable in the eyes of men : For though they doe not alwayes actually prostitute their bodies to the lusts of others , as most that doe affect an accurate , excessiue , or artificiall Beautie , in Crisping and adorning of their Haire and Faces doe : yet since they inamor and inescate others , and kindle a fire and flame of concupisence , and vnchast affections in the hearts of many , who cast their eyes vpon them , by these meretricious cultures , and ouer-studious , and affected Countenances , Dressings , and Attires , which seeme to set their bodies out to sale ; they cannot but bee guiltie of * incontinencie in themselues , because they thus occasion it in others . Those who haue continent and chast affections , as they deeme this corporall , and out-side f Beautie a needelesse and superfluous thing : so they are so farre from seeking , or affecting it : that like that chast and beautifull g Pagan , they would rather h obscure , neglect , and quite deface their naturall Beauties , by inflicting wounds and scarres vpon their faces , to make them more deformed , for feare least others should be infatuated and insnared with them : then any wayes Curle , Crispe , Adorne , Embroider , or set out their Haire , and Faces , to their owne , or others preiudice . i Beautie is no helpe nor furtherance , but a great impediment vnto chastitie : therefore this studious affectation of it , and inquirie after it , proceeds not from a continent or chast affection , but from a Lasciuious , Lustfull , and Adulterous Heart : and so it cannot but be euill . Secondly , it must needes bee euill , because it flowes as from an Effeminate , and Vnchast , so likewise from a Proud , Vaineglorious , Carnall , Worldly , and selfe-seeking Spirit , which aymes not at Gods glory , nor at its owne , or others good and welfare : There are none who seeke an artificiall Comelinesse , or transcendent Beautie , by altering , Colouring , Crisping , or adorning of their Heads , or Haire , or by any such like meanes , but doe it out of an inward , and secret k pride of Heart , of purpose to be proud , and blesse themselues , ( as fond l Narcissus did of old , and many idle Christians now , who make their Haire , and Face their Idoles : ) in their owne Beauties , Skinnes , and Shadowes : and to Deifie , or Adore themselues , their Haire , their Heads , and Faces , like so many pettie Gods : Or else they doe it to winne respect and praise , from Carnall , Gracelesse , and iniudicious persons , by seeming more Beautifull , and Louely to their sensuall eyes , then in themselues they are . Or out of a m Worldly , Carnall , and selfe-seeking Heart , to please themselues , & others : to conforme themselues vnto the guise , and sinfull customes of the World , and Times , which Christians haue renounced in their Baptisme : or to pamper , humour , satisfie , and set out their proud , and sinfull flesh , n which should bee Mortified , and Crucified , with all the inordinate Lusts , Affections , and Desires of it● Or else they vse it out a meere Fantastique , Singular , and Vaineglorious Humour , as o Sir Thomas Ouerbury , hath well obserued : who makes this , the very Character of a Phantastique , or improuident young Gallant : to study by the discretion of his Barber , to Frizle like a Baboone : three such ( saith he , ) would keepe three of the nimblest Barbers in the Towne from weauing Net-garters : for when they haue to doe with him , they haue many Irons in the fire . These are the proper , true , and onely rootes , the ends , and springs from which this search , this labour , and iniquirie after Beautie , Fairenesse , or Complexion flowes : these are the maine and chiefest reasons , for which our Men , or Women Nouris● , Colour , Frizle , Powder , or set out their Haire : Now these are Sinfull , Odious , and Vnlawfull . Therefore we must not Nourish , Curle , Powder , Colour , Embroider , or set out our Haire , of purpose to Diuulge , Enhance , or blaze our Beautie , ( which in trueth , p consists in Grace , in Holinesse , and in a well-spent Life , and not in Haire , in Face , in Skinne , or Superficies , ) as this obiection , or vaine excuse pretends : Gods glory , our owne , and others reall , true , and spirituall good , should bee the end , and ayme of all our actions : Let vs alwayes eye , intend , and minde this blessed end in all our wayes ; and then wee shall not seeke for corporall , f●eeting , nor externall Beautie , which betrayes , and wrackes the Soules of many , but brings no solid , true , nor reall good to any . You haue heard and seene now Christian Readers , the birth and pedigree ; the beginning , growth , and end : together with the vnlawfulnesse , vanitie , effeminacy , and vndecency of Loue-lockes : You see how they thwart the Lawes of God , and Nature , and the Tonsure , Cut , and custome of our Countrey : you haue heard and read , what vncontrouleable , and conuincing arguments haue beene produced , to prooue them to be Odious , Lasciuious , Vncomely , and Vnlawfull , Toyes , and Vanities ; which bring no glory at all to God , nor Ornament , Grace , or good to Men in any kinde : to bee such infallible Characters of Leuitie , Vanitie , Lasciuiousnesse , Pride , Effeminacy , and Vaineglory , as misbeseeme not onely Gracious , and holy Christians , but likewise the more Temperate , and Ciuill sort of carnall Men : to bee things of ill report among the Grauest , Best , and Wisest ranke of Christians , q whose iudgements ought not to b● slighted : You haue h●ard and seene what the Fathers , and Moderne Authors haue concluded of extraordinary long Haire , and so of Loue-lockes ; how they haue passed a doome , and sentence of condemnation on them : For of trueth , r saith Iohn Valerian , a great Clearke of Italy , ) to nourish the bushes , or the Haire , is the fashion of Women ; or else of such men , as liue delicately , and vnchast : for the long Haired people were euer esteemed both of the Greekes , and Latines for a token of foule lust , and filthie liuing : And for my owne part , I neuer heard as yet of any Laudable , Honest , Lawfull , Iust , or sound Apologie , or Iustification , that might , or could be pleaded for them ; but onely these absurd pretences , which I haue here refuted , and defeated . I beseech you therefore by that homage , duetie , and respect which you owe to God , and Nature ; and by that reuerence and submission , which you yeeld vnto the opinions and iudgements of the Fathers , and the Best , the Wisest , Grauest , Holiest , and most iudicious Christians : by that conformitie , and regularitie , you owe vnto the Ancient , Laudable , and decent Habit , Fashion , Tonsure , Guise , and custome of your owne Countrey , and Nation , of whose Cut , and Tonsure , you s ought not , you neede not bee ashamed : by the loue and care you beare vnto your Names , and Credits , among the Best , and Wiser sort ; and by the good , and happinesse you wish vnto your Soules at last , which Loue-lockes will inuolue , and merge in sinne : by that sacred Vow , and Couenant , which you haue solemnely made to God , and Sealed , or Subscribed in your very Baptisme : Euen to forsake the Deuill and all his Workes , the Pompes , and Vanities of this wicked World , and all the sinfull Lusts of the Flesh : ( in all which these Loue-lockes haue their part , and share : ) and by that Ioy , and Heauenly consolation , which you hope , and long for at your Deaths ; when all the Powdring , Curling , Cost , and Time , which you haue vainely , and prodigally cast away vpon your Haire , and Loue-lockes , will prooue but Gall , but Horror , Shame , yea , Anguish , Griefe , and Bitternesse to your Soules : that you would now at last abandon , and vtterly renounce the nourishing , vse , and wearing of these Lasciuious , Singular , Vaineglorious , Vnnaturall , and Vnlouely Loue-Locke , ( which God , and Nature , which all Good , all Holy , Graue , and ciuill Men , both now , and heretofore ; as also the Vse , and Ancient practise of our Countrey doe condemne : ) together with that Lasciuious , Odious , Effeminate , and Vnchristian Frizling , Colouring , Platting , Frouncing , or Delicate , and curious Composition , and t Powdring of the Haire , which oft times make mens liues to stinke ; and doe now so farre ingrosse the thoughts of many , both of our Male , and Female sexe : that they can finde no spare , nor leasure time , to Dresse , Adorne , or Beautifie , their Vgly , Filthy , Naked , Poore , and vnadorned u Soules , ( which lye Rotting , and stinking in the dregg●s of Sinne , as if they were things of nought : ) that so , you may with all humblenesse , and sinceritie of Heart , and minde , and all lowlinesse , and feruency of Spirit , euen set , and bend your selues to seeke , and serue the Lord vnfainedly in all things : and demeane your selues in such a Gracious , Modest , Humble , Holy , Blamelesse , Exemplary , Deuout , and Christian manner , as may Adorne the Gospel of Iesus Christ , and Beautifie that outward profession , and practise of Religion , which you haue formerly tainted , and defamed by your Vaine , Lasciuious , Proud , Luxurious , Ruffianly , Gracelesse , and Vnchristian conuersation : It was a receiued vse and custome heretofore , for men in times of Griefe , of Sorrow , and Affliction , to poll their Heads , and cut their Haire , as x Authors , and the y Scriptures testifie : Beloued , these times wherein wee liue , which way soeuer we turne our selues , are times of Griefe , of Sorrow , Misery , Trouble , and Affliction ; which sommon vs to Fasting , Weeping , and Mourning , to Baldnesse , and Sackcloth : Let vs therefore take occasion from the present time , to clip , cut off , cashere , and vtterly relinquish , our Vaine , our Rus●ianly , Singular , Effeminate , and vncomely Loue-Lockes , and excessiue Haire ; together with all false , or borrowed excrements , or artificiall Crispings , wreathings , Colourings , Powdrings , and ouer-curious Cultures , and Compositions of our Haire ; ( which z God himselfe , which Councells , Fathers , and Moderne Diuines ; yea , Pagan Authors haue condemned : ) that so we may with broken Hearts , and contrite Spirits , vnfainedly abase our Soules before the Lord , to diuert those Fatall , Heauy , Sad , and dolefull Iudgements , which are now approaching toward vs , and euen ready for to seise , and prey vpon vs for our many sinnes : whereof our Pride , our Vanitie , our Wantonnesse , and Effeminacy in Haire , and Apparell , are not the least . If we refuse this counsell and aduice , which the vicinitie , and neeren●sse of Gods Iudgements , doe euen force , and pr●sse vpon our Hearts : and still proceed , to Nourish , Decke , set out , and Crispe our Haire , and Loue-Lockes , a or our corruptible , base , and crazie bodies , which will bee turned into dust and ashes , and troden vnder foot● ere long : spending more time , more thoughts , and cost vpon them , then vpon our Soules , which is the case of many : If wee intrude , and thrust our selues into the very House , and presence of our Glorious , Great , and holy God , so Frounced , Curled , Powdred , Perfeumed , Painted , and Adorned , as if we came to Church of purpose to out-face , and dare the Lord : to Daunce , and not to Pray : to Feast , and not to Fast : to Laugh , and not to Weepe : b to See , and to bee Seene , and not to Heare : to shew our Selues , our Cloathes , our Iewels , our Haire , our Beautie , our Pride , our Vanitie , and Effeminacie vnto men : but not our Hearts , our Pietie , our Deuotion , our Humilitie , and Repentance vnto God , as c the Fathers phrase it : If we place our Pietie , and Deuotion in our Cloathes , and Haire , and thinke our selues d Holiest , when our Cloathes , and Haire sit neatest : If we e thinke we haue done God good seruice , when wee haue but washed our Skinnes , and tricked vp our Heads and Haire , to come and shew our selues in the Church , about the latter end of Prayers or Sermon , of purpose to f draw the Eyes , and Hearts of others after vs , and so to withdraw them quite from God : * If wee take more care and paines to adorne our Heads , and Faces , for the view of others , then to prepare , and fit our Hearts , and Soules by Prayer , and Meditation for God , and for his Ordinances ; as alas , too many Idolatrous , and selfe-seeking Christians doe in these our dayes , who adore no other Deitie , but their Haire , their Heads , their Faces , Cloathes , and borrowed Beautie : Wee haue then no other hope but this ; that God will loathe our persons , and our Prayers too : and g powre out the very dregges , and fulnesse of his wrath , and fury on vs , to our finall ruine . Let this then , cause vs to renounce , abhorre and loathe these Sinfull , Odious , Vnchristian , Lasciuious , and vnlouely Vanities . BERNARDI . Meditationes , cap. 11. Omnia quae ad vsum vitae accepimus , ad vsum culpae conuertimus : Quapropter iustum est , vt qui in cunctis peccauimus , in cunctis feriamur . FINIS . Notes, typically marginal, from the original text Notes for div A10199-e140 * 1 Cor 11.5.6.15 . a 1 Tim. 2.9 . 1 Pet. 3.3 . b Conuerter●̄● in muliebre● toller a●tia● viri , non vsum tantu● atque naturam , sed etiam vultum , incessum , ha●itum , & totu● penit●● quicquid aut in sexu est , aut in vsu viri : ade● vers● sunt in diuersum omnia , vt cum viris nihil magis pudori esse opporteat , quā si muliebre aliquid in se habere videantur : nunc nihil turpi●● viri● quibusda● videtur , quam si ●● aliquo viri viderentur . Saluian . De Gubernat . Dei● l. 7. p. 263.264 . c Pu●e● eos Nationis suae quod non German● aut Galli sint procreati , ita patriam capillo tranferunt● Tertul. de cultu . ●aem . c. 4. d Pro Deo quisque habet quod coli●● G●losi , venter , Deus est● Haeretic● , dogma quod fi●xit . Hier. Com. lib. 3. in Ose. 14. & in Amos c. 2. Capilla impudicarū mulierum Idola . Granatensis hom● in Festo . Mariae Magd. e Qu●d illo● o●tiosos vocas , quibus apud tonsorem multae horae transmittuntur , dū decerpitur si quid proxima nocte succreui●● d●m de singulis capillis in consilium itur : dū aut disiectae coma restitu●●ut , aut deficiens h●●● atque illinc in ●rontem compell●tur ? Quomodo irascuntur si to●●or paulo negligentior ●uerit , qu ●si virum t●nderet ? Quomodo excandescunt si quid de i●●a sua decisum est , si qu●d extra ordinem i●cu●t , nisi omnia in annulos suos reciderunt . Quis est istorum q●● non malit rempublicam turbari , quam com●● suam ? Qui non sollicitior si● de capitis sui decore , quam de salute ? Qui non com●t●or esse mali● , quam hones●ior ? &c. De Breu. Vitae . cap. 12. f Capillum ●rangere , & ad muliebres blanditia● vocē extenu●re , moll●tie corporis certare cum faeminis , & iucundissimis se excolere munditiis nostrorū adolescentium specimen est . Senec. Controuers . l 1. Proaemio ● Componit crine● ps●ca● infalix : altera le●um extendit , pectitque co●as , & voluit in orbē : Est in c●nsilio matrona , admotaque lanis , emerita qua cessat acu● sententia prima huius erit : post ha●●●t●te atque arte minores censebunt : tanquam famae discrimen agatur , aut ●nimae : tanti est , quaerendi cura decoris . Iuuenal . Satyr . 6. g See 1 Cor. 11●14 . Ezech. 44.20 . Reu. 9.8 . h 1 Tim. 2.9 . 1 Pet. ● . 3 . See Mr. Byfields S●rmon on 1 Pet. 3●3 . 4 . g Adhuc in processu vitia sunt● Inuen●t Luxuria aliquid no●● , in quod insan●at . Inuenit impudicitia nouam contumeliam sib● . Inuenit del●ciarum dissolutio & tabes aliquid tenerius molliusque quo pereat . Adhuc quicquid est boni moris , extinguimus leuit●te & politura corporis . Muliebres mūditias antecessimus , colores meretricios , matronis quidem non induendos viri sumi mus . Tenero et moll● ingressu suspendimus gradu● ; non ambulamus , sed inceaimus . Exornamus annulis digit●s , in omni articulo gemma disponitur . Quotidie comminiscimur , per quae virilitati fiat iniuria , vt traduc●tur , quia non potest e●●i . Seneca . Nat. Quaest. l. 7. c. ●1 . h 1 Cor. 6.14.15.16 . Iam. 4.4 . 1 Iohn 2.15.16.17 . i Wisd 2 . 1● . k C●loss . 1.10 . 1 Thess 2.12 . Ephes. 5.8 . l Rom. 12.2 . Gal. 1 4 Ephes. 2.1 2● Col. 2.20 1 Pet. 1.14 . Si● inter ancillas Diaboli & Christs discrimen : vt exemple sitis illis , vt edificentur in vobis : vt magnificetur Deus in corpore vestro : magnificatur autem per pudicitiam , & per habitum pudicitiae competentem . Tertul. De Cultu . Faem . cap. 7. m 1 Pet. 4 2.3 . n Rom 13.13.14 . o 1 Iohn 2.6 . p 1 Pet. 1.15 . & 2.21 . q Phil. 3.10 . r 1 Tim. 2.9.10 . 1 Pet. 3.3.4.5 . Phil. 1.27 . Rom. 26.2 . s 1 Cor. 10.32 33. t Col. 4.5 . v Nusquam Christia●●● aliud est . Tertul . De Corona Milit. c. 9. x Mores ●eos habitu● pronunciet , 〈◊〉 spiritus per aures ab imprudenti● vulneretur . Tertul . De Cultu . Faem . cap. 7. Deus s● fuerit in pectore , cognoscetur & in capite Faeminarum . Tertul . De Velandis Virg. c. 14. y Ia● religionis antiquae non solū vn tutem amisimus , sed nec specimen re●inemus : Ecce enim habitus noster qui humilitatis solebat esse insigne , in signum gestatur superbiae . Bernard● ad Gul. Abb. Apol. z V●● habitu negant quod toto suggest● profitentur . Tertul. De veland . Virg. c. 11. a 〈◊〉 . 23.26 . Elingua Philosophia vita content● e●t , ipse habitus sonat Si● denique auditur Philosophus dum videtur , de occursu meo viti● suffundo . Tertul. de Pallio . cap. 8. b Video et inter matronas , atque prostibulas nullum de habitu discrimen relictum . Tertul . Apolog. aduers. Gent. c See Tertul. De Pallio : & de cultis Faeminarum . Cypr. De Habit : Virginum . Ambros . De Virg. lib. 3. Hierom. Epist. 23. Epist. 7.8.10 . Fulgentius ad Probam . Epist . 3. Clem. Alex. Padag . lib. 2. cap. 10. l. 3. ● . 2.3.11 . Salu. de Guber . Dei. l. 4. d Quid non inuertat consuetud● ? quid non assiduitate duretur ? quid non vsui ce●at ? quantis quod prae amaritudine prius exhorrebant , vsui ipso malè in dulce conuersum est ? Primum tibi importabile videbitur aliquid ; processis temporis ●i assuescas iudicabis non adeò graue ; p●ulo post , nec senties : paulo post etiam delectabit . Ita paulatim in cordis duritiam itur , & ex illa in auersionem : Bernard● de Consid. lib. 1. cap. 2. e 2 Pet. 2 . 11●19 , 20. f Psal. 24.4 . g In hoc cognoscim●● quod seculum diligimus , quia praciosa vestiment●●mamu● . Qui seculum no● diligit , pr●c●●●sa vest●ment●● non quaerit . Quando hom● gaudet de pulchritudi●e c●rporis , mens eiu● elongatur ab amore Creatoris . Quanto amplius in corporis compositione laetaemur , tanto magi● ae superno amore disiungimur . Bernard . De modo bene viuendi . Sermo . 9. h Ex cordis Thesauro sine dubio procedit , quicquid foras ap●aret vitiosum . Vanum cor vanitatis notam ingerit corpori , & exterior superfluitas , interioris vanitatis indicium est . Mollia indumenta animi molliciem indicant . Non tanto curaretur corporis cultus , nisi prius fuisset neglect● mens inculta virtutibus . Bernard● ad Gu●ielm . Abbatem . Apolog . i Iames 1.27 . k Galat. 5.24 . l 1 Peter 2.11 . m Romans 1● . 13.14 . n Mundicies corporis atque vesti●us , ●nimae immunditia : quibus signis animus ●ibid●●osus ostenditur : & per ex●e●●orem hominem , interi●oris hominis v●tia demon●strantur . Hierom . Tom. 1. Epist. 27. c. 10. Cult●s mu●e bris & luxuriosus , non corpus exornat , sed de●eg●t mē●em . Q●intil . Instit. Orat. l. 8 Proaemio● o See Caluin : Comment . on Numbers 6. v. 5. Mayer Exposit : on 1 Pet. 3.4 . p Talis misericordia crudelitate ple●a est , qua videlicet it a corpori seruitur vt anima iuguletur . Qua enim charita● est carnem diligere , & spiritum negligere ? Quaue discretio totum d●re corpori , & animae nihil ? Qualis vero misericordia ancillam reficere , & dominam interficere : Bernard . ad Gul. Abbatem . Apolog. See Perkins Cases of Conscience , lib● 3. Sect. 3. Quaest. 3. Babington on the 7 Commandement . Mr. Byfield on 1. Peter 3.3 . q See Mr. Perkins T●eatise of Callings . r Tamdi● discendum est quem . adm●dum viuas , quandiu viu●● . Vi●ere tota vita discendum est ; & fortasse quod magis miraberis , tota vita discendum est mori . Seneca . Epist. 76. & De Breu. Vitae . cap 7. s Quam blasphemabile est , si quae sacerdotes pudicitiae aicimur , impudicarum ritu procedatis cul●ae aut expictae Tertul. de cultu . Faem . c. 7. t Mens Deodicata sic caueat minora vitia vt ma●ora : quia a minimis incipiunt , qui in maxim● proruunt . Bernard . de Ordine vitae . Col. 112● . C. u Vanitas ad iniquitatem l●bitur , & dum ex al●is ad ali● semper impellitur , suborientibus culpis inquinatur . Ex vanitate ergo , ad iniquitatem ducimur : cum prius per leuia delicta defleuimus , vt vsu cuncta leuigante , ●equaquam post commit●ere etiam grauiora timeamus . Na● dum moderari lingua otiosa verbae negligit , audax ad noxia prorumpit : dum gula incumbitur , ad leuitatis protinus ins●niam proditur : cumque mens sub●gere delectationem carnis renui● , plarumque & ad perfidiae voraginem ruit . Si enim curare parua negligimus insensibiliter seducti , audenter etiam maior● perpetramus : quia si vanitatis culpa nequaquam caute compescitur , ab iniquitate protinus mens inca●ta deuoratur . Vanitatis quippe finis est , vt cum peccato mentem sauciat , hanc ex culpa audacem reddat . Et sit plerunque vt prauis d●sideriis seruiens , a ●ugo se diuini t●moris excutiat , & quasi in malorum perpetratione iam libera , omne quod volupt●s suggerit , implere conte●dat . Greg. Mag. Moral . l. 10. c. 13.14.15 . * Principi●s obsta : sero medi●ina paratur , Cum mala per long●s inualuere moras . Ouid . de Remed Amoris . l. 1. x Qui blandien●o dulce nutriu●t m●lum , sero recusat ferre , quod sub●it iugum . Se neca Hyppol . Act. 1. Qui se cupiditati volentes dediderint oppugnanti , voluntatem resisten●i vlterius non habebunt tyrannice dominanti ● Et ho● fit iusto Dei iudicio : vt qui cupiditati resistere noluimus ingressurae , iam resistere nequeamus ingressa , &c. Prosper . De vita Contempl. lib. 2. c. 15. y Qui● f●cit illa ridicula monstruositas , & mira qu●dam deformis formositas , ac formosa deformitas ? Quid ibi monstruosi Centauri ? quid s●ms-hom●nes ? Videas sub vno capite multa corpor● , & rursus in vno corpore capita mu●ta ? Bern. ad Gu●● Abb●tem . Apolog. z 2 Kings 10. 32 Vulnus habent populi● plus est quam vita salusque , Quod perit : in totum mundi prosternimur aeuum . Lucan . Phars . l. 7. p. 125 a Ier. 37.7 . 2 King. 19.7 . b Ier. 18 16. & 19.1 . & 25 9. Mich. 6.16 . c Deut 28.44 . d Isay. 3.2.3 e Laeta dies populo rapta est : concordia müdo , Nostra perit . Lucan . Phars . l. 9. p. 173 f Rom. 1.18 . Haec quoque de Coelo vulnera missae pu●es . Ausonius Epigram . Ep. 2. g Isay , 28.2 . & 22.6 . h Isay , 5.25 . & 9.12 , 17 , 21. i Ezra . 9.7 . Isay. 34.11 . k Deut. 28.45 2 King. 22.19 . Isay , 24.6 . & 34.5 . & 43 28 I●r . 24.9 . l 2 King. 5.26 Hag. 1 4. m Isay. 22.12 . Zeph. 1 . 2●3● Ier. 4.8 . & . 6.26 . & 25.34 . n Nonne hoc ●●uum , monstri genus est , esse aliquos etiam in morte vitiosos . Quis captiui●atem expectans de Circo cogitat ? Quis metuit mortem & ridet ? Nos & in metu calamitatis ludimus , & positi in mortis t●more ridemus . Salu● De Gub. Deil. 7. p. 227.236 . o Breuissimis loculis patrimonium gran● de pro●ertur , vno lino decies sestertium inseritur : Saltus & insulas tener● cer●ix fert . Graci●es aurium cu●es calendariu● expend●nt , & in sinistra per singulos digi●os de saccis singulis ●●●●it . Hae sunt vires ambitionis , tantarum vsurarum subst●ntiam vno & muliebri corpusculo baiulare . Tertul. De hab . Mulieb . c. 5. See Clem. Alexand P●edag . lib. 2. c 10.12 . lib 3. c. 2.3 . Vxor tua locupletis domus censum a●ribus gerit . Video vniones non singul● s●ngulis aurib●s comparatos : iam enim exerci●●ae aures oneri serendo sunt : iunguntur inter se , & in●uper ali● bo●is superponuntur ? Non satis mu●●e●ris i●sani● viros subiecerat ; nisi bina ac ter●● patrimonia auribus singulis pependisset . Sen. de ●ita Beata . c. 17. De Beneficijs . lib. c. ● . p Ephes 6.4 . d Esay ● . 9 . e Psal. 63.3 . f Mal● i●●●ssabiliter ●●li● addi●●●● , & peccata peccati● cumulamus : & cu● maxima nostri p●rs ia● perierit , id agim●● vt peream●● om●es . T●●●● animorum , ●el t●nta poti●● peccatorum cacit●● est , vt cum maxima nostri pars ●am pe●ierit , nullus id agit v● ne pereat . Salu. de Gub. Dei. l. 6. p. 200.214 . g Multe quo●que eis am●torias salutationes imprimunt , vt vel per terram numero●e incedentes , mere triceos spirit●s in incessu sculpant . Clem. Alex P●ed●g . l. 2. c. 11. h Of whi●h see Diodorus Siculus● Bibl. Hist. l. 2. Sect. 23. Iustin. hist. lib. 1. Athenaeus Dipnos . l. 12. c. 12. Sleidan . l. 1 i In fortis autem viri vultu ●ullum esse ●portet signum molliti●● , sed ●eque vlla parte corporis . Neque ergo in motu , neque in ●abitu inueniatur v●quam magni animi , & excelsi dedecus . Clem. Alex. Paedag. l. 3. c. 11. k Nos vrimur & secamur : sed nec ferr● desectione , nec cauteriorum adu●tione sanamur : imò quod grauius est , cura ips● deteriores sumus . Cunctos prius est interire quam corrigi : Salu. de Gub. Dei. l. 7. p. 226. l. 6. p. 205. l Quasi fato quodam i● vitia ruimus , & ex vit●is in calamitates Zonaras Praefat. ad Annales . m A Deo quippe punimur , sed ipsi facimus vt puniamur . Nos ergo aduersum nos omnia facimus . Nos calamitatum nostrorum auctores sumus . Nihil , itaque nihil est in nos crudelius nobis . Nos , inquam , nos etiam Deo nol●nte cruciamus . Salu. de Gub. Dei , l. 8. p. 282. n Deus crudeli●● vrit , Quos videt inuit●s succub●isse sibi● Tibul● l 1. Eleg. ● . o Mag●is i●imicoru● circu●damur agminibus : hostiū plena su●t omnia . Hier. Tom 1. Epist. 22. cap. 1. p Sopor quippe infunditur , vt perditi● subsequ●tur : Cum 〈◊〉 cōpleti● iniqui●●●bus suis qu●̄● meretur vt pereat ; pr●●identia 〈…〉 tollit●r , ne periturus eu● : dat : Salu. De Gub. Dei : l. 6. p. 234. q Morbid● en●m capite , nihil sa●●●● est est : neque vllu●● omnin● membru● officio suo f●●gitur , vbi quod est principale non constat : Salu. de Gub. Dei : l. 7. p. 234. r Zeph. 2.3 . Ionah● 3.8.9.10 s Ad mundana gaudia , & temporalia bona multitudo procliuis est . Et quamuis incertum , caducumq , sit quod cupitur , libentius tamen suscipitur labor pro desiderio voluptatis , quā pro amore virtutis : ita cum innumer● sunt , qui visibilia concupiscant : vix in●e●iun●ur , qui temporalibus ●terna praepon●nt . Leo de Quadrages . Serm. 11. c. 1. t Qui beneficiis non intelligitur , vel plagi● intelligatur . Cyprian . Tract . 2. contra Demetria dem . u Ier. 15.1.2 . Ezech. 14.14.14.18.20 . Luke 13.3.5 . Leuit. 26. Deut. 28. * Isay 3.16.17.24 . x Ier. 4.14 . y Quid pr●desse poter●t Antidotum cui superfunditur venenum ! Salu. de Gub● Dei. l. 5. p. 148. z Psal. 66.18 . a Isai. 1.15 . & 50.3.4 Prou. 1.24 . to 33. b Mal. 1.10 . c Meretricii enim pilorum plexus & catenarum nexu● deformes reddunt . Clem. Alex. Paedag. l. 3. c. 11. d Serico & purpura indutae Chris●u● indu●re non possunt . Cypr. De Habitu . Virg. Proiiciamus ornamēta terren● si coelesti● optaemus . Tertul. de Cultu . Faem . c. 9.10 . e Psal. 45.13.14 f Cant. 2.5 . & 5.8 g Prodite vos iaem medicamentis & ornamentis extructae Apostolorum , sumentes de simplicitate candore● de pudicitia ruborem ; depictae oculos verecundia : &c. Te●tul : De Cultu . Faem . c. 9. See Cypriā de hab . Virg. Clem. Alex. Paedag. l. 2. cap. 22. l. 3. c. 11. h Isay 2.11 . to 18. h Non solum enim pudicos ac tempera●res satis e●t esse puros , sed etiam adhibenda e●t opera vt quod extrinsecus e●t , sit ab omni repraehensione & vituperatione alienum , omni exclus● suspitionis causai vt in summam quandam contrahatur ca●titas , vt non simus solum fideles , sed etiam videamur fide digni : Clē . Alexand. Paedag lib. 3 , c. 11 k Hos ego versiculos feci , tulit alter hono●es , &c. Donatus in vita Virgil. Maron . l Barba non facit Philosophum Cael●us . Rhod. Antiqu. Lect. l. 5. c. 12. m Facinu● quos inquinat , aequat . Lucan . Phars l. 5. p. 79 Opotet vt vna paena teneat ●bnoxios , quos similis err●r inuenerit implicaetos . Concil . Tollit . 4. Can. 74. n Vitia carpens , scio●e offender● vitiosos . Bern● ad Gul● Abbat . Apologia . * See Athan●si●● Con●tant . 8. Epi●tolae , de necessaria Episcoporum Residentia : against this sinne . Bibl. Patrum . Tom 13 p. 487. to . 491. o Volumus delinquere , & nolumus verberari : Salu : Gub. Dei. lib 4. p. 99. p 1. Pet. 2.5 . Reu. 1.6 . Nonne & Laici . Sacerdotes sumu● ? Scriptum est , nos Sacerdotes Deo & Patri suo ferit : Differentiam inter Ordinem , & plebem con●tituit Ecclesiae authoritas . Sed & vbi tres , Ecclesia est , licet Laici . Tertul. Exhort ad Castitatem . c 5. q Leuit. 19.17 . r Phil. 1.27 . Iude ● . s Ecce iam pene nulla est seculi actio , quam non Sacerdotes admini●trent . Dei causaem relinquimu● , ad terrena negotia vacamus . Ad exteriora negotia delapsi sumu● , & aliud ex honore suscipimus , atque aliud ex officio actionis exhibemus . Curis vero secul●ribus intenti , ●aento insensibiliores intus efficimur , quanto ad ea quae foris sunt studiosiores videmur . Greg. Mag. Hom. 17. in Euangelia . t Malit quilibet improbus ex●crare legem , quam emendare mentem : malit praecept● odisse quam vitia : Inter haec quid agant quibu● loquendi a Chri●to officia mandantur ? Deo displicent si tacent : hominibus si loquuntur . Salu. ad Eccles● Cathol . l. 4. p. 470. u Non aduersum ordinem , sed pro ordine di●putare pu●andus ero , dū non ordinem in hominibus , sed hominum viti● repr●hēdo : quae in vestris laudabilia sunt , laudo et prae●ico : si quae repr●hendenda sunt , vt emendentur vobis , & aliis amicis meis suadere soleo : Hoc non est detractio : sed attractio . Bern. ad Gul. Abb. Apologia . x Isay 9.16 . Ier. 23.14.15 . & 50.6 . Hosea 4.9 . Nullum put● , ab aliis magis pr●iudicium , quam a Sacerdotibus tolerat Deus ; quando eos quos ad aliorum correctionem posuit , dare de se exempla prauitatis cer●it , quando ipsi p●ccamus , qui compescere peccata debemus . Quanto autem mundus gladio feriatur aspicitis : quibus quotidie percussionibus i●tereat populus , videtis . Cuius hoc nisi nostro precipuè peccato agit●r ? Ecce depopulata vrbes , euersa castr● , Eccl●siae destructae , in sollitudinem agri redacti sunt . Sed nos pereunt● populo authores mortis existimus , qui esse deb●imus duces ad vitam . Ex nostro enim peccato populi turba prostrat● est , quia nostra faciente negligentiae ad vitam erudita non est . Greg. Mag. Hom. 17. in Euangelia : Which Homily I would our Non-resi●ents and Secular Clergie men would study but a whiles . Notes for div A10199-e4440 a Aphric● semper aliquid noui affert . Plin. l. 8. Nat. Hist. c. 16. Co●lius Rhod. Antiq. Lect. l. 13. c. 13 Munster Cosmog . l. 6. c. 46. b Esay . 3.16 . to 25 Zeph. 1.8 . 1 Tim. 2.9.10 . 1 Pet. 3.3 , 4. c Clem. Alex. Padag . l. 2. c. 10 12. Tertul. de cultu Faem . lib. Cypr de hab Virg. & de Instit Virgin. Basil . Ser. 2. in Diuites & Auaros Ascetica c. 22. Cōment . in 3. Isaiae . Ambr. de Virg. l. 1. l 5. in . Luc. c. 6. Hier. Epist Tom. 1. Ep. 7. c. 3. Ep. 8. c. 5 Ep. ●0 . c. 2.3 Ep. 47. c. 3. Chrysost. hom . 84 in . Iohā . Fulgen● ad Probam . Ep. 3. Greg. Mag. hom . 6. in Euang. Bern. de modo bene viuend . Ser. 9. Concil● Gangrense . Can. 21. * See Mr. Perkins Cases of Conscience . li● . 3. Sect. ● . Quae●t 3. Mr. Byfields Sermon on 1 Pet. 3.3.4 . Mr. Iohn Downhams Christian Warfar . Part. 2. l. 1. c. 6 to 15. Iohan : Fredericus , de Luxu vestium . BB. Hall. in his Righteous Mammon . BB. Babington on the 7. Command . Mr. Stubs his Anatomy of Abuses . d Ier. 4.30 . 2 Kings 9.30 . Math. 5.36 . Eze●h . 23.40 . e Clem Alex. Paedag. l. 2. c. 10 Tertul. de . Cultu Faem . c. 3. to 9. De Paenitenti● c. 10. De velandi● Virginibus c. 13. Cypr de Habit. Virg. Ambr. Hexaem . l. 6. c. 8. de virgin . l 1 Hier E●●st . Tō . 1. Ep. 7. c 3. Ep. 8. c. 5. Ep. 10. c. 2.3 . Ep. 16 c. 2 Ep 23. Aduersus Heluid . c. 9. Basil Com. in cap. 3. Isaiae . & Ep. 1. Chrysost . hom . 31. in Mat. & hō . 8. in 1. Tim. 2. Theod. S●nct . patrum . Hist. c. 8. Aug. de Doctr. Christ. l. 4 c. 21. Theophylact . E●ar . in 1. Tim. 2. f Master Iohn Downham in his Christian Warfar , part . 2. l. 1. c. 14 M● . Per●●ns C●s●s o● Conscien●e l. ● . Sect 3. Quaest. 3. M●yer Exposition on 1 Pet. 3.3 . Mr St●●s Anat●my of Abuses p. 35. to 4● . Mr. Bolto●s Directions ●or our Walking with God , p. 195 200 〈◊〉 . 〈◊〉 Quo Va●is , Sect. 21 and in his righteous Mammon . g 〈…〉 Pr●●●p . l. Petronius A●biter . p. 74. & 135. P●in● n●t . Hist l. 13. c. 1 2 , ● . 〈…〉 3 Pr●perti●● Elegiar : lib● 1. Eleg : 2. Quintil. Iastitut . Orat lib. 8. 〈◊〉 . Xenophon , Memorabilium . lib. 5 p. 846.847 . h C●pit esse 〈◊〉 citū quod publicū est . Cypr. Epist. l. 2. Ep. 2● i 〈◊〉 s●d cri●i●● su●t Paulinu● Epist. 4. ad . S●uerum . k Alterius esse non possunt nisi Diabol● , quae Dei non sunt . Ter●ul . de Idolo●a●ria , c. 18. De Cult● F●em . cap. 3 , 4 , 5. l Mr. Purchas Pilgrimage . lib. 8. c. 6. Sect. 3. m Leuit. 1● . 30 . Deut. 12.29 , 30. Ier. 10.2 . Mat. 6.7 , 8.31 , 32. Eph. 2.1 , 2 & 4 , 17 , to 22. Rom. 12. 2 Col. 2.20 , 21 22. 1 Pet. 1 , 14 , 18. & 4 , 2● 3. 2 King. 17.15 Zeph. 1 , 8. n Ad impuberem vsque at●tem capillorū● nod●s aur● reuinctos gest●nt Athenaeus Dip nos . l● 12. c. 6. o Mart. Epig. Ep. ● . Seneca . Epist. 1 24 Caelius Rhod. Antiqu . Lect. l. 15 c. 8● Alex ab Alex . l. 5. c. 18. p Matthias a ●ichou de Sarmatia Asiana . c. 7. Boem . de Mor. Ge●t . l 2 c. 10. Gu●gninu● Reru● Polon . Tom. 2. p. 3 22. q Purcha● Pilgr . l. 8 , c. 6. Sect. 3. r Peter Martyr . Indian . Histor . Decad. 7. cap. 2. p. 252. s Acost . l. 5. Hist. Ind. c. 16. t Alex. ab Alex . l ● c. 18. Herodotus lib● 4. Sect. 125. u Alex. ab Alex . Ibid. Plu●arch . Theseus . Polid. Virgil. De Inuentor . ●●rum , l. 3. c 17 Babington in his Notes on Numbers cap. 6. vers . 4 , 5. x Sto●aus de Intemperantia Serm● 6. Fol. 6● . ● . y Purchas Pilgrimage l. 4. c. 19. Alexand. ab Alex. Gen , Dier . l● ● . c. 18. Gotardu● Hist. Ind Orient c● . 52 Maffaus Ind. Hist. lib. 6 p. 270. z Alienum est a Catholica Ecclesia , & a praedicatione Apostolorum , coma extensa . Vir enim , inquit , non debet putrire comā , cum sit imago ac gloria Dei. Epiphan . cont . Haeres . l. 3. Tō . 2. Haer. ●0 . a Epiph. contr . Haeres●s , l. 3. Tom. 2. Haer. 80 b Zenophon : Lacedaem : Respub . Plut●rch . Lysand. & Apothegmata . He●odoti Clio , p. 33. Stobaeus Sermo 44. Arist. Rhetor : l. 1. c. 9. Boemus de Mor. Gent. l. 3. c. 3. C●elius Rhod. Antiqu. Lect. l. 15. c. 8. c Alex. ab Al . 5. c. 18 Polidor . Virgil. de I●ue●t : rerum l. 3. c. 17. Plin. Nat : hist. l. 7. c. 5● . d Alex. ab Alex. l. 5. c. 18. e Herod . Clio. pag●●● . Platonis Phaedon : Chrysost. Hom. 16. in 1 Cor : 11. Alex. ab Alex. l. 5. c. 18. Ma●faeus hist. Indic . l 16. p. 274. Synesius Caluitii Encomium . f Seneca Epist. 124. C●●l . Rhodig . Antiqu. Lect l 15. c. ● . Alex. ab Alexandr . l●b . 5. cap. 18. g Plin. Nat. Hist l. 11 c. 37. Diodor Sic. Bibl. Hist. lib. 5. Sect. 28. Boemus l. 3. c. 22. C●elius Rhod. Antiqu. Lect. l. 15. c. 8. Alex. ab Alex. l. 5. c. 18. h Boem●s l. 3. c. 24. C●eli●s Rhod. l. 15. c. ● . i Solinu● P●lyhist c. 46. ●lex . ab Alex. l. 5. c. 1● . k Aristot. de Generat . Animalium lib. 5. cap. 30. Athenaus Dipnos lib. 12. c. 8. Seneca Epist. 124. Alex. ab Alexand. ● . 5. cap. 18. l Alex. ab Alexand. lib. ● . ca. 18 m Dyonis . Hallecarnas . Rom. Antiqu. lib. 7. cap. 1. n Solinu● Polyhist . cap. ●5 . Cte●ias Excerptae Histor. apud Herodotum . pag. 582. Boemus lib. 2. cap. 8. o Peter Martyr Indian Histor. Decad. 7. cap. 10. pag. 276. p A●osta . Indian . H●stor . lib. 5. cap. 20 pag. 403. Purchas Pilgrimage lib. 8. cap. 12. q Matthias a Michou . Sarmatiae Europ . lib. 2. cap. 3. pag. 479. r Purchas Pilgrimage , lib. 9 c●p . 4. s Tacitus de Moribus Germanorum . cap. 12. Boemus lib. 3. cap. 15. t Byerlincke Chronogr . pag. 18. u Herodotus Cli● . pag. 79. Boemus lib. 2. cap. 3. x Aristot. de Generat . Animal . lib. 5. cap. 3. Horace Epod. lib. Epod● 5. y Epiphanius Compend . Doctr●de Fide Cathol . pag. 910. z Alex ab Alex. l. 1. c 18. a Strabo : Gregor . l. 11. b A●oysi● . Nauigatio . c. 65. c C●esias Excerptae hi●t . p. 582. d O●id . Trist●um l. 5. Eleg. 10. e Gotardus hist. Indiae Orient . c. 51.52 . Maffaeus ●nd . hist. l. 6. p. 252.270 . Purchas Pilgrimage l 4. c. 19. f Maffaeus h●st . Ind. l. 5. p 228. g Maffaeus Select . Epist. ex Ind●a . l. 2. p. 110. h Peter Mart. Ind H●st . l. 8. Dec. 1. p. 45. i ldē Decad. 7. c. 2. p. 251. k Caesar ae Bello Gall. l. 5. p 88. Boemus l 3. c 25 l See Purch●s Pilgr . l. 5. c. 8.17 . l. 8. c. 4 Plin. Nat. hist. l. 2. c. ● l. 11. c. 37. Gotardus c. 47. Alex. ab Alex. l. 5. c. 18. m See Heliodorus AEthiop . hist ● 2. p. 81 82. Bus●●quius Famil . Epist Ep. 1. p. 12. Ep. 4. p. 249. Purchas l. 5. c. 5. Di●g . La●rt l. 4. Carneade● p. 251. l. 8● Empedocles p. 517. o Mai●r est natura , quam patriae . Ambr. Irenaeo , Tom. 1. p. 233 G. p 1 Cor. 11.14 q See Chrysost. Hom. 26 in 1 Cor. 11. Ambr. de Officiis l. 1. c. 46. Theophylact . Enar. in 1 Cor. 11. accordingly , Dan. 4 33. r See Basil. de Virginitate ver● , Tom. 2. p. 150.151 . s Gu●gui●●● rerum Polon . Tom. 1. p. 74. t Zo●ara● Annal●um . T●● . ● Fol. 174. u M. Speeds History of Great Britt . l. 9. c. 4. Numb . ●4 . p. 442. x Tenenda nobis vita esse , quam natura praescripsit , nec ab illa declinandum . S●n. Epist 122. y Vitia superuenerunt , ingesta sunt : nulli nos vitio natura cō●●liat . Seneca Epist. 94. z Constit. Apostol . l. 1. c. 4●● a Padag . l. 2. c. 10. l 3. c. 2.3.11 . b Fieri non potest , non potest inquam fier● , vt verum ostendat animam , qui caput habet adulterinum . Idem Paedag. l 3. c. 3. c In dom●re●gis Diaboli sunt , qui capillis muliebribus se in famina● tra●●figurant , & dignitatem virilem , non sine naturae iniuria dehonestant . De Ieiun . & Tentat . Serm● Tom 2. p. 287. d Contr. Har. l. 3. Tom. 2. Haer● 80. e Epistola 4. ad Seuerum . f De Offic●i● l. 1. c. 46. De Noe & Arca. lib. cap : 7. & Comment in 1 Cor. 11. g H●m . 26. in 1. Cor 11 hom . in Matt. 88. h Coment . in● Soph. cap. 1. Tom. ● . p. 210. i Tom. 1. Epist. Ep. 8. c. 10. Ep. 10. c 4. Ep. 1● . c. 5. Ep. 47. c. 3. Com in Ezech. 44. k See Baruch . 6.31 . l Com. in 1. Cor. 11. m In 1 Cor. 11 Enarratio . n Ad militos Templi Serm● . cap. 2. & . 4. o See Master Dike of the Deceitfulnesse of Mans heart● cap. 17. p 1●5 . Bishop Babingtons Not●s on Numbers c. 6. Sect. 2. Stobaeus Ser. 6. De Intemperantiae . p Numb . 6.5.18 . Iudg. 16.17.19 1 Sam. 1.11 . Iosephus Iudaeorum . Antiqu . l. 4. c. 4. Polyd. Virg. de Inuentor rerū . l. 8. c. 4. Bishop Babingtons Notes on Nūbers 6. q Babingtons Notes on Nūbers ● . Sect. 7.8 p Ambros. de Virgin. lib. 3. de Spir. Sancto . l 2. Pr●aemium lib. 10. in E●āg . Luca c. 21. Babingtons Note● on Nūbers , c. 6. Sect. 6 q 1 Cor. 11 , 5 , 6.7.15 . r 1 Cor. 11.5 , 6 s 1 Cor. 11.4 , 7 t Mat. 21 13. u Bonorum vnum propositum est consentire naturae Seneca Epist. ●6 . Leges natura euertere magnae est impudentiae , & non solum nobiscum , sed eti●m cum natura pugnare . Chrysost. hom 26. in 1 Cor. 11. x See Bishop Halls Quo vadis , Sect. 21. Mr. Bolton in his generall Directions for our comfortable Walking with God , p. 195 . 20● . accordingly . y Psal. 119.9 , 105. Gal 6 . 1● . 1 Iohn 2.6 . 2 Tim 2.16.17 . 2 Pe● . 1 19. z Ze●●ph . De Iu●●it . Cyri. Hi●● . l. 1. ● . ● . a Faemina canictem . O●rmanis in●icit her●is , Et melior ●●ro quaeritu● arte color● Ouid. de Arte Amandi , lib. 3. a Rom. 12.2 . 1 Pet 1 . 14.1● . Col. 2.20.22 . b Paedag. l. 3. cap. 11. c De C●ltu Famin●ru●●●p . 4.5 . d Tom. 1. Epist . Ep. 8. ad Demetriadem , cap. 5.10 . Ep. 23. ad . Marcellum . See Chryso●t . ho● . 8. in 1. Tim. 2. e De habitu Virgin. ●ract . Epist. 4. ad Se●●rum . f Fieri non potest , non potest , inquam , fieri vt ver●m ostendat animam qui capu● habet adulterinum . ●lem . Alexand . P●●ag . l 3. c. 3. g Plutarch . Apotheg . h Nihil sani dicere potest , qui non animum tantum gerit mendacem sed etiam caput . AElian . Variae Hist. l. 7. cap. 20. i Alteriu● cri●es humer● iactantur vtroqu● , F●●ina procedit densissima crinibu● empti● . Proque sui●●lios efficit are su●s , N●c pud●r est emiss● pala● . Ouid. de Arte Amandi . lib. 3. k Clem. Alex. P●dag . lib. ● . c. 3.11 . Tertul. de Cultu F●m . cap. 4.5 , 6. Cyprian . De habit● Virginum lib. Hierom. Epist. Tom. 1. Epist. 8● cap. 5.10 . Epist. 7. cap. 5. Epist. 2● . Chryso●t . Hom. 8. in 1. Tim. 2. S●e Agrippae De vanitate Scient . cap. 71. Master Stubs his Anatomy of Abuses pag. 39.40 . l Strabo Geog. l. 15. Solinu● Polyhist . c. 65. Boemus de Mor. Gent. l. 3. cap. 8. m Diodorus Sicul. Biblioth . Hist. l. 5. Sect. 28. n Boemus De Mort. Gent l. 3 cap. 26 Plin. Nat Hist. lib. 15. cap 22. lib. 16. cap. 37. Iulii Capitolini Verus . o Mat. 5 36. Si quis capillos flauos cerussa eleuisset , albi apparerent , sed non reuera albi essent . Platonis Lysis . p Caduc● sunt , quaecunque fucata sunt : nec fiduciam praebent possidentibus stabilem , quae possessionis non habent veritatem . Cyprian . Epist. lib. 2. Epist. 2. Donato . q Bishop Halls Quo vadis : cap. 21. r Caluitii Encomium . s Moriae Encomium . pag. 50. t Mentiris fictos vnguentis , Phoebe , capillos , Et tegitur pictis sordida calua comis . Tonsorem capiti non est adhibere necessum . Rodere te melius spongia Ph●ebe potest : Ma●tial . Epigram . lib. 6. pag. 38. u lurat capillos esse , quos emit , suos Fabula , nu●quid , Paule , peierat ? Mar●al . Epig. lib. 6. Epig. 10. x 1 Thes. ● . 22 y Com●s superuacuas curare , vel infaeliciū est , vel iniust●ru● : Nam quid ex talibus expectendum aut suspicandum , nisivt l●sciui●● ille ●rnatus saminas prateriuntes inuitet , aut al●enis matrimonii● insidietur ? Basil. De Legend . lib. Gentil . Oratio . z Constit. Apostol . l. 1. c. 4 a Tom. 1. Ep ● c. 10. Ep. 10. c. 4 & 19. c. 5. Cōment . in Ezech 44. & in Zoph . 1. b De Ieiu● . et Tentat . Ser. c Paedag. l. 2. c. 10 l. 3. c. 2.3.11 d De Cultu . Fae● . cap. 4.5 . e Enar in . 1. Cor. 11. f Dipnos . l. 12. c. 6.7.9 . ●0 . g Fortem vocemus , cuius ●orrentes comae maduer● nardo ? Hercules Furens . h Dionis . Hallicarnas . Rom. Antiqu. l. 7 c. 1 i Effeminati omnes fucato com● nitore gaudent : ac palam quidam ●j qui in lupa●ari prae●tant : quasi hoc maxime modo muliebre genus imitari possint . Nos vero aedolescentē Pathicorum modo muliebria appetentē , capillis significam●s . Synesius : Caluitij En●omium . k Summo apud imperitos coma in praeti● est . Ibid. l Non ●p●rtet solum a vetitis absti●ere , sed etiam a co●cessis , quando fuerit Scandalum . Chryost . Hom. 26 ●n 1 Cor. 12. i m Int●r●st t●● p●rfectionis & ●●l●●res , & m●l● pariter ●p●●tes deui●●re . In alter● conscienti● , i● alter● fa●● consulis . Pu●● t●b● 〈◊〉 licer● ( ets● alia● fortasse liceat ) quicquid ●ale fuer●t coleratum . Bern. de Considerat . l. 3. c. 4. n Nihil aliu● s●nt , qua● d●liram●●t● i●consider●t● leuitati● : Lact. De Fals● Sapientia . cap. 2● . o Psal. 4.2 . Psal. 119.37 . Prou. 30.8 . p 1 Sam. 12 . 2● Isay 55.2 . q Ps. 24.3.4 . q Firmum est genus probationis , quod etiam ab aduersario sumit●r ; vt veritas etiam ab ipsis veritatis inimicis probetur . Te●tul . de Trinit . lib. r See Bishop Halls Contemplations l. 15. Hanun and Dauids Ambassadors , accordingly . s Co●suetudi●es patriae nihil minus quā leges obseruandae sunt . Stobaeus . S●r. 39. a 1 Thes. 2.15 . b Ier. ● . 19 . Leuit. 18.30 . Deut. 12.29.30 . c Zeph. 1. ● . Isay. 3 . 1● , to 2● . d Leuit. 1● . 27 & 21. ● . 2 Sā . 10.4 , 5.1 . Cor. 11.14 . e Isai. 3.16.17 f Rom. 12.2 . Eph● . 2.2 . & 4 17.18.19 . Col. 2 20.21.22 . 1 Pet. 4.2 , 3. g 1 Pet. 1.14.18 . Reu. 13.3.4 h Rom. 12 , 15. to 19. & 15.5 6. 1 Cor. 1.10 . Eph. 4.3 . Iam. 3 14. to 18. i 1 Cor. 10.32 33. 1 ●im . 2.2 Rom. 13.1.7 , 8. 1 Tim. ● . 12.13 . to 17. & 3.8.16 . Iustin Martyr . Apolog. 1. & 2 Tertul. Apolog. Adu . Gent. k Prosper . Aquit . De vita Contempl. l. 3. cap. 2 3.8 . * Pudet ●os Nationis suae , quod non Germani aut Galli sint procreati , ita Patriam cap●llo transferunt . Tertul De Cultu F●em . cap● 4. l C●r frater tib● dicor ex ●beris , & Cel●is genitus , Tagique ciuis ? An vultu similes videmm esse ? Tu flexa niti●us , coma vagaris : Hispanus ego contumax capill●s . Martial . Epigram . lib. 10. Epigram . 58. m Suetonii Nero Sect. 51. See Doctor Hackwels Apologie . l. 4. c. 9. Sect. 1. n Di●othi historia Gall. l. 5 p. 424. o 2 Sam. 10.4.5 . p Pars Maxillarum tonsa est tibi , pars tibi rasa est : pars vulsa est : vnum quis putet esse caput . Martial . Epigr. l. 8. Epigr 46. q Herodotus lib 4 Sect. 124. Alexand ab Alex. Gen. Di●rum . l 5 c. 18 r Causa praecipua mihi vid●tur ●uiu● mali , vitae comunis fastidium . Non ●portet i● facer● quod populus . Res sord●da est tritae ac vulgari via viuere . Seneca . Epist. 122. Rusticum putatur omn● quod vulgare , quod ●aturale est . Hierom. Tom. 1. Epi●t . 22. c. 13. s Bishop Halls Contemplations , lib. 15. Hanun and Dauids Ambassadors , accordingly . t Horret cap●llis vt Marinus , asperi● Echinus , aut currens ●per . Horace . Epodon . lib● Epod. 5● u Turpis est omnis p●rs suo vniuerso non congruens . August . Confess . lib. 3. cap. 8. x 1 Thess. 2.15 . y Nulla peior est consue●udo aut ipsis reb●spublicis , aut famil●is , quam si vnusquisque semper pro sua libidine vi●at . Dionys. Halicar . Rom. Antiqu. l. 5. Sect. 10. z Quid tibi nunc ●olles prodest coluisse capillo● , Sapeque mut●ta● dispos●isse coma●● Quid fuco splendente comas redi●ire , quid illas Artificis docta subsecuisse manu ? Tibullus Eleg. l. 1. El. 8. Quid iuuat or●ato procedere vita capillo ? Aut quid Orentea crines perfundere myrrha ? Teque peregrini● vendere ●uneribus ? Naturaque decus mercato perdere cultu ? Pro. pert● Eleg. l. 1. El. 2 u Plutarch . Apothegmata . x Concil . Constantinop . 6. Can. 9. & . 96. y Isay 3.22.23 , 24. 2 King. 9.30 . 1 Tim. 29.10 . 1 Pet. ● . 3 , 4. z Clem. Alex. Paedag. lib 3 c. 3.11 . Tertul. de Cultu . Faem . c. 4.5 , 6. Cyprian . de habitu . Virg. Basil de Legendis Lib Gent. Oratio Hierom. Tom 1 Epist. 7 c 5. Ep. 8. c. 5.10 . Ep. 22 c. 12. Ep. 2● . Chrysost. Hom. 8. ●n 1 Tim. 2. Theophyl●● . n●r ra●●n 1. Tim. 2. Ambros. ●ren . Tom. 1 p. 3●● . B●rn de consideratione l. 4. c. 6. a Agrippa de va● . S●●ent c. 71. Mr. Stubs his Anatomy of Abuses , pag 19. to 42. Marl●rat . Exposit. in 1 Pet. 3.3 . G●l●taeus de moribus , lib. Sir Thomas Ouerbury in his Character of a Fantastique Coelius Rhod. Antiqu. Lect. l. 15. c. 8. b Senecae de Breuitate vitae , cap. 12. Stobaeus Serm. 6. Sed tibi nec ●erro placeat torquere capillos . Forma viris neglecta decet . O●●d de Arte Amandi . lib. 1. c Maffa●i Hist. ●n● . lib. 11. p. 55● . 557 . Gotardus Hist. Indiae Orient . cap. 54. d French Histo●y . p. 7. e Tom. 1. Epist 8. cap 10. c. ● . Epist. 19. c. 5. Epist. 22. c. ●2 . Epist. 47. c 3. Sea vitare viros cultum formamque professos , Quique su●● ponunt in statione coma● . Ou●d● de Art● Amandi . l 3. f Synesius , Calu●t●● : Enco●mium . g See Tibullus Eleg. l 1. Eleg. 4 & 8. Pro●pertius Eleg. lib. 1. Eleg. 2. Petro●●us p●g . 87. Synesius . Caluitis Encomium . Stobaeus Serm. 6. Clem. Alex. Paedag. lib. 2. cap. 10. lib. 3. c. 2.3.11 . Clem. Romanus Constitut. Apost . lib. 1. cap. 4. Ouid. de A●te Amandi . l. 1.2.3 . h A Comae studiosius A lulter● sunt . Homerus enim puellarū deceptorem comae nitidioris amantem facit : quasi ad mul●erum corruptel●m coma exornaretur : & adulter is ●pse adulterorumque omnium ●acile princeps , in quem probrosum illud co●uicium ●actaretur . Sines●●s . Caluitii . Encomium . i Numb . 33. ●2 Isay 2 . 1● . k Concil . Constantinop . 6. 〈◊〉 Trullo Can. 100. Synodus Augustensis . An. 1548. c. 28 l Scynesius ib. Hanc decet inflatos laxè i●cuisse capillos . Ouid. de Arte A man. l. 3 m Nullus comatus , qui non etiam & impudicus . Synesius . Caluitli . Encomium . Caelius Rhod. Antiqu. Lect l ●● . c. 8. n Mat. 18.6 , 7.8 . Rom. 14.13 to 23. 1 Cor. 8.7 . to 14. & 10 32. 2 Cor. 6.3 . See Caluin . Instit. l. ● . c. 1● . Sect. 11.12.13 . o Inter causa● mal●rum nostrorum est , quod viuimus ad exempla : nec ratione componimur , sed consuetudine abducimur . Seneca . Epist. 123. p Dociles imitandis turpibus ac pra●is omnes sumus . Iuuenal . Satyr . 14. In hoc ruentis in deteriora seculi cursum , plures ●runt qui tribuni vitium ●mitentur , quam qui militis v●rtutem● Quintilian Declamatio● 3. q Qu●l●● sun● publica Ci●itatu● studia , tali● etiam est priuat●rum vita . Qua enim vi●●squisque s●lus , aut pud●re pr●pri● , aut ab alio impeditu● facere veretur : ea●●●ore publico recipia●tur , ab eo in su● volun●a●e a●i●run exemplo & consu●tu●ine confirma●o , faci●●●● & a●dacim pa●rantur . Dionis● Hallicarnas . Rom. Antiq●● lib. 5. Sect. 10● r Sed vitare viros cultum form●mque professos : Quique su●s p●nunt in stati●ne co●●a● . Famina quid faciet , cum vi● sit leuior ipsa . Quid. de Arte Amandi . lib. 3. Nec tame● indignum sit , si vobis cur● placendi , C●m compt●s habeant secula nostra vir●s . Idem . De Medic●● mi●e faciei s See Herodotu● E●terpe . Sect. 57. Ouid. Metamorph. lib. 4. & Natalis Comes * See Plinie , Nat. Histor. l. 9. c. 29. t Isai. 3.16 . to 25. Zoph . 1. ● . Prou. 7.10.16.17 . 2 Kings 9.30 . 1 Tim 2.9.10 . Rom. 12.2 . 1 Pet. 3.3.4.5 . u Mat 7.1 . Ioh● 7.24 . Rom 14.13 . 1 Cor. 4.5 . x 2 Pet. 2 7. y Mollities paucorū , labes ●st plurimorum S●lu● de Guber . D●i l. 7. p. 265. z Ignosce mili● , non facile adducor licitū consentire , quod tot ●llici●a parturit . B●r●● . De Cons●d . lib 3. c. 4. a Ca●e . E●hicorū . l. 3. c. 1. b Nihil est facilius quam amictum imit●ri alicuius , aut statum , aut ●otum . Cicero De Oratore lib. 2. c Rom. 12.2 . 1 Pet 1.14 . d Col. 2.20.21 e Ephes. 2.2 . & 4.18 . Rom. 13.13 , 14. f 1 Pet. 4.2 . g M●th 6.8 . 1 Co● . 7.23 h Ephes 5 1. i 1 Cor. 6.19.20 . Reu. 13.3.4 . k 1 Pet. 1 . 1● . l I●hn . 2 6. Rom. 14.8 . 2 Cor. 5 15. 1 Thes. 5.10 . m 1 Pet. 2.21 . 1 Iohn . 2.6 . n Spiritualis homo omne opus suum trina quadam consideratione praueniet . Primū quidem an liceat : deinde an deceat ; proinde an expediat . Bern. de Considerat . l. 3. c. ● . o Non quod in seculo sumus ● Deo● exi●●●min , se● siquid de secul● sceleribu● , & cri●inibus al●igerimus ●er●ul . De Spectac . lib p Honestissimum est , maio●um vestigia ●●qui , recte si praecesseri●● . Plin. Epist. l ● . Ep. 8. q Non ●mitand● nobis illi sunt , qui sub Christi●no n●●ine Gentilem vitam agunt , & al●ud professione , aliud conuersatione ●estantur . Hierom. Tom 1. Epist. 11. c. 2. q Ga●d●t l●●datis ire super●a comis . Proport Eleg. l. 2. El. 1. r Quicquid insolitum est in turba notabile est . Seneca controuers . l. 4. Proaem . Paruae leues capiunt animos , Ouid. de Ar●e Amandi● lib. 1. s Isay 3.9 . Ier. 8.12 . Phil. 3.19 . t Ezra . 9.6 . Iob. 42.6 . Ezech. 21.43 . Luke 18.13 . u Ier 8.12.13 Isai. 3.9.10 . * Quid tam bestiale , acquomod●●o● ind●ce●s tibi voluntate pro l●ge vti , & qui● no● est ad quem appelleris volunt● vt● , negligere rationem ? Non Mi●●● deiecti quam ●l●ti animi est , v●●ut● rationi● expertem , non pro ratione sed pro libitu agere , nec Iudic●● vti , sed appetitu . Bern. de Considerat . l. 3. c. 4 x Rom. 8.12.13 . & 13.14 . Col. 3 5. y See Argument 4. z Prou. 2.18.19 . & 22.14.23.27 . a Pudi●●tiae Christianae s●tis non est esse , verum et videri . Tertul. de Cultu Fae●n , cap. 4. Inter Christianum & Gentilem , non fides tantum debet , sed & vita distinguere : & diuersam relig●onem ver diuersa opera monstr●●● . Hieron . Tom. 1. Epist. 14. c. 2. Omne malum aut timore , aut pudore , natura per●udit Tertul. Apolog adu Gent. c Quod solum formae decu● est cecidere capilli , &c. Petroniu● p●g . 8● Turpis sine ●rondibus arbor , & sine crine caput . Ouid. de A●te Amād . l. 3. See Apu●eius Metamorph . l. 2. p , ●02 , 103. d 1 Cor. 11.14 e Coma ●aeminedecus , vir● dedecus : Paulinus Epist. 4. ad Seuerū . Synes●●s Caluitii . Enc●mi●● . Ab●ose● Prīmasius , Theodoret , & Theophylact . Cōmēt . in 1 Cor. 11 ● 4. See Argument 4● f Sto●a●● De Intemperantia Serm. 6. Athaeneus Dipnos . l. 12. c. 5.7 , 9 , 10. g Vsu etiam praetios● dege●erant , quorū●utem difficili● possessi● eoru● grat● per●un●ti● . Ambr. De Elia & Ieiun . c 9. h French History p. 7. See Caeliu● Rhodig . An●iqu . Lect. lib. 15. c. 8. a 1 Cor. 11.5.6.15 . b Quid capillum ingenti diligentia comi●● Cum illum vel effuderi● mor● Parthorum , vel Geman●r● n●do vinxer●●● vel vt Scyth● solent spar●●ri● : i● quol●be● equ● de●●ior ●actabit●● iub● , horrebi● in Le●●●● ce●nice formosi●r . Seneca Epist. 124. c Tu i●●enil● decu● ser●●● nec pul●hrior ille , ●n long● fuerit quam breuiore com● . Martial . Epig. l. 9. Epig. 14. d See Synesiu● Caluiti● E●comium , accordingly . e Plutarch . Lisander . & Lacon : Institut . Arist. Rhet. l. 1. c. 9. Zenophon Laced●m . Respub : Boemus de Mor. Gent. l. 3. c. 13. f Discant a te Coepiscopi tui c●matulos puero●● comptos adolescentes secum non habere . Bern. de Consid l. 3. c. 6 g Crinium copiae vires mi●uit , & quasi e corpore exugit . Philip. Louicerus Turcic . hist. l. 2. c 3. h Synesius . Calu●tii Encomium . Alex. ab Alex● Gen : Dier . l. 5. c. 18. Plutarch . Thesius . Polydor. Virg. De Inuent . rerum . l. 3. c. 11. Obiect . 2. Answ. 1. i Rom. 5.8 . k Isay. 40.6.7 . Anceps forma● bonum mortalibus exigui donum breue temporis , v● velox celeri pede laberis . Res est form● fugax . Seneca Hyppolitu● Act. 2. Form● bonum fragile est , quantūque accedit ad annos , Fit minor , & spati● carpitur i●sa su● , &c. Ouid. de Arte Amand● , l. 2. Qualis est ista pul●hritudo quam leui● febricula perdit , & rugos● senectu●ita dissolu●t , vt nec fuisse putetur ? Bern. de Ordine vitae . Col. 11 15. M. l See Pag. 1.2 m Mulieres faeminam ex●●erunt , & virorum licentiam aequauerunt . Non mu●at● foeminarū natura● sed vit● est . Sen. Ep. 95. n Ex f●minis mutari in mares non est fabulosum . Plin. Nat. Hist. l. 7. c. 4. Omnia ●unc immuta●it luxus : homines patiuntur muliebria , et faeminae pr●ter naturam viros agunt . Clem. Alex. Pedag. l. 3. c. 3. Paeminae virili ●abitu veste ●u●ata , erubescunt esse quod nat● sunt ●rines ampu●ant . Hierom. Tom. 1. Ep. 12. Al which may be well applyed to our times o Plin. Nat. ●ist . l. 16. c. 44. Alex. ab Alex. l. 5. c. 12. p Acosta . hist. Indiae l. 5. c. 15. Purchas Pilg. l. ● . cap. 12. q Ludou . Almida . Epist. ad Soci . Iesu Ann. 1565. Maffaeus Select . Epist. ex India . l. 4. p. 170 r Hierom. Tō . 1. Epist 43. c. 3 s Surius . Tom 1. Conc p. 373. Gratian. Distinct . 30. t Strabo . ●eog . l. 17. Plutar. de Aere al●eno : Cael. Rhod. Antiq . lect . l. 18. c. 12 Zonar . A●●nal Tom. 2. f. 80. Purchas Pil. l. 6. c. 8. u Iulius capitolinus in vi● Maxim. Lactā De Falsa Relig . l. 1. c. 20. C●el . Rhod. Ant. Lect l. 18 c. 12 x ●ul Capit●l , Maximin●s e● Balbinus : pag. 272.302.307 . y Zonaras A●nal . Tom. 2. Fol. 105. z Epiphan lib. 2. contr . Heres . Cōpend . Doctr. Eccles. Cathol . pag. 910. a Strabo . Geogr . l. 11 Alex. ab Alex. l. 5. c. 18. b S●linus P●lyhist . cap. 27. Plin. Nat. hist. lib. 6. c. 13. c Pet. Martyr . Indian Hist. Decad. 3. c. 4. d Purchas Pil. l. 9. cap. 5. e Plutarchi . Lycurgus . Boemus de Mor. Gent. l. 3. c. 13 Alex. ab Alexandro . l. 2. c. 5. f Opme●●● Chronogr . pag. 391. g Lucian . de Dea Syria . Cael. Rhod. Antiq. Lect. l. 11. c. 24. h Iohan . Miletii . Epist. De Reliqu●is & Sacrific . Vet : Borussorum . i Purcha● Pilgr . l. 9. c 2. k Iraeneo Epist. Tom. 1. pag. 233. G. l 1 Cor. 11.6.14.15 . m Cael. Rhod. Antiq. Lect. l. 22. cap. 2. Alex. ab Alex●ndro . l 5. cap. 18. n Plin. Nat. Hist. l. 1● . cap. 44. Alex. ab Alexandro . lib. 5. cap. 12. o Lucian De Dea Syria . Cae● . Rhod. Antiq. Lect. l. 11. c. 24. * Platoni Phaedon . Cael. Rhod. Antiq. Lect. l. 7. cap. 23. Alex. ab Alexandro l 3. cap. 7. Busbe●quius● Epist● Eccles. Epist. 1. pag. 22. p Zonar . Annal . Tom. 3. fol. 143. q Deutr. 21.11 , 12 , 13. Hierom. Tom. 2. Epist. 84. Paulinus Epist 4. Seuero r Alex. ab Alexandro . lib. 3. cap. 7. s Suetonii Caligula . cap. 5. t Pur●has Pil. l. 4. cap. 10. u Alex. ab Al●xand●o . l. 3. cap. 7. x Pur●has Pil. l. 5. cap. 10. y Athenaeus : Dipn●● . l. 12. cap. 8. z Herodotus . lib. 6. a Ludouic . Patricius . l. 5. cap. 7. Purchas Pil. l. 5. cap. 10. b Purchas Pil. lib. 1. cap. 7. c Tacitus de Moribus Germ ca. 6. Boemus De Mor. Gent. lib. 3. cap. 12. Munsters Geo. lib. 3 cap. 13. Al●x . ab Alex. lib. 4. cap. 4. cap. 1. d Zonaras Annal . Tom 3. sol . 141.155.165 . e Purchas Pil. l. 5. c. 5 & 9. f Alex. ab Alexandro . l. 3. cap. 5. Purchas Pil. l. 9. cap. 1. French Hist. in the l●fe of Clodion the Hairie . p. 7.8 . g Nec vsquam inuenta est , aut inuenire potest , quae nouaculae caput submiserit , praet●rquam in gr●ui aut inauspicato euētu : si vllam vsquam eiusmodi tempus tulit , mihi certè neque auditū , ●eque visum vnquam . Synesius Caluitii Encomium . h 1 Cor. 10.5.6.15 . i 1 Cor. 6.9.10 Gal. 5.19.21 . Ephes. 4.19 . Rom. 13.13 . Isay 14.16.17 k Nihil est nequi●● aut turpiu● effaeminaet● viro. Cic. Tusc. Quaest. l. 5 l M●l●tē Christi verum ni●il molle decet . Ambr. Enar. i● Psal. 3● . a Viris nihil magis pudor● esse oportet quam si muliebre aliquid in se habere videantur : Salu. De. Gub. Dei. l. 5. p. 264. b Isay 3.24 . 1 Tim. 2.9 . 1 Pet. 3.3 . c Basil. Com. in Isai. 3. Clē . Alex. Pedag. l. 2 c. 8.12 . l. 3. c. 3●11 . Tertul. de Cultu . Fam. c. 3 , 4 , 5 , 6. Cypr. De habit . Virg● a Amb. de Virgin . l. 3. Chrys. Hō . 8. in 1. Tim. 2. Hier. Ep. 7 c. 1. Ep. 8. c. 9 , 10. Epist. 22. c. 12. Epist. 23. The●philact , Theodoret , & Primasiu● in 1 Tim. 2 Sec Agrip . De Van. Scient . cap. 71. Athaeneu● Dipnos . l. 12. c. 7 , 9 , 10 , accordingly . d Can 9 & 96. Surius Con●il . Tom 2. e Capillis artificiosis & intortis crinibus incedere , perd●ti , andr●gyni , effeminatique hominis est . Eum qui vir est pecti , tonderi , crines componentem ad speculum , genasq , radi , velli , ac deglabari , quomodo non est plane muliebre ? certe nisi quis eos nudos viderit muliere● esse putauerit , &c. Clem. Alex Paedag. l. 1 c. 10 l. 3. c. 2 , ● . f See Letter ( C ) & Hierom. Ep. 8. c. 10. Ep 10. c. ● . Ep. 19 c. 5. Ep. 47. c. 3. g Quam deforme est virum facere muliebria : Ergo & pariunt , ergo par●●●iant qui crispant coronam sicut faeminae . Irenaeo . Ep. Tom. 1. p. 2●3 . h D●i hominesque male ●derint has bellua● humano effigie , compto faeminarum ad mollitiem capillo : De Rem . Vtr. F●●rt . l. Dial. 20. i De Moribus Lib. k De Van. Scient . c. 63 , 64 , 69 , 71. l De Instit. Cyri. lib. 8. m De Breu. vitae : c. 12. Nat Hist l. 7. c. 31. Controues . l. 1. Prooem . n Fortem vocemus cuius horrentes comae manduere n●rdo ? Hercules Furens . o Nec tamen i●dignum si vobis cura plae●endi , Cum comptos habeant secula nostra viros : De Medicam . Fac. p Pectere t●●olim , sed nec turbare caepillos : Splendida sit nolo , sordidae nolo cutis Nec tibi mitrarum , nec sic tibi barba reo●um . Nolo virum nimium , Pannice , nole parum . Epigr . l. 2. Epig. 29. q Leuoris autem & glabri●iei , si in viros quidē , est mulierculae : si in faemina● autē , adulterae : vtrunque autem est a nostra republica longissime alienandum . Clem. Alex . Paedag. l 3. c. 3. Quid ex talibus expec . tandum est , qui comas superuacuas curant , nisi vt lasciuus ille ornatu● faeminas praetereuntes inui●et , aut alienis matrimoniis insidietur ? Basil. de Legend lib. Gentil . O●at . r Quid ? Illos ociosos vocaes quibus apud tonsorem multae horae transiguntur ? Dum de singulis capillis in consilium itur , &c. Sen : de Breu. Vitae c. 12. s Capilli in●orti , fuci , tincturae , & colores illiti , animam intinsecus aegrotare significant . Clem. Al●x . Paedag. lib. ● . cap. 2. t Vittae permultae differenti● ac curi●s● , & super●●c ●n●● capillorum plicaturae , et cri●ium in●um●rabiles figur● & praeci●s● speculorum structur● qui●bu● se comp●nunt , sunt faeminarum qua omnem p●dorem exuer●̄t , quas qui ●●retrices v●c●●●rit is non ab●rra●erit . Ib. u Cult●● f●cit mulieres mer●tric●s , vir●s autem a●dr●gynos effaminatos & adulteros Clem. Alex . Pae l. 3. c. 2. x Qvi sanos habent ●culos solam animi pulchritudinē in homine diligunt & venerentur . Bern. de Ordine Vitae . c. 1115. m. Non caduci corporis pulchritudo vel morbo peritura vel senio , se● nullis obnoxia casibus , opinio ●onorum nunquam moritura meritorum , hominibus est decors : Ambr. de Virgin. l 1 Tom. 4 p 220 G. Pulchritudo optima est pulchritudo ●nimae ; quando fuerit anima ornata sancto sp●ritu , iustitia , prudentia , fortitudi●e , temperantia , bonorum amore et pudore , quo nullus color nitidior vnquam visus est . Clem. Alex Paedag l. 3 c. 11 See cap. 2 , 3. y 1 Sam. 16 , 6 , 7. Isay 57.15 . & 62.1 , 3 , 4 Ps. 16.3 . Ps. 45 , 11. Clē . Alex. Paedag. l. 3. c. 2 , 3 , 4 z Isay 53.2 , 3 Clē . Alex. P●dag . l. 3. c. 1. * Psal. 45 , 6 , to 15. Reu. 12.1 . & 3.5 , 18 , & 7 , 9 14. Eph. 5.27 . Cant. 4 to 16. b Cant. 4 , 9. T●liter pigmentatae Deū●abebit is amat●rem . Tert. de Cultu . F●em . c. 7 c Quanto am plius corpus for●s propter van●m gloriam ●●mponitur atque ornatur , tanto interius anima foed●tur ac sordidatur . Bern. De modo Viuendi Serm. 9. Qui ●rnatum corpore vestis affectat , animam suam virtutū splendore despoliat . Fulgent . Epist. 3. ad Probam . Noli ac●iperecincinnos corporalium capillorum . Nō illa ornament● se●crimina sunt , le●ocinia formae , non pracepta virtutis . Amb. de Virg : l. 3. T. 4. p. 232. E. d Psal. 29.2 . Ps. 96.9 . & 110.3 . e Psal. 45.13.14 . Iob. 28.16 , 17 , 18. f Dan. 12 , 3. Math. 13 , 43. g Non deformitate corporis animus fo●datur , sed pulchritudine animi corpus ornatur . Senec. Epist. 66. Naturae decus mores exornant boni . Stobaeus Ser. 65. h Nihil pulchritudo iuuat cum quis mentē non bonam habet . Eurip. Oedipo . i Vnumquodque animal in suo genere ac specie pulcherrimum est : quod si de altero in alterum tranferatur , nihil impeditius ad vtilitatem , nihil deformius ad aspectum videri necesse est . Lactant. de Opific . Dei cap. 7. Rectiora decentioraque sunt ●●nia quae vis & habitus naturae ●inxit , quam quae expressit conatus artis . Cla●ke de Aulico . lib. 4. k Propriam perdunt pulchritudinem qui externam inducunt . Clē . Alex. Paedag. l. 3. c. 2. Mulieres si sunt pulchr● , sufficit naturae : non co●tendat ars contra naturam : Sin autem sunt natura turpes , ex iis quae sibi applicant , quod non habent arguunt . Id. Paedag . l. 2 c. 12. Sordidat lauatio ist● , non abluit , nec emendat membra , sed maculat . Cypr. de hab . Virg. Simplex & ●uda verit●● satis ornata per se est : i●●oque ornamētis extrinsecus fucata corrumpitur , non emendatur . Lactan . de Falsa Sap. c. 1. Color arte compositus inquinat corpus , non mutat . Con●●t formam quicquid consumitur artis . Petronius : pag. 74.154 . l Math. 6.28.29 . See Chrysost. Hom. 23. in Math. m See Clem. Alexan. Paedag. lib. 2. cap. 10. lib. 3. cap. 2 , 3 , 11. Ter●ul . de habitu Muliebri● cap. 5. Decultu Faem . cap. 4.5 . Cypr. de Habitu Virgin : ac●ordingly . n Manus Deo inferunt , quā●o illud quod ille ●ormaeuit , re●ormare & transfigura●e contendunt : quia opus Dei est omne quod nascitur ; Diaboli quodcūque mutatur . Quod ornari te put as , quod put as comi , impugnatio est ist a diuini operi● , praeuaricati● e●t veritatis : Et tute impune existimas laturam tam improbae temeritatis audaciam , Dei artificis offensam ? Cypr. de hab Virg. In Dominum delinquunt qui cutem medicaminibus vnguunt , genus rubore m●culant , oculos fuligine collinunt , capillos crispant , & croco vertunt , displicet nimirum illis plastica Dei : in ipsis redarguunt , reprehendunt artificem omnium . Repraehendunt enim cum emendant , cum adijciunt , a Diab●lo artifice sumentes additamenta ista : qui indubit●te huiusmodi ingenia concin●auit vt in nobis quodamodo manus Deo in●erret . Quod nascitur , opus Dei est : Ergo quod fi●git●r Diabol● negotium est . Diuino ●peri Satani ingenia superducere , quam scele●●e est ? Tertul. de Cultu . Faeminar . cap. 3. o Nemo ducem sequitur naturam : Viuitur arte . Factus homo est operis , nunc opus ipse sui . O●en : Epigram . Pars vlt. lib. 2. Epigram . 76● p Matth 5.36 . cap. 10.30 . Luke 21.18 . q Nu●quid bruta mutant speciem suam ? Cur nos mutare desideramus ? Ambros . Irenae● . Tom. 1. pag. 233. F. Clem. Alexand. Paedag. lib. 3. cap. 2.3.11 . r Isay 45.9 . Rom. 9.20 . s No● e●t ornamentum virile cōci●●itas Seneca . Epist. 115. Vt ●orm● cura non omnino negligenda , ita nimi● anxiè curari parum viro dignum . Eras. de Educa● . Puerorum , p. 23. t Fo●ma viros neglect a decet . Ouid. de Art. Amandi . lib. 1. Pulchritudo neglect a magis quā affecta●a a viros exornat . Bernard . de Ordine Vitae . Col. 1116. G. u 1 Sam. 16.12 . Iob 42.15 . Lam. 1.6 . x Gratior est pulchro veniens a corpore virtus . Virgil. AEnead . l. ● . S●n Epist. 66. See B●rn . de Ordine vitae . Co. 1115.1116 accordingly . y No● e●t p●lchritudo vera quae vitiorum habeat de●o●mitatem : Ambros. l. 5. in Luke 6. Tom. 3. p. ● 8. ● . Pulchrum ornatum mali more speiu● caeno collinunt . Nequicquam exor●ata est benè qua mo●ata est malè . Plaut . Mostellaria . Act. 1. pag. 29. z E●riosum quidem esse & vinosum , etsi sint magna vitia , non tamen tanta , quantum e●t nimium sui ornandi studium . Ib. Paedag. l. 3. c. 2. a See the Authors quoted Pag. 1. & 2. Non de integra conscientia v●nit studium placendi per decorem , guem natura liter inuitatorem libidinis scim●s . Tertul. De Cultu . Faemin cap. 2. Ornamentorum insignia & lenocinia fucorum , non nisi prostitutis & impudicis faminis cōgruit : & nullarum ferè praeciosior cultus est , quā quarum pudor vilis est . Cyprian . De habi●u . Virgin. Non est mulieris , sed meretricis illud nimium sui ornandi studium . Clem. Alex. Paed. l. 3. c. 2. b Rara est concordia formae atque pudicitiae : Iuuen. Sat. 10. Lis est cum forma magna pudicitiae . Ouid. Epist. 1 5. Inter formam corporis & animae ca●titatem lis propè perpetua est . Rarissime forma pudicitiae con●unctae est . Rar● admodum ●orma insignis et honestas vno sub lare habitant . Petr. De Remed . vtr . Fort. l , 1. Dial. 65. l. 2. Dial. 1. c Dignitas formae possidentibus grauis , appet●ntibus exitiosa coniunctis periculosa , rentationibus exposita , scandalis circundata . Tertul . De Cultu . Faem . cap 3. Fall●t enim multos ●orma sine arte decens . Ouid. de Remed . Amor. l. 1 Forma castis damno mori●us esse solet . Forma est gratior , sed gibbus est tutior : Forma paucis ad vtilitatem , multis ad perniciem , nullis ad salutem veramque gloriam data est . Multos forma fecit adulteros , castum nullum . Petrarch . de Remed vtr . Fort. l. 1. Dial ● . & 6● l. 2. Dial. 1. Multis species eximia corporis pernici●m attulit , & ipsis quo possident , & ●●s qui specta●t . Possessori so ●icitudinem , metum , suspitionem , n● iteriam peccan li , libi ●●nis fomentum ac copi●● affert : S● pudicus esse cupit , ●oc ipso miser est : quod formosus : ●i impudicus est qui forma praecellit , quid tandem debet suo bono , nisi vt facilius ●oreat ? Eras de Rat. Con●●r . Epist. p. 43. d Lenocinia formae nunquam non prostituto corpori coniuncta & debita sunt . Clem. Alex. Paedag. l. 3. c. 3. See cap. 2. & 11. e Non hab●t cas●itatem veram , quae intuentibus parat illecebram● nec ●idem seruat Christo , quae populo magis quaerat placere quam spanso . Fulgent . Epist. 3. ad Probam . Non computari iam potest inter puellas & virgines Christi , quaesic viui● vt possit adam ●ri : Cypr. D● Hab. Virg. * Quid 〈◊〉 alteri periculo sum●● ? Quid ●lli● alteri co●cupiscentiam imp●rt●m●● ? quam si domin●● ampliando legem a facto stupri non discernit in p●●na , nescio an imp●●e abea● qui ●licui fuerit caus● perditionis . Perit enim ille si●●l in t●● f●●●a si co●cupierit , et admisit iam i● animo quod co●cupiuit , & fact● es tu gl●diu● illi ; vt ● culpa vaces , ab inuidia non liberaueris . Expinga●●● nos vt alteri pereant , vbi est ergo , diliges proximum tuum sicut ●eipsum ? Tertul. de cultu Faem . c. 2. Si tu te sumptuosius comes & perpublicum nombiliter inceda● , oculos i● te iuuentutis illici●● , suspiri● adolescentum post te trab●● , concupiscendi libidinem nutria● , peccandi fomenta succendas , vt & ipsa non pereas , al●os tamen perdas , & velut gladium te & venenu● videntibus praebea● , excusari non potes quasi mente casta sis ac pudica . Cypr. de habit . Virg. f Vbi pudicitia , ibi vacua pulchritudo . Tertul. de Cult . Faem . cap. 2. g Valer . Maximus l. 6. cap. 1. Petrach . De Remed . vtr Fort. l. 2. Dial. 1. Erasm. De Rat. Conscrib Epist pag. 43. h Cum & nostra & aliorum causa versatur i● studio periculosissimum decoris iam non tantum conficta & elaborat● libid●nis suggestum recusa●dum est , sed etiam natur●●is speciositatis oblitterandum dissimulatione & incuri● . Sancta faemina sit naturaliter speciosa , non adeò sit occasioni . Certe , si fuerit , non ignorare , sed etiam impedire se debet . T●rtul . de Cult . Faem . c. 2.3 . i See B.C. k Fastus inest pulchris , sequiturque superbia formam . Ouid. Fast. l. 1. Forma quotaquaeque superbit . ●d De Arte amandi . l. 3. Mulieres formosae plerunque superb● Clerke De Aulico . l. 4. p. 244. Maximinu●●o etiam ●uit superbior , quo pulchitudine orat conspicuor . Op. merus Chronogr . p. 254. l Cael. Rhod. Ant. Lect l. 26. cap. 21. m In. hoc cognoscimus quod seculum diligim●s , quia praeciosa vestimenta amamus . Qui s●e●culum non diligit pulchritud●nem corporis non quaerit . Bernard . de modo bene viuendi Serm. 6. n Rom. 8.13 . & 13.13 . Gal. 5.24 . Col. 3.5 . o In his Character of a Phantastique . p In sola anima pulchritudo & turpitudo apparent● & ideò is solus vere pulcher est , qui est virtute praeditus . Clem. Alexan. Pae●ag . l. 2. c 12. Pulchritudo tua sit bona vita . Stude it aque placere Christo , non praeciosis vestibus , sed bonis moribus : non pulchritudine carnis , sed pulchritudine mentis Bernard . De Mod. Bene viuendi : Serm 9. Illis ampla satis f●rma pudicitia . Tibullus : Elig . l. 1. Elig 2. q Non despiciat quid de se vnusquisque , & maximè vir bonus sentiat . Nam negligere b●norum iudici● vel arrogantiae , vel dissolutionis est . Ambr. De. Officijs lib. 1. cap. 47. r De Sacerdoti● Barbis . fol. 17. s See Mr. Perkins his Cases of Conscience . lib. 3. Sect. 3. Quest. 3. See Page 27. t Videte n● Fragrātia capitis faetorem vit● praestet . Diog. Laert. l. 6. Diogenes . u Cu● 〈◊〉 tuam p●●ci●fi● reb●● i●pi●gu●● & a●●●n●● , quam p●st pauc●s dies ve●mes d●uoraturi sun● i● sepulc●●o : anim●● ver● t●am no● ad●●nas , b●ni●●p●rib●● , qua De● & A●geli● 〈◊〉 praesenta●da est in c●li● ? Quare 〈◊〉 tuam vil●p●●dis , & ●i c●●nem praponi●● Domi●am aucillari , & aucillam d●minari , mag●● a●●sio ●st . Bernard . Meditat. c. 3. x Athena●● Dipnos . l. 12. c. ● . Herodoti Cli● . p. 33. Platonis Phado● . Homer● . Iliad . lib. 23● Diodorus Sic : Bibl. Hist : l. 1. Sect. 84. Suetonii Caeligula . Sect. 5. Apulei●● : De Aure● Asino . l. 29 Bede . Eccles. Hist. Angl. l. 4. cap. 19. Boemus l. 1. c. 5. Alex ab Alex● l 3. c. 7. Coelius R●od● Antiqu. Lect. l. 7. c. 23. l 17. c. 21. Polydor. Virgil. De Inuentor . Rer. l. 6. c. 9. Purchas Pilgr . l. 5. c 9.10 . Ludouicus Patriciu● l. 5. c. 7. y Iob. 1.20 . Isay. 7.20 . & 15.2 Ier. 7.29 . & 16 48.37 . Ezech. 7 . 1● . & 27.31 . Amos 8.10 . Mich. 1.16 . z See Page . 49. a Cur decoras quod mox foedandum est ? Cur depingis quod necesse est conculcari ? Quid ibi valent venustae formae , vbi puluere maculantur assiduo ? Bern. ad Gul : Abbatem : Apologia . b Spectatum veniunt , veniunt spectentur vt ipsa . Ouid. de Arte Amandi . lib. 1. Quid pu●●● in his omnibus queritur ? P●nitentium compunctio , an intuētium admiratio ? Bernard . ad Gul. Abb. Apolog. c Chrys. Hom. 8. in 1 Tim. 2. Theophylact : in 1 Tim. 2. d Eo creditur sanctior quo coloratior . Bernard . ad Gul. Abb. Apolog. e Se pie sacrificasse opinātur , si cutem lauerint . Lanctantius de Iustitia . l. 5. c. 20. f Dum orantium in se retorquent aspectum , impediunt & affectum . Et magis mi●antur pulchrae , quam venerantur sacra . Bern. ad Gul. Abb. Apol. Col. 10 c 3. Qui ad Ecclesiam non venit impieta●tis reu● est , qui sic venit sacrilegii . Salu. de Gub. Dei. l. 8● p. 284. * Ociosa sedēt depictae ad spectaculum . Clē . Alex. Paedag. lib. 3. c. 2.11 . g Quo●tò diutiu● Deu● n●● expectat , vt ●mendam●● , tanto districtiu● iudicabit , s● neglexeri●●●● Bernard . Medita● . cap. ● . 
A66558	----	The vanity of mans present state proved and applyed in a sermon on Psalm 39.5. With divers sermons of the saints communion with God, and safety under his protection, in order to their future glory, on Psalm 73. 23, 24, 25, 26. By the late able and faithful minister of the Word John Wilson Wilson, John, minister of the Word. 1676 Approx. 384 KB of XML-encoded text transcribed from 120 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A66558 Wing W2905 ESTC R218560 99830142 99830142 34592 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 0 1.0 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 1, no. A66558) Transcribed from: (Early English Books Online ; image set 34592) Images scanned from microfilm: (Early English books, 1641-1700 ; 1942:15) The vanity of mans present state proved and applyed in a sermon on Psalm 39.5. With divers sermons of the saints communion with God, and safety under his protection, in order to their future glory, on Psalm 73. 23, 24, 25, 26. By the late able and faithful minister of the Word John Wilson Wilson, John, minister of the Word. Golborne, J. [16], 224 p. printed for Samuel Sprint, at the Bell in Little-Britain, London : 1676. First leaf blank. Laudatory poems, one on the "much lamented death of the Reverend Mr. John Wilson", signed by J. Golborne. Caption title on p. 1 reads: The present state of man, a state of extream vanity. Reproduction of the original in the Bodleian Library, Oxford. Created by converting TCP files to TEI P5 using tcp2tei.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 1473 and 1700 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 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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. 5% (or 5 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 100 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 4 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-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. Pride and vanity -- Early works to 1800. 2004-12 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Rachel Losh Sampled and proofread 2005-01 Rachel Losh Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE VANITY OF Mans Present State PROVED and APPLYED , IN A SERMON on Psalm 39. 5. With divers Sermons of the Saints Communion with God , and Safety under his Protection , in order to their future GLORY , on Psalm 73. 23 , 24 , 25 , 26. By the late able and Faithful Minister of the Word JOHN WILSON LONDON , Printed for Samuel Sprint , at the Bell in Little-Britain . 1676. TO THE HONOURABLE The Lady CATHARINE BOOTH . MADAM , THese Sermons to which you gave so free entertainment when they were preached under your ro●f ( which you made a Sanctuary ) do not doubt of your Countenance . The first part ( being of mans state altogether vanity ) was by the reverend Authors own hand scarce finished before his distemper bad disabled him from service of this nature . And albeit , the latter part were by him destined to obscurity amongst his private papers ; yet by the assistance of special friends , that compared his short notes with what was taken from his mouth . I have answered the importunity of others , that often pressed me to make them publick ; being very much perswaded that ( howbeit they want those enlargements and pollishings which they would not have wanted , had he designed them for the Press . ) I shall not in the least be injurious to his memory , amongst those that were acquainted with his learned abilities ; and have the ingenuity to grant what allowance may be justly challenged , where the author is not the putter forth of his own work ; and withall , will understand the disadvantagious circumstances he lay under , both in his studies and preaching . His strong bodie and vivacious spirits being weakned and rendred languid by an inveterate distemper . I presume ( Madam ) these discourses will have due esteem and value from you , who have made Religion your most serious and close concern , received the word with all readiness , given eminent testimonie of the power of it in a mortified and holy conversation , and especially prized old , plain , substantial truths , which have put you in mind of your frailty , and been furtherance to your faith , love , and holy obedience . Whilst some , either utter strangers to communion with God ( or worse ) malicious scorners have undervalued the Saints heaven upon earth ; and too many others , leaving necessary and acknowledged doctrines , in the study and practice of which , the servants of Christ have lived holily , and died happily and gaping after new-nothings , strange notions , not at all conducing to their improvement of an heavenly life , have puffed up their fancies and thinned their souls . I cannot forget with what pious zeal , and Christian courage God hath spirited you that have adventured to be singular in the strictest profession and practice of piety ; and set you aloft , high above all the little dangers and fears of sullying your quality by being thought over serious and too busie about soul-concerns ; well understanding that the noblest extraction cannot be embased , but the meanest ennobled by holiness , and that it is honour of a double die , for which Ladies are more beholding to their virtues than titles or Escutcheons ; their devout lives , than dead Ancestors . With what a publick spirit hath God acted you , to appear so worthily for his desired service ? Though well aware that it would cost you the indignation of the greater sort , and the rude taunts of the profane rabble , which have concerned you no more , than to animate your godly resolution to be yet more vile in the discharge of a good conscience , service of God in your place , and according to your degree . Nay your manner of life so blameless , so exemplary ; your zeal for God and his truth are and shall be your lasting honour , and embalm your name , when the sect of the Libertines ( that live at so lewd a rate as if their immortal souls were designed only to give a freshness to their faces , gracefulness to their carriage , briskness to their spirits , and in all to serve their vanity ) shall be sweetly fed upon by the worms , and leave a memory more odious than their carcases . But , while I am doing Justice to your virtues , least I should offend your humble modesty , ( which deserves so much the more , by how much it less affects mention of what is due to the world as well as you ) I shall add no more but my humble and earnest prayers to almighty God to sanctifie you wholly to preserve your whole spirit , soul and body blameless unto the coming of the Lord Jesus Christ. TO THE READER . It cannot but be highly proper , that the sons of men should be acquainted with the nature of their present state , that so they may see whether they are to acquiesce in it , or seek after another , which may afford more happiness and contentment . Their endeavours after another state will doubtless be proportionable to their apprehensions and esteem of this . If they take this to be good , they will rest satisfied with it without seeking any farther : but if otherwise , they will look about them , and enquire after another . Those Israelites which think well of Egypt , move but faintly towards Canaan . And whiles Peter perswades himself he hath glory enough upon Mount Tabor , he cares not for seeking for any more . He will never care much for an heaven above , who conceits he hath one below . But then on the other hand , he who takes this present state to be a state of vanity , and sees he is like to pass away his dayes in sin and misery , will ( if he be one that hath not lost the use of his reason ) cast about , and endeavour to possess himself of a better state , wherein he may be free from those evils which now he groans and sighs under . Such a man will be ready to cry out and say , O what shall I do ? What course shall I take ? Which way shall I deliver my self out of my present distress ? Oh that I had wings like a Dove , that I might flie away , and be at rest ! Oh for Elijahs Chariot and and horses , to convey me up to glory ! Oh that I could climb up beyond the Stars , and seat my self amongst those blessed Souls which are about the Throne of God! Then might I wipe away all tears from mine eyes , and triumph over my present misery . But whiles I am in the state wherein I am , surrounded with ten prations , sins , afflictions , what can be expected , but that I should sit like Jerusalem , with the tears upon my Cheeks , and make them my meat and drink night and day ? What more than this can be expected from me , save that I am to despise the World with all the flatteries thereof , and exercise my self in a vigorous and restless pursuit of a state which will yield me that comfort which this is utterly uncapable of affording ? Such as this will be the language of a man , who understood the nature of this present state . And to work the Sons of men to such resentments of it , and truly endeavours after a better state , is the intent of this small discourse : Wherein I have endeavoured to shew what a kind of state this is , how it came to be so , and what use we are to make of it . It was indeed some late unhealthfulness of mine own , which lead my thoughts to this subject , but there is no reason wherefore that should render it less acceptable ; for the nature of it is so common to all mankind , that there are no persons whatsoever , but are concerned in it . And there are none sure , unless they have lien a sleep ever since they came into the world , but can contribute some evidence to the present truth . He that hath lived any considerable number of years in the world , and yet hath nothing to say of the vanity of his present state , is rather to be look'd upon as overwhelm'd with vanity than exempted from it . But whether men are sensible of the vanity of their present state or not , the point insisted on will nevertheless remain in force against them . Now let the great Lord and disposer of souls , bless the following instructions , open the eyes of men that they may see the vanity of their present state , and stir them up seasonably to make out after a better , that so being freed from sin and misery , they may they may enjoy a state of holiness and peace for ever . In sequentem doctissimi Domini Johannis Wilsoni de statu Vanitatis vanissimo Tractatum . ALitis aucupio argenti lassatus inani , Crasse , sitibundus fulvum , liquidumque metallum Deglutis . Quis non crassus ? Sud●re solutae Liquuntur vires , cura laniantur atroci , Fallitur , eripitur , lato captatur biatu , Ulterius sitiens tamen urget hirudo petendi . Quis petit ah quis ! Aquas ex fonte salutis aperto ? Quisve Deum , Christum , coelum sectatur anhelus ? Aut tempestiva quis s●llicitudine status Pungitur aeterni ? Nullus ? Forte unus , & alter . Pro Coelo certare jubet sapientia , clamans Excute segnitiem , cessator , ad arma vocaris ; Persentisce , piger , stimulos torpedine dempta ; Dum radio claro fallacia gaudia monstrat Brachia Centimano desunt , obtorpet Arachne , Lynceus & talpa est , O Monstrum ! Batte , silebis , Midas auritus petulante reculcitrat aestu , Parve ; tibi suade●e , liber , provincia dura est . Sed quid dico ? Tuum non est opus , illa potestas Sufficit hic tantum cui mundi machina debet , Illius auxilio pravorum dedoceantur Artifices , discant potius pollere supernis , Turpe , rogent nostrum quo tandem vivere ducat , Crustati vitiis mollescant ; sintque lacertis Herculis indomiti vera pietate subacti ; Aures atque graves pateant dum tympana pulsas , Det Deus & monitis corda incrassata terebres . * Segniter in quot , inepte , dies dormis vocat , instet Spiritus . Ah nondum ? Rursum vocitabere ? Surge Eia ais ? Inquit Surge . Negas ? Sed surgito . Surgam Quando ? Cras , Cras ? Ludis . Sum serius Hei ho , O abiit jam tota dies dum clamito surge . Quorsum ? en prae foribus vigiles minitantur acerba Mors armata , Sathanque furens , Barathrumque dehiscens . Pectora justitiae verae thorace tuere , Speque salutifera galeatus protinus esto ; Arreptus subito scripturae stringitor ensis ; Quo minus igniferis telis penetrere Sathanis , Mors armis exuta suis captiva trahatur , Infernusque vorax frustra dilatet hiatum , Stertis adhuc ? abeo , nec habebis porro vocantem . J. GOLBORNE . Upon the much lamented Death of the Reverend Mr. JOHN WILSON Minister of Gods Word . LEt him that lives by Funerals , whose Verses Do mercenary duty to proud Herses . Go Court some puling Muse with bleared eyes To cut foul faces at the obsequies , And put the World into a peck of fears , Lest that it should be delug'd by her tears ; Call in some greedy Heir to help , when clad , He 's a close Mourner , for his cloaths are sad . The occasion here too mournful is to be Assisted with the paint of Pageantry . The Irish howlers , or the formal Mum Of solemn Statues would but ill become This sober sadness , such are Hirelings , where The sorry loss can scarce squeez out a tear . Here a large sum of sighs not to disburse Were gross stupidity , or something worse . Where those that know him well , cannot review Their loss at distance , but their griefs renew : Time and experience do make them know Their want much better , and their sorrows grow : His love , care , tenderness , well understod Do highly aggravate the Widowhood Of his dear Relict ; thought on more and more Shew the loss greater than they did before . Their sweet converse together , grave and free , Did se●m a strise , who should most winners be . A strife by marri'd couples to be chose , Where both are winners , and yet neither lose . Prudent provision , fruit of moderate cares , He left his children , and what 's more , his prayers : And for the Church his Son 's design'd ; yet knew , From what point only Church-preferment blew . Dislik'd their Policy , who cunning grown , Ensnare their children ; but to make their moan , Cherish'd no secret hopes that they might find The art to tack about and gain the wind . He was a true Peace-maker , more because Not biass'd by unjust and partial Laws Of hearing , and adhereing to one side : His aim was to make friends , and not divide . They who befriend one party , take on trust Complaints , if they do right , yet are not just . His widow , children , friends he left to moan The Churches loss much greater than their own . Judgment , wit , memory did well agree , Yet strove who most should bene factor be . His phancy did not judgments strength abate , As some gums into air evaporate . Nor was his judgment so devoid of it , With harlotry to brand all modest wit. The choicest readings clarified by His judgment lay hiv'd in his memory . They who with slight stuff memory abuse Vaunt gaudy Sumpter of old boots and shooes . He was close student , and the very prime Of learned Authors did imploy his time . To fathers he due veneration bore , Valu'd the Authors much , their reason more ; The Scripture most , with which they Hydra slew , Lopping off heads of errors as they grew : ▪ With that they baffled the Religion , Whose wicked gods and goddesses had none : If not belyed by their votaries , The fatal tree is hung with Mercuries : And though great Jupiter might save his gullet , Yet should not scape the clyster of a mullet . He thought not fondly what a father saith , Without the book a solid ground for faith , Or that they could not erre , who disagree , Or that from errors Peters charge was free . He was acquainted with the very best Of modern Authors , and did know the rest : Of strange Religions , and their grounds by view , Being confirm'd in doctrine of the true , Substantial truths received did not move Him less to value , but them more improve . With great pains , plainness , judgment he did preach , Order'd his words not to confound , but teach . His Doctrine solid , aim'd to make men know That which was good , his use to make them so . His sweet allurements , pleasing were and grave With holy guile lost souls to catch and save . With Mushroom-notions light he did not cheat Attentive hearers giving froth for meat ; When they flock'd to the windows to be fed , They were not serv'd with air instead of bread : But faithfully dispensed with good skill The judgment to inform , incline the will ; Denying commonly his learned parts The better to convince and win mens hearts , Which did succeed : the word that caus'd a flame In his own soul , in others rais'd the same . His studies , prayers , and sweat , wherewith he taught , Did clearly shew at how great rate he sought The welfare of his people : being bent As those he valu'd for them to be spent ▪ For persecuting sickness made him pay , A round fine for the labors of each day , This grew by gains at length , that did amount To its own ruine , and his great accompt . That cruel rigour made him not to cease Till its injustice bound him to the peace , Whom close imprisonment , nor Panick dread Of mens severity had silenced . Without thy hand , Lord , what could sickness do ? It was thy Sergeant , I am silenc'd too . Thy Providence , yet how shall we expound ▪ Thy choicest goods when thou hid'st under ground . Is not some evil drawing on , when one Into thy work scarce enters but is gone ? Another not till middle of the day Is suffer'd there , but must be had away : The third be gone about his ages noon , Of whom a late departure were too soon , When Labourers are few , the harvest great , This star of the first magnitude must set , This holy Prophet fall . Why do I call A soaring flight from Earth to Heaven a fall ; Where ( whilst in this vain world , and vale of tears , Our faith , hope , love are weaken'd by our fears : Our sweets imbitter'd , and the pleasant things This world affords are not without their stings : Our bodies sickly , subject unto pain : Our souls polluted with sins loathsome stain ) He is secure from sin above the treats Of worldly blandishments and cruel threats Of violence , is licenced to preach The glories of the King , and fears no breach Of Law. There he is benefic'd . It 's cross , That his great benefit should be our loss . J. G. The present State of Man , a State of extream vanity . SERMON I. Psal. 39. 5. Verily every man at his best State is altogether vanity . Selah . MY design at this time is to speak of the present state of man , and to give you what account Scripture , Reason , and Experience affords us thereof : and withal , to shew you what considerations we are to take up from thence , and what use we are to make of it . There is a twofold State of man : the one is present , and the other future . The former is a State of exercise and service : the last of retribution and reward . It is the former of these I intend at present to discourse of , in order whereunto I have chosen these words , wherein David ( who , as appears by the title , was the author of this Psalm ) gives us a peremptory and full account thereof . From the contemplation and view of his own misery , he takes occasion to consider what was the condition of others , whether hiscase were altogether singular , or whether it were not with others as it was with him : and after much serious musing and diligent inquiry , he breaks forth into this positive and general conclusion , Verily every man at his best state , &c. In such sort do's God oft times dispose of men as to their abilities , opportunities , observances , experiences , that some are more capable of giving us an account of one thing , some of another . For instance , David being one that was exercised with various conditions , one while lifted up to the clouds by prosperity , another while thrown down into the bottom of the Sea by adversity ; we must needs look upon him as highly capable of giving us a true and certain account of the nature of mans present state . In like manner Solomon his Son being one that gave up himself so much to the study of earthly things , such as Riches , Honours , and Pleasures ; and being attended with such advantagious circumstances tending to help and further him in his Inquiry , we must needs look upon him as far more fit to give us an account thereof , than one whose studies and conditions carry his thoughts another way . Now by how much Providence do's the more dispose , and qualifie any persons for giving us an account of the nature of things , by so much we should be the forwarder in advising with them , and look upon the account which they give of them , as more considerable and valuable . If then a man would have an account of mans present state , he should go to David : If of the nature of earthly things , he should go to Solomon . Now the account which David gives of mans present state , we have in the recited words , Verily every man at his best state , &c. which passage is so full and emphatical , that more could not have been said in so few words . 1. He tells us , man is vanity ; not only vain in the concrete , but vanity in the abstract : thereby signifying how far vanity hath invaded him , and prevailed upon him , which it hath done in such a degree , that he is become even vanity it self . Were it only some little tincture of vanity that he laboured under , his case were less miserable : but alas ! it is much otherwise ; vanity hath got such head , that it rules and bears sway in him ; insomuch that it hath power to denominate him , and give him his name . There is a great deal of difference betwixt those terms which pass in the concretive form , and those which pass in the abstractive . Those which pass in the concretive , import there is some degree of that , which is spoken of in the subject referred to : but those which pass in the abstractive , import there is that which is spoken of , and little or nothing else . To say man is vain , imports there is some degree of vanity in him , but to say he is vanity , imports a great deal more . But on this I need less to inlarge because of what follows . 2. As if th●● were not sufficient to acquaint us with the nature of his condition , he saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether vanity , thereby importing as much as if he had said , he is meer vanity , or he is nothing but vanity . Hence that of Muis , Homo in se uno omne genus vanitatis complectitur , Man in himself alone contains all kind of vanity . And hence likewise that of Genebrard , Homo non est particula vanitatis , sed tota , integra , & solida vanitas , Man is not a particle of vanity : But the whole , intire , and full business of vanity , insomuch that as he do's partake with all other creatures in the nature of his existence , so the vanitie which is dispers'd amongst all the creatures seems to be aggregated and united in him : with Inanimates he is obnoxious to chance , with Plants to decay , with Brutes to sufferings : Nay the vanity which is in him alone exceeds all the vanity of all the creatures joyned together . Oh it 's sad it should be thus with us ! It s sad that he for whose sake all the creatures were in some sort made , should be vainer than any of them , nay vainer than all of them taken together : But thus it is , and we are to know it , and consider it for our good . And , 3. It is not thus with one particular man , but with the whole race of mankind as they remain in this militant , warfaring state . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Adam , all vanity : so the Original , word for word , which our Translators have thought fit to render , Every man is altogether vanity . Vanity like an Universal contagion , hath not only seized upon one , or a few , but hath overspread the whole posterity of Adam ; so that all without exception , are born , live , and dye therein . There is not any Nation , or people under the whole heaven who are not concerned in this matter . The Sun it self never beheld that man whose state here was not a state of vanity . Had a man the wings of the morning so that he might fly into the uttermost parts of the earth and take a view of the several people thereof , he would abundantly find the truth of what I now say , and return with this report , Oh the state of them all , every one , is a state of vanity . And , 4. It is not thus with man only when he is in adversity , and things are at the lowest ebb with him , but in his highest prosperity when things go best with him . Verily every man at his best state , &c. The word here translated best state , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which how it should be rendred , hath , I find , more then a little exercised the thoughts of interpreters . But not to trouble you with a recital of different versions and opinions concerning it ; the design of the Psalmist in it seems to be this , That man when he is in his prime consistency , or when he is most erect , or established , is even then altogether vanity : when like Josephs sheaf , he stands upright , and the sheaves round about him make obeysance to him , Gen. 37. 7. Or when like David , having overcome all his enemies , he is setled in his Kingdom , 2 Sam. 22. 1. even then he is altogether vanity . That when a man is low in the world , labouring under poverty , pain , sickness , disgrace , persecutions , and the like , he should be in a state of vanity , is not so incredible , but that when he abounds with all the felicities , and good things of this life , he should be so , is not so easie to be apprehended . Yet the Holy Ghost who is the most competent Judge in this , as well as in all other cases , will have us to know that when he is in the best condition , and attended with the most favourable circumstances , the world can afford him , he is even then in a state of vanity . 5. For working in us a stronger belief of this truth , it is usher'd in with a note of asseveration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Verily , as if the Psalmist had said , it is a most real and certain truth , and worthy to be believed of all mankind that every man in his best consistency , or most flourishing condition , even when he may promise himself the greatest measure of stability and happiness , is altogether vanity . When his circumstances are most benign and favourable , and afford the best aspect they are capable of yielding , even then he is meer vanity . 6. And all this for the further confirmation of the matter , is backed with a Selah : which I am apt to think , with Vatablus , and Grotius , stands here not only as a musical note directing the fingers in the Temple how to order their voice , but as a note of excitation to stirr us all up to greater attention and observation . And surely if there be any thing which is worthy the consideration of the sons of men , and which may serve to take them off their pride , and vain glory , and make them base , and vile in their own eyes ; it is this , that all of them in their best condition , are most certainly in a state of extream vanity . And thus I have given you an account of the design , extent , and Emphasis of the Text : And now desire to know how more could have been said in so few words , nay in the greatest multitude ? The Psalmist seems to have served up this truth to the greatest height he could possibly raise it . When a man hath studied , and said all that ever he can , what can he say more than we have here in these words ? When he hath exercised both brain and tongue , when he hath gathered together whatever either wit or language can afford , What can he say more , than that every man at his best state is altogether vanity ? The importance of the words being thus laid before you , I shall offer you the point I intend to insist on , which is this , That the present state of man is a state of extream vanity : Notwithstanding his splendid appearances , his high apprehensions of himself , and his great hopes of a Terrest●al happiness , yet his present state is a state of extream vanity . He ruffles a while in the world , makes a great bussle and stirr , feeds himself with golden dreams , promises to himself fine and delicate things ; and after he hath exercised himself a season herein , in spight of all his pretences and hopes , he finds the Text verified in him , and that he is no other than a heap of meer vanity . To fetch in proof of this from other places of Scripture were needless ; for the Text it self is so clear and full , that to those , who acknowledge the Authority of this Book , it cannot but be abundantly sufficient . However , to shew you the agreement of other places of Scripture with this , I shall offer you two or three passages holding forth the same thing : Hereof God first gave notice in Adams name , which signifies earth , or dust ; whereunto he seems to have reference , when he saith , Dust thou art , and unto dust shalt thou return , Gen. 3. 19. Not but that if he had persisted in his innocency , he should , ( contrary to what the Socinians teach ) have been free from death ; for God in pursuance of his Covenant with him would have secured him from it : But having deserted his innocency , and thereby forfeited the benefit of the covenant , he was in himself , or in respect of his constitutive principles lyable to dissolution and putrefaction . And truly it was not difficult in the frame of his nature and some other circumstances to see , that he was designed for a fall . And as if this were not sufficient , Adam himself taught it in his Son Abels name , which is the very word used in the Text , and signifies vanity , Gen. 4. 3. So early did he see , that he and his posterity were designed here for a state of vanity , that the second Son which he hath , he stiles Abel , or Vanity . But though these Texts afford much light as to this matter , yet there are others wherein this doctrine is much more conspicuous . Job 11. 12. Zophar speaking of man saith , Vain man would be wise . He is certainly vain , but yet would believe himself , and would likewise have the world to believe that he is otherwise . There are some diseases which invading the head , and there seizing on the animal spirits , work such discomposure that the persons who are exercised therewith are unsensible of them : And thus it is in the present case : the vanity which hath seized upon man , hath so far prevailed upon him , that he is become unsensible of it , which do's aggravate his misery in this respect , that it disables him from those endeavours after relief , which otherwise he might make use of . And saith the Apostle , Jam. 2. 20. Wilt thou know O vain man ? A vigorous and quick expression , declaring the great vanity of man , and as in other matters so particularly in his disputing , and reasoning in the things of God. And the Psalmist , Psal. 89. 47. seems somewhat earnestly to expostulate with God about this matter , saying , Wherefore hast thou made all men in vain ? Or as Castellio turns it , Quam frivolum creaveris omne genus hominum ; What a frivolous thing hast thou made all mankind ? Than these places , what can be more plain ? What man is there who acknowledging the authority of the Scripture , will not confess the truth of the point , and grant that the present state of man is vain ? We commonly have good evidence ere we yield to what is spoken against our selves : But here the evidence is so clear and strong , that there is no room for gain-saying , or doubting : So that my business will not lye so much in confirming the point in general , as in making it good in the several particulars belonging to it , and setting it home on our hearts and Consciences , that so we may do what is meet to be done upon the revealing of such an important , and affecting truth . For the prosecution and management whereof I shall , 1. Shew what Vanity is , or what it is to be in a state of vanity . And the word Vanity is of such signification , that it is ever used in a bad sense . Where ever we find it in Scripture , it still denotes either sin or misery , or both . The Apostle , 1 Pet. 〈◊〉 18. calls a sinful Conversation , a vain Conversation . And Job 7. 3. terms those months of affliction and distress which he endured , months of vanity ; I know sometimes it hath a more particular notation . Yet still such as falls under one of these two heads , Sin or Misery . Sometimes it s put for deceitfulness , or falseness , and so Psal. 12. 3. David setting forth the deceitful , false speaking of the wicked , saith , they speak vanity . And because Idols do not answer the expectations of those who confide in them , the Prophet , Jer. 14. 22. speaks of them under the notion of vanities . And in regard worldly injoyments do not yield the satisfaction and contentment which men are apt to expect from them , Solomon , Eccles. 1. 2. speaks of them under the same term . Sometimes it s put for fruitless , or ineffectual labour or pains which men take without receiving any profit therefrom : And so Psal. 78. 33. its said of the Israelities , That God consumed their dayes in vanity ; exercising them with tedious peregrinations in the Wilderness , without bringing them into the Land of Canaan , toward which they were so long in going . Sometimes it s put for temporariness or short continuance : And so Job 7. 16. tells us his days are vanity : that is of very short continuance . And sometimes it s put for obnoxiousness to the several evils whereunto the inferiour Creatures through Gods permission , and mans tyranny , do lye open , so the Apostle , Rom. 8. 20. tells us , how the Creature was made subject to vanity : that is , to manifold abuses and grievances . Thus , as I said , the word Vanity hath sometimes a more particular notation ; yet still such , as falls under one of these two heads , Sin or Misery . From which it is easie to gather what the design of the Holy Ghost in the Text is , when he tells us that mans present state is a state of vanity . We must from the account I have now given you , necessarily infer it is a state of sin or misery , or both . And it were well for us , if it contained only one of them , either Sin without Misery , or Misery without Sin : But such is the badness of it , that it contains both the one and the other , and that in a very high degree , as will appear hereafter in its proper place . The result then of this particular is this , that when David tells us , mans present state is a state of vanity ; his meaning is , that it is a state of Sin and Misery . We exercise our selves in sin , and God in love do's chasten us , and in justice do's punish us for it : whereby it comes to pass that our best days are evil days ; according to that of the good Patriarch , Gen. 47. 9. Few and evil have the days of the years of my life been . Who ( in those times ) lived either longer or better than Jacob ? And yet such was the nature of his days that they were both few and evil . And when we our selves have lived as long , and as well as ever we can , we shall have occasion to give in the same account , and say , Few and evil have the days of the years of my life been . There is not any thing comprehended under the name Vanity , but it attends the days of the holiest and best men . Thus it all along hath been , and thus it will be to the end of the world . 2. Having shewed what vanity is , I shall shew you in what degree man falls under the charge of it , or how vain he is . Some account I have given you hereof in the opening of the Text , but that not being sufficient , I shall here do it a little more fully : And , 1. He is really vain . Whether you look upon Vain as importing Sinful , or Miserable , or both ; Man is really so . He do's not only seem to be so , but he is so : As sure as he is man , so sure he is vain . The same evidence we have for his existence , the same we have for his vanity : We cannot take any considerate , serious view of the one , but we must needs behold the other : What faculty , sense , limb , member , injoyment , concernment , belonging to him can we look upon , but we may see vanity as legibly engraven in it , as if it were writ with a beam of the Sun : Psal. 62. 9. Surely men of low degree are vanity , and men of high degree are a lye . Surely ; see how peremptory the Holy Ghost is in this matter . What thing do's he offer to us throughout the whole Word , which he prefaces with notes of greater certainty and truth then this ? So that we are not to look upon this doctrine as a fiction , or device to work us to mean thoughts of our selves ; but as a real truth , which whether we will or no , we shall find made out to us every day throughout our whole lives . For my part , I look not for that day during my whole life wherein Providence will not some way or other offer me that which in its own nature will be fit to convince me , that my present state is a state of vanity . How happy were we , if what we are told of this matter were a mistake , and thatthings were otherwise then they are represented ? Could we upon our awaking out of sleep find that what we are told concerning this matter were a meer dream , and that the state of things in reality and truth were otherwise , it would be an happy awaking for us , and deliver us from that sorrow and anguish under which we now labour : But alas , when we have slept and awak'd a thousand times over , and bethought our selves of all the arts and ways whereby we may escape the evil spoken of , we shall find our selves fast bound under the power of it . What man is there who if he had it , and might it be available , would not give mountains of Gold to be delivered from this truth ? But there is no thinking of any such things : when we have offered all the bribes , the whole world can furnish us with , to have it cancell'd and revers'd , we shall still find it in full force against us . 2. He is universally vain . This I shall amplifie , and explain in two particulars . 1. Every man is vain . Vanity hath so diffused it self over the humane nature , that there is not any rank , order , or degree of persons in the world exempted from it . Witness the forecited place , Psal. 62. 9. Surely men of low degree are vanity , and men of high degree are alye . Whereby we see that the vanity which hath befallen us , hath not confin'd it self to this , or that particular rank , or degree of persons , but hath most unhappily extended it self to all , so that there is none free from it . Let men be what they will , high or low , rich or poor , they are all infected with it , and labour under both the guilt and burden of it . Now this do's much aggravate the business . Had it confin'd it self to the mean only , we might perhaps have secur'd our selves from it by greatness : or had it been the lot of the poor only , we might have found some remedy in riches : But such is its universal nature , that it reaches to all , so that there is not any degree of blood , or place can preserve us from it : There never was man since the Creation who had not cause to complain of it ; and there never will be man to the worlds end ( though it were at a far greater distance than it may rationally be presumed to be ) but will have cause to do the like . What age , or generation was there ever in the world that could afford a man , that was not in a state of vanity ; or what age or generation is there like to be in the world which we may with any colour of reason expect it from ? When once we have men set before us who are not in a state of vanity , we may cry out with the men of Lystra , the Gods are come down to us in the likeness of men . Acts 14. 11. Should you call to the Patriarchs , Prophets , Apostles , Martyrs , to all the Saints in Heaven , nay to the whole deceased race of mankind , and ask them what their state was when they were on earth , they all either would , or at least might answer , Oh it was a state of vanity . And could you converse with the Generation yet to come , they would all give you an answer to the purpose , that this temporal state is a state of vanity . 2. Every man is altogether vain . He is so , not only in some mean degree , or respect , but he is altogether so . Job 27. 12. speaking to his friends of the inconstancy of the Hypocrite in the duties of Religion , saith , Behold ye your selves have seen it , why then are you thus altogether vain ? Such is the vanity of man , that take him extra gratiam Dei , without the grace of God , as Gejerus expresses it , and he is wholly vain , so that there is nothing but vanity to be found in him . Look upon a poor unregenerate , unsanctified man , and what a despicable creature is he ? He is vain in head , and heart , in soul and body , in life and manners , in all his undertakings , and in all his concernments . What thing belonging to him can any one offer to our consideration , wherein he is not altogether vain : Or what hath he that he can fasten his eye on , wherein he may upon good grounds take comfort ? Nay , what hath he that is not a judgement to him , and matter of great sorrow ? Such is the sadness of his condition that by how much the things he injoyes are the best , by so much they make the more against him ; insomuch that take the choicest benefits ; God hath given him , and he hath cause to bewail it , that ever he had them from him ; for as evil things prove good to him that is in a state of grace and holiness , so good things prove evil to him who is in a state of nature and sin . Thus it is with him who is unregenerate and unsanctified , his state is altogether vain . And then for him who is a pious good man , though it go better with him , though he be in a way of cure and recovery ; yet in some respects , as I shall shew hereafter , his present state is altogether vain . Doubtless those inspired and good men , who tell us in Scripture , that the state of every man here is altogether vain , did not exclude themselves , or others in the same condition , but comprehend them . Is it to be imagined that when David in the Text from the contemplation of his own distress tells us that every man at his best state is altogether vanity , do's exclude himself ? No , he proposes himself both as the occasion of what he saith , and as a special instance of the truth thereof . So that what we have asserted in this head , remains firm and clear ; that man is universally vain . 3. He is vain at the best state the world is capable of advancing him to . Even when he hath attain'd to the greatest confluence of outward things , he is then so far short of real , and substantial happiness , that he is altogether vain ? When birth , youth , strength , beauty , parts , wealth , honour , friends ? do all unite and contribute their utmost assistance to render his state happy , he is even then exceeding miserable . When Solomon was in the very height of his magnificence and glory , and had even what ever his eye , ear , or heart could desire , Was he then free from a state of vanity ? Could he then boast of true happiness ? Could he then make any exception against the doctrine his good father had ( as you have heard ) in so many places taught ? No , notwithstanding all his wisdom , pleasures , delicate works , houses , vineyards , gardens , orchards , pooles of water , multitude of servants , singing-men , and singing-women , instruments of musick , great wealth , and the like ; yet he tells us all is vanity , and vexation of spirit , and there is no profit under the Sun , Eccles. 2. 11. Upon a strict inquiry into these things , he found not only that they were vain , but that he was vain in the injoyment , and use of them . Alas then what hope is there for a man of attaining to a state of true happiness in this world ? for though he may ascend to such an height as to possess himself of the wealth , honours , and pleasures of the greatest Prince on earth , even then he is so far from true happiness , that his state is as truly , and really vain as it was before . When Solomon was in the state of a child and and Subject , his condition was vain : and when he had his fathers Crown , Throne , and Kingdom , and raigned quietly therein , in as much splendor and glory as ever any Prince in the world injoyed , he found himself but at the same pass , Eccles. 1. 12 , 14. So that when the providence of God advances a man from a state of meanness to a state of greatness ; we are not to look upon it as a translating of him from a state of vanity to a state of true happiness , but from one state of vanity to another . Nay , taking vanity ( as indeed we ought ) for the opposite of true happiness ; that is , as importing sin , unholiness , trouble , discontent , and the like : And how much more do the great ones generally labour under it , than those who are in any degrees below them ? Greatness is so far from sccuring the sons of men against vanity , that commonly the more greatness , the more vanity . 4. He is vain throughout the whole course of his life , even from the one end unto the other . Vanity is so deeply , and firmly rooted in his nature and life , that it attends him through the several periods thereof , down to his very dissolution and change . As the blood in its appointed circulation , runs throughout the whole body , so do's vanity throughout the whole life of man. It s born with him , pursues him , and follows him to his very grave . According to that of Solomon , Childhood and youth are vanity , Eccles. 11. 10. A very remarkable passage , carrying with it much strength and evidence ; for if those more serene , and pleasant ages , wherein we are free from the decayes , maladies , cares , we are usually exercised with , when we arrive at a grown and aged condition , be vanity , what can be expected afterwards ? Children , and young people commonly pass away there time in much content and delight : But for persons of a grown , aged state , what complaints do we hear from them ? How many grievances and vexations are they ready to give us an account of ? Who ever lived to see forty years of age , that could not afford us a large Catalogue of his sins , burdens and troubles ? 'T is an observable passage of Solomon , Prov. 24. 16. A just man falleth seven times and riseth up again . 'T is disputed amongst expositors , what is here the meaning of the just mans falling and rising ? Some think we are thereby to understand his falling into , and rising from sin : So Bede and others . But this , Grotius , Gejerus and others are against , alledging the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred to fall , is never amongst the Hebrews put for falling into sin : and also that the taking of it in such a sense , suits not with the design of Solomon in this place , whose business is to shew the calamities , and miseries that both the righteous and the wicked are incident to in this life : but withal , what priviledges the one have above the other ; for whereas the latter plunge themselves into such misery as proves altogether exitial and destructive to them ; it is not so with the former ; they indeed fall , but yet so as to rise again . But whether we understand the place of falling into sin or misery , it comes all to one , as to what I alledge it for , which is to shew the great obnoxiousness , even of the best of men in this life to vanity , which is such , that they fall seven times ; that is very frequently , or often : so that even their whole lives consist of sin and punishment for it : What day , what hour is there from first to last , wherein they have not cause to cry out , Oh the vain state of poor lapsed man ! Oh what evils are we incident to ! Oh what distress have we involved our selves in ! And that which do's aggravate the business is this , that , 5. He is vain unavoidably , and remedilesly . This I speak still with reference to his present state and condition , during which there is no expecting to be delivered from the evils unto which he is obnoxious . God who sits in heaven , and rules the world , hath ordain'd , and design'd that his present state shall be a state of vanity , and notwithstanding all the arts and remedies that may be used to avoid it , it will be sure to prove so . I know , grace , the light of Gods countenance , and assurance of a future and better state , may do much towards the mitigating of the evils of this : But notwithstanding all , we shall still find it a state of vanity : Who more capable of finding it otherwise than Solomon ? Who in a fairer way for the Philosophers stone than he ? Who in the world more likely to escape the severity of his father Davids words than he ? And yet so far was he from it , that none hath said more for the vanity of m●n● present state than he himself hath done . What Chapter is there in all the Book of Ecclesiastes ▪ ( which seems to have been penned by him , in the time of his greatest wisdom and holiness , and when he was most capable of making a right judgment on things ) wherein he do's not with greatest peremptoriness avouch the present state of man to be a state of vanity , and that without any means the whole world can afford of relief ? This is his judgment and testimony in the case : and if that be not valuable , I know no evidence capable of yielding satisfaction in the case . We are all during this life , designed for a state of vanity , and bound up therein , and there is no way whereby we may extricate , or deliver our selves ; but though we turn our selves which way we will , we shall still find our selves labouring under it . This I might farther make good here , but being loth to anticipate my self in my intended Method , I shall wave it for the present , and leave it to its proper place . 3. Having shew'd in what degree man falls under the charge of vanity , or how vain he is ; I shall now shew in what respects he is vain . And , 1. He is vain in his soul , which is wofully depraved in the several faculties thereof , so that it is utterly unable to perform those functions it was once in an high degree qualified for . Oh what a curious piece was the soul of man before the fall ! What rich ornaments was it then indued with ! What thing in all the visible World was like unto it ! But now it is in a far other state than at that time it was . Now it is so degenerated and altered , that it is vain in the several faculties and powers of it . But for the better discovering of this vanity of man in respect of his soul ; I shall manage the business a little more particularly . And , 1. He is vain in his Understanding , which is full of ignorance , folly , and error . It was once a choice and precious lamp , affording a pure and shining light , fit to conduct and lead him in the several duties of his life ; but now it is full of darkness and error , apt to mistake in the plainest cases . Zophar speaking of man , saith , Vain man would be wise , though he be born like a wild Asses colt , Job 11. 12. An Ass is a foolish creature , insomuch that we use to call one who is a fool an Ass : yet Zophar likens man in his natural condition not only to an Ass , but to a wild Ass , nay to a wild Asses colt , which is one of the most stupid , silly things in the world . And what plentiful evidence do the several people in the world afford us of the truth hereof . Go amongst the heathenish Philosophers , even those who by study and converse , had raised themselves to a degree of knowledge and wisdom far above what what the common people had attain'd to , and how ignorant and blockish were they in the things of God ? How absurd and gross in their notions , touching Coelestial and future things ? How divided in their apprehensions , and opinions ? Paul who by his great travels , had opportunity to be acquainted with them , gives this account of them , That they became vain in their imaginations , and their foolish heart was darkned : and that professing themselves to be wise , they became foolish , Rom. 1. 21 , 22. And in another place discoursing of them , he makes mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the vanity of their mind . Eph. 4. 17. They did indeed retain a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or intellectual faculty which was there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or guide in their affairs and proceedings , and which they so much celebrated , and cried up , but so miserably was it infatuated , and depraved , that there was little or nothing but vanity to be found in it . And this do's abundantly appear in their gods , sacrifices , worships , lives , which were such that they would never have owned or used them , had it not been that they had in a great degree lost their understandings , and were besides themselves . And if we go amongst the Jews , and enquire how things went with them , even whiles they were Gods peculiar people , how foolish and vain were they ? Though for a supply of the defect of natural light , they were furnished with such as was supernatural , and that in such a degree , that there was no people which in that respect was like unto them in all the world : Yet what charge and complaints do's God bring in against them , as to their folly and ignorance ? The Ox knoweth his owner , and the Ass his masters crib , but Israel doth not know , my people doth not consider , Isa. 1. 3. Again , My people is foolish , they have not known me , they are sottish children , and they have no understanding : They are wise to do evil , but to do good they have no knowledge , Jer. 4. 22. And if we come amongst our Saviours own Disciples , who had the best Master in all the world , how stupid , and unteachable for a time were they ? How averse to receive the instructions offered to them ? How ignorant were they for a time in divers important points of Religion , such as our Saviours Death , his Resurrection , the nature of his Kingdom , and the like ? which drew from our Saviour that severeexprobration , Luk. 24. 25. Oh fools , and slow of heart to believe all that the Prophets have spoken ! And if we take notice of the whole body of Christians as they lye dispersed throughout the world , What ignorance and error do they labor under ? In how many things do they differ , both from the truth and one another ? Nay what abundance of darkness and blindness do's attend the most intelligent , and inlightned minds ? Now ( saith Paul ) we see through a glass darkly , but then face to face : Now I know in part , but then shall I know even as also I am known , 1 Cor. 13. 12. And if such inspired and extraordinary persons as the Apostles were , were so imperfect , and weak in their knowledge , What then may we imagine is the condition of such poor creatures as we are , who never had those special aids vouchsafed us from heaven , which they were blessed with ? In a word , the mind of man , which heretofore was a region of sacred and heavenly light , is now become a meer sink of darkness , folly , and error ; which do's much contribute towards the rendring of his present State a State of vanity . 2. He is vain in his memory , which is so frail , and treacherous in the matters of God , that it presently loses those things which are commended to it . Whereas it should be a secure treasury of sacred truths , it presently lets them slip as if they were unworthy to be regarded . Hereof we have in instance in the Israelites , of whom it is said , That they forgot Gods works , and the wonders that he had shewed them , Psal. 78. 11. Though they were his works , and though they were wondrous , yet they forgot them . And as if this were not sufficient to discover their lamentable vanity , as to this particular , they went further , they forgot even God himself , and set up other Gods in the room of him . Hos. 2. 13. I will visit upon her the dayes of Baalam , wherein she burnt incense to them , and she decked her self with her ear-rings , and her jewels , and she went after her lovers , and forgot me , saith the Lord. This was both strange and sad : but what will not mans nature do , when it is once delivered up to a state of vanity ? And this is an aggravation of its vanity , that whiles it is thus frail , as to spiritual , and holy matters , it is more tenacious as to those which are of an inferiour nature . Whiles the most important , and weighty truths are forgotten , a deal of putrid stuff , idle stories , and frivolous conceits , which tend to the corruption of manners are retained and preserved . Oh unhappy business , that ever a faculty designed by God for the retaining of high and sacred matters should be made to serve such bad ends and purposes ! Were it not an unpleasant thing to see a rich Cabinet made the repository of dirt and dung ? Who would not be affected and moved with such a sight ? Why , such a sight we have before us in the memory of man ; for whereas it was designed for a Cabinet of sacred verities which were to be brought forth , and used according as occasion required , it is become the repository of little else but dirt and dung ; that is to say , vitious , impure matter tending to pollute the mind , tongue , and life , and render them much more unholy and faulty then they are . Whereas it should minister to the mind in furnishing it ( as there is need ) with an account of those useful and profitable truths which have been commended to it ; it do's instead thereof offer it a deal of frothy , vain stuff , tending to debauch it in those true and wholsome notions it is possessed of , and also to divert it from the contemplation and pursuit of better things , which is another particular thing wherein the vanity of man , in respect of his soul , do's express and shew it self . 3. He is vain in his Affections , which run out upon improper objects , and that with such vigour and strength , as is utterly unsutable to the nature of them . God hath propounded to us such things as are fit for our affections to work on , and as are worthy of their greatest fervor and heat ; but instead thereof we place them upon other things which are of a lower nature , and are utterly unfit for them . He propounds to us himself , Christ , holiness , salvation , which are things of highest moment and were worthy of our affections , were they a thousand times better than they are : But instead of setting them upon them , we set them upon such trivial things as riches , honours , pleasures , which is a business so ignoble , and so far below us , that it is as if a Star should court a dunghill , or a beam of the Sun embrace a straw . The young man loved his Possessions more than Christ ; Mat 19. 22. And some of the chief Rulers who believed on Christ , did notwithstanding , love the praise of men more than the praise of God , Joh. 12. 43. And Paul foretells , that in the last dayes some shall love pleasures more than God , 2 Tim. 3. 4. And alas ! how do's the world even swarm with such as each of these ? The sons of Adam are generally become Sons of Belial , without Government or restraint . Setting out some few holy persons who addict themselves to God , and the life to come , the whole world is set upon riches , honours , and pleasures , and that in such sort , that they but despise other things , how great , or desirable soever they are in comparison of them . It is exceeding sad it should be thus , and that which will ever remain as an instance of great the degeneracy of mankind . Were it a thing uncertain , the case were more tolerable , but it is not so : It is so notorious that there is no room either to deny , or question it : We may lament it , but we cannot either deny or question it . Besides the evidence we have of it in others , there is so much of this temper in our own hearts and practises , that we have all cause to sit down and say , Oh how vain a thing is man ! How do's he misplace his affection ! How do's he set them upon shadows and dreames whiles the greatest things which are every way worthy of them , stand by despised and rejected . This is a lamentation , and let it be for a lamentation . Having thus spoken of the Vanity of man , as to his interior part , we shall now consider what he is as to the exterior . And , 2. He is vain in his Body , which is subject to many evils , which render its present State very despicable , and uncomfortable . It 's subject not only to cold and heat , hunger and thirst , disturbance and weariness , but likewise to diseases , pain , sickness , weakness , death . What Physitian in the world , is so skilful as to give us a full account of all the maladies and distempers the body of poor man is lyable to ? Upon the sin of our first parents , God passed this sad and heavy , yet just and deserved sentence , Dust thou art , and unto dust thou shalt return again , Gen. 3. 19. And Tirinus , with others , tells us , that the very moment wherein Adam sinned , he was visited with a Phthisis , or consumption of the inwards , whereof he all along languished , and after dyed . Whether this be true , or no , I shall not now inquire , but this is certain , that ever since that unhappy business which was done in Eden , man hath all along laboured under a world of maladies and distempers , which before he was free from . One , with the Shunamites Son , complains of his Head , 2 King. 4. 19. Another , with Jeremy , of his Bowells , Jer. 4. 19 , Another , with David , of his loins , Psal. 38. 7. One is exercised with the Stone , another with the Gout , another with the Palsie , and every one with either one malady or other . One we have groaning in his chair , another in his couch , another in his bed . Oh the dolorous nights and tedious dayes that the poor Sons of men endure ! Oh their restless tossings and turnings ! Oh their heart-breaking sighs and complaints ! In the evening they cry out , would God it were morning , and in the morning , would God it were evening , Job 7. 4. Notwithstanding the rapid and swift motion of the Sun , yet through the greatness of their extremity , how slow do they think its progress ? They are ready to say of it , as the mother of Sisera did of her Son , Why is his Chariot so long in coming ? Why tarry the wheels of his Chariots ? Judg. 5. 28. How negligent do they think the Clock , how long the hours ? What house , chamber , bed , is there that hath not been a witness of what I now say ? Nay , how ordinarily are the sons of men brought to such misery , that being impatient of their lives , they do even court death and the grave ? Who was ever blessed with greater magnanimity and patience than Job ; and yet what a do did he keep with the grave to take him and close him up ? Job 17. 14. I have said to corruption , thou art my father , to the worm , thou art my mother and my sister . So great was his misery , that having taken leave of his Relations and house , he claims kindred with corruption and the worms . As when we have occasion to use persons , and crave their assistance , we commonly claim kindred with them : so Job having a desire , that corruption and the worms would take him into their society , he thus claims kindred with them . The words imply as much as if he had said , I had indeed other kindred , but they being less suitable to my condition , I have taken my leave of them , and now desire to be own'd and entertained by you . Oh what dismal and unpleasant thing 's the vanity of mans present state put him upon desiring ! What more distastful to flesh and blood than Corruption ? What more unpleasant companions than the Worms ? Yet sometimes his extremity is so great , that it puts him even upon the desiring of these things . And when man hath been exercised here with extremity a season , death comes and puts a period to his life , and so he is carried forth to his grave , and there left to dwell and converse with his new kindred , corruption and the worms , with whom he is to continue till the heavens be no more . And herein the hand of Providence is so steady , and vigorous , that there is no resisting of it . Whether we be for it or against it , to the grave we must go , and there abide . Should we all fall down on our knees , weep the eyes out of our heads , and sigh till our hearts are ready to burst , in order to the preventing of it , yet could we not prevail . What man is he that liveth ( saith the Psalmist ) and shall not see death ? shall he deliver his soul from the hand of the grave ? Psal. 89. 48. And saith Job , I know that thou wilt bring me to death , and to the house appointed for all living , Job 3. 23. Both which places hold forth thus much , that as death is the portion , so the grave is the habitation appointed for all the living . And what thing is there in the world that is more evident ? Where are those vast numbers of people that lived in the world before us ? Where are those thousands of young flourishing Gallants , that in their prosperity despised death , and derided the grave ? In what place do they remain , or what is become of them ? Are they not now fast under the power of those things they once scorn'd and slighted ? Oh how fully are they now convinced of their own folly , and how far are they from the presumptuous conceits they formerly maintained within them ? Oh how much is the State of man altered from what it was in innocency ? Then he was in a sort immortal : so that as Austin teaches , Poterat non mori , He might live , and not die : But now the case is otherwise , now he is absolutely mortal , so that , non potest nisi mori , he cannot but he must needs die . This is sad , but yet if God will hereby make way for a better State , then either of the former wherein non potest mori , a State wherein he may be wholly immortal , and above the power of death , it will do well . 3. He is vain in respect of his worldly designs and hopes . He hath an active head , and a working heart , and according as he apprehends his interest lies , so he imployes and laies out himself . And inasmuch as through the blindness and error of his mind , he thinks his interest lies in possessing himself of the riches , honours , and pleasures of the world , he forms various designs and projects for the furnishing of himself therewith He contrives this , and the other way for the raising of himself in the World , pursues it with care and diligence , and promises to himself much felicity and comfort therefrom : and whiles he is entertaining himself with apprehensions and thoughts of this nature , the Providence of God comes like an armed man upon him , and presently spoiles him of those vain hopes he had so much pleased himself with : One man layes out himself one way , another , another way : one laies out himself in purchasing , another in improving , another in building , and each promises to himself much success and contentment ; but alas ! before they are aware , they are stop'd in their design , and all falls to the ground . According to that of Job 17. 11. My daies are past , my purposes are broken off , even the thoughts of my heart . Whereas he purposed to do this and the other thing , in order to the rendring of him prosperous and happy in the World , and had possessed his heart with some pleasant apprehensions hereof , the Providence of God engages against him , and disappoints him . With which agrees that of David , Psal. 146. 4. where speaking of man with reference to his death , saith , His breath goeth forth , he returneth to his earth : in that very day his thoughts perish . But how do they perish ? What , do's he then lose his cogitative faculty ? Do's he from thenceforth cease to think ? No , the meaning is , that his designs and projects , and the expectations and hopes which he had raised therefrom , become ineffectual and fruitless . And how many are the instances which the Scripture ( to go no farther ) affords us hereof amongst projecting , and designing men ? How famous is the case of Nebuchadnezzar ? Dan. 4. 29 , 33. At the end of twelve months he walked in the Palace of the Kingdom of Babylon . The King spake and said , is not this great Babylon , that I have built for the house of the Kingdom , by the might of my power , and for the honour of my Majesty ? While the word was in the Kings mouth , there fell a voice from heaven , saying , O King Nebuchadnezzar , to thee it is spoken , The Kingdom is departed from thee . And they shall drive thee from men , and thy dwelling shall be with the beasts of the field ; they shall make thee to eat grass as oxen , and seven times shall pass over thee , until thou know that the most high ruleth in the Kingdom of men , and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar , and he was driven from men , and did eat grass as oxen , and his body was wet with the dew of heaven ; till his hairs were grown like eagles feathers , and his nails like birds claws . Oh strange and affecting passage ! Where observe , 1. The extream arrogancy , and pride of this man. Though Daniel from the vision which the King himself had seen , had declared unto him , that by vertue of a decree of the most high , He should be driven from men , and his dwelling should be with the beasts of the field , and that he should eat grass as oxen , and the like , ; yet the execution hereof through Gods great patience being delaied , he walks in great Majesty and state upon the roof of his Palace ( which according to the flat building of those times he was capable of doing ) and from thence taking a view of the City , he cries out , Is not this great Babylon that I have built ? One would have thought his own vision interpreted as it was by Daniel , and Gods patience for a whole year should have had better influence on him . But what outward means are there , which either can , or will prevail , unless God set in with them , and bless them ? But see how his pride and vain glory transports him into mistakes ? He speaks as if he had built the City , whereas it was Nimrod that built it ; after which Semiramis inlarg'd , beautifi'd , and strengthn'd it : yet in regard he erected some edifices , hanging gardens , orchards , walls , he talks as if he were the only Author and Founder of it . And from this his present greatness , he promises himself , not only an exemption from the vision , but likewise great felicity and prosperity . But 2. see his remarkable disappointment and downfall . It 's said the same hour the thing was fulfill'd upon Nebuchadnezzar , and he was driven from men , and did eat grass as oxen , &c. Oh what a sad disappointment was here ! How far did he fall short of what he aimed at ? How miserably did his thoughts perish ? First he becomes a beast in respect of his disposition or manners , and then God makes him a beast in respect of his condition or outward state . First he is mad with pride , and vain glory : and then God in just judgment strikes him with another kind of madness , so that being bereaved of his understanding , and thereby rendred unfit for Kingly rule and dignity , he betakes himself into the wilderness , and there for seven years lives like a wild beast ; after the expiration whereof , recovering his understanding , and humbling himself before that God , whom he had by his pride offended , he returns to the Government of his Kingdom . Oh how dangerous a thing is it , for the greatest persons to lift up their heads against God! How soon can he divest them of their greatness , and ruine them in their designs , and hopes ? An instance like unto this , we have in the spiritual , or modern Babylon , Rev. 18. 7 , 8. She saith in her heart , I sit a Queen , and am no widdow , and shall see no sorrow . Therefore shall her plagues come in one day , death and mourning , and famine , and she shall be utterly burnt with fire . Whiles she suggests , she is as happy as may be , and promises to her self , that she shall be so still , without interruption or disturbance , she is brought to utter desolation and ruine : and as for other reasons , so for this in particular , that she put such confidence in her present state . And our Saviour , Luk. 12. 19. 20. brings in a rich man saying Soul , Soul , thou hast much goods laid up for many years , take thine ease , eat , drink , and be merry . But God said unto him , Thou fool , this night thy soul shall be required of thee : then whose shall those things be , which thou hast provided ? What reckoning did this man make of his great possessions ? How wealthy did he imagine himself to be ? And what strong felicities did he promise himself from those good things God had bestowed on him ? But whiles he is congratulating himself in the apprehensions and hopes of his future contentments , he is cut off and bereaved of all , and so he and his hopes fall to the ground at once . And how many thousands have there been in the world to whom it hath thus hapned ? After they have taken a deal of pains in forming such and such contrivances and ways for the furthering of their worldly interest , ingaged themselves in the diligent pursuit thereof , and promised themselves much happiness therefrom , they have been suddenly cut off , and utterly bereaved of what they made full account to enjoy . How many have we our selves known , who after they have erected such a building , purchased such an estate , made such a bargain , got themselves out of debt , or done some business from whence they promised themselves much happiness , have been suddenly taken away , and thereby disappointed of those comforts they made such reckoning of ? This is a case that falls out so frequently , that there is no man who hath any acquaintance with the world , but he can afford us various instances thereof . 4. He is vain in respect of his Labours and Endeavours . Upon the fall God denounced this curse against him , In the sweat of thy face shalt thou eat bread , Gen. 3. 19. And this we every day see fulfilled in all places wheresoever we come . One layes out himself in one imployment , and another in another : one drives on his interest this way , and another that ; and each in such a way as he thinks fittest to serve himself . Eccl. 1. 8. Solomon saith , All things are full of labour , man cannot utter it . And as it was then so it is now : insomuch , that it is even unpossible to express the great , the various , the tedious labours wherewith the sons of men exercise themselves . When we look about us , and take a view of their proceedings , What a bussle and hurry do we find them in ? Some are busie upon the Sea , others at Land : some in their Shops , others in the fields , and every one promises himself much advantage from the way , wherein he is ingaged . Like a company of Ants , they run up and down , and hasten to and fro , and every one is in chase of a particular interest , from which he makes account to receive , not only that which will countervail his pains , but yield him very much happiness . Now what is the use of all this labour and bussle ? Do's it render the Authour thereof happy ? Alas no , it yields nothing but disappointment and vexation . Who more likely in regard either of interest in God or his own wisdom , to direct his labours to a good issue than Solomon ? Who knew better how to manage them than he ? And yet how ineffectual his labours were , and how far they were from answering his end , he himself shews , What profit ( saith he ) hath a man of all his labour which he taketh under the Sun ? Eccles. 1. 3. Again , then I looked on all the works that my hands had wrought , and on the labour I had laboured to do : and behold all was vanity and vexation of spirit , and there was no profit under the Sun. Yea , I hated all my labour which I had taken under the sun : because I should leave it unto the man that shall be after me Eccles. 2. 11 , 18. So that notwithstanding all his wisdom , parts , diligence , labours , they were so far from answering his ends , that they were unprofitable , vexatious and hateful . And he was not herein alone . How wise a people were the Jews , and yet to how little purpose did they imploy their labours ? Wherefore ( saith the Prophet ) do ye spend mony for that which is not bread and your labour for that which satisfieth not ? Isa. 55. 2. And thus it was with the Babylonians , Jer. 51. 58. It s said , They laboured in the fire ; that is , their labour amounted to no more than only the creating of fewel to feed the fire . They took pains to make a fire to burn themselves . There labour was so far from making for them that it made against them . And how hard did the Disciples labour , and yet to how little purpose ? Master ( saith Peter ) we have toyled all the night , and have taken nothing Luk. 5. 5. But what need of particular instances ? How great are the labours of many amongst whom we live , and yet to how small an account do they bring them ? Oh how thoughtfull and carefull are they ? What arts and projects do they use ? What diligence and pains are they at ? How early do they rise and how late do they go to bed ? How restless and unwearied are they in the pursuit of their business ? And when all is done , their labours signifie no more , than that they have kept a great deal of stir to little or no purpose ; for either their labours yield increase , or not : if not , they are evidently in vain . If they do , what is the increase which they yield , what does it it amount to , what can it do towards the rendring of them truly happy ? no more than a little air can do towards the filling of a mans purse , or a little wind can do towards the satisfying of his appetite or stomach . So that whether mens labours yield increase , or not , the issue is still this that they are in vain . 5. He is vain in respect of his possessions , and injoyments . He takes a deal of pains to get an estate , and when he hath it , he is vain in the injoyment of it . If it be small , he is vain : and if it be great , he is notwithstanding vain ; so that let it be what it will he is still vain . If he live , and injoy it himself , he meets with discomforts in it : and if he die and leave it , he knows not who will have it , or what use will be made of it after he is gone . Perhaps it falls into the hands of a wise man : and if it do , what great matter of satisfaction can it be , that he hath transmitted to him an heap of vanity , which perhaps may make him both a fool and a beast ? But it may be it falls into the hands of a fool , that will be as prodigal in spending it , as he was industrious in getting it . Nay it may be it falls into the hands of one that will not only prodigally spend it , but likewise deride him , both for his care and pains in getting it , and his frugal living upon it . Now this must needs render a man very vain in that estate Providence is pleased to bestow on him , and intrust him with . This David urges in the verse following the text : surely every man walketh in a vain shew , surely they are disquieted in vain : he heapeth up riches , and knoweth not who shall gather them ; that is , so as to possess and injoy them . And this Solomon his son renders as the reason wherefore he hated all the labour he had taken . Eccl. 2. 18 , 19 , 20. Yea ( saith he ) I hated all my labour which I had taken under the Sun , because I should leave it unto the man that shall be after me . And who knoweth whether he shall be a wise man or a fool ? yet shall he have rule over all my labour wherein I have laboured , and wherein I have shewed my self wise under the Sun. This is also vanity . Therefore I went about to cause my heart to despair of all the labour which I took under the Sun. And no marvel , for admit a man have a plentiful estate , what comfort can he take in it , when he do's not know , but he who succeeds him may spend it to the dishonour of God , the disgrace of religion , and the everlasting shame of himself who hath taken pains for it , and conveyed it to him ? He may perhaps use it well , but withall it is to be considered that he may do otherwise ; he may imploy it to the promoting of wickedness and vice , and the eternal undoing of himself and others . And when a man thinks of this what an allay must it needs be to the complacency he might otherwise have in what he injoys , that it may , for ought he knows , after his decease , be imployed to such bad ends , and purposes ? In these five particulars I have evinced to you that man is vain : and might have have instanced in some others , but these are sufficient to make good the point before us , which is , that the present state of man is a state of extream vanity . 4. Having in what went before shewed in what respects man is vain , or how far the vanity which is in him hath diffused it self , I shall now give you an account how he came to to be thus vain . And. 1. This is come to pass , partly through the proceedings of God with him in the business of Creation . He having supream rule , and liberty might make him in what fashion he thought , and dispose of him to what State he pleased . As the Potter hath power over his clay to make thereof what vessels he sees good , so had God power over the whole stock of mankind to dispose of them to what state he should think fit . Rom. 9. 21. Now in pursuance of the rule and liberty belonging to him , he made him indeed happy , but it was not unalterably but mutably , so that he remained at his own free will and choice either to stand or fall . Upon which account the vanity he labours under at this day , is in some sort to be ascribed unto God ; not as a fault ( that without blasphemy is not to be imagined ) but as the just exercise of his own liberty , who not being bound to make him unalterably happy , might make him otherwise . So Job 5. 7. Man ( saith Elipbaz ) is born unto trouble as the sparks fly upward . In the Original it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if Eliphaz had said that Adam who was our first parent ( and his ofspring ) was born to trouble . As the sparks those sons of the coal ( as the Hebrew phrase is ) were by the Law of Creation designed to fly upward , so was Adam designed for trouble . And if he were designed for it , what can his posterity expect ? This the Psalmist is so affected with , that he expostulates with God about it and saith , wherefore hast thou made all men in vain ? Psal. 89. 47. so our translations render it , but in the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore hast thou created all the Sons of Adam in vain , or in vanity , or to vanity ? mark , created : the word in the Original is the very same with that , whereby Moses sets forth the creation of our first Parents . Gen. 1. 27. so that according to the Psalmist , man was in some sort created in a state of vanity , which he here makes bold to reason with God about . Taking a serious view of the affliction and mortality of man , he makes bold to expostulate with God about it , and enquire of him wherefore he had disposed of him to such a vain state . Not that he meant in the least to impeach God upon it , or to reflect upon the stupendous and noble work of our creation but to inform himself of the true reason of it , that so he migh the better comply with the will of God in it , and do his duty . God was at his own liberty in our creation : he might have made our condition better , and he might have made it worse , and therefore our business is not to censure , or find fault with him , but to acquiesce and submit , and take care that we perform the duties which such a condition calls for . He might indeed have ordered things far otherwise then he hath done : he might have made every Cloud a Star , and every Star a Sun , and every Sun a thousand times bigger and brighter then that we now have ; but he hath thought good to manage things otherwise , and who is there that may find fault ? And as we are to reason thus as to other creatures , so we are to do it as to our selves : he hath disposed of us to a State of vanity , and we must bow our heads , and submit . 2. This is come to pass partly through the malice and activity of Satan , who having undone himself , and envying the happiness of man , who was once in a condition below him , solicited him to eat of the forbidden fruit , whereby he knew he would incense God against him , and provoke him to throw him out of that state of Happiness wherein he then was , into a state of Distress and misery . That he should thus seek the ruine of an impotent creature , who had no way offended him was a piece of extream malice , and wickedness , and such as will remain an argument of the great degeneracy , and baseness of his nature to all eternity . However , he attempted it , and not without too much success . The Serpent ( saith the Apostle ) beguiled Eve through his subtilty . 2 Cor. 11. 3. Behold here the early policy of this wretched Spirit ! That he might carry on his work with more security , he disguises himself , enters into the serpent , a poor innocent creature , from which no evil at that time was to be suspected , and so falls into a treaty with the woman , urges her to eat of the forbidden fruit , and most unhappily prevails upon her and overcomes her , to the undoing of her self , husband , and posterity . Under the sad fruits of that unhappy intercourse , we all groan and sigh to this very day , and so are our posterity like to do successively , even to the worldsend . 3. This is come to pass partly through mans sinful complying with Satan , and deserting the state wherein he was created . Though it was ( as you have heard ) a mutable state , yet it was a state of marvellous happiness , and such as he both had liberty to abide in , and stood greatly bound to do it . But alas , he early deserted it , and thereby threw himself down from a state of great ( though uncertain ) happiness , to a state of great and certain misery . So that God may say to him , as was said to the King of Babylon , How art thou fallen from Heaven O Lucifer son of the morning ? Isa. 14. 12. Oh what high and noble qualifications was he once indued with ? what communion and fellowship had he with God ? How fit was he for his work and service ? But it continued thus but for a season : by that time he was well possessed of that happy state God had put him into , he threw himself out of it , and involved himself in a state of sin and misery , which his Posterity remains in at this day . And the truth is , it was just with God when we would not be content with such an happy state as that wherein we were , to cast us into a far worse , and thereby shew us the meaning of our unthankfulness and folly . 4. This likewise comes to pass partly through the inability of the creatures which God hath put into subjection to him , and intrusted him with the use of , to yield him any considerable happiness . Were the creatures free from vanity themselves , he would be more happy in the injoyment of them : but alass herein he is distressed , that those things which should lift him up above a state of vanity , are vanity themselves , what vain things are silver , and gold , houses and lands , sheep and Oxen ? what can they do towards the rendring of one who is vain in himself , happy ? They may indeed puff him up with high conceits , and fill him with strong imaginations , but they cannot make him happy , Could they have made him happy , what an happy man had Solom on been ? for what a mighty confluence had he thereof ? yet so far was he from being truly happy in them , that we have no man who makes such complaints of disappoin tment in that case as he do's . And it can not with all rational and sober persons but be a great argument of the vanity of such things , that those who have the greatest share of them are commonly the furthest from satisfaction . Indeed David . Psal. 144. 15. speaking of such as have plenty and abundance of earth ly things , saith , Happy is that people that is in s 〈…〉 ch a case , yea happy is that people whose God is the Lord. So our translators render it , but the Syriack turns it interrogatorily ; is the people happy that is in such a case ? which do's greatly alter the sence , holding forth that such a people are not happy , no , by no means : but those rather who have God for their Lord. But admit we are to read the words as our translations offers them to us , divers things are to be said . As 1. Those people which have such abundance are happy judicio vulgi , in the judgment of the common people , who value those outward things at s●ch a rate as if true happiness consisted in the injoyment of them . So Mariana , and others . Or 2. They may be said to be truly happy , but then it is not meerly because they enjoy such things , but because they are a sign of Gods love to them whose favour renders those happy who are the objects of it . Which yet is to be understood in a peculiar manner of the Israelites : for God , having promised them all manner of temporal good things upon their obedience , their receiving and injoying thereof was to be looked upon as a token of his gracious acceptance of them and their service . Thus Muis : but whether this holds as to others , who have no such special promises of temporal good things made to them , is to be considered . But 3. What ever the sense of the former part of the verse is , there seems to be a correction or revocation in what follows , yea happy is that people whose God is the Lord. As if the Psalmist had expressed himself thus ; I said indeed that those who have such earthly things are happy , but I should rather have said , they are happy who have him for their Lord who is the fountain and Doner of such things . So Gejerus . In a word , earthly things may afford some small transient happiness but they cannot afford us any thing like true happiness neither can they afford us any competent relief against the vanity of our present state . This appears in this , that the wisest and soberest men who have been the meetest judges in the case , have declin'd them and turned their backs upon them . Agur desires God he will not give him riches , Prov. 30. 8. And when God seemed to offer Moses as great riches , honours , and pleasures as any Nation in the world did afford , he refuses them , and betakes himself to a course and state wherein he was like to meet with great afflictions and troubles , Heb. 11. 24 , 26. Now is it to be imagined that wise men would ever decline the great things of the world , and turn their backs upon them when offered to them , in case they apprehended they could contribute any thing towards the increase of their happiness or the bettering of their condition ? No , we may rather make account ( especially , they being so grateful to flesh and blood as they are ) they would pursue them with all intentness and diligence , and leave no stone unturned , whereby they might procure them . The summ then of these particulars is this , that God , satan , man , and the creatures under his power , do all in a fort conspire and unite in this conclusion , that the present state of man shall be a state of extream vanity . And oh poor man , how unavoidable , and incurable is his vanity ( during this present state ) like to be , when such great powers and forces do concur to the effecting of it ! Had only one of these appeared in it , it would have found him work enough : But that Heaven , Hell , Earth , God , Devils , mans own self , and the creatures he is possess'd of , should all joyn against him , and concur to the promoting of his vanity , how sad must his condition needs be ! 1. Use. Having dispatch'd the Doctrinal part of this discourse , and therein shewed the meaning of vanity , how vain man is , in what respect he is vain , and how he came to be so ; I shall now descend to the Uses . And the first may be for information , to acquaint us with these following heads , which result as so many particular inferences from the general point : And , 1. If man be so vain , or in such a state of vanity as you have heard ; then what a wonder is it that the great God , who is Lord of Heaven and Earth should have such regard to him as he hath , and concern himself in his welfare as he do's . So low hath poor man brought himself , that hee 's become a very heap of sin and misery . Under what sad and affecting terms do's the Scripture represent him to us ? According thereunto , as to his spiritual state , he is a Rebel , Isa. 30. 9. a Traitor , Mal. 2. 11. Miserable , Rom. 7. 24. Undone , Isa. 6. 5. And then as to his temporal state , what a despicable thing do's the Scripture make him ? According thereunto he 's a Shadow , Psal. 109. 23. a Worm ▪ Psal. 22. 6. Dust and Ashes , Gen. 18. 27. And what a sad and pitiful thing must that creature needs be , whose nature and condition is such as falls within the compass of these terms ? What words can be used which may render the state of a creature more vile and contemptible ? In case you would sink a creature down into a state of greatest baseness and distress , what terms could you use , whereby you might do it with more advantage ? There are two things which concur to the rendring of his condition extreamly unhappy : first his sin , and that renders him detestable ; then his Misery , and that renders him despicable . Now , that notwithstanding both these , his Sin and Misery , his detestableness , and despicableness , the great and holy God should stoop so low as to take care of him , and concern himself in his welfare and happiness ; is that which we are to look upon as a piece of rare and wonderful condescention . It s condescention in him to take notice of the things that are in Heaven . This the Psalmist expresses with no small emphasis and affection , Who ( saith he ) is like unto the Lord our God , who dwelleth on high : who humbleth himself to behold the things that are in heaven ? Psal. 113. 5 , 6. In the supream heaven ( for of that as Dr. Hammond thinks the Psalmist here speaks ) there are matters of an high nature : There are blessed Saints , holy Angels , fountains of joys , rivers of pleasure , and things so glorious that they cannot be uttered ; and yet it is a piece of wonderful condescention in God to stoop so low as to take notice of them . Oh then what is it for him to take notice of fuch poor trivial things as we are , who labour under so much sin and misery ? What are the best of us , but a little animated clay , or living dust , ready every hour to resolve into putrefaction and rottenness . And yet notwithstanding this ; the great God should look after us , and concern himself about us , is that which may for ever exercise our admiration and wonder . This holy men have been so affected with , that they have even been astonished at it . Job having discoursed of his own afflicted and miserable state , he cries out , What is man that thou shouldst magnifie him , and that thou shoudlst set thine heart upon him ? Job 7. 17. As if he had said , Lord the State of man being so despicable and miserable as it is , how comes it to pass that thou takest notice of him , so as to contend with him and afflict him ? As he is unworthy to be accounted thy friend , so he seems altogether unmeet to be thine enemy . For thee to make him thine adversary , and thereby take him , as it were , into competition with thy self , argues thou makest greater reckoning of him than he deserves . Alas , such is the meaness of his condition , that he is unworthy thou shouldst trouble thy self with him , or be concerned about him ▪ And that thou art pleased to keep such a do with him , is that which fills me with no small admiration . And to the same purpose is that 〈◊〉 David , Psal. 8. 4. where upon his contemplation of the Heavens , the Moon , and Stars , and his considering them to be the work of God hands , he cries out , What is man that thou a 〈…〉 mindfull of him , and the son of man that tho 〈…〉 visitest him ? Taking a view of the Heavens and considering their spaciousness and vastness their rapid and orderly motion ; and also taking a view of the Coelestial bodies , and considering their magnitude , light , and influence ; and then weighing with himself , that God was the maker and disposer both of the one and the other , he breaks forth into wonder that ever God should have such regard to poor man , and yield him such respect as he hath been pleased to express to him . And certainly there is nothing in all the world which in its own nature is more apt to beget admiration than this very thing . That God being so exceeding high and lifted up , and man being so impure and despicable , God should notwithstanding shew him such respect as he hath done , is that which may exercise our thoughts . That notwithstanding all his unworthiness and baseness , God should set his heart upon him , send his own dear Son out of his bosom to redeem him , favour him with a Covenant of grace , intrust him with so many pretious ordinances , give him dominion over the creatures , and make such provision for him , both as to his holy and comfortable living here , and his obtaining and injoying of highest bliss and happiness herereafter , is that which will ever remain a wonder . Had man been an holy Angel , for God to have shewed such respect to him , had not been so considerable : but for him to be such a creature as he is , and yet to do it ; nay to pass by the faln Angels , and after their rejecting to express so great respect to a creature of an inferiour nature , whose present state is so exceeding vain , is that which we are never to mention without wonder and praise . 2. If man be in such a state of vanity , then this shews us what little reason men have to carry their heads so high , and behave themselves so loftily and proudly as they do . A low condition and an high spirit are bad companions . There is nothing more unseemly , or provoking . And yet how ordinarily do we find these two united in men ? How frequently do we see an high spirit attending on a low condition ? How miserable are the generality of men , and yet how well do they think of themselves ? What a graceless , unsanctified wretch was the Pharisee , and yet how do's he boast of his own righteousness ? Luk. 18. 11. And what a distressed state was the Pastor of the Church of Laodicea in ? He was wretched , miserable , poor , blind and naked : But how far was he from thinking any such thing ? He was so far from that , that he looked upon himself as rich , and increased with goods , and having need of nothing . Rev. 3. 17. And such as the apprehensions of men are , such is their carriage . How contemptuously do they carry themselves both towards God , and one another . As for God , notwithstanding all his greatness , Majesty , and Glory , how light do they make of him ? Who ( saith Pharaoh ) is the Lord that I should obey his voice ? Exod. 5. 2. And as for their brethren , how do they dospise them ? They make no reckoning of them they do but puff at them Psal. 10. 5. And then for the good creatures of God which he hath given them for their sustentation and use , how do they slight them and trample upon them , as if they were altogether below them , and unfit for them ? This thing is not good enough for them , and the other thing is not good enough for them , whereas there state is such that they deserve nothing at all . What choice food was the Manna God vouchsafed the Israelites in the Wilderness ? Such was the delicacy of it , that the Psalmist calls it Angels food Man ( saith he ) did eat Angels food , Psal. 78. 25. So our Translations , as well as divers others , renders it : But the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Bootius saith is never used of Angels , but still of great , and eminent men . And so the sense is this , that God in furnishing the Israelites with Manna , gave them such food as was fit to be set before the greatest and eminentest men , even Princes and Nobles . Notwithstanding this , how little did they value it ? Our souls ( say they ) loatheth this light bread ▪ Num. 21. 5. Not being of such a substantial , solid , nature as the food they had in Egypt , they contemn'd and despised it . And nothing is more ordinary with carnal men , than when God out of his bounty hath furnished them with such accommodations as are a thousand times too good for them , to disdain and slight them , as utterly unworthy to be made use of , or regarded by them . Now what do's this high , contemptuous carriage in men discover , bút that they are unacquainted with their present state ? Nay , what do's it but discover , that their present State is a State of vanity ? For , for men to be so miserable , and yet to carry themselves so highly and proudly , is not only an aggravation of their own misery , but an evidence of it . 3. If man be in such a state of vanity , then this shews us what little reason men have to esteem so highly of , and to be so much in love with their present state . Were it a state of true happiness , they might with more reason esteem of it , congratulate themselves in it , and be pleased with the thoughts of its continuance : but it is much otherwise , it s a state of extream vanity . I told you in the beginning the meaning of vanity : it still imports either sin , or misery , or both . And such is the nature of mans present state that it comprehends both these . 1. It s a state of sin , which is the greatest evil , and the worst thing in all the world . Would you say the worst of a person , or thing you can , you must call it sinful , which of all Epithets continues in it the greatest evil . The Apostle therefore having occasion to speak of sin , and wanting a word to reach its nature , without making use of any paraphrase or circumlocution , describes it by it self . By the commandment ( he tells us ) sin becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exceeding or transcendently sinful , Rom. 7. 13. The nature of some things is so odious , and so well known , that it cannot be set forth by any name so well as by their own . Would a man set forth the loathsomness of a toad how could he do it better than by telling you it is a toad , the thing it self being become so hatefull to us that it is usually made the illustration of what is so ? And thus it is in this case : such is the odiousness of sin , and so well is it known , that there is no name so fit to describe it as its own . When we have to do with a matter that is full of evil , and can meet with any thing which is known to have more evil in it , or which is known to be equal to it in evil , we may describe it by that , but when there is nothing which reaches it , then we must describe it by its self . Now this is the nature of sin that it exceeds all other evils : and that in this respect that as it is most contrary to the nature , will , and interest of God , so it is the cause of all other evils , so that whatever evil we meet with , or endure , it results therefrom . Notwithstanding which , how do we abound with it in our lives ? such is the pravity , and vitiousness of our natures that we are apt to be overcome by every temptation , and miscarry upon every occasion . There is an habitual , setled aversness in us to good , and proneness in us to evil , by the strength and power whereof we are even continually offending . What period of our our age , what condition , ordinance , duty , undertaking , performance have we not filled and polluted with sin ? who ( saith David ) can understand his errors ? Psal. 19. 12. There is no man so good but he hath his errors , and that in such a degree that they exceed his understanding . We have all of us exercised our selves so long in erring that we understand not what we have done . Our errors are so many that they cannot be numbred , so great they cannot be measured , and so vile that they cannot be expressed . And hereby we are become obnoxious to divine justice , and liable to everlasting damnation . And things being thus , how should our present state choose but be a state of vanity ? 2. It s a state of misery . We sin , and God in justice punishes for it . We fill our lives with impiety and error , and God fills them with misery and trouble . We have found out various methods and ways whereby to offend and provoke him , and he hath found out as many methods and ways wherby to afflict and disquiet us . Few and evil ( saith Jacob ) have the days of the years of my life been , Gen. 47. 9. And ( saith Job ) Man that is born of a woman is of few daies and full of trouble . Job . 14. 1. And ( saith Moses ) all our daies are passed away in thy wrath . Psal. 90. 6. So that according to the sentence of these three great , and famous men , evil , and trouble , and wrath are the attendents of those days we live here in the world . It is but a little , little while we are to continue here . By that time we are well got into the World , we are going out . Our Cradle stands so near our graves , that the one is ready to receive us from the other . And as if this were not sufficient to prevent our being fond of our present state , that little , uncertain time we do abide here , is attended with very many and great afflictions . Oh the distressed condition of poor Mortals ! How unhappy and miserable are we ! One is afflicted one way , and another another way . One is afflicted in his Soul , another in his body , another in his name , another in his relations , another in his estate , another in his affairs and some in several , nay in all of these , but to be sure all in some or other of them where is the man that hath not his particular grievance ? Where is he that can say I am free from affliction ? I know God do's proceed variously with men , afflicting some spiritually , and other corporally , some more , and others less , but yet where is the man that is altogether free ? Could your ears but reach through the Earth , and hear the many hideous cries , and sad complaints that are therein , you would be so far from making any question of what I now say , that you your selves would break forth into cries and complaints , and say Oh , the miserable condition of the Sons of Men ! Oh the strange afflictions that do attend them ! Oh the heavy and sore troubles they are exercised with ! Now this being the nature of mans present state what reason hath he to set his heart upon it ? what reason hath he to affect it , or be pleased with it ? He that can love such a state as this , can love that which is not only a state of sin , but a state of misery . 2. Use. If this be so , that the present state of man is such a state of vanity , then it may be useful to us by way of Lamentation to stir us all up to bewail our selves upon the account of the sad condition wherein we are . There was a time when our state was a state of happiness , during which we were free both from sin and misery , bathing our selves in the streams of Paradise , injoying sweet communion with God and delighting our selves in those high and noble contentments he was then pleased to favour us with . Then we had neither sin to grieve us , nor misery to annoy us . We had then none of that ignorance , unbelief , hardness of heart that now we are troubled with : we had then none of that pain , sickness , weakness , that now we labour under . Such was our state then , that we had no evil either of one sort or other to disquiet or trouble us , but were even as happy as our very hearts could wish . We had then no occasion of lamentation , or sorrow . We had then nothing to do , but to contemplate the perfections of our Creator , hold communion with him , and praise him for his goodness to us . But Oh how is the state of things altered ! Imitating the faln Angles , we left our first state , and sunk our selves down into a state of extream vanity . That Star which stood shining in an high and pleasant orb , is now falen down into a dunghill , and become the object of derision and scorn . Oh how great was our happiness , but how short was our continuance in it ! many learned and judicious writers think that man fell the very same day he was created . Hugh Braughton is confident in it that he continued not a whole day in his innocency : and tells us from Maimonides that all the Jews are of one opinion , and that the Greek Fathers go the same way . And the modern Greeks their common maxime touching this matter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was formed and deformed one and the same day . And the Psalmist tells us , Psal. 49. 12. That man being in honour abideth not So our translators render it , but it may be rendred Adam being in honour lodgeth not in it . Whereupon some will have it to be spoken with reference to the first man , who they think remained so small a time in Paradise that he did not so much as lodge one night in it . But this some look upon as uncertain , others as unprofitable . Gataker in his Cinnus disputes against it , urging the things which were done betwixt the creation of man and his fall , which he thinks required more time then one day for the effecting ofthem . However this is undeniable that mans continuance in his happiness was very short . Admit he continued in it till the next day , or till that day seven night , or till the thirteenth day , or forty days , or twenty years , as some have imagined , what 's that in comparison of the time that hath passed since the creation ? Nay in comparison of the time he would have remained in it had he not fallen . Oh how sad a thing was it that he should be put into such a state of happiness , and thrown so soon out of it ! But he may thank himself for it : for had he continued in his obedience , he had also continued in his happiness , but deserting the one , he was deservedly thrown out of the other , which was a thing of such unhappy influence both to himself and his posterity , that we have all cause to sigh and mourn under it whiles we have a day to live . Oh where is our ancient glory , what is become of our makers image , where are those pure and spotless excellencies we were once endued , and adorned with ? Oh where is our primitive knowledge , righteousness , and holiness ? what is become of our peace , health , and immortality ! where are all those happy contentments , we were blessed with ? Alas , they are all gone , and we miserable upon the account thereof . And things being thus , what remains but that with the Israelites declining our ornaments , and cloathing our selves in Sackcloth we sit down in the dust and bewail our selves ? If upon the loss of a friend , or some outward temporal injoyment , we weep , sigh , and wring our hands , what then should we do upon such a loss as this which is enough to break any mans heart that understands it , and make him go mourning to his grave ? Were this matter well considered , what lamentation would it cause in all houses , streets , and places ? What shedding of tears , and wringing of hands would there then be ? What a valley of Bochim or Mourners would the world then become ? We should then hear all persons crying out alas , alas ! Wo unto us for we are spoyled ! And , wo unto us for we are undone ! We indeed were happy , but would not remain so , and now we must bear the smart of our ingratitude and folly . And that which aggravates the business , is this , that we have not only lost the happiness we were possessed of , and brought our selves into a state of present misery , but ( which is a thousand times more considerable ) have rendred our selves lyable to a state of eternal misery . Might our lives and misery end together , our loss ( though great ) were not comparable to what it now is : but it is far otherwise ; when we have lived here a life of great misery and troubles , we shall then ( if special grace prevent not ) enter upon a life far more insupportable and grievous . Poor , ignorant people use to say their condition is so bad here , it will sure be good hereafter : And oh happy were it for them might it so prove ! But it is not present misery will excuse us from future . When we have here lived the most afflicted , uncomfortable lives , we shall then ( if grace prevent not ) enter into a condition a thousand times more tormenting and grievous . And oh that men would consider this , and lay it to heart ! Oh that they would weigh what happiness they have lost , what misery they have already brought themselves into , what farther misery is yet before them , and that they would be duly affected therewith ! But alas , this is one part of our misery that we are not sensible of our misery : whence it comes to pass that whereas we should bewail it , and seek for relief against it , we remain securely and contentedly in it . Such is the regardlesness of the poor birds , that they are often feeding , nay playing when the fowler is taking aim at them , and so lose their lives , whilst they might with greatest felicity preserve them . And thus it is with men : such is their regardlesness of their welfare , that they eat , drink , play , loyter , trifle , when justice is directing its arrows against them , and so perish whilst they might ( if they would bestir themselves as they ought ) escape and do well . Oh that the gracious God would open the eyes of men , awaken their Consciences , teach them compassion towards themselves , that they may look after their own safety , and not suffer them to go on , adding sin to sin , and misery to misery , till they are past help and recovery . 3. Use. If it be so , that the present state of man is such a State of vanity , then it may be useful to us by way of Exhortation , to put us upon the discharge of the following Duties , And. 1. Let us be base and vile in our own eies , abhor our selves , and repent in dust and ashes . Le ts take a view of our vanity in all its dimensions and aggravations , be ashamed of it , and loath our selves for it . What , vain really , universally , in the best condition , all the life long , and remedilesly ( during this present state ) Oh doleful condition ! What , vain in soul , body , designs , labours , possessions , Oh heart-breaking tydings ! What wall is there that hath not a Mene tekel upon it ? Which way can we turn our eies , or what can we look on , but we may read our own vanity ? If we look within us , we find our selves full of vanity , and if we look without us , we find our selves composed with it : So that let us turn our selves which way we will , we find it still before us . If we turn to the one hand , we see our sin : if to the other , our punishment . If we look this way , we see our folly and wickedness : if the other , our distress and misery . There 's not a bit we eat , a drop we drink , or an hour we live , but death is ready to arrest us , the grave to receive us , and eternity to swallow us up . And is this to be looked upon as a small matter ? Oh no , this is an affecting business . This is that which may make the proudest gallants in the world to throw off their bravery , cloath themselves in black , and hang down their heads to the ground , saying , Oh poor creatures , what a sad condition are we in ? How have we been misstaken in our selves ? We thought we had had a mountain that would never have been removed , that we had had goods laid up for many years , that we might without care or regatd , have eaten and drunken and been merry , and that to morrow would have been as this day , and much abundantly : But alas , we see we are in a mistake , we are already in a state of vanity , and know not how soon we may be in the grave and hell ! Oh that men were wise , that they understood this , that they would consider their latter end ! Deut. 32. 29. This is not a business fit to be slighted , or disregarded : No , it is such as calls for our most serious thoughts , and deepest resentments . And if things be at this pass , we are to consider what manner of opinion we are to have of our selves , & what manner of respect we are to bear toward our selves ; Whether we are to honour or despise , affect or abhor our selves ? Were our state a state of happiness , we might esteem of , and bear respect unto our selves in a way answerable to it : But being its a state of extream vanity , which we have by our own folly and wilfullness brought our selves into ; what remains , but that we even despise and loath our selves as a company of fools , who preferred a state of vanity before a state of happiness ? When a person that is possessed of a fair and plentiful estate , do's by his prodigality and vice consume and wast it , and make himself a beggar , with what indignation and disdain do men look upon him ? What a fool and a beast do they count him , that to please his lusts , would throw himself out of such a condition of plenty and honour , into a condition of poverty and disgrace ? Nay , and many times such a person himself when he comes to consider things a little , and weigh what his condition was , and what it is , looks upon himself with the same eye , esteeming himself as no less than mad , that would go and bring himself into such distress and misery . How ordinary is it for a man when he hath play'd the Prodigal , and comes to himself to loath and condemn himself , nay to be ready to offer violence to himself , that he should be such a fool , and have so little regard to his own welfare ? And is not this our case ? Have we not played the Prodigals , and that in matters of a thousand times higher nature than those of the World ? Have we not sinned away that fair and goodly patrimony that our heavenly Father was pleased to bestow upon us ? Have we not ruined and undone our selves ? Have we not thrown our selves from a state of happiness and honour , to a state of misery and shame ? What then remains but the suting our apprehensions and affections to our carriage and demerits , we look upon our selves as a company of fools , who by our prodigality and madness , have undone our selves , and upon that account despise , and loath our selves ? 2. If it be so that our present state is a state of vanity , then let us endeavour to alienate our hearts from it , and become dead to it . Were it a state of happiness we might like it and love it , and endeavours the securing of it to us : But being a state of extream vanity , what reason have we to set our hearts on it ? David hath an earnest expostulation with the sons of men about this matter : How long ( saith he ) will you love vanity ? Psal. 4. 2. If it be proper for us to love such things as temptations , sin , sickness , weakness , pain , dishonour , trouble , death , and the like , then we may love this present state , but if otherwise , then it concerns us to lay a restraint on our selves as to this particular . To this purpose is that of the Apostle , Love not the world , neither the things that are in the world : if any man love the world , the love of the Father is not in him , 1 Joh. 2. 15. If God favour us with the good things of the world , such as health , strength , liberty , peace , riches , honour , we are to be thankful for them , and take care we make good use of them : but we must not set our hearts on them . They do not make any such alteration in our state , as we imagine . If we have a lesser portion of that , our State is a State of vanity : and if we have a greater portion of them , even the greatest abundance , we are still at the same pass , our State then likewise is a State of vanity . If we gain the things of the world , we gain but vanity , and if we lose them , we lose but vanity : If we have them , we have but vanity , and if we are without them , we are but without vanity : So that whether we gain them , lose them , have them , or are without them , our State is still a State of vanity . And shall we go and set our hearts upon vanity ? No , le ts never be guilty of so much folly and weakness . Let not either men or Angels have occasion to charge us with any such indiscretion or madness . If we will be bestowing our affections , le ts do it upon such things as are worthy of them . It is observable how happily Davids practise agreed with his Doctrine : It was he , you know , that furnished us with the point I have been insisting on : And how did his affections work towards his present State ? Did his Doctrine and practise clash with each other ? Had he any great value for that condition which he represented to be a State of vanity ? No , Surely , ( saith he ) I have behaved and quieted my self as a child that is weaned of his mother : my soul is even as a weaned child , Psal. 131. 2. So our Translations renders it , but in the Hebrew the words run in the form of an imprecation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I have not behaved , &c. As if he had said , if I have affected great things , as my enemies suggest , then let me be dealt with accordingly . For the occasion of the Psalm ( as Muis notes ) seems to be this , that some of Sauls Nobles charged David with an affectation of the Kingdom , and an aspiring after great things . Hereupon he makes his appeal to God , and draws him to witness , whether he were guilty of any such thing , praying that if he were , he would avenge himself on him , and punish him for it . Some , conceiving there is an Apo●●opesis in the words , suppress the imprecation : but others mention it , thinking it is contained in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render , reward : As if David had said , if I have done any such thing , let God reward my soul accordingly , or let God recompence it upon my soul , or let God deal with me in a way answerable thereunto . But whether Interpreters do suppress the imprecation , or mention it , this is evident , that there is one implyed in the word which affords great Emphasis to them . The words imports as much as if the Psalmist had said , Lord , if I have been guilty of any such ambition as my enemies charge me with , then let me be disappointed , let me lose thy protection and favour , nay , let me for ever perish . By this you see how his Doctrine and practice a greed . As he taught that the present State of man is a State of vanity , so he carried himself towards it accordingly . Sauls servants thought he had thirsted after the Kingdom , and such like matters , but they were mistaken . Even as the child that is weaned , disregards the breast , so did he the things of the world . He had Sauls Crown , Throne , and Kingdom before him , but he valued them not any farther , than he might serve the Counsel of God , and be useful to his interest . He saw such emptiness in them , and all worldly things , that he made light of them . And if we will carry our selves like wise men , we must do the like . Taking a view of the things of the world , and weighing the extream vanity thereof , we must keep our hearts at a distance from them . And inasmuch as our present State in regard of the inability of the things of the world to make it otherwise , is a State of vanity ; we must in like manner keep our hearts loose from it , and not suffer them to be inamoured with it . There is not any such desireableness in it , that we should let them out upon it , and therefore looking upon it as an un 〈…〉 t object for them , we must reserve them for such a State as is worthier of them . 3. If our present State be such a State of vanity , then let 's look out after , and labour for an happier and a better State. By how much we find this State the worse , by so much we should take the more pains for a better . The worse the house is we live in , the more we lay out our selves in providing one that is more commodious . And thus we are to proceed in the present business . The more vain and inconvenient we find our present State , the more we are to concern our selves in inquiring after , and seeking for an interest in a better . That there is a State of happiness , and that it is a desireable thing to be in it , is a principle so deeply rooted in Nature , and so generally acknowledged by mankind , that I shall not give any one thanks to grant it . Men may as soon cease to be men , as abolish out of them either the general notion or desire of happiness . I know men differ greatly in their apprehension of happiness , some conceiving it consists in this , others in that , yet all agree both that there is a State of happiness , and that it is desireable to be in it . And for the mistakes which the sons of men labour under concerning it , God hath afforded us relief in his word , especially in the Gospel , whereby Jesus Christ hath ( as the Apostle teaches ) brought life and immortality to light , 2 Tim. 1. 10. The world had some notice of it before , partly from the light of nature , partly from the writings of the Prophets ; but that was only a small hint , in comparison of what Christ by himself , and his Apostles , hath afforded us in the New Testament . Therein he do's not only declare that there is such a state , but likewise urges us , and that with great importunity to seek after it , and labour for it . Seek you first ( saith he ) the Kingdom of God and his righteousness , and all these things shall be added unto you . Mat. 6. 33. And , strive to enter in at the strait gate : for many I say unto you will seek to enter in , and shall not be able . Luke 13 , 24. And , Fight the good fight of Faith , lay hold on Eternal life , whereunto thou art also called , and hast professed a good profession before many witnesses . 1 Tim. 6. 12. O how good is God , that to relieve us against this state of vanity , hath been pleased to provide for us a state of happiness : and oh how ungrateful , and unworthy were we , if we should not so far comply both with his kindness and our own welfare , as to endeavour to to attain to it ! what were this but to withstand God , and our own Salvation at once ? But you 'l say , I believe there is a state of happiness , and am desirous of it , and would gladly injoy it , but what must I do to attain to it ? Answ. For the directing of you herein , I might treat you with many particulars , but I shall offer you only these few . And , 1. If you would attain to a state of happiness , look up to God with an eye of faith , so as to cast your selves upon him through Jesus Christ , both for the delivering of you from your present vanity , and the raising of you up to a state of glory and blessedness . He hath a better state to prefer you to , and if you will but look up to him with an eye of Faith , he will both intitle you to it , and in his own due time give you possession of it . So graciously hath he ordered things for us that the state of man by Christ , is in some respects better than what it was in innocency . To this purpose is that Rom. 5. 17. If by one mans offence death reigned by one , much more they that receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ. Here the the Apostle sets the second Adam over against the first , and shews that the former was not so able to work death , but the latter is more able to work life . The words imply as much as if he had said , if the first Adam , who was but a meer man were able by his sin to work death , and give strength and power thereunto , how much more is the second Adam who is God , and able by his righteousness to work life ? Nay he is so far from being unable to equall the first Adam herein , that he is able to raise us up to an higher , and nobler life than the state of innocency afforded . Indeed the life which that state afforded was a pleasant and sweet life , but it was far short of that life which Christ hath purchased for us . That life was of a more terrestrial , sensual , uncertain nature , but this is such as is celestial , spiritual , and eternal . The difference betwixt them is so great , that there is no comparison betwixt the one and the other . So that our fall through Christ is so far from being prejudicial to us , that it hath conduced to our greater happiness . The selling of Joseph into Egypt , you know , made way for his advancement : and so our fall through Christ hath made way for our greater happiness . Oh how good is God that he hath not only provided a remedy against our fall , but thereby made way for the lifting of us up to a better state ! Well , this happiness which God in Christ hath provided for us , and which is so exceeding great we must seek to attain to in the use of those means he hath prescribed , amongst which this is one , that we should with an eye of Faith look up to him , upon the doing whereof , he hath promised to bestow it on us . Isa. 45. 22. Look unto me ( saith he ) and be ye saved all the ends of the Earth . So our tranlation renders it , but in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Paguine renders in the future tense , Salvi eritis , ye shall be saved . But whether we take the words in the imperative or future tense , they imply as much as if God had said , whosoever throughout the whole Earth will look up unto me with an eye of Faith , owning me for the true God , and casting himself upon my mercy in Christ Jesus , for justification and acceptance , he shall be saved . And this is one of those means he hath prescribed , in order to the delivering of us from our state of vanity , and the raising of us up to a state of happiness . 2. If you would attain to a state of happiness , then carry your selves holily during this your state of vanity . I told you in the beginning , that the present state is a state of exerecise and service : and according as you behave your selves , herein God will deal with you as to a state of happiness . Though he be marvellously gracious and liberal in bestowing of happiness , yet such is the purity of his nature , that he will not grant it unto any but such as are holy . Such is the indispensable necessity of holiness to the obtaining of happiness , that let men be what they will , if they have not holiness they cannot arrive at happiness : without it , the Apostle tells us , no man shall see the Lord. Heb. 12. 14. So much do's God stand upon holiness , that according as men are furnished therewith , so he deals with them , as to their eternal condition . On the one hand , let their degree in the World be never so high , yet if they want holiness , they must never come to happiness : and on the other hand , let their degree in the World be never so mean , yet if they have holiness , they are sure to be happy . And therefore as ever you mean to be happy hereafter , see that you are holy here . Now for the preventing of mistake , and that you may the better secure your selves of holiness , I shall in a few words acquaint you what holiness is and wherein it consists . And it is such a quality as imports separation , or devotedness to religious uses . It consists in a withdrawing of our selves from common and profane matters and a giving up our selves to the worship and service of God. We may know what sanctified or holy persons are , by knowing what the things are which fall under that denomination . Sanctified or holy things are things which are separated from common uses , and devoted to such as are religious . And so Sanctified , or holy persons are such persons as withdrawing themselves from profane and common things , do give ●p themselves to God , and the serving of his will and glory . Know ( saith David ) that God hath set apart him that is Godly [ or holy ] for himself . Psal. 4. 3. Whereby we see that a godly or holy man is one that is set apart for God , to attend on him , and minister to him in the duties and waies he hath prescribed and appointed . And there is such necessity of our being thus set apart , and addicted to God , that there is no expecting happiness without it . If we will withdraw our selves from common uses , and addict our selves to communion with God and his service , we may attain unto that happiness he hath designed for his sanctified , and holy ones : but if neglecting him , we give up our selves to the pursuit of the World , and the sinful practices thereof , instead of being delivered from the present vanity under which we labour , we must make account to enter into a state a thousand times more sad , and grievous . Instead of passing from a state of vanity to a state of happiness , we must look to pass into a state of superlative , and extream misery . And how sad is the condition of that man whose portion here is vanity , and whose portion hereafter must be superlative and endless misery ? 3. If you would attain to a state of happiness , then go to God in prayer , and beg earnestly of him , that he would not put you off with this present state , but advance you to a better , wherein you may be liker to him , and hold sweet communion with him . To live all our lives long in a state of vanity , and after pass into a state of endless torment , oh what heart which is not become a stone , would not dissolve into sighs and tears to think of it ! What , after all our temptations , sins , pains , sicknesses , weaknesses , crosses , troubles , to enter into a state which is infinitely more vexatious , and insupportable , Oh what soul that is not become mad and desperate would not be affected with it ! As ever then you would let the World see that you are in any compleat measure solicitous about your own good , seriously consider what a vain state your present state is , and how much worse the state is , which after this you must enter into , if divine grace do not prevent and endeavour to get your hearts , and souls truly affected therewith , and beg of God that he will have mercy on you , and afford you relief as to this particular . And whereas he hath been pleased to provide a better state than either of those mentioned before , intreat him with all the importunity you can possibly raise your Souls to , that he will be pleased at the present to interest you in it , and in his own due time take you into it . Though it be no small matter to deliver you from the vanity of your present State , and the danger of a worse , and to take you into a state of happiness ; yet such is the respect he bears to the ordinance of Prayer , that to those who in a due manner exercise themselves therein , he hath promised to do it for them . How often hath he declared in the Word , That whosoever shall call upon the name of the Lord , shall be saved ? Joel 2. 32. Acts 2 21. Rom. 10. 13. This frequent asserting of the thing , is partly to shew us the certainty of it , and partly to work us to a firm belief of it , and stir us up to the duty of Prayer , which through the grace of God is of such efficacy , that it is able to raise the soul from earth to Heaven . Notwithstanding the vast distance there is betwixt Heaven and earth ; yet if you will in a believing , serious , affectionate manner call upon God , own him in his several perfections and intreat him to take you up thither , he will do it . Thus he dealt with the good Patriarchs : they desired a better Countrey , and he prepared for them a City . Heb. 11. 16. Though Canaan was a good Land , a Land that God had blessed , a Land that he had his eyes on from one end of the year to the other , a Land that ever flowed with milk and honey , that is , abounded with what ever was necessary for humane sustenance and refreshment ; yet they found such inconveniences in it , that being unsatisfied with it , and all other Lands , places , and injoyments in the world , they intreated God to furnish them with some other place which might better agree with those holy principles and affections he had planted in them , which he in compliance with their desires was graciously pleased to do . And if we take the same course that they did , we may make account he will deal with us after the same manner he dealt with them . The way to go to Heaven in our persons , is first to go thither in our hearts and prayers . Send up therefore your prayers first to Heaven , and they , as it were with Golden cords , will draw you up after them . And thus I have given you an account of some of those means which God hath prescribed towards the helping of us to a State of happiness . And oh how much are we indebted to him , that he is pleased to deal with us upon such easie terms ! What , will such easie matters as Faith , Holiness , and Prayer , help us to happiness , who then would not betake himself to the pursuit of it ? How worthy is he to remain in a state of vanity , and from thence to pass into a State of extream misery , that will not use such means to be delivered therefrom ? When we had sunk our selves down into a State of vanity , and rendred our selves lyable to everlasting misery , God might justly have let us alone , and left us to spend both time and eternity in fruitless sighs , and groans : but out of his transcendent grace he hath dealt better with us : he hath provided a remedy for us , not only against our present vanity , but likewise against our future misery . Now if we should not make use thereof , especially it being so easie , how worthy will all the world judge us to perish ? All I shall further add is this ; you have yet , Sirs , your understandings , and are capable of distinguishing betwixt good and evil : and though you are at the present in a State of vanity , and are lyable to such a State as is far worse ; yet through the grace of the Gospel , you may be freed from the one , and escape the other ; and what you are to do in order thereunto , I have in a few words shewed . If you prefer happiness before misery , you may do well to close with the Counsel given : if otherwise , you may contemn and reject it , and go on in your secure and extravagant courses ; but if ere you allow your selves such liberty , you may do well to consider , whether you may not have cause to repent , when it is too late . The Lord of Heaven , who is the Authour and disposer of true happiness , Bless what hath been said , and make it effectual . SERMON II. Psalm 73. 23 , 24 , 25 , 26. Nevertheless I am continually with thee : Thou hast holden me by my right hand . — IT is a Controversie amongst Expositors , who was the Penman of this Psalm , whether Asaph or David ; for without question it was composed by one of them . Indeed the Title as it stands in our Bibles , gives it clearly to Asaph : but we are to know , that in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred either of , or to Asaph . However , it is generally believed to have been penned by Asaph : and the reasons that have induced the generality of Expositors to believe it , are such as these , ( 1 ) It appears that Asaph did compose some Psalms , 2 Chron. 39. 30. Hezekiah commanded the Levites to sing praise to the Lord , with the words of David and of Asaph the Seer . So that it appears some Psalms composed by Asaph were Canonical , and of use in the Church , as the 74 , 76 , 77th , and some other Psalms : Some think he composed this , the ten following , and so others . ( 2 ) The genus dicendi , manner of speaking seems to be more sublime , and obscure than that of David , whose discourses seem to be more simple and plain . ( 3 ) It s expressed to belong unto Asaph under the same form in Hebrew that those which were penned by David , are expressed in , as belonging to him . The Psalm it self contains an account of the conflict Asaph was in through his beholding the prosperity of the wicked , and the adversity of the godly , that which hath been a great stumbling block in the world . Look into the word of God , and you shall find that it hath very much exercised the thoughts of the righteous , and Seneca the Philosopher , canvasseth this grand Case , how it should come to pass that the wicked prospered . This much exercised the Psalmists thoughts : One while he resented it one way , and another while another : One while he was satisfied , another while unsatisfied : One while his spirit was calm and quiet , another while tumultuous and restless . Like the ship in the boysterous wind he is tossed up and down not so high now , but as low anon . Yet notwitstanding the distressd condition this good man was in ; notwithstanding the various apprehensions he had concerning it : yet he still adheres and keeps close to God. Nevertheless I am continually with thee . In these words , being the former part of the 23 v. There are two things observable . 1. His tumultuous and sad condition , sometimes God exerciseth his own dear servants with much distress , both in body and mind , and thus he dealt with Asaph . 2. His adherence to God , and communion with him . Though his temptations and difficulties were such , that he was even overwhelmed ; yet he still keeps close to God , as knowing that ( if there were any true safety , and rest to be had in the world ) it was with him . Here we are to note there is a twofold being with God. There is a being with him in respect of his care , and protection ; and there is a being with him in respect of fellowship and communion . Now I conceive , when the Psalmist saith , nevertheless , I am continually with thee he aims at both these : however I shall for the present discourse of the words with reference only to the latter . Doct. That it is the property of pious , and holy men to be with God , or to have their abode with God , or to live in communion with God. Though the world do generally neglect him , and live at a distance from him , scarcely so much as thinking of him , it is not so with pious and holy men ; they do not only think on him , but prefer him above all , and spend their time with him . Phil. 3. 20. For our Conversation is in Heaven . He exhorts them to an imitation of him , and his fellow Apostles , which he inforceth with this reason 1 Joh. 1. 3. That ye may have fellowship with us , and truly our fellowship is with the Father , and with his son Jesus Christ. Some keep company with one , and some with another : but good men they keep company with God. All persons that have not lost their reason , have a reverence for a Divine and heavenly life : this , saith he we have to commend us to your acceptation , that our conversation is in heaven , and invite you to the imitation of us , that have our fellowship with the Father , and the Son. 1. I shall lay down some propositions to make way for a better understanding of the point . 1. Man upon his Creation , while he remained in his innocency lead a Divine life , enjoyed sweet communion with God , and lay as it were in his very bosome . He then knew not what it was to stand at at a distance from him , lie under his displeasure , or bear his wrath . There was then nothing to interpose betwixt God , and him , or interrupt him in his communion with him . Had his state been as certain , and constant as it was pleasant , and comfortable , oh how happy had he been ! 2. By his fall he deserted God , placed himself at a distance from him , and grew strange to him , Gen. 3. 23 24. The case was quite and clean altered , as to the state of things . God , that before the fall had man in his Arms , there hugging him with delight , and tenderness , now he drives him out of the Garden as worse than a beast , not fit to be there . He that had communion with his Maker is turned out , and the Angel set to keep him out , that he might not eat of the tree of life . He go's away from his Father as the Prodigal , pleaseth himself in his distance from God , lives in a far country , hides himself from his presence , riots it in voluptuously entertaining , and indulging the flesh . And herein the propagation of Original Sin , and the great degeneracy of our natures do's appear , that we are all by birth at a distance from God , and strangers to him , Psal. 58. 3. They go astray from their birth : as soon as they be born , they are found at a distance , and strayed from God. And this is true not only of reprobated ones ; but the elect too ; yet with this difference , that whereas the former persists therein , the latter do not ; but in time reurn to him , become acquainted with him , and fall into familiarity with him . 3. God in his great love to his elect and chosen , is pleased to look after them in their far County , take them off their estrangedness to him , and bring them into a state of Communion with him . Whiles they are ingaged in their prodigal wandrings from him , he calls after them , lays hold on them , shews them their way and duty , and brings them home to himself , Isa. 30. 21. Thine ears shall hear a word behind thee , saying , This is the way , walk ye in it , when ye turn to the right hand , and when ye turn to the left . There shone a Light about Paul. Acts 9. 3 , 4. And what the Prophet had said was in a more illustrious manner confirmed , suddenly there shined round about him a light from Heaven . You know how Paul carried it to Christians ; how he held it to be his duty to imprison the faithful ; how he ingaged in his hellish hot service of persecution , night and day ; how when he was in the height of his carreer , and came near Damascus a light shined . He was in darkness , and God gives him light . He heard also a voice saying unto him , Saul , Saul , why persecutest thou me ? He tells him that he was Jesus whom he persecuted . This was the voice behind him , saying , This is the way walk in it . What meanest thou , Saul ? Wilt thou thus offend the God of Heaven ? wilt thou harden thy heart , and blind thine eyes against that light and evidence , that I have given , to shew by infallible signs , that I am Jesus the Saviour ? Wilt thou boldly , violently , and dangerously , go on to affront the dearest love , and clearest light , that ever was manifested to the World , that unquestionable , and irresistable authority andpower , by wich if thou be not ruled , thou wilt be ruined . It is hard for thee to kick against the pricks . Consider what thou art about to do , that which will shew thy madness , and beget thy sorrow . Thus poor Saul , that confesseth after , that he was exceeding mad , is overwhelmed , falls on the earth , and cries to him whom he had blasphemed and unmercifully persecuted in his members . Lord what wilt thou have me to do ? I know thou wilt have me to do something as well as desist from what I was wickedly about to do . I will do what lies in me , I have ingaged in what I could against thee ; but now I will do what I should for thee . 4. He causes them thus returned to behold an amiableness in him , and to delight , and take pleasure in him . He discovers to them such glory and excellency in him , and affords them such refreshment and comfort in the enjoyment of him , that they account it their happiness that they may be with him . Oh ( says a good man ) that I were with God! I cannot live without I may be with him . Cant 2. 3. As the apple tree among the trees , so is my beloved ( saith the Church ) among the sons . I sate under his shaddow with great delight , and his fruit was sweet unto my tast , &c. Even as your spreading trees yeild a pleasant shadow , and the apple tree a a pleasant fruit ; so Gods presence yields much refreshment and repast unto his people . ( 2 ) When or in what degree pious and holy men are with God ? And they are with him very much , so that according to the liberty used in the common manner of speaking they are said to be ever with him . Psal. 139. 18. When I awake I am still with thee . A good man as he concludes the day with God , saying , Lord into thy hands I commend my spirit ; So he doth likewise begin the day with him ; no sooner do's he open his eyes , but he looks up towards heaven , acknowledgeth the goodness of God the night past , and craves it for the day approaching : so Luk. 15. 31. Son thou art ever with me , and all that I have is thine . Oh happy Son , that might have such familiarity with his good father ! And oh wise Son that when he might have it would make use of it ! 3. What pious and holy men do while they are with God! How they do imploy and exercise themselves ? 1. They contemplate and view his perfections . They view him in all his Attributes and properties , in his wisdom , power , goodness , glory . Mat. 18. 10. Their Angels do always behold the face of my father which is in heaven : where observe , ( 1 ) What relation the Angels stand in to the faithful , according to Luk. 15. 31. They are ever with God. Let not any of the pious be disconsolate , The Angels are Ministring spirits sent forth . Oh the wonderful goodness of God! How highly hath he advanced poor men ! ( 2 ) What the Angels do , They behold the face of God , that is enough to make a continual banquet unto them . This is partly to view his perfections , and partly to receive in structions from him . This is it which pious men do . They behold the face of God , they view God in those rare and infinite excellencies , that are in him , in his mercifulness , goodness , and holiness . I will lift up mine eyes unto the hills , from whence cometh my help , Psal. 123. 1. This is the posture of an holy man , he is looking up to God from whom cometh his help . 2. They admire him and adore him , as the supreme Being , the highest Lord , the chiefest good , and the only object of religious worship , Exod. 34. 8. They bow before him as Moses . You read before how the Lord descended in the cloud , becomes his own Herald , proclaims his own greatness , The Lord , the Lord God merciful and gracious . — Moses hereupon doth reverence and adore this merciful and glorious God , bows his head , as if he should say , What glory is here ? What incomprehensibleness , and incomparableness of glory and Majesty is here ? So Rev. 5. 14. The four and twenty Elders fell down and worshipped him that liveth for ever and ever . 3. They rejoyce and glory in him as their portion and treasure . Herein they esteem themselves happy , that they have such a God , and that they may be with him . Oh saith the godly man , what a God is here ? Not such an one as the Calves at Dan and Bethel . This is a priviledge indeed to have such a God , an interest in him , that I may be intitled to him , that I may be one with him , and be still with him . In this a man may boast . My soul doth magnifie the Lord , and my spirit rejoyces in him , Luk. 1. 46. 4. They treat with him in the behalf of their souls , and their eternal welfare and happiness . They consider their own condition , weigh the terms he hath proposed of reconciliation and peace , and with all cheerfulness submit to them , Matth. 19. 16. When all controversies come to an end , this will be the great Question which the young man propounds , VVhat must I do to inherit eternal life ? VVhat wilt thou have me to do ? saith Paul : and a gracious person inquires , which way he might get nearer to God , nearer to Christ. 5. They exercise dependance on him for a seasonable and happy deliverance of them out of the several temptations straits and troubles wherein they are . A good man when he is with God , saith , Thou Lord rulest the world , thou hast brought me into these troubles , thou only canst bring me out of them , and on thee do I depend for the doing of it . Psal. 123. 2. As the eyes of servants look unto the hand of their Masters , and as the eyes of the maiden unto the hand of her Mistress : so our eyes wait upon the Lord our God until that he have mercy upon us . The good man hath his eyes up to God in way of dependance , to attend how long it will please him , they shall be under exercise and service , and waiting for the issue and end thereof . This I conceive the Psalmist hath respect unto in the Text. I am continually with thee , not only that I may have thy care and protection ; but that thou wouldst determine those troubles , that I am waiting and groaning under , and that thou wouldst quiet and still my soul , and work it to an happy calmness . Now I shall give Reasons why the godly are so much with God. 1. Because he hath appointed them to come unto him , and make their abode with him . It belongs to him to give laws touching the disposal of their lives , and manners , and amongst other precepts , he hath delivered to them , to that end , this is one , that we should be continually with him . He requires not only that we should live to him ; but likewise that we should live with him . Jam. 4. 8. Draw nigh to God and he will draw nigh to you . If he command then that we should draw nigh unto him , maintain communion with him , it is the duty of every man so to do . God hath made man and set him in a Sphere higher than that of beasts , given him a reasonable soul , and faculties , that are rational , for this end that he might dwell with him . 2. He is the best company that men can possibly be with . Man is animale sociale a creature addicted to society , and of all company Gods is the best . There is no company either in heaven or in earth comparable to his . Psal. 73. 25. Whom have I in heaven but thee ? and there is none upon earth that I desire besides thee . Look upon the earth how many godly and choice men are in it ? How many excellent persons for converse and holy entertainment were in the Land of Judah ? But if these men of parts , heavenly qualifications , would not satisfie him , might he not have mended himself in Heaven ? No , whom have I in heaven but thee ? Not the blessed triumphant Saints are company good enough without God : Not the glorious Angels that never had speck of pollution upon them will suffice without God. Thus the Psalmist still fixes upon God. Hosea 2. 7. I will return to my first husband , for then was it better with me than now . Israel had wandred from God , and betaken her self to Idols , at last comparing things with things , she resolves to return , and go to her first Husband : Like the Prodigal , if we go and ramble up and down the world , in the end we shall have cause to say , we will return to God , having bought our experience of the insufficiency of all other comforts and company at a dear rate , the loss of Gods presence , or the withholding of his comforts . Joh. 6. 86. To whom should we go , ( saith Peter , in the name of all the Disciples ) thou hast the words of eternal life ? To leave Christ for other company were a great madness ; to forsake the fountain in the time of great drought , and take to the broken cistern . Do we desire safety , he is the best company ? Where can we possibly be safe if not with God ? Psal. 37. 39. The salvation of the righteous is of the Lord , he will help and deliver them because they trust in him . So Isay 43. 11. I even I am the Lord , and besides me there is no Saviour . If a man therefore would study his own safety , he could find no society but in God. Do we desire honour ? This must be had with God. If you be in company with a great man , walk , and talk familiarly with him , you account it a great honour : What then is it to talk with God , to walk with him ; to be called ▪ and admitted to freedom as the friend of God. This honour have the Saints : 1 Sam. 2. 30. Them that honour me , I will honour , and they that despise me shall be lightly esteemed . Would we have comfort ? The society of God yields sweet contentment and satisfaction . Thus , ( saith God ) to Moses , Exod. 33. 14. My presence shall go with thee , and I will give thee rest . Oh the ravishing quietness that is to be had in God! They ( saith David ) shall be abundantly satisfied with the fatness of thy house , and thou shalt make them drink of the river of thy pleasures . In Gods house there is very good entertainment , there is the fat and sweet to eat , and rivers of pleasure whereof to drink . Revel . 7. 17. The Lamb which is in the midst of the Throne shall feed them , and shall lead them into living fountains of water . See the abundance of comfort and refreshment : there is water , fountains of water , living fountains of water , and these attended with satisfaction and delight , they shall eat and drink with merry hearts hearts , all tears shall be wiped away from their eyes . It was the saying of Galeatius a Marquess ( when he was solicited to renounce Christ , and closewith Antichrist ) let them and their money perish , that do look upon , or esteem all the gold in the world more than one daies company with God. A King seeing Plato , and some other Philosophers together , oh ( saith he ) yonder is life and happiness , making account that they in their society and discourse , were more happy than he in all his princely enjoyments . Well then , upon our seeing men conversing with God , we may cry out , happy are the people that are in such a case , thrice happy are they whose God is the Lord. 3. There are many special advantages they reap , and therefore holy men have and hold communion with God. Of these I shall give you an account in divers particulars , which will evince , that it is a point of great prudence to be with God. 1. They hereby come to be better acquainted with God , his nature , properties , counsels , secrets . Those that are much together know much of one anothers minds , and good men being much with God , they come to know more of God than others . Gen. 18. 17. And the Lord said , shall I hide from Abraham that thing which I do ? Is there that thing which I to intend do , wherein Abraham is concerned , and that may be for the instruction of his family ? and shall I hide it from him ? from Abraham that hath lived with me . From Abraham my Friend . No , I have confidence in him that he will command his children , and houshold after him that they shall keep the way of the Lord to do justice , and judgment , Psal. 25. 14. The secret of the Lord is with them that fear him . To those that live , and more intimately converse with him , he tells his secrets : These know strange things before they come to pass , by beholding and viewing the face of God , by holding communion with him they have these things imparted andr evealed to them which others are strangers to : They are not only his servants but his friends , a servant knoweth not what his Lord doth , but it is made known to these holy ones , that God hath loved them with an everlasting love , what his will is that they should do , and what unspeakable things are laid up for them . 2. They hereby come to have holy boldness in them . While a man is a stranger to a great person he is afraid ; but when acquainted with him he becomes more emboldned : so when the pious soul is in●red to the presence of God , makes frequent visits , and hath reception , the dreadfulness of the divine Majesty is taken away and it made confident . Eph. 3. 12. In whom we have boldness , and access with confidence by the faith of him . Through the satisfaction of Jesus Christ , and through his intercession we come with boldness and confidence to the throne of Grace . 3. It actuates and excites their graces . Good men being together do heat and inflame one another , how was Dr. Taylor ravished with the company of that excellent man Mr. Bradford ? And if poor sinful men have such power to stir up our graces , what then may be expected from the great and holy God , who is light and life it self , Cant. 1. 12. VVhile the King fitteth at his table , and my spikenard sendeth forth the smell thereof as if the Church had said , while I held communion with him my graces broke out , I was not the same as before : as the Sun hath influence upon the flowers ; so the spirit of righteousness has influence upon the graces of Gods people , Luke 24. 32. They said one to another did not our hearts burn within us while he talked with us by the way , and opened to us the Scriptures , such is the heat of the Son of righteousness , that can bring life to the deadest , and warmth to the coldest heart . I am perswaded that many of your own experiences will bear witness to this truth , that there is power and life in his presence . How many a time when you have been with God in prayer , or at a Sermon , have you come away inflamed with better resolutions , and stronger affections ? How great impressions of sorrow , joy , fear , hope , have been made upon your spirits , according to the word that hath been delivered , and the dispensation of Gods grace therein . 4. They hereby derive glory and lustre from him , Exod. 34. 30. When Aaron and the children of Israel saw Moses , behold , the skin of his face shone , and they were afraid to come nigh him ; Moses had been with God in the Mount. Men that are known to be much with God derive such Majesty that those who are guilty , and have their consciences in any degree awakened , are even afraid of them . Such are commonly reverenced , and beget an awe in those that hate them for their strictness . Joh. 18. 6. Assoon as Christ said to the men that came to apprehend him , I am he , they went backward and fell to the ground . Christ did not use any violence against them : but with amazement they all fall down before him . Thus Foelix that proud Governour trembles while he has a pious , and holy divine man before him , reasoning of so high matters as righteousness and temperance , and judgment to come . One would have thought Paul macerated and worn away with watching , and labouring with fasts and imprisonments , should have trembled before Foelix ; but Foelix trembles before a poor despicable man , and his prisoner . Acts 24. 25. 5. They hereby come to be in a better capacity of obtaining what they stand in need of , and desire from him . Those that are at Court , and about the King are in the way of gaining favour , and being preferred . Their petitions may more easily be presented , their addresses made , and desires obtained , than those that are at a distance from , and strangers to the King : so they that live with God may by their prayers more prevail with God , than those that are strangers . What can God deny that man that is still with him , and is his favourite , who is ever admiring and adoring his perfections ? Exod. 32. 10. Now therefore let me alone saith God to Moses , such power have the servants of God. God bids Moses to forbear to solicite him , and hold his hand when he is going to fetch the blow of his vengeance upon his Israel . Psal. 145. 18. 19. The Lord is nigh unto all them that call upon him , to all that call upon him in truth . He will fulfill the desires of them that fear him ; he also will hear their cry and save them . The cries of a child , especially if for bread , for help , do move the heart of a compassionate parent , and will not God then hear the cries of his children , since he is a God of bowels , and tender mercies ? 6. This abiding with God here doth make way for their abiding with him for ever . The way to live with him for ever hereafter , is to live here with God. Here Asaph is a proof , thou shalt guide me by thy counsell and afterward receive me to glory . This is the way and preparation for glory . This being with thee here , is to make me fit for thee hereafter . Having given you the reasons why pious men live with God , now we come to the application . Use 1. of Information to inform us ( 1 ) of the great condescention and goodness of God , that will receive and suffer such vile creatures , as we are , to come into his presence , and be familiar with him : oh what condescention and goodness is here ! It is a great piece of condescention to suffer the best men on earth to be with him , nay to let the highest Angels stand before him and admire his glory : therefore for God to permit such sinful unworthy creatures as we are , to come and live , and be with him , is great condescention indeed . For a Prince to suffer one of his poor subjects , nay one that hath been an enemy to his crown and dignity and very life , not only to come into his presence ; but likewise to be familiar with him , would be deservedly looked upon as an instance of great condescending goodness . How much more hath God done , that is the great King ; King of Kings , capable of greater injury and affront , as having greater glory , and more sensible of it than the greatest mortals can be , and yet hath sent his beloved Son to beseech rebels to be reconciled unto God , and to draw as many as are children of peace after him , that they may be where he is , that is with God. Great persons are loth to take those that are of inferiour rank into familiarity with them , saith Job 30. 1. speaking of those his enemies , that took advantage of his grievous affliction to deride him . 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 . So far below him in estate ▪ esteem , parts , and qualifications . Now for the great high and mighty God , to whom the inhabitants of the earth are as Grashoppers , to take poor and contemptible worms into familiarity with him , is an argument of wonderful condescention . 2. It informs us of the happiness of pious and holy men , that they may be admitted into the presence of , and unto familiar converse with God : Oh this is a singular priviledge , and worthy to be pursued with greatest praise and gratitude . What the Queen of Sheba says of Solomons servants , 1 Kings 10. 8. Happy are thy men , happy are these thy servants , which stand continually before thee , and that hear thy wisdom : may much rather be applyed to the servants of God : Happy indeed are they that may appear before God , behold his glory , as well as hear his wisdom , and tast how good he is . Psal. 89. 15. Blessed is the people that know the joyful sound . Not only the sound of the ordinances and of the Trumpet , but relish the spiritual refreshments that are exhibibited in them . They walk O Lord in the light of thy countenance ; and in Matth. 4. 17. saith Peter , in a rapture and transport with the greatness of the glory of Christs transfiguration , It is good for us to be here . It is good for me to draw near to God. 3. It will inform us of the great difference that is between good men and others , the one lives above , the other below , one upon the Creature , the other on the Creator . Some are so far from being ever with God , that they desire it not : They say unto God , Job 21. 14. Depart from us , for we desire not the knowledge of thy ways . Psalm 10. 4. God is not in all their thoughts . There is a vast difference between the dispositions of good and bad . Take a good man , and the frame of his heart is to be solicitous about God , and thoughtful about God in duty : Will this please , will this honour God ? As to sin , How shall I do this evil and sin against God ? As to Ordinances , he seeks God in them , and enquires whether he have met with God ? If God hath withdrawn himself he is troubled . It is not so with the wicked , they are not solicitous about any such thing , their care , thoughts , and endeavours , is how they may be well thought of , reputed ; how they may drive on their covetous , lustful , or malitious designs ? How they may gratifie their senses . They fense and keep of any passes , that are made by Gods messengers to pierce them towards their conviction and amendment : They will not bear the thoughts of God and their duty . Use 2. of Exhortation . If it be the property of pious and holy men to be with God , to abide with him , and herein to rise to this degree of being ever with him : Then as ever we would be pious , and holy men , reputed such , and found such , let us endeavour ever to be with God , spend our days with him : No company is like unto God's , you have heard in the Reasons . Let the Divel , the World , the Flesh , say what they will , no company like society with the Father and the Son. Let us seriously consider , whether it be not as well our interest as our duty , to live more unto and with God. It may be for a Lamentation unto us , that when some pious Christians have been spending all their time with God ; yet we have been but little taken up with that good company : How little Lord have we been with thee , even when we have stood before thee as thy people that desired to know thy ways , and do thy will ? How little of our hearts hast thou had , when with our mouths we have professed much love ? How have the world , our lusts , run away with our souls , thoughts , and affections , and left thee the outside and carcases of Christians ? Let us run through all difficulties that we may get to God : Idolaters would run through the very fire to get to their Idols , 2 Kings 16. 3. A strange piece of devotion ; and this was partly to express their great zeal toward them , and partly to be purged from their sins , and so to be a fitter sacrifice for their Idols . Let our souls then make hard after the true and living God , though through difficulties and fiery trials , Psalm 63. 8. My soul followeth hard after thee . Hereunto take these directions : 1. Withdraw your affections from the world . Look upon it as below you to spend your pretious time in converse therewith . Reason thus with your selves ; What hath God given me a a soul fit to converse with himself , and shall I pass my time in converse with this dunghill , this impure filthy world ? God forbid : He hath designed me for nobler matters , and shall I not do what I can to pursue them ? As ever you love God , and would be with him to enjoy his love for ever , love not the world , withdraw your affection from it , 1 Joh. 2. 15. Love not the World , neither the things that are in the World : If any man love the World , the love of the Father is not in him . 2. Take pains with your souls to raise , and lift them up to God. They are naturally averse to be with God : as children are naturally averse to be with their aged parents , they would rather be in the streets with their play-fellows , and children of their age and humour , so natural men are averse to be with God , they would rather be in the World about trifles . By how much the more backward they are , the more pains we should take take with our hearts ; say thus to thy self . It is better for me to be at some pains and trouble now , than to be in eternal flames and misery for ever : David labours to lift up his heart , Psal. 25. 1. Unto thee O Lord do I lift up my soul. The heart is naturally addicted to sink down into sensuality , it should be raised up . Isa. 64. 7. There is none that stirreth up himself to take hold of thee . There must be a rowsing , and stirring up of these sluggish and indisposed hearts of ours . How vainly and unreasonably do many wicked persons reason themselves into Hell and destruction ? I am as good as God hath made me , and shall I be damned for that averseness of spirit , which is natural to me , and I brought with me into the World ? This is Christians divelish arguing , which Satan suggests and puts into mens mouths , that he may drive them on farther to ruine . You must be taken off your own bent and affections , or you will be ruined for ever . It had been better you had never been born , than that you should rest in the same state of wretchedness , wherein you are by nature . Take pains therefore with your hearts , though they shrink and draw back , yet follow them from room to room , from one idle excuse to another , till they be driven out of all harbour . Lay hold of them , keep them fast , say , soul I must , I will have thee up to God. Thou must dwell with God here , or else thou must never dwell with him hereafter . 3. Allow not your selves in any sinful and ungodly course , that sets God at a distance from you , and begets a fear and dread in the soul that makes it run from God as offended , till it recover the thoughts of Gods mercies , and then the soul returns and comes toward God with trembling . Now if the soul would be still with God , with how much boldness might it approach into the divine presence ? If you do allow your selves in any unwarrantable course , you stop that entercourse you might have with God ; therefore when you begin to feel your souls starting aside from God , recall them , charge them to keep close to God , leave them not , till you have brought them into some good frame , and resolve as David , Thy benefits are so innumerable , they are so large a theme for my thoughts , that Psal. 139. 18. When I awake I am still with thee . Yet he had a holy jealousie over him self , ver . 23. 24. Search me O God , and know my heart , try me and know my thoughts . And see if there be any wicked way in me , and lead me in the way everlasting . Daved was a man that did commune much with his own heart , and knew how things went with himself : Yet he is desirous that God would make a search , that what he had done amiss might be taken away and amended . Thus should we do , searchhow it goes with head , heart , life , conversation , and practice , if it go ill with them , our communion ▪ with God is like to be much interrupted . 4. Pray to God to call you home from your extravagancies , take you into a state of familiarity with him , and preserve you therein . Say , oh thou that by the beams of the Sun drawest up the dew of the morning , by the beams of thy grace and love draw up our souls to thee . draw up these heavy hearts of ours : we have been heaving at them , but do what we can they are pressing downward . We find so many intanglments of the world , besides earthly propensions in us , that unless thou draw , our hearts will not be gotten up saith David , Psal. 119. 10. With my whole heart have I sought thee ; Oh let me not wander from thy commandments . The hearts of the best of men are addicted to wandring from God , and such is our weakness that every thing interrupts us , and draws us from God : but we must lift up our hearts to God , that he would lift them up to himself , and never rest till he have united them to him in love and holiness . Obj. Here is a question that many may put . You speak of abiding with God and dwelling with him . I have been about this many years , have had convictions , and look upon an holy life best agreeing to the soul , and the faculties thereof , and according to these convictions , I have been endeavouring what I can , using means this and that way : yet God is strange to me , what shall I do ? What help in this case , that I may have nearer approaches to God ? Ans. 1. It is a good sign you have to do with God , in that you are sensible that he is strange unto you , and are affected with it . As for wicked men they desire not the knowledge of God they are without God in the world , and content so to be . But your sence of Gods displeasure , his withdrawings , the disconsolateness of being at a distance from him , argues that there is more than flesh and blood , a principle within thee . 2. If it be so as you say , betake your selves to searching of heart , and see whether there be not some reason that God should stand at a distance . Notwitstanding the riches and bowels of Gods unbounded mercy , yet he hath regard to his own honour and glory . He hath more attributes to look after and vindicate than one . Therefore it concerns you , if God carry it strangely , to consider whether God have not afforded you opportunities , invited you to converse with him , called , cryed , waited , to try whether you would come ; and whether you have not refused and slighted , that he may complain . You would none of me , if it be thus no wonder God is a stranger to you . Judg. 5. 15. For the divisions of Reuben there were great searchings of heart . Sure then Sirs , there should be some searchings of heart upon this account , when your sins have separated your God from you . I commune with mine own heart , saith the Psalmist , Psal. 77. 6. And my spirit made diligent search . He was under this great affliction , God seemed to carry it somewhat strangely , his trouble hindred his sleep , and did so fill his heart that he could not speak , he was under Gods desertion as to comfort . This puts him upon enquiring how come things to be thus with me ? If a friend carry it strangely , it doth not satisfy us to wonder at it , and so let it pass , as we would do with another , but we enquire what word or action proceeding from us , what neglect or injury might cause it . If God look not with the same countenance upon us as formerly , and his favour be not as heretofore , we must make enquiry and diligent search into our whole lives , to find what was the meaning of Gods dealing thus . How comes it to be thus ? 3. You must distinguish betwixt his withholding his presence and his comforts . Though perhaps you have not much comfort , yet you have protection and support , which is matter both of satisfaction , and thanks , so in the words immediateately following , the Text , thou hast holden me by the right hand . The Psalmist , you may find , was exercised with disquietments , yet he had support from God , though disconsolate . 4. Though God withhold his presence , it is not because he is loth to afford it you , but that he may make you more tender of it , and value it at an higher rate . Cant. 5. 6. I opened to my beloved , but my beloved had withdrawn himself , and was gone ; this must beget a sad damp in the heart of the Church . My soul failed when he spake , she sought him but could not find him : Before instead of opening to her beloved she excuseth her slothfulness , now he is withdrawn he will make his offers more acceptable , and more readily imbraced . 5. Wait upon God for a more free , full , and comfortable exhibition of himself to you . He is a gracious God , adhere therefore unto him , and depend upon him . Though he may for a time carry himself somewhat strangely towards you ; yet after a season he may be pleased to be more favourable , Isa. 1. 15. I will wait upon the Lord , that hideth his face from the house of Jacob , and I will look for him . This is a good , and truly generous , and brave resolution , notwithstanding all opposition and danger , to go on in faith , patience and obedience . 3. Use Of examination . Let us examine how things go with us as to this matter , where it is that we are , with whom we live , and with whom we abide , see what communion and fellowship we do maintain with God. I shall give some characters of those that abide with God. 1. A man that abides with God , hath his eyes ever upon the Lord , choose where he is , he he hath still an eye unto God : whether he be at home or abroad , his eyes are towards heaven . The Lord is his refuge his chief possession , Psal. 25. 15. Mine eyes are ever toward the Lord , and this was partly in a way of reverence , as one afraid of offending him ; and partly in a way of dependance , as one desiring instruction , support and help from him . Can you say this that your eyes are to the Lord , the eyes of your mind and your thoughts are towards God , are you upon every occurrence running to God ? If it be so , you are with God. 2. He acts ever as in Gods presence . He carries himself as one that considers , that God hath his eye upon him wherever he is , what ever he doth , Psal. 16. 8. I have set the Lord alwaies before me , he is at my right hand . He set God before him , not only as the object and end of his actions , nor only to be a comfort and support to him , whereupon he might rejoyce , and his heart be glad ; but as a witness and judge of his actions , which might engage him to sincerity . If we did really and fully consider that God seeth us , and takes notice of us , how would it influence upon us to be more serious , reverent and holy . The wicked and hypocrites have no fear of God before their eyes . God is not in their thoughts . They say in effect he seeth not , he knoweth not , or doth not consider : but this holy man sees God observing him , and therefore he is the same in private that he is in publick . The same in his own house that he is abroad , Psal. 101. 2. I will walk within my house with a perfect heart . Many when they are abroad carry themselves plausibly and fairly , but follow them into their own houses , what frothy talk , what cursing and swearing , what passion and bitterness : How disorderly are they there ? How little of God in their mouths , and less in their lives ? As when they go abroad they put on commonly other cloaths , so they do other deportment . But when returned to their own families , they fall into the same unhappy disorder and confusion ; as if they had forgotten what manner of persons they were . 3. He that is ever with God affects solitude and retirement . He would not be alwaies in company , though never so good and proper . He would sometimes be alone , that he might more closely converse with God : Thus Isaac go's into the fields to meditate and pray , Gen. 24. 63. The word in the original may be understood of both , and no doubt this good man had supplication and prayer joyned with meditation . How oft do we read of our blessed Saviour that went apart to pray ? Mat. 14. 23. He went up into a Mountain apart to pray , so Mat. 26. 36. He leaves his disciples with this command . Sit ye here while I go and pray yonder . To the same purpose Luke 9. 28. He took Peter , and John , and James , and went up into a Mountain to pray . The more pious any man is , the more he desires , at least some times to be alone . Those that cannot endure to be alone loose much of the sweetness and ravishment of communion with God. 4. He hastens through the creature to God. When he is engaged in his calling , he hastens through the concernments of the world , that he may enjoy himself with God. Though what appertains to his place he doth with diligence , yet this is not the principal object of his care , nor the end of his thoughts . When he hath gotten this dispatched how glad is he , that he may entertain himself with meditation and other holy exercises which are a most pleasant refection to him ? This is the difference betwixt carnal and good men , they both hasten , but the sensual makes all possible hast , and hurry through his duty , he thinks of , and longs for the end before he begin : the good man is of another spirit , he hastens through all business , that he may have time and leisure to converse with God. In relations and friends , he finds comfort ; but abundantly more with God. Psal. 63. My soul followeth hard after thee . As a man in a croud presses hard to get to his friend . So the Psalmist though he was in a croud and multitude of business and obstructions , yet he presses hard to get to God. 5. He is glad of an opportunity of being with God , whether it be to be with him publickly or privately . A carnal heart shrinks from duty , looks on it as a burden , when will this Sabbath be over ! O that I might fall upon my worldly business ! David was glad when there was an opportunity of drawing nigh to God , Psal. 112. 1. I was glad when they said unto me , let us go into the house of the Lord. 6. He that is ever with God , takes care to state things aright between God and him , to set all streight , and keep all well . In the evening he enquires , how go things betwixt God and and me ? what good have I done this day ? wherein have I been useful ? what evil have I done ? and wherein have I offended ? How go's the case between God and me . Soul , I must not lay mine eyes to sleep , till I have cleared all between God and thee ! After he lays himself down and sleeps , and dwells in safety . Psal. 4. 4. Let me ask you one question , Christians , do not trifle but give Connscience leave to make the answer , what prayers and diligence have you used to interrogate and examine your state and settle your spiritual concerns ? Have you used your utmost care and the best advice ( as you would do in a worldly concernment , for fear of fraud or crime ) to direct you and keep you from mistakes ? Have you not contented your selves with easie work and slight evidences ? I doubt , upon a faithful tryal and a true account you 'l find much amiss . 7 The more any duty or ordinance hath of God in it , the more he is pleased with it ; Sometimes God affords more of himself in an ordinance , sometimes less . He is at his own liberty and so will be , let himself be enjoyed as he sees good . But according as God doth let out himself he is more or less affected with them . It is God that he desires , and therefore his respect to ordinances is such , as carries a proportion in it , to what they have of God. 8 He that is ever with God , despiseth all in comparison of God. Heaven , Earth , and all are but baubles , trifles , and nothing in comparison of God , as in the 25th verse of this Psalm the language of an holy man is , whom have I in Heaven but thee ? 9 When he hath been with God , he keeps in mind how God carried it toward him , what communion he had with God , and how things passed betwixt God and him . Did God awaken me by such a sermon ? Did he enliven and quicken me in such a prayer ? David remembred how God had appeared in the Sanctuary , Psal. 63. 3 He longed to see Gods power and glory , as he had seen it in the Sanctuary . Those revivings and out-goings of ●od were written and imprinted in his heart , Psal. 77. 3. I remembred God and was troubled . To think how God had carryed to him at other times . 10 One that is continually with God , counts the intervals of his being with God long and tedious . A pious man saith , when will the Sabbath or Lords day come , that I may sing forth the praises of God. When shall I be with God , to hear from him , and pray to him as David Psal. 42. 2. When shall I come and appear before God ? Now revise these particulars and see how they suit with your temper and frame , and if upon a serious scrutiny you find these not agree to your case , bless God that he hath wrought these in you : but if otherwise humble your selves , and mourn , and never cease till you can bring the matter to this , that you may say with the Psalmist . Nevertheless I am continually with thee . SERMON IV. Psalm 73. 23. — Thou hast holden me by my right hand . HAving dispatched the former part of the verse and from thence given you an account of the Psalmists communion with God , which was all I intended to speak of , when I took up these words , I shall proceed to this latter part , which contains communication of help , assistance and comfort to those that have fellowship with God , which is the reason and fruit of their adherence to him . The words in the Original are Ahazta bejad jemini which Molterus renders Tenuisti manu dextram meam ( bejad ) in the Hebrew he will have to refer to Gods hand , and jemini according to our translation to refer to the Psalmists hand ; but ( bejad ) doth not refer to Gods hand , for the assuming of ( — ) for ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in Regimen shews its relation to the subsequent substantive thus it is used Jer. 22. 24. Psal. 121. 5. And then the words run thus , Thou hast holden me by the hand , even my right hand , as if it had been according to the Hebrew Pleonasme be jad brinini by the hand , even by my right hand . The hand of God may easily be understood in the signification of the verb ahazta , which imports as much as thou hast laid hold of , with an Ellipsis of the Pronoun me . Muis doth peremptorily paraphrase on the words , thus Lapsuro , mihi dextram porrexisti , I being ready to fall , thou didst reach out to me thy right hand . And differs from our translation in the word jemini making it an adjective , and so agreeing with its substantive bejad and not put in Apposition ; but so it should have been jemani without Hizer in the middle ; or if within it 2 Chron. 3. 17. yet read by Camets . There is no necessity of such a streyned construction , for as hath been shewn , this way of rendring the words is the most usual and unforced , and it makes the sense most easie , whereas how scant would the words be to express the sense , if there were no suffix ? But they must be read thus . Thou hast holden by the right hand . Gods affording his special respects towards , and care of his people , is expressed by his being at their or holding them by the right hand , Isa. 41. 13. I the Lord thy God will hold thy right hand . And though the metaphor of a person sinking or falling , were supposed most pertinent here , and it matters not then , whether a friend lay hold on me , sinking by the right hand or the left , so that he draw me out of danger , but it is not all one which of his hands he takes me by ; yet the emphasis will be here as considerable and more ; for God by his right hand of power doth lay hold of the right hand of faith of his people . So my right hand may signifie the Psalmists faith , and adds to mercy as well as the assistance God doth afford . The right hand is the hand of dexterity , wherewith we are more ready to lay hold on any help that is offered . And so the words would bear the paraphrase , I was ready to sink and thy waves to pass over me . My soul even fainted and sunk within me ; yet I remembred the Lord , I stretched forth my hand in prayer , I cryed Lord save me I perish , and thou hast stretched forth thy hand , thou hast caught me ; thou hast holden me by my right hand . But if the right hand of God be not peculiarly meant , they will stand well in their connexion with the present and subsequent words ; for he had given immediately before an account of his communion with God , which frequently in scripture is set out in walking with God , and God is said to be at their right hand , Psal. 16. 1. I have set the Lord alwaies before me , which is spoken in other words in this verse , I am continually with thee : He is at my right hand , and that is answered by these words Thou hast holden me by my right hand . God holds his people by the right hand , and with his right hand he doth defend them against their deadly enemies , that lie in wait for , and are armed against them . Though the people of God are in the hand of God , and none can pluck them thence , yet the Devil and the World will do what they can to make them leave their hold of God , but here is their comfort that God puts himelf between them and danger . Doct. That God doth uphold his pious and holy servants in the time of their distress , when they are in distress he doth not turn his back upon them and disown them ; but stands by , beholds and upholds them , Psal. 31. 7. Thou hast known my soul in adversitie . Afflictions and troubles upon me , change not thy countenance towards me : when worldly friends are as the waters that fail , look shy and strange upon me . Thou art my God , thou wilt strengthen , help , uphold me . Thou wilt not be far from me , when trouble is nigh God doth maintain the Lot of his people , Psal. 16. 5. That Dimensum of grace and comfort , which he hath bestowed on them . He is their staff and stay , whereby their natural spiritual and eternal life is supported , not a staff of reed like Egypt , that if a little stress be laid on it will break . The Church findeth it her security , support , and comfort to lean on Christ , Cant. 8. 5. Being taken with all carnal confidences and dependance on creatures , layes the weight of temporal spiritual , eternal life , and concernments on him . O what familiarity , what condescention in God doth it argue to suffer to suffer his Church as his beloved , to lie in his bosome , his left hand being under her head , and his right hand embracing her ! The Lord strengthens his people with strength in their souls as Paul was supported , 2 Tim. 4. 17. The Lord stood by me and strengthned me . In the prosecution of this point , I shall shew what God upholds his people from , and what God upholds his people by . 1. What God upholds his people from ? 2. From sin . Their natures are corrupt as well as others , and they are averse from good , prone to evil as the sparks do fly upwards , and though in part enlightned , sanctified and recovered ; yet they have still evil habits and dispositions in them ; so that if God did not restrain them , they would fall into those miscariages which would be highly injurious , both to them and Religion Rom. 7. 14. 19. Oh what a sink of impurity and sin did this Apostle find in himself ! yet was one of the holiest and best men that ever the sun saw . And what a tottering condition was Asaph in ? Psal. 73. 2. 3. For he could scarce keep his feet , he was almost gone , when he saw the prosperity of the wicked . David was withholden by the Lord from shedding blood , and pursuing his rageful and cruel design against Nabals house , 1 Sam. 25. 26. The Lord like a loving Father looks after and regards his servants , keeping them from the unhappy extravagancies their corrupt natures lead and prompt them to . Though God do permit them sometimes to fall fouly by their iniquities , yet he keeps them from total and final Apostacy , from the belief of the truth , and the life which is according to godliness . 2 God upholds his people from desponding and fainting ; sometimes their tryals and troubles are so great , that they know not what in the world to do with themselves , so that if he did not interpose , they would faint and throw up their Religion and hopes at once , Psal. 73. 13. 21. Now to prevent this , God comes in with his cordial waters , instructs , satisfies , and comforts them . When they were about to pull Paul in pieces , Acts 23. 11. It s said , the night following the Lord stood by him , and said be of good cheer . The Lord upholds his people under spiritual disertions , that they shall not be utterly and irrecoverably cast down , and sunk under the sence of his displeasure and the hiding of his face , he presents to them , and convinces them of their great weakness in their complaints , and shews them the days of the right hand of the most High , helps them that sit in darknes to reflect on former experience , when they had sunshine and his promise , that he will be a light unto them , a Sun and a shield , and will withhold from them no good thing , so Psal. 77. 7. 8 , 10. Psal. 42. 6. 8. He assures them that he is not gone for evermore , that he is not quite gone . Though for a small moment he forsake them , yet with great mercy will he gather them , Isa. 54. 7. 8. In a little wrath I hid my face from thee for a moment , but with everlasting kindness will I have mercy upon thee . Under their greatest dejections there is some sprig or other of comfort that they lay hold on , and is stretched out unto them , that they may be kept from being overwhelmed , some twig or other of a promise or experience , that may bear them up . Though God seems to be departed from them quite , yet he doth but hide his face , whereby his favour is discovered in more clear features . He is nigh to them by his special grace , when they think him afar off , when they are crying the Lord hath forsaken me , my God hath forgotten , and are groping for him in the dark , he is at their right hand . The Lord upholds them from being discouraged , and fainting under outward afflictions , and therefore shews them how needful and useful they are , how much love , care , and fatherly tenderness and providence there is manifested in them , and the design of them ; how light and short they are compared to the mass of glory that is set before them ; what the end of the Lord is with his servants , who patiently expect the coming of Christ , lest they should be weary and faint in their minds . Heb. 12. 3 , 5. 3. God apholds his people from ruine and destruction , both temporal and eternal , 1. From temporal ruine , and so he either upholds them against troubles of the world that they shall not touch them , or keeps them from the evils of World though they share in common calamities , and though they do not escape , yet they shall be enabled to bear afflictions , that the tryall of their , faith may be found , though it be tryed by fire , unto praise and honour , and glory at the appearing of Jesus Christ. Sometimes God preserves them from the eminent judgments he brings upon the world of the ungodly . They are separated from the plagues brought on the wicked , when their preservation may make eminently for his glory , and when they have born remarkable witness against the sins that have brought judgments . While Lot lingred , Gen. 19. 16. the men laid hold upon his hand — the Lord being merciful to him , and they brought him forth and set him without the City , thus was he delivered from that flaming destruction , an èmblem of hell , which turned Sodom and Gomorrha into ashes . That righteous man dwelling among them , in seeing and hearing , vexed his righteous soul ▪ from day to day with their unlawful deeds , and filthy conversation , 2 Pet. 2. 6. 7 , 8. The Lord knoweth how and when to deliver the righteous and godly out of temptations , and out of judgments , and how to reserve the unjust unto the day of judgment to be punished , God spared not the old world , but saved Noah the eighth person a preacher of righteousness , bringing in the flood upon the world of the ungodly , 2 Pet. 2. 5. That God might shew his power , and publish his name through all the earth , he raised up Pharaoh , and destroyed him , when he made a way in the sea , and a path in the mighty waters , for Israel that was precious in his sight , when they passed through the waters in the red Sea , the Lord was with them , and when they passed over the river of Jordan , it did not overflow , so the God in whom the three Worthies in Babylon trusted , Dan. 3. 16. 17. was able to deliver them from the fiery furnace , that they were not burnt , neither did the flame kindle upon them . If they cannot promise themselves security from common calamity , as ordinarily they cannot , yet they pray , and it is promised that they shall be delivered from this present evil world . The Lord is faithful , who shall establish and keep them from evil , 2 Thes , 3. 3. And our Lord Jesus , who knew what was most necessary and proper for his Disciples , Joh. 17. 15. Prayeth not that God would take them out of the world , in which world chap. 16. 33. He had told that they should have tribulation , but that he would keep them from the evil . And Christ gave himsef for our sins that he might deliver us from this present evil world . Though they fall into the hands of violent and unreasonable men , that neither have faith nor humanity , yet they are in the hands of God , not forsaken of him , and therefore not utterly cast down . Though they fall , they shall not be utterly cast down , for the Lord upholdeth them with his hand . Psal. 37. 24. When trouble is on every side , and they seem to be hedg'd in with thorns , they are not disstressed , so that there is no way can be found for them to escape , when they are in the snare of the fowler , God breaks the snare and they escape . They may be perplexed , but not in dispare , persecuted , but not forsaken , cast down but not destroyed , 2 Cor. 4. 8 , 9. God will be with them in six troubles and in seven . Many are the afflictions of the righteous , but the Lord delivereth them out of them all , Psal. 34. 19. Their fall shall not be irrecoverable and desperate , but they shall arise out of their afflictions , and their faith shall triumph over the reproaches and malice of the malignant world , Matth. 7. 8. VVhen I fall , I shall arise . A just man falleth seven times and riseth up again . Prov. 24. 16. There shall be an end of their troubles , their redemption draws on . Blessed is the man that endureth temptation , for when he is tryed be shall receive the crown of life , which the Lord hath promised , Jam. 1. 12. It would be madness indeed to cast away their confidence , which hath great recompence of reward . They had need of patience , that after they have done the will of God , they may receive the promises . But yet a little while , and he that shall come will come , and will not tarry . Heb. 10. 36 , 37. Their miseries shall have bounds , and an end . They shall not always be sighing under their burdens● ; sobbing out their complaints , there is a rest after all their travels , a land flowing with milk and honey , with rivers of pleasures for a dry and barren wilderness . The wickedness of the wicked will come to an end , the Devil may rage , and roar , and raise persecution , and they suffer tribulation ten daies , Rev. 2. 10. The Devils Agents have their hour , Luke 22. 53. This is your hour and the power of darkness . Nay all the calamities of the people of God are light , and but for a moment , if compared with eternity of glory . 2 They shall be upheld and kept from eternall destruction . The ungodly shall not stand in judgment , nor sinners in the Congregation of the righteous , Psal. 1. 5. They shall be cast and fall in the trial , when the assembly of the first-born , shall stand and be acquitted , and received into those everlasting and blessed habitations , with a happy welcome , Come ye blessed of my Father , inherit the Kingdom prepared for you . They shall be kept by the power of God through faith unto salvation , 2 Pet. 1. 5. 2. Having shown what God upholds his people from , in the next place we shall shew by what God upholds them . 1. By his own immediate hand , without the interposition or ministry of his creatures , as Christ caught Peter sinking . This is called Gods creating of their happiness , that they may be glad , and rejoyce in that which he doth create , when he creates Jerusalem a rejoycing , brings about the prosperity of his people , when there is nothing of sufficiency or disposition in matter and means to produce such an effect . When by his Fiat he commands deliverance for Jacob. And although some creatures are made use of , they are such as are inconsiderable , and ineffectual without miraculous power , to cause any thing of this nature , and conduce the least naturally towards their deliverance , nay it may be contrary to their nature , and above their ordinary power , they are commanded to their service , and answer Gods command . The sea is taught to distinguish between the Egyptians and Israelites , and made a way for the ransomed to pass over . Elijah is fed by a Raven . When Daniel is thrown into the den , the hungry Lions Forget their hunger and cruelty . The vermine plague Egypt , and trouble not Goshen . At the sound of the rams horns and the shout of Israel the walls of Jericho fall . God has secret and invincible ways of conveying relief to his people . They cannot be in so close a prison , so begirt with danger but he can come to them , comfort and deliver them , manifest that help and salvation is from the Lord. He sends in his comforts to them that can pass through guards and iron gates , unseen , unheard , and not to be resisted , which their enemies cannot hinder them of , and these they cannot take away from them , Hos. 2. 14. When he hath brought them into the wilderness , he speaks comfortably to them , he sends an encouraging message to Paul. Be of good cheer and in the multitudes of their thoughts within them , his comforts delight their souls , Psal. 94. 19. 2. God upholds his people by his word , whereby he affords them instruction , encouragement and comfort . When they are in distress , they betake them thither as to a Sacred Directory , and are preserved from evil , Psal. 17. 4. By the words of thy lips I have kept me from the path of the destroyer . Thy word have I hid in my heart that I might not sin against thee . Psal. 119. 11. They go to the word as a Sanctuary , and in the word the Psalmist took sanctuary against his fears . Psal , 73. 17. He was perplexed till he came into Gods Sanctuary : Some by Sanctuary do understand Heaven , till he thought of heaven he was not satisfied . Others by Sanctuary understand the place where Gods word was read and unfolded , and there are that by Sanctuary will have the word of God to be meant . Though Asaph might not mean the word by Sanctuary , yet it was the word in the Sanctuary which afforded him comfort and resolution in that great perplexity . And this was Davids comfort in his affliction , the word of God quickned him , Psal. 119. 50. 3. God upholds them by his creatures , his Angels , his ministers , and their brethren in tribulation and suffering . Our Lord himself was strengthned by an Angel , Luke 22. 43. and Heb. 1. 14. Are they not ministring Spirits sent forth to minister for them , who shall be heirs of Salvation ? By his Ministers he doth mightily uphold and strengthen them . They are given for the perfecting of the Saints , for the edifying of the body of Christ , till they come to a perfect man , the measure of the stature of the fulness of Christ , Eph. 4. 12 , 13. VVe are helpers of your joy , saith the Apostle to the Corinthians , not exercising Lordship over your saith , 2 Cor. 1. 24. What mighty confirmation were Paul and Barnabas to the Churches , Acts 14. 22. They returned to Lystra , Iconium , and Antioch , confirming the souls of the Disciples , and exhorting them to continue in the faith . The people of God are mutually helpful for the establishing of one another , Job did uphold many , Job 4. 4. And Eliphas spoke true in saying That he had strengthned the feeble knees , and weak hands , and had upholden him that was falling , And God blesseth some with special comforts , that they may be a relief to others by their experiences , and may tell what God hath done for their souls . 2 Cor. 1. 4. Who comforteth us in all our tribulation , that we may he able to comfort them , which are in any trouble , by the comfort wherewith we our selves are comforted of God. 4. By his Providences which have been so signal and remarkable , that have raised them out of their fears , and revived their hope and confidence , when their eyes have even failed with looking : When mercies have come in , which they have been almost ready to despair of : And God hath turned the stream of affairs towards their relief and prosperity , and brought about that which was improbable , and they looked not for . Thus Jacob was revived , Genesis 45. 22. We come to the reasons , Why God upholds his people ? And they are drawn : 1. From the love of God. His love to them is so great , that they are called the beloved of his soul , Jer. 12. 7. He hath more love , care , tenderness than the fathers of our flesh . If they being evil know how to give good gifts unto their children : how much more shall our heavenly Father give the holy spirit to them that ask him ? Luk. 11. 13. In correcting his people he sheweth more pitty and goodness ; For the Fathers of our flesh corrected us , and for a few days chastened us after their own pleasure , but he for our profit , that we might be partakers of his holiness , Heb. 12. 10. Not the most tender hearted mother doth yearn with such bowels of compassion towards her only Son , as God doth toward his people . Isa. 49. 15. Can a woman forget her sucking child , that she should not have compassion on the son of her womb ; yea they may forget , yet will I not forget thee . This love to them is the reason why he will uphold them . Why did God lead Israel in the Wilderness , why did he so eminently preserve them ? Because he loved them ; therefore he chose them to be a peculiar people above all people , that were on the face of the earth , Deut. 7. 6 , 7 , 8. And the reason why he loved them , was because he loved them : not any goodness , or goodliness in them ; but because he loved them , he set his love upon them . He hath mercy on whom he will have mercy : He will have compassion on whom he will have compassion , Rom. 9. 15. Exod. 33. 19. God his love to his people , is the ground and off-spring of all mercies to his people , spiritual and temporal . God so loved the world , that he gave his Son , Joh. 3. 16. Christ so loved his sheep that he laid down his life for them . Who loved me and gave himself for me , Gal. 2. 20. God did extend and draw out his richest mercy for Israel : he did extend kindness to them in the chusing of them , in his covenant with them , his promises to them , his deliverances of them , because he loved them . I have loved thee with an everlasting love , therefore with loving kindness have I drawn thee , Jer. 31. 3. 2. From their great necessity . They have none else to uphold them . When the Lord saw the affliction of Israel , that it was bittter , and that there was none shut up or left , nor any helper , 2 Kings 14. 26. Then he saved them by the hand of Jeroboam the Son of Joash . When he saw that there was no one to take up the righteous cause of his people , then he arms himself . He saw that there was none to help , and wonder'd that there was none to uphold , therefore his own arm brought salvation to him , and his fury it upheld him , Isa. 63. 3. And he put on righteousness as a breast-plate , and an helmet of salvation upon his head , he put on the garments of vengeance for cloathing , and was clad with zeal as a cloak , When he saw that there was no intercessor . 3. From his Promise . For the assurance and encouragement of his people he hath obliged himself by promise . Isa. 41. 10 , 13. Fear not , for I am with thee , be not dismaied for I am thy God , I will strengthen thee , yea I will help thee ; yea I will uphold thee with the right hand of my righteousness . In the 13th verse the Promise runs in the words of the Text , I will hold thy right hand , saying unto thee , fear not , I will help thee . Sooner then Israel shall always groan under their burdens and Task-masters , and the oath to Abraham and his seed be violated , God will shew signs in Egypt , and wonders in the Land of Ham , Psal. 105. 27. Nay Heaven and earth shall pass away sooner than one tittle of the promise of God should fail . He that hath called his people according to his purpose , out of darkness into his marvellous light , will uphold them and preserve them blameless unto the coming of Christ Jesus . Faithful is he that hath called you , who also will do it , 1 Thes. 5. 24. 4. From their Prayers grounded and urged upon his Promise , being sensible of the great evil and danger of sin , knowing their proneness to slip , they solicite God with their prayers to secure them from falling . Psal. 51. 12. Restore unto me the joy of thy salvation , and uphold me with thy free spirit . Uphold me according to thy word , that I may not be ashamed of my hope . Hold thou me up and I shall be safe , Psal. 119. 116 , 117. When they are thinking of their danger , sinking in the apprehension of it , if they cry unto him , he stretcheth out his hand and saves them . 5. From his own honour and glory , that is much concerned herein . This is that , which he proposeth to himself in all his performances : This he is tender of , zealous for , will not have given to another . This he would have us to propound to our selves in all our actions . There is nothing he doth , but he proposeth to himself therein the praise either of one Attribute or another . He hath created all things for himself , for the glory of his power , goodness , and other Attributes . Whether things that be on the earth , or things in heaven , visible and invisible , whether they be Thrones or Dominions , Principalities or Powers , all things were created by him and for him , Col. 1. 16. For of him , and through him , and to him are all things , to whom be glory for ever , Rom. 11. 36. He hath created Jacob his servant for his glory , he hath formed , he hath made him , Isa. 43. 7. God will look after his great name ; and it doth concern Gods glory much , that his people should be upheld . What would the enemies say , if Israel should be cut of , and turn their backs before their blaspheming adversaries . God is a wise builder , in Christ Jesus they are his workmanship : now he doth not begin what he is not able to finish . He is the Authour , upholder , and finisher of our Faith , he will bring his people to their full stature , unto a perfect man , unto the measure of the stature of the fulness of Christ. Use of Informat . 1. Of the transcendent and inexpressible goodness of God. What manner of love is this , that we should be called the Sons of God , and be dealt with as his children , friends , familiars ? Here is goodness incomparable to admit beggars , and worse , that is , sinners into fellowship with him . Here is firmness of love and goodness , that he will not forsake them : whom he loveth , he loveth to the end . I will not leave thee nor forsake thee . That he should admit not only into protection , those that had cast off their allegiance and rebelled against him , but communion . This is condescention indeed Substantial , and not Ceremonial as that of Princes many times is . Revel . 2. 1. He holdeth the Stars in his right hand , and walketh in the midst of the seven Golden candlesticks . 2. We may be informed of the difference between God and other friends . Other friends look upon us as their Sun Dials , when the Sun of prosperity shines upon us ; but when it is a black and dark day , of Clouds and gloominess and thick darkness ; of trouble and distress , then we signifie nothing to them . But God deals not so with his people : But when all are fled and gone , he sticks close to his people . Tribulation , distress , persecution , famine , nakedness , peril , sword , cannot separate God from his people . 2 Tim. 4. 16 , 17. At my first answer no man stood with me , but all men forsook me , notwithstanding the Lord stood with me and strenthened me . — and I was delivered out of the mouth of the Lion. 3. We may see why good men do not sink more under their distress . It is strange they are not born down by the violence , impetuousness of troubles and afflictions , that abide them upon all occasions . At how noble a rate are they , through Christ strengthening them , enabled to carry it ; rejoyce in hope , glory in tribulations , sing in prisons , take joyfully the spoyling of their goods , to thank God that they were thought worthy to suffer for his name , imbraced the flames . 2 Cor. 2. 14. Thanks be unto God which always caused us to triumph in Christ. Thanks be to God who giveth us the victory over death , the grave and sin through our Lord Jesus Christ , 1 Cor. 15. 57. 4. This shews the madness of those that run from God by an evil heart of unbelief to secure themselves , and bear themselves up with carnal confidences . Cain departs from the presence of the Lord to outrun his fears . Thus men expose themselves to sin and ruine , and yet flatter themselves with the imagination , that they are safe . If dangers be nigh by compliance with evil , sinful shifts for present outward security , we are not to run from , but to fly to him , lay fast hold of him , not let him go . Nay , we should cling closer to him , and hold harder , when evil approaches , as a child would of the parent from whom it , expected relief . 2. Use of Exhortat . In all our troubles let us have recourse to God. Are we in danger of sin , of despondency , of ruine ? Let us get us to our Rock , refuge , fortress , and strong tower , to which the righteous fly and are safe . His Counsels will mightily avail us in our perplexities and multitudes of dissatisfied thoughts . Let us trust him with all our concernments : for he is a buckler to them that put their trust in him . He will stand between them and danger . Let us encourage our selves in God , be of good courage ; be strong in the Lord and in the power of his might . Put on resolution that nothing shall drive us from God , rejoyce in the Lord , and joy in the God of our salvation , though we meet with disasters and disappointments ; Love and praise God for his help , and the health of his countenance ; for this end God doth turn the mourning of his people into dancing : he puts off their sackcloth , and girds them with gladness , that they may sing praise to him , and not be silent , Psal. 30. 11 , 12. Use 3. of Consolation . What abundance of encouragement doth this doctrine afford , how may it strengthen weak hands , and confirm doubting hearts ? Walk out and be delighted with this abundance of respect , honour , and advantage , that is done to you by Gods upholding you by the right hand . Here is encouragement against infidelity ; fears , sorrows . Fear not , be not dismay'd , the Lord is your God , the holy one of Israel your Saviour . God is a refuge to you , a strength to you , a very present help in trouble , what need you fear though the earth be moved , God is with his people , they shall not be moved , God shall help them ; and that right early . When the Devil accuseth them because of their sin , they have an advocate with the Father , Jesus Christ the righteous . 1 John 1. 2. Who shall lay any thing , therefore ( since Christ is the propitiation ) to the charge of Gods elect ? It is God that justifieth , that hath accepted of the satisfaction of Christ , and that ransom paid , as appears by the resurrection of him from the dead and his exaltation . Who can condemn , since Christ died , is risen again and maketh intercession for us ? Rom. 8. 33. &c. God having declared the remission of sins that are past , Rom. 3. 25. Satan hath nothing to alledge against the elect and called of God , that are found in him , Not having their own righteousness , which is of the Law , but the righteousness of Christ , which is by faith : So that the life they live is by the faith of the Son of God. What hath Satan to say ? For what the Law could not do , in that it is not able to answer its demands , and therefore it was weak through the flesh , that Christ by taking up our flesh hath done , so that the righteousness of the Law , which could not be fulfilled by , might be fulfilled in us , who walk not after the flesh but after the spirit . What comfort doth it speak to Jerusalem , when it is proclaimed that her iniquities are pardoued ? How tenderly did God proceed with Israel in the way of his gracious providences with them ? God alone led them , he kept them as the apple of his eye , Deut. 32. 10. God taught Ephraim to go , taking him by the hand , Hos. 11. 3. Takes that pains to bring up , nourish , instruct , defend his people as a careful nurse would her little one , and about the time of forty years , suffered he their manners in the wilderness , Acts 13. 18. which some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) into its aspirate ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and using a word that signifies his nursing care of them , however God did bear with their childishness , ignorance , peevishness . Such love bears God to all his Saints , therefore lift up your heads , the Lord your redeemer is at hand . He will see that your faith fail not , that your patience hold out . The Lord will stand at your right hand , to assist you in every good work and office , and he will deliver from every evil work , and will preserve you blameless unto his heavenly Kingdom . You have the same encouragement to uphold your hearts , that the Saints and holy men of old had , that were strong in faith , and gained a good report for their faith . The word of God that upholds the Heaven and Earth , may uphold your hearts . It is impossible that God should not be , and then it is impossible that he should lye , and he hath promised and given the greatest security , that you might have strong consolation , who fly for refuge to lay hold on the hope set before you . SERMON V. Psalm 73. 24. Thou shalt guide me with thy Counsel here , and after receive me to glory . THe former Verse I have dispatched , and told you when I first pitched my thoughts upon the preceding words , I did intend to proceed no further : but the truths following are so sweet , that I intend a farther prosecution . The Psalmist in the preceding words having given an account of Gods gratious supporting of him in trouble , draws this comfortable inference , that he would yet favour him with farther kindnesses . Thou shalt guide me by thy counsel . — For in such sort doth God sometimes dispense his blessings to his servants , he doth not only afford them present relief , but future mercy : So it happened with this good man Asaph . In time of trouble God supports , in doubts , fears , and discontents he upholds ; and God at this time did not only support him , but yield him evidences of farther and future kindness . This future kindness the Psalmist expresses in two Phrases : ( 1 ) Thou shalt guide me by thy Counsel . ( 2 ) And afterward receive me to glory . Thou shalt guide me , in the Original is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus renders in consilio tuo duces me ; and Vatablus in consilium tuum , that is , into the knowledge of thy counsel : But I shall adhere to our Translation , which renders it , with thy counsel . God had supported the Psalmist for the time past , and from thence he concludes he would guide him for the time to come : so that he might not offend him with quarrelling at his providence as he had done . The other Phrase is , and after receive me into glory . As if the Psalmist had said , I see , and read so much of thy love , that I know thou wilt do more for me ; when by thy Counsel thou hast lead me through the difficulties of this life , thou wilt shew farther kindness , take me into an estate of glory , removing me to a state , wherein I shall be free from those evils I am perplexed with . From hence observe , 1. Doct. That God will , or doth guide his faithful people with his Counsel . 2. Doct. That when God hath guided his people by his Counsels , he will receive them into glory . To the first , That God will and doth guide his faithful servants with his Counsel . He abounds with Counsel . Prov. 8. 14. Counsel is mine , and sound wisdom . Mark sound wisdom in opposition to that which is humane and vain , which oftentimes proves foolish and deceitful . As he abounds with this Counsel and sound wisdom , so he communicates thereof abundantly to his people . He sees to , looks after them , and according as there is occasion administers Counsel to them . Sometime they are brought into such straits , that they are ready to cry out with Elisha's men upon the sight of the Syrian Army , 2 Kings 6. 15. Alas how shall we do ! Then when they do not know what to do , he comes in , and advises them what to do , what course to take . Thus he did with Asaph . Till I went into the Sanctuary of God , saith he , I knew not what to make of things : but then I understood their latter end . I shall shew you ( 1 ) What a kind of guide God is . ( 2 ) What kind of Counsel God gives his people . ( 3 ) Then give the reasons . ( 4 ) Answer an Objection that is , if God guide his people with his Counsel , how comes it to pass that they fall into such disorders ? ( 1 ) What kind of guide God is . And ( 1 ) Generally he is the best guide in all the world : None so able to guide us as he is , and and none so willing to do it as he . There is none we may so securely venture our souls with , as with him : Such a guide is he , that were our souls , affairs , concernments of a thousand times greater value , and importance than they are , we might with greatest security trust them with him . The soul of man is his darling principal one , his glory and excellency , and if it were a thousand times more excellent ; yet here might it be safely deposited . There is not a guide either in Heaven , or in Earth , that is comparable to him . ver . 25. Whom have I in heaven but thee , and there is none on earth in comparison of thee . Oh how great and eminent is he in Counsel ! Jer. 32. 19. Great in Counsel and might , in words and in doing . He is wonderful in it . Isa. 28. 29. Wonderful in Counsel , and excellent in working . This may make the wisest to stand and wonder , Rom. 11. 33. O the depth of the riches both of the wisdom and knowledge of God! We read in the Scripture of some that were eminent for Counsel , Ahitophel , 2 Sam. 16. 23. was eminent for his Counsel . The Counsel of Ahitophel in those dayes , was as if a man had enquired at the Oracle of God. He was a politick man , and could guess at things extraordinarily , and the issue of them ; insomuch that things commonly fell out according to his word . So 2 Sam. 20. 18. The inhabitants of Abel were so prudent and just , and had so great repute for wisdom and Counsel , that when differences arose among men in neighbouring parts , they would come thither for advice , upon the receipt whereof they commonly ended the matter . And we read of others that were notable for their Counsel : But what is all theirs to the Counsel of God ? Alas , what are the greatest Counsellors in the world in comparison of him ? Job 12. 17. He leadeth Counsellors away spoyled , and maketh the Judges fools . He infatuates , blasts their Counsels , and leads them away , as it were in triumph . 2. More particularly he is , 1. A wise and skilful Guide . He knows which is the best way to lead his servants in . He is acquainted with all ways , knows how to compare one with another , and distinguish betwixt the good and the bad : And he likewise foresees how things will work , and what shall fall out ; for all things are and shall be according to the Counsel of his own will. The wisest of his Creatures can at the best , but conjecture , and their wisdom is to confess their ignorance in what is contingent and unrevealed : but God knows what is most hid and reserved in the remotest causes , and that distinctly and infallibly . And this property is so peculiar to himself , that he doth both challenge and insult over the Gods of the Gentiles upon this very score , Isa. 41. 21 , 23. Produce your cause saith the Lord , bring forth your strong reasons saith the King of Jacob , shew the things that are to come hereafter , that we may know that ye are Gods. — Here is a challenge God sends to the Gentiles , if you will have your dumb , blind , senseless Idols to be God , let them make it out , and tell what shall come to pass . This is the only and true Gods Prerogative . Now God having this peculiar insight into things , it must needs render him highly fit to guide and lead his servants , Psal. 78. 72. He guided them by the skilfulness of his hands . By the hand commanders shew much skill , and conduct , directing those that are under their command which way to go . David had a mighty skilful hand herein ; yet what was his skill to Gods , so far he sees himself below him , that he seeks to God for guidance , Psal. 123. 2. Our eyes wait upon the Lord our God. 2. He is a gracious Guide . The conduct which he exercises towards his servants is ever attended with designs of grace and love . The thing which in all the windings and turnings of his Providence he aims at , is that they may be holy here , and blessed herafter . He sometimes leads them through wildernesses and desolate places : but this is not out of hatred , but love , it is in order to their welfare , Psal. 25. 10. All the paths of the Lord are mercy and truth unto such as keep his Convenaut , Rom. 8. 28. All things work together for good to them that love God. When they are in the greatest straits and perplexities , and though all may say , these things make against them : yet all are for their benefit , who are the called according to his purpose . 3. He is a faithful guide , one that will not betray or ensnare them , his guidance is ever such as tends to their good . As he knows which is the best way , so he leads them therein , Psal. 25. 10. His paths are truth . He may deal severely with his servants ; but he cannot , he will not deal falsly , Isa. 54. 10. The mountains shall depart , the hills shall be removed : but my kindness shall not depart from thee , neither shall the Convenant of my peace be removed . Sooner shall heaven and earth cease , than he will prove unfaithfull , his people have his Word , his Oath , his Being and Nature , in security for their faith and confident dependance on him . This promise is worth mountains of Gold. How great a matter is it to have a faithful , a skilful guide that we may put confidence in ; one that will not fail his people , that is faithful in his promise and in his proceedings , Prov. 13. 17. A faithful Embassadour is health . 4. He is his peoples only guide , so far is he above all other guides , that there is none fit to bear that name with him , Deut. 32. 12. The Lord alone did lead him , that is , the children of Israel . There was indeed the Ministry of Moses , but that was such a subservient inconsiderable thing , that Moses himself declines the mention of it , ascribing the conduct of Israel to God only . And hence it is , that his servants depend only on him . Psal. 65. 2. Oh thou that hearest prayers and workest deliverance . And ascribe their welfare only to him , Psal. 4. 8. Thou Lord only makest me dwell in safety . 5. He is a continual guide . He is ready upon all occasions to conduct and lead them . He do's it not for a day or two : but during their whole lives . Psal. 48. 14. This God is our God for ever , he will be our guide even unto death . Isa. 58. 11. And the Lord shall guide thee continually He never ceases guiding them , till he have brought them through all danger , till he hath received them up to glory . 6. God is an effectual guide to his servants , and that in two respects . 1. He makes them close with his guidance , when he sees them goe astray , he constrains them to close with his counsel , and to be obsequious to his conduct . When he sees them wandring , he calls to them saying , Isa. 30. 21. This is the way walk in it . When they are going astray , turning to the right hand or to the left ▪ either in prosperity or adversity . God takes them as it were by the hand , and makes them to go along with him . He delivers to them his advice , and causes them to close with it , Jer. 18. 2. Go down to the potters house , and there I will cause thee to hear my words , Ezek. 32. He caused me to eat the roll . What a Magnetism was there in the words of Christ , when he spoke to Simon and Andrew ? what an attractive and drawing power had they , Mark 1. 18. For they straitway forsook their nets and followed him . It was a strange thing , that the words of a stranger , and one that had no outward splendor ; nor authority and power , no glory and lustre should so prevail upon men that were busie upon their imployments , to throw all away , and immediately follow him . There went power from Christ to engage them secretly to yield to his commands . 2. He is an effectual guide , because he blesses his guidance to them , insomuch that they attain the end which they propose to themselves , in following him , Mat. 19. 28 , 29. You that have followed me in the regeneration , when the Son of man shall sit in in the throne of his glory , ye also shall sit upon twelve thrones judging the twelve Tribes of Israel . Those that follow him shall not do it for nought , they shall not be losers , though they leave father , mother , wife , children , lands , for his names sake : but shall receive an hundred fold , and inherit everlasting life . 2. What kind of counsel God guides his people with , and there is a fourfold counsel that he guides them with . 1. There is the counsel of his purpose . The Holy Ghost useth to call the purpose of God his counsel , Psal. 33. 11. The counsel of the Lord standeth for ever , The thoughts of his heart to all generations . This is the purpose and councell that shall stand . Prov. 19. 21. When the devices in mens hearts , and their subtil and secret thoughts shall be cut off . God can bring about his purpose , that all things shall fall out according to the counsel of his will. Let mountains lie in the way , God can remove them ; if rocks , God can divide them ; if waters , he can dry them up ; if fire , God can quench it . God doth guide his people by his counsel , inasmuch as he fulfils it upon them , and conforms their condition to it . As if a father take up such purposes concerning the government of his children , and then manage all things towards them in a way agreeable thereunto , he may be said to govern them by those purposes , so it is in this case , God doth rule and governe , guide and direct his people according to his purpose and counsel set down with himself , that nothing shall happen to them but what he hath designed , and for very good purposes to them . So Rom. 9. 11. That the purpose of God according to election may stand . Jacob have I loved : Rom. 11. 7. The Election hath obtained mercy in Christ. So strict herein is God , that in all his proceedings with his children , he still keeps close unto his purpose , not departing so much as an hairs breadth therefrom . So that we see , though his purposes be no rule to us , it is to him , the perfection of his nature requiring that what he purposes , he should perform . 2. There is the counsel of his word , that the Holy Ghost stiles his counsel , Luke 7. 30. But the Pharisees and Lawyers , rejected the counsel of God against themselves . This is the revelation of his counsel , and eternal purpose , and contains omne quod a nobis vult fieri , & multum quod ipse vult facere . All that he would have us do , and that much he himself will do , but not all ; for it is enough , and abundantly sufficient that God hath revealed what is our duty , and what we should do . This is that fixed and standing rule God hath delivered to us to walk by , Psal. 119. 105. Thy word is a lamp unto my feet , and a light unto my path . It is the Lanthorn that God hath hanged out of heaven , to guide us thither . Hereby he directs us what to do in order to our comfort here , and happiness hereafter ; this word we are to have recourseto , upon all occasions . We must have an eye to the Law and to the Testimony . Asaph went to the Temple , heard the word of God , then his questions were dispelled ; his doubts and scruples resolved . 3. There is the counsel of his Spirit , whom he sends to them to acquaint them with the meaning of his word , and to help them to accommodate it , and apply it to their present case and condition . The word through our weakness , not being sufficient , he sends his Spirit in to our assistance , not to make any new revelations to us , or to acquaint us with any more than the word contains , but to enlighten our understandings , that we may see the meaning of it , and bow our wills to a compliance with it . God will add to him the plagues that are written in this book , that shall add to these things . Rev. 22. 18. Joh. 16. 13. He shall guide you into all truth . The Holy Ghost doth guide us into all those necessary truths contained in the word of God. 4. There is the Counsel of his Providences . God doth many times discover his will to his servants , in them thereby declaring what he likes and what he dislikes ; what he would have them to do , and what to decline , Psalm 32. 8. I will instruct thee and teach thee in the way which thou shalt go , I will guide thee with mine eye . The Master when he is in Company , sometimes directs his servant by his eye what to do ; and so God. There is an eye in his Providence , he doth sometimes look upon his people , when backsliden , as Christ did upon Peter , when he had deny'd him , which makes them remember what they have done and weep bitterly . The eye of this Providence , saith a gracious soul , is upon me : I must do this and the other Duty . Sometimes Gods Providences carry in them so much light and evidence , and such plain intimations of his mind and will , that there is no room for contradiction or doubting , as Gen. 24. 50. The Providence mentioned by , and afforded to Abrahams servant was so pat and evident , that Laban and Bethuel answered , The thing proceedeth from the Lord. We cannot speak unto thee bad or good , that is , either one thing or other against it : It is as Munster and Fagius note , a Synecdoche , expressing both parts , but intending only one : Good they could not speak against it , evil they would not . The like Proverbial speech we have , Gen. 31. 24. God chargeth Laban , as he was pursuing Jacob , that he should not speak to Jacob neither good nor bad , by no means direct or indirect to do him violence , by flatteries or threats to detain him Why doth God doth thus guide his people by his Counsel ? Réason 1. Is taken from their necessity of it . And that proceeds partly from the difficulties attending our present condition , partly from our inability to manage them , and get through them . As for the difficulties attending us , they are many and great , Psal. 34. 19. Many are the afflictions of the righteous , but the Lord delivers them out of them all . Acts 14. 22. That we must through much tribulation enter into the Kingdom of God. And then for the due management and getting through them , we are not of our selves able to do it . Were we furnished with natural light and wisdom , sufficient to direct us upon all occasions , and help us through all our troubles , the Counsel of God might be spared : But alas , still our abilities are so weak , natural or acquired , and we are surrounded with temptations to lead us , as ignes fatui do many , out of ●he way , and into danger , if not destruction : And have such deceitful hearts , that entertain the enemy many times , pollute and profane Gods Ordinances , we have need of Gods deliverance and guidance . The best of Gods servants are not without their sins , Deut. 32. 28. We are void of Counsel , neither is there understanding in us . How ignorant , blind , and dull were Israel , an holy people , in the matters of Religion ? How were their neighbours ever and anon , drawing them to Idolatry ; or rather they like wantons gadding abroad to learn the fashions of the heathenish abominations : When Moses their guide was in the Mount , how do they run mad upon their Idolatry ? How much more should we lye open to all wickedness , had we not God for our guide ? God sees our frailty and weakness , and therefore complies with our necessities , and conveys his guidance to us . 2. From their prayers to him for his guidance and Counsel , being sensible both of their difficulties , they must encounter , and inabilities to overcome them , and get through them of themselves , they betake themselves to him , and crave his help , Psal. 31. 3. Thou art my rock and my fortress , therefore for thy names sake lead me and guide me . David was wiser than his teachers , had made great progress in Religion ; yet with what argument and importunitie ? With what sense and affection begs he the guidance of Gods spirit ? For thy name sake lead me . as if he had said , such are my straits and infirmities , that except thou guide me by thy Counsel , I shall perish , I shall be lost and undone . What influence their earnest and believing prayers have on God , appears from Gen. 32. 26. saith the Angel to Jacob , Let me go . Jacob would not let him go , unless he blessed him . Thus as a Prince he hath power with God , and prevails for a blessing . So Moses wrestles with God , Exod. 32. 10. till God says , Let me alone , that my wrath may wax hot against them , and that I may consume them . God speaks as one that is held back from beating his child . Oh the mighty power that poor praying believing Jacobs and Moseses have with God , to hold as it were his hand striking ! not that there is any impotency in God , but to give a greater lustre to his Ordinance . 3. From the mercy and goodness of his own nature , which puts him upon helping his people in their Distress . When the father sees his child faln into distress he runs and helps : So God when his servants are perplexed and fallen into doubts , he resolves them by his Counsel ; when they are dangerouslly wandring amongst pits and snares of temptation , he runs in to their preservation or rescue , and leads them in a safe way . He will not stand over them and see them perish , but when they are sinking he puts forth his hand as Christ to Peter , and saves them . Whence doth this proceed ? From his mercy to them that will pull them out of danger , as the Angels did Lot , his wife and daughters , taking them by the hand . So Isa. 49. 10. Hunger or thirst , heat or Sun shall not hurt them . For he that hath mercy on them shall lead them , even by the springs of water shall he guide them . Which is mentioned not only as a description of his nature ; but likewise as the reason wherefore he would do it . He hath mercy on them ; therefore he will do it upon the account of that mercy , that is in his own bosom . 4. From his promise whereby he hath engaged himself , as they stand in need to administer advice to them , to furnish them with matter of hope and confidence , Psal. 32. 8. Isa. 58. 11. To the goodness of his nature he adds his promise . This he doth not to secure himself either from unmercifulness or inconstancy ; but to quicken and encourage them to faith and prayer . Such is the veracity and faithfulness of God , that when he hath engaged his word of promise , he will be sure to perform . Though men break their words and covenants , are perfidious , yet let God be true . Let the difficultie as to the performance be what it will , his word shall not fail , nor his servants that trust in him be disappointed in their hopes . Notwithstanding all the appearing unlikeliness that Gods promise to Abraham should be fulfilled to Israel his Seed , that they should possess the Land of Canaan , when they were in Egypt , and sighing under their burdens and Taskmasters : yet he will make himself known by his name Jehovah . Josh 23. 14. Joshua amongst some of his last words tells the Elders and Judges of Israel , and appeals to their own knowledge , that not one thing hath failed of all the good things , which the Lord spake concerning them , All things , saith he , are come to pass unto you , and not one thing hath failed hereof . This is farther attested , 1 Kings 8. Blessed be the Lord , saith Solomon , that hath given rest unto his people Israel , according to all that he promised : there hath not failed one word of all his good promise , which he promised by the hand of Moses his servant . God will shake even heaven and earth , and overturn them rather than one promise of his shall fail . 5. He guides them , that he may at last take them up to his glory . All that care and pains God exercises towards them here , is that he may do them good in their latter end . Deut. 8. 16. All the Afflictions upon Israel were that he might humble them , and prove them , and do them good at their latter end . See the difference there is betwixt Gods proceeding with the wicked and the righteous . All the mercies and judgments of God on them do but ripen them for vengeance , and ruin them in the latter end . Psal. 92. 7. When the workers of iniquity do flourish , it is that they shall be destroyed for ever . He puts them in the fat pastures , and thereby they are fatted for slaughter . Job is a notable instance of Gods dealing and design with the righteous , Job 42. 12. The Lord blessed the latter end of Job more then his begining : And the Apostle mentions that ye have heard of the patience of Job , and what was the end of the Lord. Psal ▪ 37. 37. Mark the perfect man , and behold the upright , for the end of that man is peace . So in the Text , Thou wilt guide me with thy counsel here , and after receive me to glory . This is not only a part of his kindness , but it is in order to farther kindness . He leads them , ( saith Gejerus ) per Aspera ad Astra , even by Hell to Heaven . Object . The next thing is to answer an Objection . Doth God guide his people with his Counsel here ? How then comes it to pass they fall into such mistakes and miscarriages , and those of an hainous nature ? As David guilty of gross miscarriages , that complicated sin in the matter of Uriah . Peter denying his Master with Oaths and execrations . Did they look like those that were guided by Gods Counsel , or Satans temptation , an enemy to mankind , and especially to the Church and people of God ? To this it is answered : Answ. 1. This was not because he did not afford them Counsel , but because they did not take his Counsel . There was Counsel enough in the book of nature , reason , Conscience , and the word of God , that if they had taken heed to it , they had not fallen so foully as they did . 2. When I said he is an effectual guide , I did not mean as to the preserving them from all sin , but for the working of them to a state and life of saving holiness here , and the lifting of them up to glory at the last . Christ prayed for Peter , that his faith should not fail , the root of it dye , though it was much weakned as to the act of confession , which is the fruit of faith ; with the heart man believe thunto righteousness , and with the mouth confession is made , as a fruit and sign of the inward perswasion : the current of Peters faith was stopt , but the spring remained . God hath entered into a Covenant of grace with his people , by which he hath engaged himself to lead them through the valley of Achor unto the Land of rest , though they may have many wandrings , yet they shall not perish in the wilderness . 3. Whereas he doth not guide them so as to preserve them from all sin , but lets them fall into mistakes and miscarriages , it is that he may make them more humble , and exalt his own grace in the pardoning and saving of them . As to instance in Paul , that after he had faln into such mistakes and miscarriages , God should receive him into favour . He was a great sinner ; yet adhered to the letter of the Jewish Law , as touching the Law blameless , he was injurious , a Persecutor , he breathed out threatnings , he was mad against the Church , a zealot to do mischief : Christ lets him go on after he had consented to the death of Stephen ▪ not only go so far , when he might have laid him at his feet before , but he lets him run on , that in him he might manifest the riches of his grace , and make him base and vile in his own eyes God who is rich raiseth to life those that were dead in sins . Now was that eminent vessel of mercy ravished with the sense of Gods great goodness , that had mercy on him , and made him a Minister of reconciliation , Ephes. 3. 8. Whereof I was made a Minister according to the gift of the grace of God given unto me , by the effectual working of his power unto me , who am less than the least of all saints , is this grace given . Oh that I should preach the Gospel , how astonishing love and grace is this , that the glorious Gospel of the blessed God should be committed to my trust , that I should be enabled , and counted faithful , putting me into the Ministry , who was before a Blasphemer and a Persecutor , and injurious ! He thinks he can never think , speak enough of this grace , never acknowledge and give praise enough to God. Amongst all the Apostles , none so great an admirer of free grace as Paul. How low thoughts hath he of himself , not worthy to be called an Apostle , because he persecuted the Church of God ? Thus notwithstanding the enormous outrages of those that are Gods chosen , his grace shall fetch them in , and notwithstanding great failures , his called shall have grace enough to bring them unto glory . 2. Use of Informat . 1. Of the goodness of God , as he expresses it in admitting them into Communion with him , and holding them by the right hand : So in receiving them up into glory , Ephes. 2. 6. He hath raised us up together , and made us sit together in heavenly places , in Christ Jesus . By virtue of our union with Christ our head , that is ascended into glory , and the unchangeable decree of God that will perfect for us what he hath begun in us , we are glorifyed . That in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through Jesus Christ. For a man that sees his neighbour in distress , to be so neighbourly as to go and give him such Counsel as may make him happy , argues great kindness . What is this to the goodness of God , that condescends to bow the Heavens and come down to visit and Counsel poor miserable , wandring and distressed sinners in the way wherein they should walk , leads them by the hand through all the difficulties of this life , into the Kingdom prepared for them before the foundation of the world . Psal. 73. 1 Truly God is good to Israel , even to such as are of a clean heart . 2. This may inform us of the happiness of the servants of God , that have such a friend and Counsellor as none other people in the world . If a man have a friend that is a great Counsellor , and ready upon all occasions to advise him in his affairs , how great a priviledge is it , and how happy is he accounted ? How happy then are the people of God , that have the great God for their guider and counsellour , from whom they may have direction and instructions what to do in all their straits ? They may go to him when and upon what business they please , for their good , and find him at hand , a very present help without any money or fee. If it were happiness to Solomons servants to stand about him , and hear his wisdom , 1 Kings 10. 8. What happiness then is it for the people of God , to be in the presence of God , to hear his counsel ? What would the servants of God do , if they had not God to look after them ? Prov. 11. 14. Where no counsel is , the people fall . Were it not for this counsel , when Satan and the world rage , when temptations and corruptions are many , and the soul full of fears and perplexity , it would go very ill with the people of God. 3. It informs us whence it comes to pass that the people of God break through such straits , and conquer such difficulties , it is the conduct of God , that leads them into the land of rest , that makes way for them through dangers and exposition . Thus the Israelites passed through the great and terrible wildernss , wherein were fiery serpents , and scorpions , and drought . Whence had they ability to do it ? Why , the Lord did lead them . 4. It informs us of the reason wherefore the Salvation of good men is so infallible and certain . A good man is as sure of heaven as if he were already possessed of it , and though it may be doubtful to his sense , and distrustful fears , yet his title is good , and there is a certainty of the thing . The Kingdom is assured to him . He may have his temptations , sins , doubts , fears , yet is he sure of heaven , Psal. 37. 37. Mark the perfect man , and behold the upright , for the end of that man is peace , this man is remarkable , and it is remarkable how sweetly this man ends , what a blessed end hath he ? Consider not only his great afflictions , how the hand of the Lord is upon him , as Job , but what all ends in , the end is peace and prosperity for ever . Though he usually doth meet with a wilderness betwixt him and his Canaan , yet his end shall be happiness . 5. If God guide his faithful servants with his counsell , then it is good in matters of Religion to advise with the people of God , consult those that lie in the bosome of Christ , to them he discovers his secrets , he makes known his counsel , John 13. 23 , 24. There was leaning on Jesus bosome one of his Disciples , whom Jesus loved , Simon Peter beckned to him , that he should ask of whom he spake , when he told them one of them should betray him . Use 2. By way of reproof to such as profess themselves Gods servants ; and yet in their straits do not advise with him . Though he offers his counsel and is ready to afford it , yet they will not have recourse to him . Oh how many businesses are undertaken without any advising with God! They advise with others instead of him , Hos. 4. 12. My people ask counsel at their stocks , and their staff declareth unto them . By stocks we are to understand their Idols , or images made of wood , which they were so blockish as to consult . Like unto them are they that make them . Therefore the Prophet spake of their Idols , that they asked counsel of , under the name of stocks , by way of indignation and scorn . And then for their staff , we are to note that in former times Magicians had staves , or rods , whereby they divined . Exod. 7. 12. To this purpose is thatin Virgil. — Hac animas ille evocat Orco . T' was sad that any should be so sottish , and such images of men , as to worship what they had made , and to ask counsel of wood , part whereof makes a fire and part an Idol : but that a people in Covenant with God , so graciously dealt with , so delivered , conducted , encreased , was sad indeed . And it s laid to the charge of Asa , 2 Chron. 16. 12. That in his disease he sought not unto the Lord , but to the Physitians . Though God allow ; and require the use of means that are proper : yet he forbids confidence , and trusting in these , he would have us in the use of them to look beyond them , but stocks and stones were not proper means for counsel , yet his people went to these , and neglected him . How God resents this , we may see by the punishment he inflicts for it . Psal. 107. 11 , 12. Because they rebelled against the words of God , and contemned the counsel of the most High. Therefore he brought down their heart with labours they fell down , and there was none to help . Prov. 1. 24 , 26. Ye have set at nought all my counsel and would none of my reproof , I also will laugh at your calamity , I will mock when your fear cometh , so far will God be from helping those that make small reckoning of his counsell , that he laughs at them . Use 3. Exhort . 1. Let us bless God for his gracious condescention , and goodness that he favours us , so far as to guide and counsel us , Psal. 16. 7. I will bless the Lord who hath given me counsel . Though he were a King of great personal worth , yet he looked upon it as a piece of great condescention in God , to favour him with his counsel , and blesses him for it , what then should we do who are every way so far below him ? How desirous of , and thankful for his counsel should we be ? How should we acknowledge his condescention that looks through troops of Angels , multitudes of Saints upon us sinners ? 2. When we are in straits let us make our applications , and have our recourse to him , advise with him . When we are exercised with any doubts , fears , or troubles , let us open our case to him , and desire his help . Psal. 85. 8. I will hear what God the Lord will speak , for he will speak peace unto his people , Psal. 73. 17. Gods providences and the wisdom and Justice of his counsell therein were too painful for him , till he went unto the sanctuary of God , then understood he their end . 3. Let us close with what counsell he is pleased to give us . We must take diligent care that we be not mistaken , that we take not that for the counsell of G●d which is not , when he hath imparted his mind unto us , we must be sure to close with it . Let it appear with what aspect it will , it is that which tends to our good . It is that which being followed will lead us up to glory . Now having dispatched the first part of this verse , thou shalt guide me by thy counsel , we proceed to the latter part , and afterward receive me to glory , wherein we draw this doctrinal position , according to the words of the Text. Doct. That after God hath guided his faithful servants by his counsel , he will receive them to glory . He hath ever exercised the thoughts of wise and considerate men , what must become of them after the expiration of this life ! This is the language of every serious man , oh what will become of me ! Where must I be , and what must I do for ever ? Nay the more regardless and desolate sort of men , when they come to die , are not altogether without such thoughts witness Adrian a great wit , but a bad man , being upon his deathb●d , saith he , O my soul , quae nunc abibis in loca , into what place art thou , a going . Now , as it is God only who can resolve this doubt , so he hath done it by degrees in the old Testament , more obscurely ; in the new , more clearly and distinctly , 2 Tim. 1. 10. Now it is made manifest by the appearing of our Saviour Jesus Christ , who hath abolished death , and brought life and immortality to light through the Gospel . Though in the old Testament this be exhibited more darkly : yet hath he set down many passages therein , especially as to what shall become of the righteous , from which an observant person may receive much light , amongst which this is one , thou wilt guide me by thy counsel here , and afterward receive me unto glory He is the King of glory . Psal. 24. 10. Who is the King of glory ? The Lord of Hosts he is the King of glory . He hath glory to dispose of . 1 Chron. 16. 27. Glory and honour in his presence . And he will in such a way , and at such a time , as he thinks fit , convey his servants to it , Psal. 49. 15. But God will redeem my Soul foom the power of the grave ; for he will receive me , whilst the wicked shall be thrown into the graves , and into hell , he will receive me into a state of glory and rest . So Isa. 58. 8. Thy righteousness shall go before thee , and the glory of the Lord shall be thy rere-ward in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pagnine renders gloria dei colliget te . A very remarkable passage , importing as much as the glory of the Lord is ready to gather us up into it , so prepared is it , and fitted for us . If we will but fear aright , obey aright , and live aright , we shall see the day wherein the glory of the Lord will stretch its arms round about us , and gather us up into it self , hence the words of Christ entring into his Fathers Joy and Rest , Psal. 15. who shall abide in Gods Tabernacle , and dwell in his holy hill , that is not meant of Zion or Moriah , those not being able to contain all such as there are mentioned , but who shall dwell in heaven ? who shall be admitted into thy kingdom of glory , to behold thy face for ever ? For the farther illustration and proof of this position we shall consider four things , 1. What is meant by glory , 2. What kind of glory this is , that God will receive his servants into , 3. In what manner God will manage his business , 4. When he will do it . 1. What is meant by glory ? The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in its primary notation imports gravity or weight . According to the more frequent use of it , it imports glory . To both those notations the Apostle seems to have respect . 2 Cor. 4 17. When he opposes the weight of glory to the light affliction . This glory is ponderous , it weighs much with his people , more than all their sufferings . Thus Christ for the Joy set before him endures the cross . Now for the word glory . The meaning of it is so well known , that I can scarcely offer you a word for the describing of it , which is not as obscure as it self . It do's in this place import a splendid magnificent state , such as is attended with a confluence of all good things , even what ever is requisite to the rendring of a man happy . This the Holy Ghost proposes to us under several notions ; as a Crown , Rev. 2. 10. I will give thee a Crown of life ; a throne Rev. 3. 4. To him that overcometh will I grant to sit with me in my Throne ; A kingdom , Mat. 6. 33. seek first the kinglom of God and the righteousness thereof ; Rest. Heb. 4. 9. There remaineth therefore a rest to the people of God ; Joy. Matth. 25. 21. Enter thou into the joy of thy Lord ; Pleasure . Psal. 16. 11. At thy right hand are pleasures for evermore ; and here glory . These and such like terms do's the Holy Ghost use to hint unto us the meaning of that state , which God ( after he hath guided them with his counsel ) will take his servants into it . 2. What kind of glory is this ? and here I would give you a particular account of it . But alas , who am I that I should do it ? that I should attempt it ? This is a work fitter for some glorious Angel than for such a worm as I am . In these mystical and sublime matters we can go no farther , than God is pleased to help us with special revelation . And what he hath revealed concerning the present business he hath set down in his word . But the account we have therein concerning it , consists rather of some few general hints , than any particular distinct discoveries . Even the Sacred Penmen themselves , found themselves at a great loss in this matter , 1 John 3. 2. It doth not yet appear what we shall be ; John the beloved John that lay in the bosome of Christ was the beloved Disciple ; he that was in the mount with Christ did not fully understand what the Saints shall be . And when we have gone over the Bible , perused all that the holy men of God have left behind them concerning it , and set it together , it will be but like the Prophets pourtraying of Jerusalem upon a tile , Ezek. 4. 1. a rude draught of that glorious City , or Jerusalem that is above , which is a thousand times more glorious than ever the earthly Jerusalem was in its most ample and succesfull estate . Some of those general hints which the word contains of it , I shall give you in these following heads . 1. It s Ancient . 2. Reall . 3. Supernal . 4. Satisfying . 5. Transcendent . 6. Eternal glory . 1. It s Ancient ; it is such as God himself hath been enjoying and delighting himself in from all eternity . Before there was any such thing as worldly glory , this glory was in being , Joh. 17. 5. And now , Oh Father , glorifie thou me with thine own self , with the glory , which I had with thee before the world was . Besides which , there is a created glory which God is said to have prepared for them from the foundation of the world , Mat. 25. 34. 2. It is real . As for the glory of the world it s but a meer shew or fancy , Psal. 39. 6. Surely every man walketh in a vain shew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a disguise . The glory of the world is like a Play , wherein one is a King , another a Queen , a third a Peasant , according to the Plot and will of the contriver ; whereas they are no such persons but carry a little present resemblance of them . Of this nature is worldly glory , it s rather an appearance , or shew of glory , than glory it self , a piece of pageantry , a shew , not real . With what magnificence and state did Agrippa and Bernice enter into the Judgment Hall ? And how doth the Evangelist express it , he saith they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 25. 23. With much Phancy . All their Princely gallantry and bravery in the Judgment of the Evangelist amounted to no more than a meer conceit or Phancy . They were glorious no doubt in their own eyes , and admired by the people that love to gaze at Pomp : but this was but conceitedness , phantastical and vain shew . But now this glory that is to be revealed , but doth not yet appear in its refulgency so as it will , is real and solid , such as hath substance and weight in it , 2 Cor. 4. 17. A weight of glory , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in answer to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which , as I told you , in its primary notion , imports weight , or heaviness . As much difference as there is between Massy Gold and Copper or Tin : so much between the glory of this world , and that glory which is laid up for them that love God , and wait for the coming of Christ. 3. It is supernal or above . Indeed God can create glory wherever he pleases : If he will have glory to be on Mount Sinai , or Mount Tabor , there glory shall be . Where this King of glory doth manifest himself more fully , there glory doth appear : but the place he hath pitched upon for the exhibiting of himself in glory , in a settled standing way , is above . No place on earth being fit for so high and noble use , he was pleased to make choice of one above . Psal. 8. 1. How excellent is thy name in all the earth , who hast set thy glory above the Heavens ? Psal. 103. 4. The Lord is high above all Nations , and his glory above the Heavens . Those visible heavens , when Stephen looked up stedfastly into heaven , he saw the glory of God , and Jesus standing on the right hand of God , which if it were more than a created representation of it to his outward and inward senses , we must understand of a miraculous vision , wherein Christ arrayed with glory and Majesty , was beheld by him supernaturally enlightned . Into this glory above then our Lord Christ was received , 1 Tim. 3. 16. So that if ever we will share in this glory , we must leave the earth , ascend into the Heavens , and pass beyond both Clouds and Stars . 4. It s a satisfying glory . To have a glory out of the reach of enemies is much : then to have it satisfying , to answer the desires of souls is a great matter . As for the glory of the world it do's a little dazzle the eye , and tickle the Phancy , but it do's not satisfie the soul. Who had ever greater glory than Solomon ? he was glorious as Job was poor : To a Proverb Mat. 6. 29. Solomon in all his glory . He built houses , planted Vineyards , made Gardens , and Orchards , planted trees of all fruits , made pools of water , he had servants and maidens , possessions of great and small cattel , he gathered silver and gold , he got him men singers and women singers , he withheld not his heart from any joy : But was he satisfied , though he had what heart could wish ? No , Eccles. 1. 8. All things are full of labour , man cannot utter it . The eye is not satisfied with seeing , nor the ear filled with hearing . But this glory I am speaking of , will afford satisfaction , Psal. 17. 15. As for me I will behold thy face in righteousness , I shall be satisfied when I awake with thy likeness . When Peter upon Mount Tabor had but a little resemblance of it , he was so affected with it , that he cryes out , Mat. 17. 4. Lord it is good for us to be here . Oh what would he have said if he had been in Heaven , and seen all the glory there ! Seen the blessed Saints and Angels , those pure and perfect creatures , beholding the face God , Seen the Lord Jesus Christ , the Lord of glory , attended most gloriously , and sitting at the right hand of the Father , heard the incomparable melody of the Hallelujahs sung . How would this have ravished him ? Could I present you with a glimpse of this glory , you would long to be there , where you might have a perfect prospect , and then you would say not one half ; nor the thousand part of the glory was told you . 5. It is transcendent Glory . It exceeds all other glory , nay all expressions and imagination . So great was the glory of God upon Mount Sinai , that the raies of it made the skin of Moses his face to shine , Exod. 34. 29. The spirit of grace and glory shone in Stepbens face , when he made his confession of Christ : all saw his face as it had been the face of an Angel. And so great was the glory of Christ when he appeared to Paul in the way to Damascus , that it dazled his eyes , Acts 22. 11. He could not see for the glory of that light , Nimis sensibile laedit sensum , The brightness of the Object overcame his sight . And God doth sometime adorn his Church Militant with much glory , Isa 66. 11. That ye may be delighted with the abundance of her glory . But alas , what 's all this in comparison of the glory of that place I am speaking of . 2 Cor. 4. 17. A far more exceeding and eternal weight of glory . The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a phrase so high and lofty , that Expositors scarce know how to express : But this is evident , that it imports such glory as is exceeding high and transcendent . Here every thing is glorious , Isa. 60. 13. I will make the place of my feet glorious . Here , to say nothing of Crowns , Thrones , Mansions , the very Street is pure Gold , Revel . 21. 21. The twelve gates were twelve pearls , every several gate was of one pearl , and the street of the City was pure gold , as it were transparent glass . All these illustrious resemblances are but a shadow of the brightness and glory of Heaven . To add no more , How high is the account of the Apostle ? 1 Cor. 2. 9. As it is written , eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which God hath prepared for them that love him . What could the Apostle have said more ? The eye hath hath seen great glory and magnificence : the ear hath heard exquisite musick : The heart may imagine a great deal more , Rocks of pure Diamonds , mountains of Gold , a thousand Suns more glorious then it is ; yet neither can the eye , ear , or heart , reach those glories that are prepared for them that wait for God. 6. This glory is eternal , and perpetual . As for the glory of the world , it s of a transitory nature . What is the most glorious Potentate but grass ? 1 Pet. 1. 24. All flesh is grass , and all the glory of man as the flower of grass , the grass withereth , and the flower thereof falleth away . Man like grass flourisheth in the morning , and is cut down before night . Who hath not learned to say , Sic transit gloria Mundi , Thus the glory of the World passeth away . What 's become of all the Triumphs and Jubilees that have been in the World ? How short was their continuance ? How quickly were they over , and how soon forgotten ? 1 Cor. 7. 31. For the fashion of this world passeth away . The world puts it self into this and that fashion : but whatever fashion it puts it self into , it s still in a state of fluctuation . But now this glory is unchangeable , it s not only lasting but everlasting , 2 Cor. 4. 17. Some refer the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to eternal , and then it is as if he should say , Oh this weight of glory is transcendently , transcendently eternal ; that is , so eternal as never to have an end , 1 Pet. 5. 10 The God of all grace hath called us unto his eternal glory by Christ Jesus . 3. How will God receive his servants to his glory after he hath guided them with his Counsel ? Answ. The Scripture sometimes represents this as done immediately by God himself , Gen. 5. 24. God took Enoch . That being an extraordinary case , and perhaps he might proceed in an extraordinary manner , and take him up to glory by his own immediate hand . But the Scripture doth most frequently represent it to be done by the Ministry of Angels . They minister to the faithful whilst they are here , Heb. 1. 14. and they minister to them in their passage to glory . ( 1 ) Some of them like a Guard do conduct and lead them thither . 2 Kings 2. 11. A Chariot of fire , and horses of fire appeared , Elijah went up by a whirlwind into Heaven . By this Chariot we are to understand Angels which appeared in the form of a Chariot , and horsemen . So Luk. 16. 22. The beggar dyed , and was carried by the Angels into Abrahams bosom . Oh the difference there is betwixt the esteem the world hath of Gods poor servants , and the esteem that God hath of them ! The world looks on them as deserving no better company than the very dogs : But God looks on them as not only worthy of the company , but ministry of Angels . Whilst Jehojakim and such like , have the burial of an Ass , are thrown into the earth without lamentation or honour . God appoints his Angels to convey a poor despised Lazarus into Heaven . 2. Others as Porters , do admit and take them in , open the gate wide , that the poor servants of God may have an abundant entrance into the Kingdom of Heaven . Rev. 21. 12. Heavenly Jerusalem hath twelve gates , and at the gates twelve Angels . They stand not here like the Cher●bims of Paradise with a flaming sword to keep us out , but with stretched out arms to take and welcome us in . Oh the wonderful grace and love of God! For a King not only to suffer his poor subjects to come into his Palace ; but to imploy his Nobles both in leading them to it , and letting them in : Oh what Princely favour is it ! What condescention and favour is it in God to make his Angels their guard unto eternal life , the place of happiness , and ready at heaven gates to receive those great guests , Gods little ones that are of small account in the world ! 4. When is it that God receives the faithful to glory ? Answ. He doth it partly at death , then he takes their souls up to glory . Herein the Papists , Socinians , and some Anabaptists do oppose us , all useing the same Arguments and Answers ; but the Scripture is very clear , Luke 23. 43. To day shalt thou be with me in Paradise . The soul neither sleeps , nor calls at Purgatory , but strait to Heaven , 2 Cor. 5. 1. We know if our earthly house of this tabernacle were dissolved , we have a building of God , an house not made with hands , eternal in the Heavens . The Apostle groans to be cloathed with the heavenly house , and to be uncloathed of the earthly , so saith the spirit , Revel . 14. 13. Blessed are the dead that dye in the Lord , from henceforth they rest from their labours . But more compleatly and fully he do's it at the Resurrection , when both soul and body being reunited , he will take them both to glory , Job 19. 25 , 26. I know that my redeemer liveth , and that he shall stand at the latter day upon the earth . And though after my skin , worms destroy this body ; yet in my flesh shall I see God. Here is a plain account of the Resurrection of the dead , the coming of Christ , and beatificial vision of God. So Isa. 33. 17. Thine eyes shall see the King in his beauty , they shall behold the Land that is very far off . This may have relation to Believers being with Christ , to behold his glory . 1 Thes. 4. 14. If we believe that Jesus dyed and rose again : even so them also which sleep in Jesus will God bring with him . In the next place we shall give the reasons of the Doctrine , Why will God take his people into his glory ? Reason 1. Is taken from his own good pleasure ; He may do what he will with his own : Grace is his , and Glory is his , and he may dispose of it as he sees good . He giveth his grace to whom , and in what measure he pleaseth , so may he dispose of glory . Matt. 20. 15 , Is it not lawful for me to do what I will with mine own ? As to the persons he chooses , calls , and saves , Who can say unto him , what dost thou ? The Potter hath power over his clay , to make one vessel to honour , another to dishonor ? Now we are told what the pleasure of God is , Luk. 12. 32. Fear not little-flock , it is your Fathers good pleasure to give you a Kingdom . And what needs any farther reason to prove the lawfulness and equity of it . If he be for it , what hath any one to do to be against it , Rom. 21. 9. 21 , 23. What if God be willing to make known the riches of his glory on the vessels of mercy , which he hath afore prepared unto glory , shall any one dare to question his proceedings ? What will men make of God ? Shall the Potter have more power over his clay , than God hath over his creature ? That is the clay , and he the Potter ? Nay O man , who art thou that replyest against God ? Reas. 2. Is taken from his promise , whereby he hath engaged himself to do it . As he hath promised to guide them by his counsell , and given his Angels charge concerning them : so he hath engaged himself , and given his royal word for it , that however mean and despicable they are , and are exercised with divers afflictions , yet after they have suffered a while , he will take them up unto himself , Psal. 84. 11. He will give grace and glory , and will withhold no good thing from them that walk uprightly , Dan. 12. 3. They that be wise shall shine as the brightness of the firmament , and they that turn many to righteousness shall shine as the stars for ever , and ever . Oh what a ravishing truth is this ! Take this along with you . Go home and wonder , that such poor mortal sinful carcases as we , should shine as the firmament , the stars for ever , nay as the Sun , Mat. 13 , 43. Then shall the righteous shine , as the Sun in the Kingdom of the Father . If you have ears , hearken to this ; if you have hearts to be affected with the glorious grace of God to sinners through Christ. Let men and Angels , Heaven and Earth , stand astonished at it for ever and ever . As sure as this is the word of God , this honour shall be done his Saints . If you will not receive and be affected with this truth , get you another bible that may affect you more and reward you better . Let the worldlings , voluptuous , ambitious , go to their Mammon , their delicious fare , their preferments , and see what they will do for them . What can they promise ? more than they will ever perform , they can do nothing but help to a treasure of wrath , and fearful recompence . Not one Iota , not one title of Gods word shall fail . Here are words and more than bare words of eternal life , which are delivered by truth it self , God that cannot deceive , God that cannot lye . This truth I will stick by , and yet that such a poor mouldring , ever dying and perishing creature as I , ready to turn to putrifaction and dust , should be carried above the heavens , have the conduct of Angels , and the welcome of those blessed creatures unto the land of happiness , how doth it amaze me with wonder at free grace ! What a thing is this ? Though it be great , yet he ( having given his word ) will be sure to effect it : as for other reasons , so this in particular , that he hath given it under his hand as well as engaged his word , called heaven and earth to witness . Before he hath issued out his promise , he doth such things for his own pleasure , but when he hath granted his promise a farther reason , accurs to strengthen our consolation and good hopes through grace . Reas. 3. Is taken from the will of Christ , who upon the account of his interest in the Father , and his own merits intercedes with his father to do it . Our blessed Saviour has ever been concerned about mans welfare . None save Christ could bestead us , when we were thrown out of Paradise , then , saith Christ , I will undertake , be surety for them . Lo I come to do thy will , O God , I will pay the debt and ransome them though it cost me dear . This loss shall be for their advantage , they shall be conveyed to another and better estate than ever they were in upon earth . When Christ was upon earth he died for them , and now he is in heaven he pleads his death , and as for other purposes so for this in particular , that God would gather in his elect , that they may be where he is . O Lord and Father remember my sufferings , how the Messias was not cut off for himself , not for any sin of his own . He knew no sin , but was made sin for thy people , he bore their sins on his body on the tree . And our Lord ever livet h to make intercession for his people , Heb. 7. 25. What his intercession is you may , learn partly from his intercession on earth and his last desires , he left this to uphold the hearts of his people in his will and Testament , which by the death of the Testator is confirmed to us , Joh. 17. 24. Father , I will that they also , whom thou hast given me , be with me where I am , that they may behold my glory which thou hast given me . Oh sweet words ! that where he was his people should be . His lips were as a thread of scarlet and his words comely . His lips drop sweet smelling myrrh , partly by his promise . John 12. 26. If any man serve me , let him follow me , and where I am , there shall also my servants be , what Christ hath promised he can make good , he did reveal his Fathers mind , and God hath a mighty regard to the will of his Son. As the Son never disobeyed the will of the Father : so the Father never denyed the request of his son . Joh. 11. 41. 42. Father I thank thee that thou hast heard me , and I know that thou hearest me alwaies . Could Christ prevaile while on earth for the raising of Lazarus to life ? Now he is in heaven , his arguments and interest are strong and great enough to raise his people to glory . Reas. 4. God will take his servants to glory , that Christ may enjoy the benefit of his own purchase . He hath made a double purchase . He hath purchased glory for them , and them for it . As for glory it is the purchased possession or inheritance . 1 Eph. 1. 14. And he hath purchased his Church with his own blood , we are redeemed , not with corruptible things , as silver and Gold , from our vain Conversation , that we may be made meet for his his glory , but with the precious blood of Christ , as of a Lamb without blemish , or without spot . It s highly reasonable Christ should have his bargain that he hath paid considerably for , and he shall have the fruit of this double purchase without fraud from the just God , whose ways are equal and who deceiveth not . Christ hath redeemed his people that were slaves to sin and Satan , hath wrought deliverance for the Captives , hath bought an inheritance in glory for them , and when he hath guided them by his Counsell here , without farther delay afterwards they shall be received up into glory . Reas. 5. That the head and members may be together . That Christ is their head the Scripture thews , Eph. 5. 23. And that he is in heaven we are taught in Scripture . 1 Tim. 3. 16. God that was manifest in the flesh — was received up into glory . And that the head and members should be together is undeniable , whether it be a body Naturall , Politick , or Mystical , and so our Saviour seems to hold forth . Joh. 12. 26. And for this reason he receives them up into glory , that head and members that have suffered together may rejoyce together Rom. 8. 17. Being heirs of God joynt heirs with Christ : if so be that we suffer with him , that we may be also glorified together . Reas. 6. May be drawn from the preparation that hath been made in order to the taking of them up to glory . 1. God hath prepared glory for them . Mat. 25. 34. Inherit the Kingdom prepared for you . John 14. 2. I go to prepare a place for you . Those invisible , inexplicable things of glory , God hath prepared for them that love him . This is the City that God hath prepared for them that are not minded to take up with the Kingdom of this world or the glory thereof . Heb. 11. 6. And this preparation was made , partly by the erecting of this glory at the Creation ; partly by sending his Son to purchase it for them . 2. He hath prepared them for it . They are the vessels of mercy which he hath afore prepared unto glory . Rom. 9. 23. He makes them meet to be partakers of the inheritance of the Saints in light . Col. 1. 12. What work doth God make , preparing happiness for them by his goodness , his grace and mercy , and preparing them by sanctification of the spirit , belief of the truth , that they may pertake with those that are sanctified , of the glory ordained and made ready for them . Reas. 7. From their prayers , they pray that they may be received up into glory . And when they have finished their course here , they have done the work appointed them to do , how do they long to appear before God in glory ! There is no one who retains any thing of the nature of a man : but he would when he dies , enter into glory , Numb . 23. 10. Balaam saith , let me die the death of the righteous , and let my last end be like his . The greatest despisers of godliness , the persecutors of the servants of God , that were thorns in the eyes of them by their holy Conversation , and stinging convictions of their own wickedness , would desire to be like these that they bitterly hated and injured . What then may be expected from those , that are of better principles and affections , we may well account , that as they pray that God would guide them by his Counsel here , so receive them into glory . How doth Moses desire to see Gods glory , the back parts of which he was only capable of beholding flesh , for he could not see his face and live . Exod. 33. 18. I beseech thee ( saith he to God ) shew me thy glory . By the goodness they partake of now , they are inflamed with earnest desire to see the face of God in glory , and how glorious will the mercy and grace of God appear in heaven ? Last Reas. He takes them up into glory , that he may recompence them for the service they have done . They have done him service , though all according to strictness of demand renders them no more than unprofitable servants , that have but done and not fully what they ought to have done . Yet God is not unmindful of the good wills and the labours of his servants , Heb. 6. 10. God is not unrighteous to forget your work and labour of love , which ye have shewed towards his name — And he so remembers it as to requite it , as in other ways , so principally in receiving them up into glory , Mat. 25. 34. Inherit the Kingdom prepared for you , for I was an hungred and ye gave me meat , I was a thirsty and ye gave me drink . — Hence it is called a reward , Heb. 11. 26. He had respect to the recompence of reward . Not that our service doth bear any proportion to it , but that God hath promised glory thereunto . Be thou faithful unto death , and thou shalt have a Crown of life . Use 1. of Information Of the wonderfull goodness of God. What that he should be at the pains and care of guiding us here , leading us by the hand , teaching us to walk in his ways , leading us in the ways of uprightness ! and after he hath done this take us up to glory , oh what goodness is this ! Alas , who or what are we , that we should have to do with glory ? We have all sinned and come short of the glory of God. Rom. 3. 23. That is of deserving it by any works or performances of our own . We are not worthy of the least crumb of bread . We have more reason to think of prisons , gibbets , flames , and damnation than glory , when we consider our deservings from God. This is perfectly an act of grace and faithfulness , grace in making the promise , faithfulness in performing it . 2. This informs us of the profitableness of Religion . We may neglect , blaspheme and persecute it , but there is no way comparable to it . Men may wonder and scorn at it , and think strange , that serious professors run not with them into the same excess , bear patiently reproaches , greatly esteem the reproach of Christ , take joyfully the spoyling of their goods , glory in tribulations , not accept of deliverance : but the servants of God see reason for it , and great advantage in Religion though with persecution . They have as much as heart can wish . Whom have I in heaven but thee ; there is none on earth that I desire beside thee . In the words immediately following . 1 Tim. 4. 8. Godliness is profitable unto all things , having promise of the life that now is , and of that which is to come . Would you have honour , pleasure , length of days ? Prov. 3. 16 , 17. Length of daies is in her right hand , and in her left hand are riches and honour . Her ways are ways of pleasantness . If these are not given in a carnal and sensual way , they are in a nobler and better . 3. This informs us of the happiness of the servants of God. If we see a man that hath great things towards him , we count him an happy man. Mal. 3. 15. We count the proud blessed , not because they are proud , but because ( as it is said ) they have something to be proud of . Happy then is the man that is in this case , that hath God for his Lord , that hath right to glory , hath an expectancy of a Kingdom of glory , which he shall not miss of , or be in possibility to be dispossessed of . A Kingdom that shall not be shaken . There is abundance of difference betwixt the condition of worldly men and the servants of God. As for the former , their happiness is only for term of life ; but for the other their misery is only so . Use 2. By way of exhortation , 1. More generally . To all you who would do well hereafter , labour to be holy and the servants of God here . Follow not your own understandings , in all your ways acknowledge him , by leaning upon him for direction and he shall direct your paths . Follow not the perverse and licentious dictates of your corrupt wills ; but endeavour to know what the will of the Lord is , that you may do it . There is no man who hath the use of reason : but he concerns himself in the young mans question , Mat. 19. 16. Good Master what good thing shall I do that I may have eternal life ? That you may have eternal life , see 〈…〉 t you be the servants of God in all manner of con 〈…〉 sation ; let it be your care to study , know , love , honour , obey , and serve him . Though Carnal men throw dirt in your faces and disquiet you , yet go on in the discharge of your duty and prefer your own safety before their good will. Alass ! what is the affection , what is the good will of men worth , what can it do for us when we come to die , if thereby we have procured Gods displeasure ? God , and God only can bestead us then , then we are left to approve our hearts unto God , to God who will be our judge . 2. More particularly , let us be under what discouragement soever from the world may be , this may lift up our hearts that our Redemption draws nigh , we may rejoyce , and be exceeding glad when our friends are weeping about us that great is our reward in heaven . Rom. 5. 2. Having peace with God we rejoyce in hope of the glory of God. 2. With cheerfulness perform those services God is pleased to call you to . God sometimes calls his servants to undertake great and difficult services , and if he deal so with us , let us not think strange concerning the fiery tryal , and be discouraged by temporary sufferings , which are but for a moment , to let down our hope , expectation , and prosecution of eternal glory , which will abundantly recompense for all the sorrows of the servants of God. Thus Moses was animated under banishment , when he was in as fair a way to have had an abiding place , and Country as any , having respect to the recompence of reward , Heb. 11. 24 , 25 , 26. And hereupon he refused to be called the Son of Pharaohs daughter , whereby if he had been minded , he might have entitled himself to advancement . 3. With patience undergo the sufferings he may exercise you with . Who would not with patience endure a bad day , so that he might be a Prince at night ? Let us look unto Jesus and observe , what bore him up under cruel mockings , under bloody affronts and injuries , Heb. 12. 2. For the joy that was set before him he endured the Cross , despised the shame . He was a famous instance of suffering . What contradiction of sinners did he endure against him ? and glory set before him , did keep his hand above discouragement . Many a bitter cup did he drink , many a stormy day did he endure , before he came to his pleasant harbour . He was exercised with tossings , treasons , torments , he sets the joy before him ? And so should we , though we meet with many a stormy day , yet let us consider that a night of repose will come ; and the joy of glory will preserve us from being weary , or fainting in our ●inds , and as the woman that hath brought forth a manchild , it will make us forget all our sorrows . What is there glory ordained and prepared for the generation of the Just ? This may make them lift up their heads and hearts in trouble . Use 3. Of Consolation to you , who are the servants of God. Behold I bring you glad tidings of great joy ! Here is that which may make the lame leap , and go skipping and praising God. What an affectionate passage was that , Exod. 16. 17. In the morning ye shall see the glory of the Lord , when they had deserved by their murmurings , his terrible and avenging appearance . But what was that to this glory more refulgent , magnificent , and ravishing ? You are exercised here with manifold evils , temptations , sins , miseries , but there is a day approaching that will abundantly recompense your labour of love . Comfort one another with these words , 1 Thes. 4. 16 , 18. That the Lord shall descend from heaven with a shout , and with the voice of the Archangel , Then we shall meet with the Lord in the air , and so shall we be ever with the Lord. That is , after he hath guided us by his Counsel , we shall be received by his glory , but at the grand Assize , Christ his appearance shall be more solemn , and the Saints shall receive the utmost perfection of their glory in soul and body with Christ for ever . SERMON VI. Psalm 73. 25. Whom have I in Heaven but thee , and there is none upon Earth that I desire besides thee . IT is the proper work of all the Creatures to imploy themselves in celebrating the perfections of the great Creator . That is the end both of their existence and preservation . This good men know , and therefore imploy themselves therein . Hereof we have an instance in the Psalmist in this place , who having in the precedeing Verses discoursed of Gods great goodness to him , is so affected and moved therewith , that he betakes himself to an holy glorying , and boasting in him , as if he should say , Oh what a God have I ! Oh what love hath he expressed to my poor soul ! How many ways doth his favour break forth upon me ? As for time past , he hath taken me into communion with him , and holden me by the right hand ; and for the time to come , he will guide me with his Counsel , and afterward receive me up into glory . Oh! What a God is this ? Who is there either in heaven or earth may be compared to him ? Amongst that glorious Constellation of Saints and Angels that are above , there is none like him . Oh how am I ravished while I behold him ! I cannot think of him , I cannot speak of him without admiration and wonder : Such raies and beams of divine glory proceed from his blessed face , that make my poor heart even to dance and leap within me . I did indeed in my distress , entertain many peevish and hard thoughts of him ; but I was a beast for it . I see there is that excellency in him , that neither Heaven nor earth can equal . The words are an assertion of the supream and transcendent excellency that is in God. This the Psalmist expresses in two passages : 1. Whom have I in Heaven but thee ? ( 2. ) And there is none upon earth that I desire besides thee . In the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee , that is equal with thee , as Gejerus notes . There are things in Heaven that I value , and things on earth that are excellent , even the excellent of the earth : but none either in Heaven or Earth , that I make such reckoning of as I do of thee . From these two parts of this Verse take this , Doct. That there is none either in Heaven or Earth , either amongst Angels or men like unto God , or to be desired in equality with him . Indeed the Angels are very goodly creatures , and holy men have much worth in them : but God is far above them both . There are glorious things in Heaven , and curious things on earth , but none comparable unto God. When all is done , he is the glory as well as the Author of the whole Creation . As for the proof of the point , he himself affirms it , Isa. 46. 9. I am God , and there is none else , I am God , and there is none like me . So Jer. 49. 19. Who is like me , not only as to my glorious perfections in my nature : But as to the manifestation of my power , wisdom , goodness . Whom can the Creature propound to it self as an object equal in goodness , might , and knowledge , with my self ? And the servants of God teach this , that there is none like God : They have found by experience that there is none to be compared to him , Deut. 33. 26. There is none like unto the God of Jesurun , who rideth upon the heaven in thy help , and in his excellency on the skye . Psal. 89. 6. Who in the Heavens can be compared unto the Lord ? Who amongst the sons of the mighty can be likened unto the Lord. 1 King. 8. 23. There is no God like thee in heaven above , or on earth beneath . This is the constant language of the Scripture , None like God , none to be compared with God , none equal to him , which saying I could wish were ever sounding in our ears , that so we might yeild him that respect which the incomparable perfection of his nature , and unspeakable communication of his goodness calls for . 1. Then we are to consider in what respect there is none like to , or to be compared with God. 1. There is none like him in his Nature , or Attributes , which are such , as none else are endued with . 1. In his knowledge and wisdom none like him . Some men know very much , and Angels know incomparably more : but God knows infinitely more than either He knows whatever is to be known , what is possible to be comprehended by knowledge . There is not any thing in Heaven or Earth , Sea , or Land , but he is acquainted with it . He knows all persons and all their concernments . He knows all things past , present , and to come , and that distinctly and infallibly . Jer. 32. 19. Thine eyes are upon all the wayes of the sons of men , to give every one according to his ways . And that which adds much to the perfection of his knowledge , is this , that those things which lye in the deepest obscurity , and are most remote from humane observation , are as obvious to him as any other things whatsoever , Jer. 23. 23 , 24. I am a God at hand , and not afar off . Can any hide himself in secret places that I shall not see him saith the Lord ? And that which doth yet further commend his knowledge to us , is this , that he knows how to improve it , and make it serve his own interest . Some men have a great deal of knowledge , but know not how to use it : but God by his infinite wisdom orders things so , that whatever falls out in the world ( let the Providence seem dark and harsh ) yet he makes it serviceable to his glory , and he governs the actions of his enemies , which they mean for their particular malitious ends , unto his own service and praise . 2. There is none like God in his might and power . Some men have much power , but the Angels excel in strength , they are able to do mighty things ; but God doth quite transcend them . Who is like unto thee O Lord , amongst the gods who is like thee ? Amongst the gods is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tremelius and Junius render inter fortissimos , amongst the most mighty ones . So Psal. 89. 8. O Lord God of Hosts , who is a strong Lord like unto thee ? Who is able to stand before him ? What are Armies , Kingdoms , Empires , when he engages against them ? What creature in all the world is there so great and potent , which he is not able to frown into fear and trembling , anguish and horror ? What difficultie is there which he is not able to break through and conquer ? Is there any thing too hard for the Lord , Gen. 18. 14. I am the Lord , the God of all flesh , is there any thing too hard for me ? Nothing can be too hard for him , for nothing is hard to him : There are only two sorts of things which cannot be done by God ; the first , those which imply a contradiction , and those cannot be done , as a thing cannot be , and not be at the same time , &c. The second are those which imply impotency : As we say God cannot sin , so Tit. 1. 2. In hope of eternal life , which God that cannot lye promised . Now that he cannot do the first , ariseth from the impossibility of the thing in it self . And that he cannot do the second , arises from the perfection of his nature , that is such , that it can do nothing , but what is holy and good . But then for whatsoever things are possible to be done , and fit to be done , he can do them . 3. There is none like God in his Soveraignty and Dominion . There are some Princes have great Soveraignty , as Ahasuerus , who is supposed to be that Xerxes , whereof we have mention in profane History , Esth. 1. 1. But what 's this in comparison of the Soveraignty which God hath ? The mountains fly before him , the Heavens melt , the Seas and Rivers are made a Chrystal wall for the ransomed to pass over , the Sun stands still , the Stars fight , the winds are still when he gives command ; and inflated Monarchs commanding the creatures from their natural course , have discovered more their prodigious folly than power . In all this great earth there is not a spot of ground but it is his . Though he lets it out to the sons of men , yet he still remains the chief Proprietary and Lord , he is the chief Lord , and so will be to the worlds end . He is the King of all the earth , Psal. 47. 27. He is a great King over all the earth . Men count it a great matt●r if they can but once possess themselves of a l●ttle part of the earth : But he is Lord of all . The earth is the Lords , and the fulness thereof . If I 〈◊〉 hungry I would not tell thee , for the world is mine , Psal. 50. 12. What is a small Center to the wide circumference of the Heavens ? And what are the visible Heavens , to the Heaven of Heavens that cannot contain him . 4. There is none like him in his Ubiquity , or Omnipresence . He is every where , neither man nor Angel can be in several places at the same time . Their alicubi , being in some place ▪ or ubi excludes alibi elsewhere , being in another place or space : But God is every where at one and the same instant , included by , excluded out of no place , Psal. 139. 7 , 12. Whither shall I go from thy spirit ? or whither shall I flee from thy presence . Here David discourses of Gods Omnipresence , and shews it is such , that neither Heaven nor Earth ; neither Sea nor Land ; the depth of the Sea , the uttermost parts of the Earth ; neither light nor darkness can secure us from him , or hide us from his presence , Jer. 23. 24. Can any hide himself in secret places , that I shall not see him , saith the Lord ? Do not I fill heaven and earth saith the Lord ? Oh great is the Earth , and how spacious are the Heavens ! and yet he fills Heaven and Earth . How wonderful is God herein ? To think he should fill up all places and distances , Oh how amazing is it ! 5. There is none like God in his benignity and goodness . There are some drops of it in men and Angels , but in him there is an whole Ocean . How Ioth is he to be angry , how apt to forgive , how ready to shew mercy , and communicate of his goodness ? Psal. 33 5. The earth is full of the goodness of the Lord. He hath infinite goodness in him , and he communicates thereof unto his creatures . He deals it out to Angels and men . The fowls of the air , the beasts of the field , the fish of the Sea , they all live and feast upon his goodness . There is not a fly , or worm , but it lives upon the goodness of God. And then for the state of his people in the life to come , his designs are wonderful , Psal. 31. 19. Oh how great is thy goodness , which thou hast laid up for them that fear thee , which thou hast wrought for them that trust in thee ! His wine is all good , but yet he hath some that is better than the rest , which he keeps till the last . 6. There is none like him in Majesty and Glory . There are some creatures that be very glorious . The Sun is a very glorious creature : What eye can withstand the strength of its raies , behold its glory without dazzling : when it breaks forth , the Stars disappear as ashamed of themselves : but yet all the glory thereof is but dark and despicable , in comparison of what is in God. When he steps forth , then the Sun it self disappears , as ashamed of its self . If he speak the word , the Sun is turned into darkness , and the moon into blood , Joel 2. 31. When he afforded a little manifestation of himself upon Mount Sinai , what a strange appearance was there ? Exod. 24. 17. The sight of the glory of the Lord was like consuming fire on the top of the mountain , in the eyes of the children of Israel . Oh then what will the sight of him be when he appears in all his Glory ? 2. As there is none like him in his nature , so neither is any one like him in his Laws , which do exceed all Laws whatsoever . Many Princes in the world have had good and wholsom Laws ; but none had ever any comparable to the Laws of God. Deut. 4. 8. And what Nation is there so great , who hath statutes and judgments so righteous as all this Law , which I s●t before you this day . As if he had said , bring me a Nation of the world that hath such Laws as you have . That these Laws are none such Laws , I shall shew in five particularss 1. In their extraction there are no Laws like the Laws of God. They come from heaven . If any ask concerning them , as our Saviour did the chief Priests and Elders concerning Johns Baptism , whether they are from heaven , or from men , we may safely answer , from heaven . All other Laws come from the earth , but his come from heaven . There his tribunal is , and from thence he dates those Laws whereby he rules the world . It is a commendation to any thing , that it comes from heaven , Psal. 78. 24. Manna was more rare because it came from heaven , it is called heavenly food , the corn of heaven . So this Law , as the pure river of the water of life clear as Christal , Rev. 22. 1. proceeds from the Throne of God and of the Lamb. And there needs little proof of it , for it breaths forth heaven in every part of it . 2. In their supreme authority they are such as are above all Laws whatsoever , and to be observed before them . There are not any Laws of any Prince or state in the world , but the Laws of God are above them . Other Laws may and ought to be respected , but yet this will ever be the standing prerogative of the Laws of God to take place before them . Nay so far are other Laws from an equality with his , that they are no further to be obeyed than they comply with them . And the Ministers of God are , as to be faithful in declaring the whole counsel of God , that they may be clear from the blood of all men ; so they are to take heed that they add not to this Law. And what Balaam under the constraint of the spirit of God and restraint too , said , that should the embassadour of Christ out of good will and obedience , Numb . 24. 13. If Balack would give me his house full of silver and gold , I cannot go beyond the commandment of the Lord , to do either good or bad of mine own mind : but what the Lord saith that will I speak . Nay though there be the wages of righteousness profered , and the word of a King for the performance , as Balaam had : yet should we not step aside from the word of God. 3. In their spirirituality no laws are like the laws of God. They are such as reach the inner man , our thoughts most reserved , our reasonings most suitable and private , our designs most deep and latent . As for the Laws of men they reach only the outward man , and no more falls under their authority or cognizance : but the word of God is a discerner of the thoughts , and intents of the heart , Heb. 4. 12. So that there is no man that makes conscience of it , but if he have so much as an evil thought in his heart , he is concerned about it . Now this is a commendation of Laws , that they are such as help to secure the inner man : for as long as there are evil workings , there the life cannot be good . The Law of God who is the Lord of the Conscience and to whom it only is subject , doth bid the inner man keep all right there , and so preserves the ministerial acts of the outward regular and in order . 4. In their Justice and righteousnesness there are no Laws comparable to them , being such , as that ( may they be observed ) there will be no such thing as injury or wrong in the world . This was the matter of Moses his challenge to the Israelites Deut. 4. 8. To shew whether any Nation under the Sun had such Statutes and Ordinances as they . There were at that time much people in the world , and many Laws ; but there were none that were attended with such Justice as the Laws of Israel . So far are the Laws of God from allowing evil , that they allow not any motions that way , Mat. 5. 4 , 22 , 27 , 28. An angry word is forbidden as well as Murder and Adultery in the heart , nor do they allow any appearance . 1 Thes. 5. 22. Abstain from all appearance of evil . 5. There are no Laws comparable to the Laws of God in respect of comfort and sweetness . If a man be distressed or exercised with trouble of mind , with inward horrors , what is there in all this world that can give him comfort , that can afford relief , but the word of God , Psal. 119. 50. This is my comfort in my affliction , for thy word hath quickned me . Nothing but this word can afford relief . vers . 92. Unless thy Law had been my delight , I should then have perished in mine affliction . As the word contains precepts of Piety and virtue ; so it affords notable consolations to encourage us there●nto . What condition can a man be in , but he may receive comfort therefrom ? If I lȳe on my sick bed and can lay hold on a promise , how reviving must it be , what a cordial to raise me up ? This word is a rich Mine of comforts for all times and conditions . 6. There are no Laws like Gods in duration . They are eternal and are not to give place to any succeeding Laws . As for humane Laws they expire and are disanulled every day , but the Laws of God endure for ever . 1 ▪ Pet. 1. 24 , 25. The grass withereth , the flower thereof falleth away ; but the word of the Lord endureth for ever . 3. There is none like God in his works , which are such as none ever did or could perform . Psal. 86. 8. Among the Gods there is none like unto thee O Lord , neither are there any works like unto thy works . And it was requisite that God , who is above others should perform such works as none else can do . His works are like himself , of a transcendent nature , exceeding the works of all creatures whatsoever . Now his works are . 1. That of Creation , which was so great and stupendious , that the very Angels gave forth a shout upon the view of it . Job 38. 7. When the morning Stars sang together , and all the Sons of God shouted for joy . As upon the building of the Temple the people shouted . Ezra 3. 11. When they praised the Lord because the foundation of the house of the Lord was laid . Zech. 4. 7. He shall bring forth the head stone thereof with shouting , crying , Grace , Grace , unto it . No marvel that the Angels wonder at Gods work . For with what strange and wonderful art hath he formed every thing ? As for the heavens what vast bodies are they ? How rapid and orderly are they in their motions ? And with what variety of curious lights are they decked and adorned ? And for the Earth likewise , what a vast body is it ? How strangely doth it hang in the midst of Heaven ? To build Castles in the Air , for men to attempt is a proverbial vanity . God hath built this vast body of the Earth with all the burden upon it in the Air hanging on nothing but his word . With what variety of creatures doth the Earth abound ? And for the Sea , what a vast body likewise is it ? How doth it rowl and tumble it self , in its pride and greatness ? And what rarities and wonders doth it afford ? But alass , I need not to speak of these , for what Creature is there , which do's not express so much of the Creators widom , and skill , as is enough to fill us with admiration ? 2. There 's his work of Redemption , or the reconciling of the world to himself by the death of his Son , which doubtless is the noblest act that ever the world was witness of , and such as will be admired as long as eternity it self shall endure . Upon the Creation the Angels shout , but when they come to this , they find it so full of mysteries that they are astonished , 1 Pet. 1. 12. Which things the Angels desire to look into . Oh Sirs , that the Word should be made flesh and dwell amongst us , and perform what he did , was a work so sublime and high , that it was not for any but God , so much as to think of it . 3. There is his work of Providence . He hath his eye upon all his Creatures , takes care of them and provides for them ; so that they all have convenient and seasonable sustenance , Psal. 145. 15. The eyes of all things wait on thee , and thou givest them their meat in due season . He feedeth the young Lions , he hath taught all creatures whither to look , to cry to him when they lack , he gives places of shelter to them ; he gives conveniency for rest , and as he provides for them ; so he rules them and maintaines them in that order wherein they are , keeping one from devouring another . He keeps Devils from devouring men , and men from destroying each other . He likewise keeps the beasts of the field from offering violence to us , which otherwise would make a prey of us . He likewise restrains the Elements ; and keeps them in order , which otherwise would turn the world into a Tophet of horror and confusion . If he let loose the fire and water a little upon each other , with what terrible thundrings and lightnings do they fill the world , enough to make the inhabitants thereof creep under the mountains for protection and defence . If he let the Air a little into the bowels of the earth , what dismal convulsions and tremblings do's it occasion ? It makes it stagger and reel like a drunken man. For him to keep as he do's , the several Elements in such harmony and order , is a great work . And he likewise restrains the sea from overflowing the earth . This he insists on to Job as an argument of his transcendent power and greatness , Job 38. 11. Hitherto shalt thou come ; but no farther and here shall thy proud waves be staied . God sets doors and bars to the waters . Hereunto I might add his notable delivering his people and destroying their enemies , whereby God hath made his name great , and terrible in the world , and hath shewed a tender regard of his servants , not sparing Kingdoms for their sakes , bringing down the mighty , making the worm Jacob to thresh the Mountains . But 2. For what uses or purposes , there is none like him . 2. None like God to be advised with , in straits and troubles . We cannot be in such straits but he can put us into a way whereby we may escape . 1 Cor. 10. 13. He will with the temptation also make a way to escape , that they may be able to bear it . What a strait was Asaph in about the prosperity of the wicked and the adversity of the Godly , but he adviseth with God in this matter , who was faithful and resolved him and quieted him . He could get no satisfaction till he went to him , and when he came to him he was satisfied . And all that I shall add is , that he is hard to be satisfied whom God cannot satisfie . 2. None like to God , to be invocated or called upon . For as he is able to help ; so he is willing to do it : Such is his addictedness to hear prayer , that it is become one of his standing titles , Psal. 65. 2. O thou that hearest Prayer , unto thee shall all flesh come . No sooner sometimes have his people done praying , but he gives them a gracious Answer , 2 Kings 20. 4 , 5. Thus Isaiah must return immediately after the delivery of his message to Hezekiah , and tells him that his prayer was heard , a quick return did God make . Nay sometimes he do's it while they are praying , Dan. 9. 20. Whilst Daniel was praying , confessing his own and the peoples sins , even while he was speaking in prayer , Gabriel being caused to flie swiftly , came and touched him , ver . 23. He saith , that at the beginning of his supplication , the commandment came forth , and he was sent to tell him things which should be afterwards brought to pass . Nay farther , sometimes he do's it before they pray , Psal. 3. 4. I cryed unto the Lord with my voice , and he heard me out of his holy hill . So our Translation renders it in the Preter-tense , but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in the future , I will call and he heard me , as if he should have said , I was about to pray to the Lord , and am still resolved to do it : but as to that which I thought to beg of him he hath happily prevented me ; for he hath given it me before I asked him for it . So Isa. 65. 24. Before they call I will answer , and whiles they are yet speaking I will hear . While Daniel was speaking God heard , and before David cryed to the Lord he heard him . It is much grace in him to grant our requests when we have made them , and persevered in soliciting his savour , more to answer whiles we are making our requests , but to do it before we make them , doth marvellously express the goodness of his nature . 3. There is none like God to be confided and trusted in . Men are deceitful and false , and apt to fail those that trust in them : They make fair flourishes and pretences , when a man hath no occasion to use them , and afterwards when he needs the performance of their promises , turn their backs upon him ; but God is as firm as the very rocks . How ordinarily doth the Scripture propose him as the Rock of his people , Psal. 31. 3. Thou art my rock . Deut. 32. 4. He is the Rock , withal telling us , there is none worthy of that title but he , 2 Sam. 22. 32. Who is a rock save our God ? Who ever was disappointed by this God , whose ways are perfect ? Who ever was ashamed that trusted in him ? Psal. 22. 4. Our father 's trusted in thee , they trusted in thee and were delivered . And Psal. 28. 7. My heart trusted in him , and I am helped . 4. There is none like , or beside God to be loved or desired . Such is the generousness of mans heart , that it will bestow it self upon one thing or other . Now there is none in all the world so worthy thereof as God ; and therefore he forbids us to bestow it upon other things , and commands us to bestow it upon him , 1 Joh. 2. 15. Love not the world , neither the things that are in the world : if any man love the world , the love of the father is not in him . Whom then must we bestow our love on ? Prov. 23. 26. My son give me thine heart . And it was Asaphs sense of his peculiar fitness for it ; that made him cry out Whom have I in heaven but thee , and there is none on earth that I desire in comparison of thee . 5. There is none like God to be worshipped and adored . He is worthy of divine and Religious worship , that is to be worshipped as the Author of what good we enjoy , the Judge of our actions , and disposer of our conditions , and there is none else worthy of it but he , Matth. 4. 10. Thou shalt worship the Lord thy God , and him only shalt thou serve . Our Saviour speaks not here of Civil worship , for such we are to yeild to others : but such as is religious , and that he shews is peculiar to God. There is neither Saint nor Angel that is fit for it : and therefore we find , when it hath been offered to them they have refused it . Acts 10. 25 , 26. When Cornelius fell down at Peters feet and worshipped him , Peter reproves him with this , I my self also am a man. A greater worship were the people of Listra about to shew to Barnabas and Paul , Acts 14. 11 , 14. They cryed out the Gods were come down in the likeness of men , and were about to do Sacrifice : but Barnabas and Paul rent their cloathes when they heard of it , ran in amongst them , crying , ver . 15. We are men of like passions with you . When John fell at the Angels feet to worship him , he is forbidden , Revel . 19. 10. See thou do it not , I am thy fellow servant , and of thy brethren that have the testimony of Jesus , Worship God. Again , Rev. 22. 8 , 9. When he had heard and seen those things , which before we shewed , he fell down to worship before the feet of the Angel which shewed him those things . The Angel forbids him , See thou do it not , I am thy fellow servant , and of thy brethren the Prophets , and of them which keep the sayings of this book ; Worship God. 6. There is none like God for a man to be with , or whose glory he should desire to partake of . I pray think of this , we are each of us to choose one for our selves , a companion to abide with us to all eternity : And there is none like God. Saints are sweet companions , and much good is to be had in their company : the Angels are heavenly company ; but neither Saints nor Angels are like God. The Apostle urgeth it as greatest matter of comfort to the Godly , 1 Thes. 4. 17 , 18. Then ( when Christ shall appear to judgment ) we that are alive , shall be caught up to meet the Lord in the air , and we shall ever be with the Lord : wherefore comfort one another with these words . 1. Use of Information . Of the goodness of God that would be pleased to make known himself to us , and work us to a closure with him , that he who is so great , high , that doth infinitely transcend Heaven and Earth , Angels and men , should work us to a closure with himself . We are all naturally addicted to a Deity : It s even as easie to keep men from eating and drinking , as from the pursuit of a Deity ; for the latter is as rational and agreeable to the dictates of reason , as the former is natural to the cravings of the sensual appetite . If we close not with one God , we shall with another , and men will rather have a thousand Gods than none . Now for God , when we were to make our choice , to come and tell us that he is the true God , and work us to a closing with him , Oh what goodness was it ! This was a favour worth ten thousand Hallelujahs . Indeed by the contemplation of the works of Creation and Providence , we might have learned that there was a God , and that he was wise , mighty , good , and the like : But that we should know that the God of Israel ▪ was he , and that we should know him in a saving manner , that he should look after us , shine before us , put himself into our arms , make us to decline all other Gods , this is the working of God , distinguishing love , and it should be marvellous in our eyes . Mat. 11. 25. I think thee O father , Lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes . Ver. 27. Neither knoweth any man the Father but the Son , and he to whomsoever the Son will reveal him . This saving knowledge is made known to us in and by Christ. That God should make known himself to us by his Son , and not unto the world . That he should keep us from the evil shares and practices of the world : redeem us to himself by the blood of his Son , put us into a state of salvation , should make us wonder , 1 Cor. 4. 7. Who maketh us to differ ? We have nothing but what is received . What would have become of us , had it not been for the love of God ? We might have with the World lien in wickedness , and been condemned with the world . We might have been aliens from the Israel of God , strangers to the promise of life . 2. This informs us of the happiness of those who have God for their God. Oh he is the summ and top of all perfection ! There is in him whatever is requisite to the rendring either of himself blessed , or the faithful blessed in the enjoyment of him . If a man have him though he have nothing else , he hath enough ; and though he hath every thing else , and be without God in the world , he hath nothing . So that upon a due stating of things , it is interest , or not interest in him , which doth determine our happiness or misery . Blessed are those who injoy God , and miserable are those who have no saving interest in him . Those that have full Garners , store of Oxen and Sheep , were thought in a happy case ; but rather happy is that people whose God is the Lord. Persons do mightily mistake good , and happiness looking for them in corruptible , mortal , earthly enjoyments , they count the proud and rich happy , whereas in the favour of God is good to be found ; when he lifts up the light of his countenance , appears blessedness , the highest good that the soul is capable of . So Psal. 146. 5. 3. This informs us why wise and good men set such a valew upon him , and are so much affected with him . They prefer him above all , and are ready to do or suffer any thing for him : They are ready to run through fire and water so they may but serve him , and approve themselves to him . As for David he had such an esteem of him , that he thought there was none that could sufficiently praise him , Psal. 106. 2. Who can utter the mighty acts of the Lord ? Who can shew forth all his praise ? And for the Primitive Christians , there were no sufferings which they were not willing to undergo for him , Rev. 12. 11. They loved not their lives unto death . And what was the reason of this hardiness of those good Soldiers of Christ ? They judged none like him , their lives but a small sacrifice for him , no longer would they live than they might enjoy him , and not unwillingly would they dye , that they might be for ever with him . 4. This informs us what a folly it is for any to attempt to be like unto God , or to compare themselves with him . Hereby the faln Angels draw upon themselves the charge of folly , Job 4. 18. His Angels he charged with folly . And hereby our first parents laid themselves under their makers derision , and scorn , Gen. 3. 22. Behold the man is become as one of us to know good and evil , he was cheated into this expectation by the devil , and God doth upbraid him with the tree of life , lest he take of the tree of life and live for ever . There was no likelihood of that when he had sinned , but he derides any such vain hope that now especially might be in him to save him from the curse . This was the ruine of the King of Babylon , Isa. 14. 12 , 14. How art thou fallen from Heaven O Lucifer , ver . 13 , 14. You have the pride of the Babylonian King , I will ascend into heaven , I will exalt my throne above the stars of God. I will ascend above the heights of the clouds , I will be like the most High. Yet should he be brought down to hell , to the sides of the pit , ver . 15. What do men think of ? Do they think that when God by virtue of his essential perfections , is transcendently above them , he will suffer them to come , and justle him up as if they were equal to him ? No , let them not imagine any such thing , God will not endure it , such presumption is likely to be their bane and ruine . Use 2. By way of Reproof . This may reprove carnal men that make light of God , and yet there is none in heaven or on earth to be compared with him . Notwithstanding all they have heard of his Nature , Laws , Works , they disregard him , Job 21. 14 , 15. They say unto God , Depart from us , for we desire not the knowledge of thy waies . What is the Almighty that we should serve him ? And what profit should we have if we pray unto him ? So far are they from preferring him above all , and yeilding him the respect , reverence , honour , praise , obedience , which is meet , that there is scarce any thing which they do not prefer before him . What lust , or temptation is there , which they will not sooner hearken to than him ? Now Sirs consider what you are , Are you men or beasts ? If beasts , What do you amongst men ? It s fitter you should be in the fields among the herds . If you are men , then open your eyes , look up to the Heavens , and see whether there be not one there , who is worthier of your affections than those trifles you keep such ado about . It s observable , how importunate the Holy Ghost is in calling upon us to be men , and to act like men . Isa. 46. 8 , 9. Shew your selves men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In what should they play the man ? Remember the former things of old , for I am God , and there is none else , I am God , and there is none like me . So 1 Cor. 16. 13. Quit your selves like men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oh what a deal of work hath the Holy Ghost to do in the reformation of ungodly men ! He is not only of men to make them holy , but of beasts to make them men , and to put them upon carrying themselves as such , The Crown is fallen from our heads , wo to us , for we have sinned . Use 3. of Exhortation . 1. To you who stand at a distance from God. Labour to be acquainted with him , and to get an interest in him . When we hear such a person is a person of singular worth , How ambitious are we all to be acquainted with him , and to get an interest in him ? Oh how ambitious and impatiently desirous should we be to get acquaintance with , and interest in God , that fills heaven and earth , that is worthy of all glory , honour and praise ! Rest not you that are at a distance till you can say , this God is my God. This is the very end for which you were made , that you should seek after him , know him , and yield him the respect belonging to him , Acts 17. 26 , 27. He hath made all Nations of men . — That they should seek the Lord , if haply they might feel after him , and find him . God do's so exhibit himself in his creatures that he is therein even palpable and sensible . 2. The Exhortation , is to you who are come near to God , are acquainted with , and have interest in him , perform the duties you owe him upon the account of his supreme excellency . 2. Let 's value and love him above all . The more we enquire into his nature and concernments , the more cause we shall see we have to value and love him . There is this difference betwixt him , and his creatures : that as for his creatures , the more we know them , the less commonly we esteem of them and respect them : But for God , the more we know him , the more cause we shall still find that we have to value and love him . Here looking increases loving , as it causeth likeing . 2. Let 's rejoyce in him . If we have a Relation or Friend that is indued with high virtues , we count it matter of great joy . What matter of joy then should we count it , that he whom we have chosen for our God , and whom we make account for ever to dwell with , is induced with such transcendent perfections ? All those excellencies which are spread throughout the whole volume of the Creation , are not only contained in him ; but infinitely exceeded by him . And Oh what matter of joy is this ! such a well-spring is he of joy and gladness , that when we can rejoyce in nothing else , we may rejoyce in him , Habb . 3. 17 , 18. Let what will come of loss , and though I be cut off from worldly comsorts , yet will I rejoyce in the Lord , I will joy in the God of my salvation . Oh there is in him matter of fresh and everlasting joy ! Phil. 4. 4. Rejoyce in the Lord alwaies , and again I say rejoyce . 3. Is there none like God , then let us glory in him , and boast of him . Though there is nothing in the world we may glory in , yet in the Lord may we glory , Jer. 9. 23 , 24. Wisdom , strength , or riches are not to be boasted of : But let him that glorieth , glory in this , that he understandeth , and knoweth me , that I am the Lord. He is the excellency of Jacob , Amos 8. 7. He is our glory , Jer. 2. 11. My people have changed their glory for that which doth not profit . He is our praise , Deut. 10 21. He is thy praise , and he is thy God And therefore let us extoll him , and lift him up : whilst the poor blind Heathens are praising their Gods of Gold , Silver , Brass , Iron , Wood , Stone , Dan. 5. 4. Shall we fit still and hold our peace ? Oh no , let our tongues rather be as the pen of a ready writer . As long as we have tongues to speak with , let us imploy them in praising him , Psal. 104. 33. I will sing unto the Lord as long as I live , I will sing praise to my God , while I have my being . Such are his perfections , that we can never praise him sufficiently , Stand up , say the Levites , Nehem. 9. 5. and bless the Lord your God for ever and ever . And blessed be thy glorious name which is exalted above all blessings and praise , Psalm 106. 2. Who can utter the mighty acts of the Lord ? Who can shew forth all his praise ? 4. Let 's be willing to be taught and ruled by him . Who so fit to rule and teach us as the supream being ? How do we find good men very ready to comply with the instructions of God ? Heb. 11. 8 , 17. Abraham obeyed the command to leave his own Country , went out not knowing whither he went : He doth Caecam obedientiam praestare , which to do to men is folly , but to do to God is greatest wisdom . Abraham disputes not the case , but goes and offers up Isaac ; How so ? That is , he was willing , and the will is accepted for the deed . 5. Let us adhere and keep close to him , whatever difficulties , trials , discouragements , lye in the way . We see we cannot possibly chose one like to him ; nor can we follow one whose good guidance we may be more sure of . As Abraham when he was so hard tasked , yet readily obeys ; so must we , and not only be directed by him , but yeild ready obedience without disputing , quarrelling , scrupling , so are we in every respect to own God as our God. Gen. 28 , 21. 22. Jacob vowed , If God will be with me , and will keep me in this way that I go , and will give me bread to eat , and rayment to put on , so that I come again to my fathers house in peace ; then shall the Lord be my God. Here Jacob doth not capitulate with God upon any high terms : What if God will not perform these conditions , shall he not be Jacobs God ? Yes : But if he give me meat , and rayment , and return me to my Fathers house , he shall be much more my God. This shall be an additional obligation upon him . All people will walk every one in the name of his God , and we will walk in the name of the Lord our God for ever and ever . When men are blindly busie , groping for God , though he be not far from them , and adoring the creature instead of the Creator , who is blessed for ever : let us be better , and more wisely imployed in seeking , finding , and serving the Lord our God , in whom we live , move , and have our being . We may make tryal of as many as we please ; but when we have done , we shall have cause to say , with revolting Israel , Hos. 2. 7. I will go and return to my first Husband ; for then was it better with me than now . Neither Heaven nor earth can afford us a God like him . 4. Use of Comfort to you who have made choice of God for your God. What a comfort must it needs be to a man , that he hath a God to whom none is like in Heaven or Earth ? Why , this is your case ; and this is that which may swallow up all your sorrows , and wipe away all your tears . Oh what comfort have good men taken herein ! They havefeasted themselves in the thoughts of his mercy , that God was their God , 1 Sam. 30. 6. David encouraged himself in the Lord his God. Psal. 48. 14. This God is our God for ever and ever , he will be our guide even unto death . He is no worse , no less good now than he was then , the same yesterday , and to day , and for ever . The differences of time , make no difference in him . A poor man may say , though I am not so rich and honourable as other men are ; yet for a God I dare compare with the greatest of them all : Wherein I am defective , there is enough in him to make it out . With this I will comfort my self as Asaph , Whom have I in Heaven but thee , and there is none on earth that I desire besides thee . SERMON VII . Psalm 73. 26. My flesh and my heart faileth , but God is the strength of my heart , and my portion for ever . HAving done with the former verses , we are now come to this , wherein the Psalmist go's on in setting forth the excellency of God , shewing of what great use and advantage he was to him in the time of his affliction and distress . In the preceding words he expresseth it in a more general way , and here he doth more particularly enlarge on Gods excellency in giving an account of special favours and kindnesses , that he had testified towards him and given to him in his own person . The words contain two parts . 1. The Psalmist sets down his afflictions and disstress ; and these are expressed in two passages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , My flesh faileth . By flesh here as Muis and others note , we are to understand the body , which in Scripture is sometimes spoken of under that notion , Prov. 5. 11. And thou mourn at the last . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thy flesh and thy body are consumed . Then for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred faileth . It is variously read by some , my flesh did fail me : By others , When it doth fail me ; by others , Although and if it fail me . But the difference is not very considerable . His meaning is plainly this , that his body was liable to fail him , and that he made account it would so do , though he had been of an active body ; a strong and healthful complexion , strengthned by exercise and notable atchievements . Yet his flesh would fail . 2. To aggravate the affliction he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my heart faileth . By heart , as Muis notes , we are to understand the soul , for as the heart is the principal part of the body , so it is animae sedes . Now this was a great aggravation of the Psalmists affliction and trouble ; that his soul failed him as well as the body . When the body fails , the soul may support it , but when the soul failes , what can a poor creature do ? Prov. 18. 4. The spirit of a man will sustain his infirmities : but a wounded spirit who can bear ? If I have a languishing body , but a vigorous soul ; the liveliness and cheerfulness of one , will help to bear the infirmities of the other : but if the body and soul both droop under affliction , the man is brought to a sad pass . 2. The Psalmist sets down the advantage or relief that God afforded him . This he expresses likewise in two passages . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is the strength of my heart , or according to the Hebrew , God is the rock of my heart . But you 'l say why saith he nothing of Gods helping his body ? God sustains his soul , and his soul sustains his body . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And my portion for ever . As though he had said , He is not only of use to me for the present , but he will be so for ever . I see such lines in his love to me , as reach into eternity it self . And this doth much refresh my drooping heart , that he will deal well with me not only here , but hereafter . Time will soon be run out and gone . All the business is , how it will go with us for ever . I have this to comfort me , that God will be my portion for ever . He will deal well with me to eternity , let it be as long as it will. I look , and look into eternity and see no end of his love , when my soul and body have failed me over and over again , I have a rock in heaven as firm as my heart can wish . In him will I repose my confidence , and fix my hope for ever . Doct. That the bodies and souls even of good men are apt to fail them in time of affliction and distress , or the affliction and distress of good men is sometimes so great , that their very bodies and souls are apt to fail them therein . Sometimes the cup that God puts into their hands is so bitter , that it makes their hands shake , and their hearts fail . Lesser afflictions they can bear up under : but when the great billows of God and the waves pass over them , then their souls are ready to faint . How good a man was Asaph , yet he cries out . My flesh and my heart faileth . This I shall handle a little more distinctly , and , 1. I shall shew that sometimes their bodies fail them ; and this is so familiar and evident , that I need not spend many words about it . God long ago issued forth this decree , Gen. 3. 19. Dust thou art , and unto dust thou shalt return . This he hath been putting in execution throughout all generations ever since . Now there are three waies whereby the bodies even of good men , do fail them . 1. By the the decay of their sences ; those active and pleasant Organs , when evil daies come , do fail to perform the services for which they were designed , an instance whereof , we have in Barzillai the Giliadite , 2 Sam. 19. 35. I am fourscore years old this day . Can thy servant tast what I eat , or what I drink ? Can I hear any more the voice of singing men ? — and thus it is with others . First one thing fails then another . First the eye grows dim , then the ear grows deaf : one sence fails after another , till all of them be disabled from their proper work . 2. By the decay of their strength . When evill daies come , then strength failes and leaves the body labouring under feebleness and weakness . How strong a man was David , such was his strength , that he could draw in pieces a bow of steel , Psal. 18. 34. So that a Bow of Steel is broken by mine armes . And yet what complaints have we of the failing of his strength ? Psal. 38. 10. My heart panteth , my strength faileth me , as for thee light of mine eyes it is gone from me . Before he could encounter with a Lion , a Bear , a Goliah , But now he is weak . Even the most vigorous and active , when evil daies come , like Sampson when his hair was cut , find themselves bereaved of their former strength . 3. By the decay of their health . Besides the loss of our sences and strength , we are subject to sickness and diseases , which contribute much towards the discomfort of our lives . How fearfull was good Hezekiah , lest God would cut him off with pining sickness ? Isa. 38. 12. Mine age is departed and is removed from me as a shepherds tent : I have cut off like a weaver , my life : He will cut me off withpining sickness . And what a sickly time was it among the Corinthians when they had prophaned the Lords Supper . 1 Cor. 11. 30. For this cause many are weak and sickly amongst you , and many sleep . Oh what fainting hearts , pale faces and dolefull complaints attend the sons of men ? They spend their daies in sorrow , and after go to the grave . 2. Sometimes their souls fail them . There lies their chief strength , yet Psal. 143. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My spirit faileth , the same word with that in the Text. As their bodies have their infirmities , so their souls have theirs by vertue whereof , they are sometimes brought very low . Now their souls fail them three waies . 1. By sorrow . Sometimes they are so affected with their afflictions , that they are even overwhelmed with sorrow Psal. 40. 12. 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 of mine head ; therefore mine heart faileth me . Or my heart hath left and forsaken me , that prae dolore as Uatablus notes , so Cant. 5. 6. My soul failed when he spake , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anima mea Egressa est . My soul went out of me . She fell into a sad delquium or fainting fit ; and what is the reason ? Why , it was her sorrow upon the account of her former security . As if she had said . Oh how have I played the beast ? What noble , importunate , constant love have I neglected and abused ? Oh how shall I ever look my Lord in the face , or restore my self into his favour ? 2. By fear . They see there are dangers before them , and therewith they are so aff●cted that their souls fail within them . Thus as one of Jacobs sons opens his sack , he finds his money in the mouth of the sack tells his brethren and their hearts failed them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Their heart went out of them and they were afraid . They knew not what this might work ; what might be the issue of things , and fearing the worst their hearts over-ran them . This effect of fear is expressed by the melting of the heart , thus the hearts of the Canaanites melted with fear , Josh. 5. 1. Your terror ( saith Rahab to the spies ) Josh. 2. 9. 10. is fallen upon us , and all the inhabitants of the Land faint because of you . vers . 11. Our hearts did melt , neither did there remain any more courage in any man , in many other places , Isa 13. 7. Nahum 2. 10. Ezek. 21. 7. Whether it be by grief , as Psal. 119. 28. And so the heart melts in tears or fear which as it were , causeth colliquation or melting . 3. By distrust , judging of the issue of things by causes , they sometimes despair of deliverance and give up themselves for gone , so 1 Sam. 22. 1. David said in his heart , I shall now perish one day by the hand of Saul . His heart sinks through distrust , and he thinks to take an unwarrantable course for his security . Notwithstanding his brave and heroick mind at other times and upon other occasions which made him to attempt difficulties , slight discouragements notwithstanding the experience of Gods goodness , and the promises God had made him of the Kingdom : yet his heart failing , and his spirit being sunk down into a fit of despondency , he thus saith in his heart , and resolves on a course to the great offence of his friends , triumph of his enemies , and dishonour of true religion . 3. Why God suffers it to be thus with people , that their bodies and souls should fail . 1. That he may shew them their frailty and weakness , teach them humility , and make them base and vile in their own eyes . When a man finds both body and soul shrinking him , and failing him , he is ready to cry out , Lord what a poor Creature am I ? What am I that I should glory in my self , or behold my self with any complacency or delight ? When Jobs body and soul had failed him , what opinion had he of himself ? or how did he stand affected towards himself ? Did he admire himself , or was he inamoured of himself ? No , Job 42. 6. Wherefore I abhor my self , and repent in dust and ashes . 2. That he may thereby excite them to look up to him , and exercise dependance on him . As long as we find a sufficiency in our selves , we seldom have any great regard to God ; but when we see our selves unable to provide for our own welfare , then we begin to look up to him . And for this cause , 1 Cor. 1. 9. He sends thorns into our beds that he should have little ease there ; he brings afflictions that threatens death that we may look up . We had the sentence of death in our selves , that we should not trust in our selves , but in God which raised the dead . When as to natural helps and hopes they are lost , that they may look up , and throw the arms of faith about him , he deprives us of all stayes and refuges , that we may exercise dependance on him , and stay our selves upon our God. 3. That he may thereby provoke us , to look after a state wherein we may be free from these Deliquiums , or failings , both of body and soul , which here we are liable to . When a man meets with inconveniencies in his journey , he begins to wish himself at home : So when a good man is exercised with decay in his sences , strength , health on the one hand , and with sorrow , fear , distrust on the other , then he begins to grow weary of the world ▪ he thinks of God and heaven , with great longing to be with God , to be in heaven . Then he cries out , Oh what should I do here ! Where shall I have relief ? Oh that I were with my God! So Job 14. 13. desires that God would hide him in the grave , that he would keep him secret until his wrath was past : Not that he desired the grave it self , or thought it pleasant to lye in putrefaction and rottenness ; but as an occasion of being conveied into a better state and place . Use. Is it so that both body and soul of good men do fail them in affliction ? then it is useful by way of Information , to shew us what a poor vain thing man is . How unable is he to stand before his Makers displeasure ? In his prosperity how doth he vaunt himself ? How goodly is he in his own eyes , and what confidence doth he put in his own abilities ? But when his maker takes him in hand , what a trivial thing is he , Job 4. 19. He is crushed before the moth , that is , sooner then a moth is crushed betwixt a mans fingers , he is ground to powder , if God lay his hand upon him ; or he is such a trivial thing , that he is not able to stand in the presence of such a despicable creature as the moth , this contemptible creature prevails upon him , and conquers him . 2. Use of Exhortation . 1. Let us beware what stress we lay either upon body or soul. Alas , what are they that we should confide in them ? If God do but lay his finger on them , they droop and languish . What is the bravest spirit in the world , when God comes and takes him by the arm , and leads him away to judgment ? What work did two or three words writ upon the wall , make with the great Babylonian Monarch , Dan. 5. 5 , 6. His countenance was changed , his thoughts troubled , the joints of his loins loosed , and his knees smote one against another . This being our nature , What are we , that we should put confidence in our selves ? Isa. 2. 22. We may neither trust in others , neither may others trust in us , neither may we trust in our selves ? Jer. 17. 5. Cursed be the man that trusteth in man , and maketh flesh his arm , and whose heart departeth from the Lord. What must we do then ? Isa. 2. 22. Cease from man whose breath is in his nostrils , for wherein is he to be accounted of ? 2. Let 's not wonder if sometimes both body and soul fail us . We do not know how many of these fits we may be exercised with , and when they befall us let 's not wonder at it ; it s nothing but what the best of Gods servants are liable to , 1 Pet. 4. 12. Think it not strange concerning the fiery trial , which is to try you , as though some strange thing happened unto you . When afflictions overtake us , we are ready to wonder at it , and to say , it was never on this wise . Never was any sorrow like to my sorrow , whereas there is no reason to say so , afflictions are ordinary to the people of God. 3. Let us get an interest in God , that so when they fail us , he may stand by us and help us , that when one of our fainting fits comes , his left hand may be under our heads , and his right hand may imbrace us . Let our fits be what they will , if God stand by us , and be with us , we are safe enough ; Who shall be against us ? We need not fear the frowns of men , the want of friends , and comfort , if God befriend and afford his grace unto us . But if he be not with us , what will become of us ? Psal. 94. 17. Unless the Lord had been my help , my soul had almost dwelt in silence , brevi habitasset , as it is in the margent of your Bibles , quickly . God can help us , whether exercised with fainting in soul or body . It is good to get an interest in God , for this was Asaphs happiness , that though both soul and body failed him , yet God stuck to him , was the strength of his heart , and portion for ever . So we come to the second part of this 26th Verse . The Psalmist in the former part of the verse having set down his affliction , he doth in the latter set down the advantage he had from God against it , and that in these two passages : God is the strength of my heart . ( 2 ) And my portion for ever . From the former of which this point offers it self . Doct. 1. That God is the strength of the hearts of his people in their afflictions and distress : Or more briefly thus , God is the strength of his people . He looks after them , takes care of them , and supplies them with strength according as they stand in need . There is a very high and lofty passage , Deut. 33. 26 , 27. As when a person is in a fainting condition , we take him into our arms , and hold up his head . So Cant. 2. 6 , His left hand is under my head , and his right hand doth imbrace me , If we look farther into Scripture , we shall find that the eminentest of Gods servants , and such as were best furnished with abilities , have in down right terms acknowledged that he is their strength . So Exod. 15. 2. Notwithstanding all his wisdom , power , and greatness ; yet he acknowledges it was God that was his strength , who inabled him to accomplish those great things he had brought to pass . So Psal. 18. 1. I will love thee O Lord my strength ; in the following words he shews , that he was the Rock of his heart , The Lord is my rock my fortress . — My strength in whom I trust . In the Original , as here , My rock in whom I will trust . We have the like from Christ himself , Isa. 49. 5. My God shall be my strength . Now that you may better understand the reason of my following Method , you are to know , that what is here mentioned touching Gods being the strength of his servants , is proposed by way of Antidote to their several maladies , and distresses both in body and soul , insisted on before . So that if I will closely pursue the intent of the Text , I must reflect upon the evils , which I before represented them liable to , and shew what a remedy he is against them , and what relief he affords them . And , 1. He relieves them against the maladies of their bodies . Though their bodies are frail , and subject to many distempers , yet he hath relief for them against them all . There is not any distemper so mortal or dangerous , but he can afford them help against it , Psal. 116. 6. I was brought low , and he helped me . 1. He relieves them against the decaies of their senses . He sometimes preserves them in a strong degree of vigour , beyond what could reasonably be expected from the abilities and power of nature . How old a man was Moses ? He was an hundred and twenty years old , yet it is said , Deut. 34. 7. His eyes were not dim , nor his natural force abated . God is the Lord of nature , and hath the disposal of the several ordinances thereof , so that he can inforce or restrain them , execute or suspend them , according as he sees good . He can put a youth into the state of an old man , and an old man into the state of a youth , and dispose of all persons , and their concernments as he sees good . 2. He relieves them against the decay of their strength . That he sometimes marvellously renews , and raises to an height beyond all probability and expectation , as to outward and bodily strength , as well as spiritual vigour : these words in Isa. 40. 29 , 31. is verified : He giveth power to the faint , and to them that have no might he encreases strength . They that wait on the Lord shall renew their strength . So the Lord doth alter the course of nature , that when his servants are in a withering condition , he renews their strength , he works vigour and activity in them , and enables them to do great things , when he disables and brings down the strength of the mighty . Psal. 18. 29 , 32 , 33. 34. By thee I have run through a troop , and by my God have I leaped over a wall . Who is a rock , save our God ? It is God that guideth me with strength . He maketh my feet like hinds feet . He teacheth my hands to war , so that a bow of steel is broken by my arms . David was naturally a man of great strength , and activity ; yet besides that , God favoured him with an auxiliary extraordinary strength , whereby he was fitted for those great services he performed . 3. He relieves them against the decay of their health . He hath many distempers , whereby to exercise the sons of men , and bring them to their graves ; but yet there is none which he cannot either prevent or heal , Psal. 103. 3 , 4. Who health all thy diseases , who redeemeth thy life from destruction . Let the distemper be what it will , the Ague , Fever , Stone , Gout : yet he is able to prevent or cure it . Some distempers are so difficult and incurable , that they are looked upon as Ludibria medicorum , the scorn and disgrace of Physitians : But there is no distemper in the world , which God is not able to heal and cure . He is not under any restraint , but what he lays upon himself , Psal. 135. 6. Whatsoever he pleaseth he doth in heaven and in earth . What his soul desireth that he doth , Job 23. 13. And he is able to do exceeding abundantly above all that we ask or think , Ephes. 3. 20. Oh the greatness of the Lord our God , and what security is there here for us in the greatest and most dangerous estate and condition ! 2. He relieves them against the maladies of their souls . He is a Physitian both for body and soul , and understands the maladies and distempers of the one as well as the other , and can heal those which belong to the latter , as well as those which belong to the former . And , 1. He relieves them against their greatest sorrow . Under their greatest troubles and discouragements , he can cheer up their souls , and make them pleasant and joyful , 2 Cor. 2. 14. Thanks be to God , who alwaies causeth us to triumph in Christ. Here are two things to be considered . 1. What a condition the Apostles were in as to their outward concernments , they were even as miserable as men could be . 1 Cor. 4. 13. Accounted as the filth of the world , and the off-scouring of all things . 2. What God did for them . Times of triumph , are times of extraordinary joy : yet such was the goodness of God to them , that he did not only cause them to triumph ; but this he did for them in the time when their troubles , and the power of the wicked caused their enemies to triumph . 2. He relieves them against fear . He many times works them to such a recumbency , and dependence on him , as causes all their fear to cease and vanish , Psal. 3. 6. I will not be afraid of ten thousands of people , that have set themselves against me round about . If God assist , no Lion , Bear , or monster of men , shall do any thing to the quelling of the hearts of Believers . And this was not a favour peculiar to him , but such as he vouchsafes to other of his faithful servants . Psal. 112. 7. He shall not be afraid of evil tidings , his heart is fixed , trusting in the Lord. Notwithstanding the outward effect , and visible tendency of things to the contrary , yet he works in them this perswasion , that the issue of things will be good , whereby he dissolves and scatters those fears which otherwise would perplex and annoy them . 3. He relieves them against their distrust . Sometimes their oppositions , difficulties , and dangers , are so great , that their very hearts are ready to sink and faint within them . Now at such a time he often comes in , bears up their hearts , and satisfies them , resolves their doubts , and satisfies their jealousies . You know who said , 1 Sam. 27. 1. I shall perish one day by the hand of Saul . But Psal. 118. 17. we have him in another temper , then , saith he , I shall not dye , but live , and declare the works of the Lord. Oh how doth faith change the language of the soul , and what happy alterations doth it work therein ? Now we shall proceed to the Reasons : Reas. 1. Is drawn from the benignity , kindness , and goodness of his own nature , which puts him upon those gracious appearances , wherewith he is upon all occasions so ready to favour his people . Other reasons may be assigned ; but this is the fundamental , Original , Soveraign Reason , which gives birth and existence to those that follow , Rom. 9. 15. I will have mercy on whom I will have mercy . It is the goodness of his nature that puts him upon those eminent appearings , for the support and deliverance of his people . 2. From their necessity , which is such as cryes aloud for it . Alas , who , or what are they , that they should be able to bear up against the maladies either of body or soul ? Now God being aware of this , doth in compliance with their necessities , afford them relief , Deut. 32. 36. The Lord shall judge his people , and repent himself for his servants when he seeth that their power is gone , and there is none shut up or left . This is set down , not only as an account of the time when God would help them , but likewise as the reason wherefore he would do it . Men commonly are readiest to help us , when we have least need : but God , when we have most . He loves to appear in difficult cases , and shew himself , when he may best serve his own praise . 3. From that service which he may hereby do to his own glory . To relieve a distressed people , is a noble act , and such as is meet to commend the nature of God to us . And there is not any person who any hath tincture of true piety , or gratitude , but being strengthned by God , will bless and praise him for it . Exod. 15. 2. The Lord is my strength and song , and he is become my salvation , he is my God , and I will prepare him an habitation , my fathers God , and I will exalt him . The people of God have ever resolved to make the Lord , that hath appeared as their strength , their song , Psal. 118. 14. The Lord is my strength and song . And for this end doth God become the strength of his people , to this end , to make their hearts and mouths full of the praises of God their deliverer . Psal. 30. 11 , 12. Thou hast turned for me , my mourning into dancing : thou hast put off my sackcloth , and guided me with gladness : To the end that my glory may sing praise to thee , and not be silent , O Lord my God I will give thanks unto thee for ever . Use 〈◊〉 . of Information . If it be thus that God is the strength of his people . 1. We may see whence it is that the people of God bear up , and hold out under such great oppositions and difficulties . Satan he is against them , and for the World that 's against them , and as if these were not sufficient , they have infirmities both of body and soul to encounter with , and yet they hold out . Now whence happens this , 2 Tim. 4 : 16 , 17. Though all men forsook me , notwithstanding , saith Paul , the Lord stood with me , and strengthned me , and I was delivered out of the mouth of the Lion. God stood by him , bound the Emperors hands that he could do nothing against him . 2. It appears whence it comes to pass , that they accomplish such great things . What great and famous things did Moses , Joshua , Gideon , David , and others accomplish ? Whence had they the might , power , and victory . It was not by their might , their puissance , by their strength that they prevailed , but the spirit of God , Phil. 4. 13. I can do all things through Christ that strengthneth me . 3. What folly and unworthiness it is in good men to appear against God , or do any thing to his dishonour , or against his interest : It is no less than to appear , and fight against their own strength . Should you see a man strike at , and beat his own arm , you would take it for a piece of strange madness : And yet no less madness is it for any one to ingage against God , to ingage against him who is his strength . For men to fight against him , is to kick against the pricks , a folly to a Proverb : and for the people of God to oppose him , is for Israel to oppugne the strength of Israel , to fight against themselves . He that sinneth against me , wrongeth his own soul : all they that hate me love death , Prov. 8. 36. 2. Use of Exhortation , 2. Let us in time of affliction of body and soul , flee unto him and make use of him , who is the strength of our life . When any thing ailes us either in body or soul , let us have recourse to him , for he is abundant in strength , he is mighty in strength and wisdom , Job 36. 5. None can enter the lists with him . Who hath been his counsellor ? His strength is everlasting . Isa. 26. 4. In the Lord Jehovah is everlasting strength . He is ready to communicate it to his people , Isa. 41. 10. I am thy God , I will strengthen thee . And what more can we desire to encourage us to have recourse to him ? 2. Let us plead it to him , when we are in need of help from him . Let 's urge it to him , whether he be not our strength , and in case he be , let us plead with all reverence and holy boldness , whether it be not proper for him to help us , Psal. 43. 2. For thou art the God of my strength , why dost thou cast me off ? Thou hast caused me to hope in thee ; thou hast said , that thou wouldst be my strength ; thou hast engaged that thou wilt not cast them off that cast their concerns on thee , that trust in thee , and have hoped and trusted in this word ; I have refused all other things as empty vanities that cannot help , and wilt thou cast me off ? Let men and Angels see that thou art faithful , and wilt not in thy works , fly off from thy word . Lord let it be unto me according to thy good word of promise , and as thou hast been unto thy people , make it appear , as 1 Sam. 15. 29. That the strength of Israel will not lie . 3. When we undertake the performances of duty , let us undertake and perform them in his strength . Distrusting our own strength , let us rely and depend upon his . You know the voice that came down to Augustine , In te stas & non stas . Such is the weakness of our own strength that if we have no more than it , we shall do just nothing . When we ingage in any duty , pray , read , hear or sing , let us rely on him to help us to the acceptable performances , to help our infirmities , when we know not how to offer them as we ought , and to bless us in the deed . Psal. 71. 16. I will go in the strength of the Lord God. I will make mention of thy righteousness even ofthine only . We look upon our selves strong enough to manage duties , and this hath been the overthrow of many a duty , that we have horribly fail'd in it , and lost the blessing of it . 4. Let 's not measure our safety or welfare by any thing in our selves , but by the strength of God. If we measure our strength and welfare by what is in our selves , we shall be despairing and fainting every day , but measuring it by him , we shall be capable of preserving our selves in a state of hope and confidence , when we have such difficulties before us , we may pass the sentence of death on our selves without blame , and cast off our confidence and let our expectation perish , but whiles they are no other than such as he is able to deal with , there is ground of hope , stand still saith Moses to the murmuring Israelites and see the salvation of the Lord. Herein we commonly miss it , that we measure our safety by a wrong rule . 5. Let us ascribe our enduring of sufferings , and performance of duties unto him . If we suffer patiently , bear under the yoke of Christ , let us give the praise to God , saying not to us , but to thy name give the glory , Psal. 115. 1. 'T is not our own strength , not our own courage that can bear us up under , or get us out of trouble . The Psalmist ascribes strength to the Lord , as that which belongs to him , dare not usurpe and attribute to himself his deliverances , Psal. 59. 17. Unto thee O my strength will I sing , for God is my defence and the God of my mercy . 3. Use of Comfort . Is God the strength of his people when they are exercised with any distress ? Here then is comfort for you who labour under faylings both of body and mind . You are exercised perhaps with decays in your sences , strength , health : with sorrow , fear , distrust , and find your own ability insufficient to encounter herewith . However , be of good cheer , God is engaged for you , and what condition can you be in which God is not able to deliver you out of ? It is not your own strength , but his , which you have to trust to . Which is a consideration so full of comfort , that it may afford us relief in the lowest condition , in the saddest times and most difficult seasons . How low was the condition of Asaph ? yet he settles his thoughts and quiets himself with this consideration , That God was his strength , the strength of his heart and his portion for ever . Doct. 2. That God is the portion of his people . Notwithstanding all his perfections , sufficiency and fulness ; yet he hath bestowed and setled himself upon them for all those advantages and uses , which a portion is serviceable to . Not judging any thing in the world good enough to be a portion for them , he hath bestowed himself upon them . Herein he hath so ordered things , that the business stands reciprocall , 1. They are his portion , Deut. 32. 9. The Lords portion is his people , Jacob is the lot of his inheritance , Zach. 2. 12. And the Lord shall inherit Judah his portion in the holy Land. They are the portion of mankind that he makes his peculiar , that he will own and delight in . And then 2. He is their portion . Psal. 119. 157. Thou art my portion O Lord. Lament . 3. 24. The Lord is my portion saith my soul. And that you may not think he restrains himself to particular persons , he is said to be the portion of Jacob. Jer. 10. 16. The portion of Jacob is not like them . Now there is a great deal of difference betwixt the grounds of their being his portion , and his being theirs . They are said to be his portion , inasmuch as he hath chosen them from amongst all the people in the world to profess his name , hold communion with him , and serve him . And he is said to be their portion inasmuch as he hath settled himself upon them , in order to their sustentation and happiness . First , I shall shew what a portion is , and Secondly , what a portion God is to his people . 1. What a portion is . To that I answer , that a mans portion , as you that are but little experienced in the world know , is a certain measure or parcel of Money , Lands or Goods which is made over to him , and settled upon him for his subsistence and livelihood . Thus the prodigal , Luke 15. 12. saith to his Father give me the portion of goods that falleth to me . Now when the Scripture saith that God is the portion of his people , we are to understand that he is somewhat bearing resemblance thereunto ; as that he hath made over himself to his people , and settled himself upon them , for the subsistence and livelihood both of their bodies and souls . Therefore the Priests and Levites should have no inheritance among their brethren , because that the Lord was their inheritance , Deut. 18. 2. They were not to be sharers in the spoyl taken from the enemy as the other tribes were , yet they had this to recompence it , that God was their inheritance , who did in a peculiar way make provision for their supply . 2. VVhat kind of a portion God is . And 1. He is a real and substantial portion . As for the things of the world , they are shadows and dreams , void of reality and substance . Prov. 22. 5. VVordly wealth is a thing of such a nature , that it hath no real existence . It is rather an empty shew than any real being , so Hos. 12. 1. Ephraim feedeth on wind , and followeth after the East wind . Frivolous and foolish helps and comforts . What bad food is the Wind ? It may distemper and disorder us , but it cannot satisfie and nourish us . Yet this is the state of all worldly things , that they are of an airy windy nature , void of matter and substance . But it is not so with God , he hath substance in him , insomuch that what he seems to be , that we shall find him to the full . Prov. 8. 21. That I may cause those that love me to inherit substance , and I will fill their treasures . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word for substance , which signifies that which is really or as a Lapide as others note rem solide , vereque subsistentem , such a thing as is not a shadow , or meer resemblance , but hath a solid and true subsistence . As for worldly portions they afford an appearance , but want substance , but now God is such a portion as hath substance , durable substance and precious . 2. He is a plentiful portion . Some have portions , but they are not commensurate to what is required to their subsistence , but in God there is whatsoever is necessary for our subsistence , comfort and happines . He is exercised with strange wants , whom God is not able to supply . Psal. 50. 12. The World is mine and the fulness thereof . And besides the world , he hath an inexhaustible fulness in himself , which would afford sufficient supply , though the world should utterly fail , Gen. 15. 1. I am thy shield ( saith God to Abram ) and thy exceeding great reward . It was he that made the world , and he can supply his servants without it . He can create comforts for his people if he sees needful . And sooner than they shall want what is necessary for them , he will proceed beyond the ordinary way of his providence , and shew a miraculous power in raising supplies . They have a God alsufficient , whom no difficulty can pose , and is able to bring about what is possible to be done , and nothing can be necessary to any which is impossible to be , Gen. 17. 1. I am the Almighty God , walk before me and be thou perfect . 3. He is a satisfying portion . Though the portions of persons are never so great , yet how few are satisfied therewith ? Nay commonly the more they have , the further they are from satisfaction and contentment , Eccl. 5. 10. He that loveth silver shall not be satisfied with silver , nor he that loveth abundance with increase . How insatiable are mens desires , and how do their plentiful enjoyment sharpen their appetite to more , and beget discontented cravings to an endless dissatisfaction and toil for that which dothnot satiate ? But God doth satisfie the souls of his people , Jer. 31. 14. And I will satiate the soul of the Priests with fatness , and my people shall be satisfied with goodness , saith the Lord. He needs must be very unreasonable whom God will not satisfie . 4. He is such a Portion as can make himself a blessing to us . Now this is more than any other portion or the donor thereof can do . Men may bestow portions : but they cannot make them blessings to those who have them . A father may leave his child a portion : but he cannot command a blessing upon it , nor absolutely promise himself that the child shall not turn it into a curse : but God hath blessings at command , Psal. 133. 3. As the dew of Hermon , and as the dew that descended from the mountains of Zion , for there the Lord commanded the blessing even life for evermore . And it is not to be conceived how a man should have him for his portion , and not have a blessing in him . What , have blessedness it self , and not have a blessing of him ? that cannot be immagined . 5. He is an everlasting Portion . He is such , that he can neither be taken from us , nor diminished . All the arts of men and devils cannot take him from his people . Plutarch tells of the Tyrians , that they chained up their gods , lest their enemies by charms , or such like arts , should entice them from them . And pitiful Gods they were , first that might be chained . 2. That must be chained least they overrun those who confided in them . Our God forsaketh not those that trust in him . And as he cannot be taken from his people , so after they have lived upon him thousands of years , they will find him as full as ever they did before . He is fons indeficiens , a never failing fountain . Nothwithstanding his supplying heaven and earth from the Creation to this day , yet he 's as full as ever he was before . Though the Sun by its shining , and the Sea by its flowing should suffer a diminution , the one in its light , the other in its water ; yet God after all his communications will be as full as ever , for he is their Portion for ever . 3. How became he their portion ? Answ. It was his own act and deed . He did of his own free accord convey himself to us , and settle himself upon us . Seeing us a poor , lost and undone people , he did of his own meer grace and compassion bestow himself upon us , Ezek. 16. 8. I spread my skirt over thee and covered thy nakedness , &c. Oh what a great act of grace was this ! If a man of a great Estate , seeing a poor distressed child forsaken ; forlorn , should adopt him for his Son , and settle all he hath upon him , would not all look upon this as a compassionate act ? Oh how greatly hath God condescended so to compassionate sinners , lying in their blood and filthiness , as to take them in unto himself , to give them an inheritance amongst those that are sanctified ! 3. Use of Information . 1. Of the rich , wealthy , and happy condition of the servants of God. Of all people in the world they are best provided for : God who is the Lord of all is their portion . What then can they want ? If Allsufficiency it self may want , then they may want ; but that being impossible , we may make account that they will not want , Psal. 23. 1. The Lord is my shepheard , I shall not want . Psal. 34. 9. There is no want to them that fear him . Psal. 84. 11. No good thing will he withhold from them that walk uprightly . 2. We may be informed , what little cause good men have to complain . Sometimes their spirits are very unquiet , discontented and unsatisfied with their present condition , and very heavy , and sad complaints proceed from them . Now alas what reason is there for this ? Have they not God for their portion , and is he not all , and hath he not all , and doth not the disposal of all belong to him ? What then would they have ? God looks when he hath bestowed himself on people , and is become their portion , that they should be content with him , Heb. 13. 5. Be content with such things as you have , for he hath said , I will never leave thee nor forsake thee . 3. We are informed of the vast difference there is betwixt the portion of the servants of God , and that of carnal men , Job 20. 29. discoursing of the evils which attend irreligious and profane men , saith , This is the portion of a wicked man from God , and the heritage appointed to him by God , Psal. 11. 6. Upon the wicked he shall rain snares , fire and brimstone , and an horrible tempest : this shall be the portion of their cup. And our Saviour , Mat. 24. 51. shews that Hypocrites and profane persons have their portion where there is weeping and gnashing of teeth . This is sad , but yet whiles God deals thus with them , he proceeds more favourably with his own people . He himself who is light , and life , and love , is their portion , when carnal men have alledged all that ever they can in the behalf of their portions , we may cry out with the Prophet , Jer. 10. 16. The portion of Jacob is not like them , for he is the former of all things , and Israel is the rod of his inheritance , the Lord of hosts is his name . 2. Use of Exhortation . 1. Let us rejoyce and glory in our portion . When people have great portions they use to be affected with them . Oh then how much should this portion transport our hearts with joy ! Had we a whole mountain of Silver and Gold , a whole Empire , nay the whole world for our portion , it were not comparable to what we have in having God for our portion , Psal. 16. 5 , 6. The Lord is the portion of mine inheritance , and of my cup , thou maintainest my lot . The lines are fallen unto me in pleasant places , yea I have a goodly heritage . 2. Let us live upon him . What have people portions for , but to live upon them ? God then being our portion and inheritance , let him be unto us Gold and Silver , Lands and Livings , Food and rayment , and let us depend upon him for preservation and sustenance . By faith we make all things ours , as God hach offered himself and Son to our faith , 1 Cor. 3. 22. All things are yours , whether Paul or Apollo , or Cephas , or the world , and what is better than the world , or present life , and the comforts of it ? Things to come , which are not seen , which ate eternal . 3. Let us make account that however things go , we shall be provided for and supplied . Other portions may fail us many ways : but God is such a portion , that he will never fail us , but will prove abundantly sufficient to all intents and purposes , Phil. 4. 19. But my God stall supply all your need according to his riches in glory by Jesus Christ. We shall not want , here he will withhold no good from us , and what can he deny that spared not his own Son , and freely bestows himself upon us , and in glory we shall have life everlasting . 3. Use of Comfort . To all you who are the servants of God , especially to you who have not those worldly portions and possessions which others have , be of good cheer ; God will be your portion : You have not those hundreds and thousands which others have : You cannot go at that rate , and feed at that rate as others do ; yet be content , for you have more than ten thousands of Gold and Silver , God the fulness of all . Though you have not the streams , yet you have the fountain , what need you to care ? You perhaps are troubled to see your selves in straits , and that it is not with you as it is with others ; yet be not cast down , you have God , and he is All-sufficient : If you think he is not , deal plainly , and tell us so , that we may vindicate him from your contempt and blasphemy : If he be , then acquiesce in him . You may be assured so far as he sees the things of this world necessary for you , he will deal them out to you . Rem . 8. 32. He that spared not his own Son , will with him give us all things . Asaph had his trouble as well as other men , yet this quieted him , that God was his Portion for ever . FINIS . Notes, typically marginal, from the original text Notes for div A66558-e330 * Imitat . Persii . Sat. 5. 
A10659	----	Three treatises of the vanity of the creature. The sinfulnesse of sinne. The life of Christ. Being the substance of severall sermons preached at Lincolns Inne: by Edward Reynoldes, preacher to that honourable society, and late fellow of Merton Colledge in Oxford. Reynolds, Edward, 1599-1676. 1631 Approx. 1224 KB of XML-encoded text transcribed from 287 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A10659 STC 20934 ESTC S115807 99851025 99851025 16278 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 0 1.0 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 1, no. A10659) Transcribed from: (Early English Books Online ; image set 16278) Images scanned from microfilm: (Early English books, 1475-1640 ; 1581:13) Three treatises of the vanity of the creature. The sinfulnesse of sinne. The life of Christ. Being the substance of severall sermons preached at Lincolns Inne: by Edward Reynoldes, preacher to that honourable society, and late fellow of Merton Colledge in Oxford. Reynolds, Edward, 1599-1676. [20], 100, 99-535, [1] p. Imprinted by Felix Kyngston for Robert Bostocke, and are to be sold at his shop in Pauls Churchyard at the signe of the Kings Head, London : 1631. "The vanitie of the creature", "The sinfulnes of sinne", and "The life of Christ" each have separate dated title page; register and pagination are continuous. A variant (STC 20934.5) has Henry Curteyne's name in the imprint. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.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 1473 and 1700 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 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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. 5% (or 5 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 100 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 4 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-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Biography -- Early works to 1800. Sermons, English -- 17th century. Pride and vanity -- Sermons -- Early works to 1800. Sin -- Sermons -- Early works to 1800. 2003-12 TCP Assigned for keying and markup 2004-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-03 Mona Logarbo Sampled and proofread 2004-03 Mona Logarbo Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THREE TREATISES OF The Uanity of the Creature . The Sinfulnesse of Sinne. The Life of Christ. BEING THE SVBSTANCE OF SEVERALL SERMONS PREACHED AT LINCOLNS INNE : BY EDWARD REYNOLDES , PREACHER to that Honourable Society , and late Fellow of Merton Colledge in Oxford . GAL. 2. 20. Not I , but Christ liveth in me . LONDON , Imprinted by Felix Kyngston for Robert Bostocke , and are to be sold at his shop in Pauls Church-yard at the signe of the Kings Head. 1631. HONORATISSIMO ET CELEBERRIMO DOCTISSIMORVM Iurisprudentium Collegio , Hospitij Lincolniensis Magistris Uenerabilibus , Socijsque universis , Auditoribus suis faventissimis , EDWARDVS REYNOLDES EIDEM HETAERIAE A SACRIS CONCIONIBVS ; Tres hosce Tractatus : De Rerum Secularium vanitate . De Peccato supra modum peccante . De Christi in Renatis vitâ ac vigore : MINISTERII IBIDEM SVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaedam , Exile quidem & perexiguum , perpetuae tamen observantiae , Summaeque in Christo Dilectionis pignus , Humiliter & Devotè D. D. D. A TABLE OF THE CONTENTS . The first Treatise . The Vanity of the Creature . ECCLES . 1. 14. PRoportion and Proprietie the grounds of satisfaction to the soule . Pag. 3 The Creature insufficient to satisfie the Desires of the soule . 4 The Ground hereof ▪ The vast disproportion betweene the soule and the Creature . 7 The Creature vaine , 1. in its nature and worth . 9 Therefore wee should not trust in it , nor swell with it . 11 The Creature vaine , 2. in its deadnesse and inefficacie . 15 Therefore we should not relie on it , nor attribute sufficiency to it . 19 How to use the Creature as a dead Creature : 1. Consider its dependence and subordination to Gods power . 22 2. Sanctifie and reduce it to its primitive goodnesse . 24 How the Creature is sanctified by the word and prayer . 26 3. Love it in its owne order . 34 The Creature vaine , 3 in its duration . 36 The Rootes of Corruption in the Creature . 38 Corrupt mindes are apt to conceive an immortalitie in earthly things . 46 The proceedings of Gods providence in the dispensation of earthlie things wise and iust . 48 Correctives to be observed in the use of the Creature . 1. Keepe the intellectuals sound and untainted . 52 2. By faith looke through and above them . 55 3. Convert them to holy uses . 58 Great disproportion betweene the soule and the Creature . It is vexation of spirit . 59 Caresare Thornes , because , first , they wound the spirit , secondly , they choak and overgrow the heart , thirdly , they deceive , fourthly , they vanish . 59 Degrees of this vexation : 1. In the procuring of them . 62 2. In the multiplying of them , 64 3. In the use of them . Discovered , 67 1. In knowledge , naturall and civill . 68 2. In Pleasures . 70 3. In Riches . 72 4. In the Review of them . 74 5. In the disposing of them . 75 The Grounds of this vexation : 1. Gods Curse . 76 2. The Corruption of nature . 78 3. The deceitfulnesse of the Creature . 80 It is lawfull to labour and pray for the Creature , though it vex the spirit . 84 We should be humbled in the sight of sinne which hath defaced the Creation . 86 Wee should be wise to prevent those cares which the Creatures are apt to breed . 89 Irregular cares are both superfluous , and sinnefull . 90 How to take away or prevent Vexation : 1. Pray for that which is convenient to thy abilities and occasions . 94 2. Take nothing without Christ. 95 3. Throw out every execrable thing . 97 4. Keepe the spirit untouched , and uncorrupted . 98 What it is to set the heart on the Creature . 99 The spirit is the most tender and delicate part of man. 100 A heart set on the world is without strength● Passive or Active : 1. Vnable to beare temptations : 1. Because Satan proportioneth temptations to our lusts . 101 2. Because temptations are edg'd , with promises and threatnings . 105 3. God oftē gives wicked mē over to belieue lies . 107 2. Vnable to beare afflictions . 108 3. Vnable to performe any active obedience with strength 110 How to use the Creature as a vexing Creature . 113 The second Treatise . The sinfulnesse of Sinne. ROM . 7. 9. NAturall light not sufficient to understand the Scriptures . 118 How the Commandement came to Saint Paul , and how hee was formerly without it . 119 A man may have the Law in the Letter , and be without it in the Power and Spirit . 121 Ignorance doth naturally beget blind zeale , and strong misperswasions . 122 Saving knowledge is not of our owne fetching in . The Spirit by the Commandement convinceth a man to be in the state of sinne . 123 Nature teacheth some things , but it cannot thorowly convince . 125 The Spirit convinceth : first , by opening the Rule , which is the Law. 129 The strength of sinne twofold to Condemne us . Operate or stirre in us . It hath the strength of a Lord. 129 Husband . 129 How sinne hath its life and strength from the Law by the Obligation . of it . 130 Irritation . of it . 130 Conviction . of it . 130 The Spirit by the Commandement convinceth us , 1. Of Originall sinne ; either imputed , as Adams sin . 134 Or inherent , as the corruption of Nature . 135 In naturall corruption consider , 1. The universalitie of it in Times . 136 Persons . 136 Parts . 136 Corruption of the Minde . 139 the Conscience and Heart . 140 the Will. 141 the Memory and whole man. 142 2. The closenesse and adherency of it to nature . 143 How the body of sinne is destroyed in this life . 144 Why God suffereth the remainders of corruption in us . 147 3. The contagion of it on our best workes . 149 4. The fruitfulnesse of it bringing fruit suddenly . 151 continually . 151 desperately . 151 unexpectedly . 151 5. The temptations of it . 155 6. The warre and rebellion of it . 157 7. The wisedome and policies of it . 161 8. The strength and power of it . 164 9. The madnesse of it , and that twofold : 1. Fiercenesse and rage . 167 2. Inconsideratenesse and inconsistency of reason . 184 10. The indefatigablenesse of it . 185 Being naturall and 186 Unsatisfiable . 188 11. The propagation of it . 193 The great error of those who either mitigate ▪ or denie originall sinne . 199 In our humiliations for sinne we should begin with our evill nature . 212 We should be iealous of our selves and our evill hearts . 213 We should hold warre with our corruptions . 215 We should be patient under the weight of our concupiscence . 216 Wherein the strength of lust lies . 218 How to withstand concupiscence in all the wayes thereof . 221 The Spirit by the Commandement convinceth us , 2. Of actuall sin , with the severall aggravations thereof . 226 The Spirit convinceth , 2. by discovering the condition of the state of sinne . 1. It is an estate of extreme impotency to good , 233 because of our naturall Impuritie . 234 Enmity . 234 Infidelitie . 234 Folly. 234 In the wicked there is a totall impotency . 237 Whether all the workes of naturall men are sinfull . 237 How God rewardeth the good workes of wicked men . 244 How the good workes of wicked men proceed from Gods Spirit . 245 Whether a wicked man ought to omit his almes , prayers , and religious services ? 246 In the best there is a partiall impotency . 250 What a man should doe when he finds himselfe disabled and deaded in good workes . 253 2. It is an estate of extreme enmitie against God and his waies . 255 How the spirit by the Commandement doth convince men to be in the state of sinne . 258 The spirit by the commandement convinceth men to bee under the guilt of sinne . 260 There is a naturall conviction of the guilt of sinne : and 260 There is a spirituall and evangelicall conviction of the guilt of sinne . 261 What the guilt and Punishments of sinne are . 262 ROM . 6. 12. Sinne will abide in the time of this mortall life in the most Holie . 273 Our death with Christ unto sinne is a strong argument against the raigne of it . 275 Difference betweene the regall and tyrannicall power of Sinne. 277 Whether a man belong unto Christ or sinne . 279 Sinne hath much strength from it selfe . 282 from Satan and the world . 285 from us . 285 What it is to obey sinne in the lusts thereof . 286 Whether sinne may Raigne in a regenerate man ? 288 How wicked men may be convinc'd , that sinne doth raigne in them . Two things make up the raigne of sinne . 1. In sinne power . 290 2. In the sinner a willing and vncontroled subiection . 290 Three exceptions against the evidence of the raigne of sinne in the wicked . 291 1. There may be a raigne of sinne when it is not discerned . 292 Whether small sinnes may raigne ? 293 Whether secret sinnes may raigne ? 294 Whether sins of ignorance may raigne ? 295 Whether naturall concupiscence may raigne ? 296 Whether sinnes of omission may raigne ? 296 2. Other causes besides the power of Christs Grace may worke a partiall abstinence from sinne , and conformitie in service : 1. The power of restraining grace . 298 Differences between restraining and renewing Grace : 2. Affectation of the credit of godlinesse . 302 3. The Power of pious education . 304 4. The legall power of the word . 305 5. The power of a naturall illightned Conscience . 305 6. Selfe love and particular ends . 307 7. The antipathy and contradiction of sinnes . 309 3. Differences betweene the conflicts of a naturall and spirituall conscience : 1. In the Principles of them . 310 2. In their seates and stations . 313 3. In the manner and qualities of the conflict . 314 4. In their effects . 316 5. In their ends . 317 Why every sinne doth not raigne in every wicked man. 317 2. COR. 7. 1. The Apostles reasons against Idolatrous communion . 321 The doctrine of the pollution of sinne . 322 The best workes of the best men mingled whith pollution . 325 The best workes of wicked men full of pollution . 237 What the pollution of sinne is . 328 The properties of the pollution of sinne : 1. It is a deepe pollution . 329 2. It is an universall Pollution . 330 3. It is a spreading Pollution . 330 4. It is a mortall Pollution . 332 Why God requireth that of us which he worketh in us . 335 How promises tend to the dutie of cleansing ourselves : 1. Promises containe the matter of rewards , and so presuppose services . 337 2. Promises are efficient causes of purification : 1. As tokens of Gods love . Love the ground of making , fidelity of performing Promises . 338 2. As the grounds of our hope and expectations . 340 3. As obiects of our faith . 342 4. As the raies of Christ to whom they lead us . 345 5. As exemplars , patterns , and seeds of puritie . 346 3. Many promises are made of purification itselfe . 347 Rules directing how to use the Promises : 1. Generall Promises are particularly , and particulars generally appliable . 350 2. Promises are certaine , performances secret . 352 3. Promises are subordinated , and are performed with dependence . 357 4. Promises most usefull in extremities . 359 5. Experience of God in some promises confirmeth faith in others . 360 6. The same temporall blessing may belong to one man onely out of providence , to another out of promise . 361 7. Gods promises to us must be the ground of our prayers to him . 364 ROM . 7. 13. The Law is neither sinne nor death . 368 The Law was promulgated on Mount Sina by Moses onely with Evangelicall purposes . 371 God will doe more for the salvation , then for the damnation of men . 372 The Law is not given ex primaria intentione to condemne men . 385 The Law is not given to iustifie or save men . 386 The Law by accident doth irritate , and punish or curse sinne . 386 The Law by itselfe doth discover and restraine sinne . 387 Preaching of the Law necessary . 388 Acquaintance with the Law strengthens Humility , Faith , Comfort , Obedience . 392 The third Treatise . The Life of Christ. 1. IOH. 5. 12. ALL a Christians excellencies are from Christ. 400 1. From Christ wee have our life of righteousnesse . 401 Three Offices of Christs mediatorship . His Payment of our debt . 401 Purchase of our inheritance . 401 Intercession . 401 Righteousnesse consisteth in remission and adoption . 402 By this Life of righteousnesse we are delivered from 1. Sinne. 403 2. Law , as a Covenant of righteousnesse . Law full of Rigor . Curses . Bondage . 2. From Christ we have our life of holinesse . 407 Discoveries of a vitall operation . 407 Christ is the Principle of our holinesse . 409 Christ is the patterne of holinesse . 410 Some workes of Christ imitable , others unimitable . 410 Holinesse beares conformity to Christs active obedience . 412 How we are said to be holy , as Christ is holy . 413 Holinesse consists in a conformitie unto Christ. Proved from 1. The ends of Christs comming . 415 2. The nature of holinesse . 416 3. The quality of the mysticall body of Christ. 418 4. The vnction of the Spirit . 418 5. The summe of the Scriptures . 419 The proportions betweene our holinesse and Christs must be , 1. In the seeds and principles . 419 2. In the ends , Gods glory , the Churches good . 420 3. In the parts . 4. In the manner of it . Selfe-deniall . 421 Obedience . 422 Proficiencie . 423 What Christ hath done to the Law for us . 423 We must take heed of will-holinesse , or being our owne Rule . 425 Christs life the Rule of ours . 427 3. From Christ wee have our life of glorie . 429 The attributes or properties of our Life in Christ : 1. It is a hidden life . 432 2. It is an abounding life . 437 3. It is an abiding life . 438 No forrsigne assult is too hard for the life of Christ ▪ 439 Arguments to reestablish the heart of a repenting sinner against the terror of some great fall , from 1. The strength of Faith. 442 2. The love and free grace of God. 446 3. Gods Promise and covenant . 448 4. The obsignation of the spirit . 449 5. The nature and effects of Faith. 449 THE VANITIE OF THE CREATVRE , AND VEXATION OF THE SPIRIT : By EDWARD REYNOLDS , Preacher to the Honourable Society of Lincolns Inne . PAX OPVLENTIAM . SAPIENTIA PACEM . FK printer's or publisher's device LONDON , Imprinted by Felix Kyngston for Robert Bostock . 1631. Christian Reader , Importunitie of Friends hath over-rul'd me to this Publication ; and importunitie of businesse crossing me in the putting of these pieces together , hath made the whole savour of my distractions , and caused more escapes in the Print , then otherwise should have been . The principall I have here corrected ; those which are smaller may in the reading be easily discerned . Page 92. line 17. for Ieroboam , reade Iehosaphat ▪ p. 122. l. 16. f. dependant , r. dependence . p. 130. l. 16 ▪ f. hastned , r. hartned . p. 134. l. 21. f. enticeth , r. entitleth . p. 140. l. 14. f. bow , r. bough . p. 148. l. 9. f. he , r me . p. 159. l. 33. f. honour in , r , honour of God in . p. 167. l. 6. blot out the. p. 212. l. 15. leave out these . p. 278. l. 20. f. rageing r. raigning . p. 295. l. 18. f. darkenes , r. darke . p. 299 l. 28. f. possessions , r. passions . p. 355. l. 16. f. we , r. hee . p. 401. l. 34. f. fulfill , r. fulfild . p. 405. l. 26. f. terrifire , r. testifies . p. 407. l. 27. f. discourses , r. discoveries . p. 434. l. 23. after , even as wee are knowne . adde , Secondly , in regard of accomplishment and consummation . p. 440. l. 33. f. reiect , r. eiect . p. 442. l. 16. f. that faith , or made unable , r. faith , or made that unable . p. 464. l. 34. f. it , r. them . p. 484. l. 34. f. as , r. was . p. 485. l. 19. f. conviction . r. conclusion . p. 487. l. 26. f. were , r. weare . p. 501. l. 11. f. the , r. these . THE VANITIE OF THE CREATVRE . ECCLESIASTES 1. 14. I have seene all the workes that are done under the sunne , and Behold , All is Vanitie and Vexation of Spirit . TO have a selfe-sufficiencie in being and operation , and to bee unsubordinate to any further End above himselfe , as it is utterly repugnant to the Condition of a Creature , so amongst the rest to Man especially ; who besides the limitednesse of his nature , as he is a Creature , hath contracted much deficiencie and deformitie as he is a Sinner . God never made him to be an End unto himselfe , to be the Center of his owne motions , or to be happy onely by reflection on his owne excellencies . Something still there is without him , unto which he moves , and from whence God hath appointed that he should reape either preservation in , or advancement and perfection unto his nature . What that is upon which the desires of man ought to fixe as his Rest and End , is the maine discoverie that the Wise Man makes in this Booke . And he doth it by an historicall and penitentiall review of his former Enquiries ; from whence he states the point in Two maine Conclusions . The first the Creatures Insufficiencie , in the beginning of the Booke , Vanitie of Vanities , All is vanity . The second Mans Duty to God , and Gods All-sufficiencie unto man , in the End of the Booke , Let us heare the Conclusion of the whole matter , Feare God , and keepe his Commandements , for this is Totum hominis , the whole Duty , the whole End , the whole Happinesse of Man. The former of these two , namely the Insufficiency of the Creature to satiate the desires , and quiet the motions of the Soule of man , is the point I am now to speake of , out of these words . For understanding whereof , wee must know that it was not God in the Creation , but sinne and the curse which attended it , that brought this Vanity and Vexation upon the Creature . God made Every thing in it selfe very Good , and therefore very fit for the desires of man some way or other to take satisfaction from . As prickes , and quauers , and rests in musicke serue in their order to commend the cunning of the Artist , and to delight the Eare of the hearer , as well as more perfect notes : so the meanest of the Creatures were at first fill'd with so much goodnesse , as did not onely declare the glory of God , but in their ranke likewise minister content to the minde of man. It was the sinne of man that fill'd the Creature with Vanitie , and it is the Vanitie of the Creature that fils the Soule of man with Vexation . As sinne makes man come short of Glory , which is the rest of the Soule in the fruition of God in himselfe ; so doth it make him come short of Contentation too , which is the rest of the Soule in the fruition of God in his Creatures . Sinne tooke away Gods favour from the Soule , and his Blessing from the Creature . It put bitternesse into the Soule that it cannot relish the Creature , and it put Vanity into the Creature , that it cannot nourish nor satisfie the Soule . The Desires of the Soule can never be satisfied with any Good , till they finde in it these two qualities or relations , wherein indeed the formalitie of Goodnesse doth consist ; namely Proportion and Proprietie . First nothing can satisfie the desires of the Soule till it beares convenience and fitnesse thereunto ; for it is with the minde as with the body , the richest attire that is if it be either too loose or too straite , however it may please a mans pride , must needs offend his body . Now nothing is Proportionable to the minde of man , but that which hath reference unto it as it is a spirituall Soule . For though a man have the same sensitive appetites about him which we finde in beasts ; yet , in as much as that Appetite was in man created subordinate unto reason , and obedient to the spirit ; the case is plaine , that it can never be fully satisfied with its obiect , unlesse that likewise be subordinate and linked to the Obiect of the superior faculty , which is God. So then the Creature can never bee Proportionable to the Soule of Man , till it bring God along with it . So long as it is emptie of God , so long must it needs be full of Vanitie and Vexation . But now it is not sufficient that there be Proportion , unlesse withall there be Propriety . For God is a Proportionable Good unto the nature of divels as well as of men or good angels , yet no good comes by that unto them , because he is none of their God , they have no interest in him , they have no union unto him . Wealth is as commensurate unto the mind and occasions of a beggr as of a prince ; yet the goodnesse and comfort of it extends not unto him , because he hath no propriety unto any . Now sinne hath taken away the Proprietie which we have in Good , hath unlinked that golden chaine , whereby the Creature was joyned unto God , and God with the Creature came along unto the minde of man. So that till we can recover this Vnion , and make up this breach againe , it is impossible for the Soule of man to receive any satisfaction from the Creature alone . Though a man may have the possession of it , as a Naked Creature , yet not the fruition of it , as a Good Creature . For Good the Creature is not unto any but by vertue of the Blessing and Word accompanying it . And man naturally hath no right unto the Blessing of the Creature ; for it is Godlinesse which hath the Promises , and by consequence the Blessing as well of this as of the other life . And God is not in his favour reconciled unto us , nor reunited by his Blessing unto the Creature , but onely in and through Christ. So then the minde of a man is fully and onely satisfied with the Creature , when it findes God and Christ together in it : God making the Creature suteable to our inferior desires , and Christ making both God and the Creature Ours ; God giving Proportion , and Christ giving Propriety . These things thus explained , let us now consider the Insufficiencie of the Creature to conferre , and the Vnsatisfiablenesse of the flesh to receive any solid or reall satisfaction from any of the workes which are done under the Sunne . Man is naturally a proud Creature , of high projects , of unbounded desires , ever framing to himselfe I know not what imaginarie and phantasticall felicities , which have no more proportion unto reall and true contentment , then a king on a stage to a king on a throne , then the houses which children make of cards , unto a princes palace . Ever since the fall of Adam he hath an itch in him to be a god within himselfe , the fountaine of his owne goodnesse , the contriver of his owne sufficiencie ; loth hee is to goe beyond himselfe , or what hee thinkes properly his owne , for that in which hee resolveth to place his rest . But alas , after hee hath toil'd out his heart , and wasted his spirits , in the most exact inuentions that the Creature could minister unto him , Salomon here , the most experienc'd for enquirie , the most wise for contrivance , the most wealthy for compassing such earthly delights , hath , after many yeeres sitting out the finest flowre , and torturing nature to extract the most exquisite spirits , and purest quintessence , which the varieties of the Creatures could afford , at last pronounced of them all , That they are Vanitie and vexation of spirit : Like Thornes , in their gathering they pricke , that is their Uexation , and in their burning they suddenly blaze and waste away , that is their Uanitie . Vanitie in their duration , fraile and perishable things ; and Vexation in their enjoyment , they nothing but molest and disquiet the heart . The eye , saith Salomon , is not satisfied with seeing , nor the eare with hearing . Notwithstanding they be the widest of all the senses , can take in more abundance with lesse satiety , and serue more immediately for the supplies of the reasonable Soule , yet a mans eye-strings may even cracke with vehemencie of poring , his eares may be filled with all the varietie of the most exquisite sounds and harmonies , and lectures in the world , and yet still his Soule within him be as greedy to see and heare more as it was at first . Who would have thought that the favour of a prince , the adoration of the people , the most conspicuous honours of the court , the liberty of utterly destroying his most bitter adversaries , the sway of the sterne and universall negotiations of state , the concurrency of all the happinesse , that wealth , or honour , or intimatenesse with the prince , or Deity with the people , or extremitie of luxurie could afford , would possibly have left any roome or nooke in the heart of Haman for discontent ? and yet doe but observe , how the want of one Iewes knee ( who dares not give divine worship to any but his Lord ) blasts all his other glories , brings a damp upon all his other delights , makes his head hang downe , and his mirth wither : so little leaven was able to sowre all the Queenes banquet , and the Kings favour . Ahab was a king , in whom therefore wee may justly expect a confluence of all the happinesse which his dominions could afford ; a man that built whole cities , and dwelt in Ivorie palaces , and yet the want of one poore Vineyard of Naboth brings such a heavinesse of heart , such a deadnesse of countenance on so great a person , as seemed in the judgement of Iezabel farre unbeseeming the honour and distance of a prince . Nay Salomon , a man every way more a king both in the minde and in the state of a king then Ahab , a man that did not use the Creature with a sensuall , but with a criticall fruition , To finde out that good which God had given men under the sunne , and that in such abundance of all things , learning , honour , pleasure , peace , plenty , magnificence , fortaine supplies , roiall visits , noble confederacies , as that in him was the patterne of a compleat prince beyond all the plat-formes and Ideas of Plato and Zenophon ; and yet even he was never able to repose his heart upon any or all these things together , till he brings in the feare of the Lord for the close of all . Lastly , looke on the people of Israel ; God had delivered them from a bitter thraldome , had divided the sea before them , and destroied their enemies behind them , had given them bread from heaven , and fed them with angels foode , had commanded the rocke to satisfie their thirst , and made the Cananites to melt before them ; his mercies were magnified with the power of his miracles , and his miracles crowned with the sweetenesse of his mercies , besides the assurance of great promises to bee performed in the holy land : and yet in the midst of all this wee finde nothing but murmuring and repining . God had given them meat for their faith , but they must have meate for their lust too ; it was not enough that God shewed them mercies , unlesse his mercies were dressed up and fitted to their palate , They tempted God , and limited the holy one of Israel , saith the Prophet . So infinitely unsatisfiable is the fleshly heart of man either with mercies or miracles , that bring nothing but the Creatures to it . The ground whereof is the Vast disproportion which is betweene the Creature and the soule of man , whereby it comes to passe , that it is absolutely impossible for one to fill up the other . The soule of man is a substance of unbounded desires : and that will easily appeare if wee consider him in any estate , either Created or Corrupted . In his Created estate he was made with a Soule capable of more glory , then the whole earth or all the frame of nature , though changed into one Paradise , could haue afforded him : for he was fitted unto so much honour as an infinite and everlasting Communion with God could bring along with it . And now God never in the Creation gave unto any Creature a propercapacitie of a thing , unto which hee did not withall implant such motions and desires in that Creature as should be some what suteable to that capacitie , and which might ( if they had beene preserved intire ) haue brought man to the fruition of that Good which he desired . For notwithstanding it be true , That the glory of God cannot be attain'd unto , by the vertue of any action which man either can , or ever could haue performed : yet God was pleased out of Mercie , for the magnifying of his name , for the Communicating of his glory , for the advancement of his Creature , to enter into Covenant with man , and for his naturall obedience to promise him a supernaturall reward . And this , I say , was even then out of Mercie ; in as much as Adams legall obedience of workes could no more in any vertue of its owne , but onely in Gods mercifull contract and acceptance , merit everlasting life , then our Evangelicall Obedience of faith can now . Only the difference betweene the mercie of the first and second Covenant ( and it is a great difference ) is this . God did out of mercie propose Salvation unto Adam as an Infinite Reward of such a finite Obedience , as Adam was able by his owne created abilities to have performed . As if a man should give a Day-laborer a hundred pound for his daies worke , which performe indeed hee did by his owne strength , but yet did not merit the thousandth part of that wages which he receives : But Gods mercy untous is this , That he is pleased to bestow upon us not onely the reward , but the worke and merit which procured the reward , that he is pleased in vs to reward another mans worke , even the worke of Christ our head ; as if when one onely Captaine had by his wisedome discomfited and defeated an enemie , the prince notwithstanding should reward his alone seruice , with the advancement of the whole armie which he led . But this by the way . Certaine in the meane time it is , that God created man with such capacities and desires , as could not be limited with any or all the excellencies of his fellow and finite Creatures . Nay looke even upon Corruptednature , and yet there we shall still discover this restlesnesse of the minde of man , though in an evill way , to promote it selfe : whence arise distractions of heart , thoughts for to morrow , rovings and inquisitions of the soule after infinite varieties of earthly things , swarmes of lusts , sparkles of endlesse thoughts , those secret flowings , and ebbes , and tempests , and Estuations of that sea of corruption in the heart of man , but because it can never finde any thing on which to rest , or that hath roome enough to entertaine so ample and so endlesse a guest ? Let us then looke a little into the particulars of that great disproportion and Insufficiencie of any or all the Creatures under the sun to make up an adequate and suteable Happinesse for the soule of man. Salomon here expresseth it in Two words , Vanitie and Uexation . From the first of these wee may observe a threefold disproportion betweene the Soule and the Creatures . First in regard of their nature and worth , they are base in comparison of the Soule of man : When David would shew the infinite distance betweene God and man in power and strength , he expresseth the basenesse of man by his vanitie , To be laid in the ballance , they are altogether lighter then vanitie . Psal. 62. 9. And surely if we waigh the Soule of man and all the Creatures under the Sunne together , we shall finde them lighter then Vanitie it selfe . All the Goodnesse and honour of the Creature ariseth from one of these Two grounds : Either from mans coining or from Gods , either from Opinion imposed upon them by men , or from some Reall qualities , which they have in their nature . Many things there are which ▪ have all that worth and estimation which they carry amongst men , not from their owne qualities , but from humane institution , or from some difficulties that attend them , or from some other outward Imposition . When a man gives monie for meate , we must not thinke there is any naturall proportion of worth betweene a piece of silver and a piece of flesh ; for that worth which is in the meate is its owne , whereas that which is in the monie is by humane appointment . The like we may say for great titles of honour and secular degrees , though they bring authoritie , distance , reverence with them from other men , yet notwithstanding they doe not of themselves , by any proper vertue of their owne , put any solid and fundamentall merit into the man himselfe . Honour is but the raising of the rate and value of a man , it carrie , nothing of substance necessarily along with it : as in raising the valuations of gold from twenty shillings , to twenty two , the matter is the same , only the estimation different . It is in the Power of the king to raise a man out of the prison like Ioseph , and give him the ●●xt place unto himselfe . Now this then is a plaine argument of the great basenesse of any of these things incomparison of the Soule of man , and by consequence of their great disability to satisfie the same : for can a man make any thing equall to himselfe ? can a man advance a piece of gold or silver into a reasonable , a spirituall , an eternall substance ? A man may make himselfe like these things , he may debase himselfe into the vilenesse of an Idoll , They that make them are like unto them ; hee may under-value and uncoyne himselfe , blot out Gods Image and Inscription , and write in the image and inscription of earth and Satan , he may turne himselfe into brasse and iron and reprobate silver , as the Prophet speakes ; but never can any man raise the Creatures by all his estimations to the worth of a man : we cannot so much as change the color of a haire or adde a cubite to our stature , much lesse can we make any thing of equall worth with our whole selves . We read indeed of some which have sold the righteous , and that at no great rate neither , for a paire of shooes . Ioel 3. 6. Amos 2. 6. but we see there how much the Lord abhorr'd that detestable fact , and recompenc'd it upon the necke of the oppressors . How many men are there still that set greater rates upon their owne profits , or libertie , or preferments , or secular accommodations , then on the Soules of men , whose perdition is oftentimes the price of their advancements ? but yet still Saint Pauls rule must hold , For meat● destroy not the worke of God , for money betray not the bloud of Christ , destroy not him with thy meate , with thy dignities , with thy preferments , for whom Christ died . We were not redeemed with silver and gold from our vaine Conversation , saith the Apostle 1. Pet. 1. 18. and therefore these things are of too base a nature to be put into the ballance with the soules of men ; and that man infinitely undervalues the worke of God ▪ the Image of God , the bloud of God , who for so base a purchase as monie , or preferment any earthly and vaine-glorious respect doth either hazard his owne , or betray the Soules of others commended to him . And therefore this should reach all those upon whom the Lord hath bestow'd a greater portion of this Opinionative felicitie , I meane , of money , honour , reputation , or the like ; First not to Trust in uncertaine Riches , not to relie upon a foundation of their owne laying for matter of Satisfaction to their Soule , nor to boast in the multitude of their riches , as the Prophet speakes , Psal. 49. 6. ( for that is certainely one great effect of the Deceitfulnesse of Riches , spoken of Matth. 13. 22. to perswade the Soule that there is more in them then indeed there is ) and the Psalmist gives an excellent reason in the ▪ same place , No man can by any meanes redeeme his brother , nor give to God a ransome for him , for the Redemption of their Soule is Pretious . And secondly , it may teach them as not to Trust , so not to Swell with these things neither . It is an argument of their windinesse and emptinesse that they are apt to make men swell ; whereas if they cannot change a haire of a mans head , nor adde an inch to his stature , they can much lesse make an accession of the least dramme of merit , or reall value to the owners of them . And surely if men could seriously consider , That they are still members of the same common bodie , and that of a twofold body , a civill and a mysticall body , and that though they haplie may bee the more honorable parts in one body , yet in the other they may be the lesse honorable ; that the poore whom they despise may in Christs body have a higher roome then they ( as the Apostle saith , Hath not God chosen the poore in this world , Rich in faith , Iam. 2. 5. ) I say , if men could compare things rightly together , and consider that they are but the greater letters in the same volume , and the poore the smaller , though they take up more roome , yet they put no more matter nor worth into the word which they compound , they would never suffer the tympanie and inflation of pride or superciliousnesse , of selfe-attributions , or contempt of their meaner brethren to prevaile within them . Wee see in the naturall body though the head have a Hat on of so many shillings price , and the foot a Shooe of not halfe so many pence , yet the head doth not therefore despise the foot , but is tender of it , and doth derive influence as well unto that as to any nobler part : and surely so should it be amongst men , though God have given thee an Eminent station in the body , cloath'd thee with purple and scarlet , and hath set thy poore neighbour in the lowest part of the body , and made him conversant in the dirt , and content to cover himselfe with leather , yet you are still members of the same common body , animated with the same spirit of Christ , moulded out of the same dirt , appointed for the same inheritance , borne out of the same wombe of natural blindnesse , partakers of the same great and pretious promises ( there was not one price for the Soule of the poore man , and another for the rich , there is not one table for Christ's meaner guests , and another for his greater , but the faith is a a Common faith , the salvation a b Common salvation , the c rule a Common rule , the d hope a Common hope , one Lord , and one Spirit , and one Baptisme , and one God and Father of all ; and e One foundation , and f One house , and therefore wee ought to have g Care and Compassion one of another . Secondly , consider that Goodnesse and value which is fix'd to the being of the Creature , implanted in it by God and the institution of nature , and even thus we shall finde them absolutely unable to satisfie the desires of the reasonable and spirituall soule . God is the Lord of all the Creatures , they are but as his severall monies , he coin'd them all . So much then of his Image as nay Creature hath in it , so much value and worth it carries . Now God hath more communicated himselfe unto man , then unto any other Creature ; in his Creation we finde man made after the h similitude of God , and in his restauration we finde God made after the i similitude of man , and man once againe after the k similitude of God. And now it is needlesse to search out the worth of the Creature , Our Saviour will decide the point , What shall a man gaine though he winne the whole l World , and lose his owne soule , or what shall a man give in exchange for his soule ? To which of the Creatures said God at any time , Let us create it after our image ? of which of the Angels said He at any time , Let us restore them to our image againe ? there is no Creature in heaven or earth , which is recompence enough for the losse of a Soule . Can a man carrie the world into hell with him to bribe the flames , or corrupt his tormentors ? No saith the Psalmist , His glory shall not descend after him , Psal. 49. 17. but can hee buy out his pardon before he comes thither ? no neither , the Redemption of a Soule is more pretious , vers . 8. we know the Apostle counts all things Dung , Phil. 3. 8. and will God take dung in exchange for a soule ? Certainely , Beloved , when a man can sow grace in the furrowes of the field , when he can fill his barnes with glory , when he can get bagges full of salvation , when he can plow up heaven out of the earth and extract God out of the Creatures , then he may bee able to finde that in them which shall satisfie his desires . But till then , let a man have all the exquisitest Curiosities of nature heap'd into one vessell , let him be moulded out of the most delicate ingredients , and noblest principles that the world can contribute , let there be in his body a concurrency of all beauty and feature , in his nature an Eminence of all Sweetnesse and ingenuity , in his minde a conspiration of the politest , and most choice varieties of all kinde of learning , yet still the spirit of that man is no whit more valueable and pretious , no whit more proportionable to Eternall Happinesse , then the soule of a poore and illiterate begger . Difference indeed there is , and that justly to bee made betweene them in the eyes of men , which difference is to expire within a few yeeres : and then after the dust of the beautifull and deformed , of the learned and ignorant , of the honorable and base are promiscuously intermingled , and death hath equall'd all , then at last there will come a day when all mankinde shall be summon'd naked , without difference of degrees before the same tribunall ; when the Crownes of kings and the shackles of prisoners , when the robes of princes and the ragges of beggers , when the gallants braverie and the peasants russet , and the statists policie , and the Courtiers luxurie , and the schollers curiosity shall be all laid aside ; when all men shall be reduc'd unto an equall plea , and without respect of persons shall bee doom'd according to their workes ; when Nero the persecuting emperor shall be throwne to Hell , and Paul the persecuted Apostle shall shine in glory , when the learned Scribes and Pharises shall gnash their teeth , and the ignorant , and as they terme them , cursed people shall see their Saviour : when the proud antichristian prelates , that dyed their robes in the bloud of the Saints , shall be hurried to damnation , and the poore despised martyrs whom they persecuted shall wash their feet in the bloud of their enemies ; when those puntoes , and formalities , and cuts , and fashions , and distances , and complements , which are now the darling sinnes of the upper end of the world , shall be prov'd to have beene nothing else but well-acted vanities : when the pride , luxurie , riot , swaggering , interlarded and complementall oathes , nice and quaint lasciviousnesse , new invented courtings and adorations of beauty , the so much studied and admited sinnes of the gallantrie of the world , shall be pronounc'd out of the mouth of God himselfe to have beene nothing else but glittering abominations ; when the adulterating of wares , the counterfeiting of lights , the double waight and false measures , the courteous equivocations of men greedy of gaine , which are now almost woven into the very arts of trading , shall be pronounced nothing else but mysteries of iniquitie and selfe-deceivings : when the curious subtilties of more choise wits , the knottie questions , and vaine strife of words , the disputes of reason , the variety of reading , the very circle of generall and secular learning pursued with so much eagernesse by the more ingenious spirits of the world , shall bee all pronounc'd but the thinne cobwebs , and vanishing delicacies of a better temper'd prophanenesse ; and lastly , when that poore despised profession of the power of Christianitie , a trembling at the Word of God , a scrupulous forbearance not of oathes onely , but of idle words , a tendernesse and aptnesse to bleed at the touch of any sinne , a boldnesse to withstand the corruptions of the times , a conscience of but the appearances of evill , a walking mournfully and humbly before God , a heroicall resolution to be strict and circumspect , to walke in an exact and geometricall holinesse in the midst of a crooked and perverse generation , the so much conclamated and scorned peevishnesse of a few silly , unpolitique , unregarded hypocrits as the world esteemes them , shall in good earnest from the mouth of God himselfe bee declared to have beene the true narrow way which leadeth to salvation , and the enemies there of shall , when it is too late , be driven to that desperate and shamefull confession , We fooles counted their life madnesse , and their end to have been without honour ; how are they now reckoned amongst the Saints , and have their portion with the Almighty ? A second Branch of the disproportion between the soule of man and the Creatures , arising from the Vanitie thereof , is their Deadnesse , unprofitablenesse , inefficacie by any inward vertue of their owne to convey or preserue life in the Soule . Happinesse in the Scripture phrase is called Life , consisting in a Communion with God in his Holinesse and glory . Nothing then can truely bee a prop to hold up the Soule , which cannot either preserue that life which it hath , or convey unto it that which it hath not . Charge those , saith the Apostle , that are rich in this world , that they bee not high minded , neither trust in uncertaine Riches , but in the living God , 1. Tim. 6. 17 ▪ he opposeth the life of God to the vanitie and uncertainety , the word is , to the Inevidence of Riches , whereby a man can never demonstrate to himselfe or others the certainety or happinesse of his life . The like opposition we shall finde excellently expressed in the Prophet Ieremie , My people have committed two evils , they have forsaken me the fountaine of Living water , and have hewed them out cisterns , broken cisterns that can hold no water . Ier. 2. 13. That is , my people are willing to attribute the blessings they enjoy , and to sue for more rather unto any cause then unto me the Lord. She did not know , saith the Lord else where , that I gave her her corne and her wine , and multiplied her silver and gold , &c. but said of them , these are my rewards which my lovers have given me . But saith the Lord , so long as they trusted me , they rested upon a sure fountaine that would never faile them ; with thee , saith the Psalmist , is the Fountaine of life : And so saith the Apostle too , Let your conversation be without covetousnesse , that is , Doe not make an Idoll of the Creature , doe not heape vessels full of monie together , and then thinke that you are all sure , the Creature hath no life in it , nay it hath no truth in it neither , there is deceit and cozenage in riches ; but saith he , Let your conversation be with contentment , consider that what you have is the dimensum , the portion which God hath allotted you , that foode which he findeth most convenient for you ; he knowes that more would but cloy you with a surfet of pride or worldlinesse , that you have not wisedome , humility , faith , heavenly mindednesse enough to concoct a more plentifull estate ; and therefore receive your portion from him , trust his wisedome and care over you , For he hath said , I will not faile thee nor forsake thee . Well then , saith the Lord , so long as they rested on me , they rested upon a sure supply ( All his mercies are sure mercies ) upon a Fountaine which would never faile them : But when once they forsake mee , and will not trust their lives in my keeping , but with the prodigall will have their portion in their owne hands , their water in their owne Cisterns , their pits prove unto them but like lobs torrent , deepe and plentifull though they seeme for a time , yet at length they make those ashamed that relied upon them . And so I finde the Prophets assuring us , that Israel which put so much confidence in the carnall policies of Ieroboam for preserving the kingdome of the ten tribes from any re-union with the house of David , was at last constrained to blush at their owne wisedome , and to be ashamed of Bethel their confidence . Briefly then for that place , there are two excellent things intimated in those two words of Cisterns and Broken Cisterns . First the wealth and honour which men get not from the Lord , but by carnall dependencies , are but Cisterns at the best , and in that respect they have an evill quality in them , they are like dead water , apt to putrifie and corrupt ; being cut of from the influence of God the Fountaine of life , they have no favour nor sweetnesse in them . Besides they are Broken Cisterns too , as they have much mud and rottennesse in them , so they are full of chinkes , at which whatever is cleere and sweet runnes away , and nothing but dregges remaine behinde . The worldly pleasures which men enjoy , their youthfull vigor that carried them with delight and furie to the pursuite of fleshly lusts , the content which they were wont to take in the formalities and complements of courtship and good fellowship , with a storme of sickenesse , or at farthest a winter of age blowes all away , and then when the fruite is gone , there remaines nothing but the diseases of it behinde , which there surfet had begotten , a conscience worme to torment the soule . Thus the life which wee fetch from the Cisterne is a vanishing life , there is still , after the use of it , lesse left behinde then there was before : but the life which we fetch from the fountaine is a fixed , an Abiding life , as S. Iohn speakes , or , as our Saviour cals it , a Life that Abounds , like the pumping of water out of a fountaine , the more it is drawne , the faster it comes . We grant indeed that the Lord , being the Fountaine of life , doth allow the Creature in regard of life temporall some subordinate operation and concurrencie in the worke of preserving life in us . But we must also remember , That the Creatures are but Gods Instruments in that respect : and that not as servants are to their masters , Living instruments , able to worke without concurrence of the superior cause ; but Dead instruments , and therefore must never be separated from the Principall . Let God subduct from them that concourse of his owne which actuates and applies them to their severall services , and all the Creatures in the world are no more able to preserue the body or to comfort the mind , then an axe and a hammer and those other dead instruments are able by themselues alone to erect some stately edifice . It is not the corne or the flowre , but the staffe of bread which supports the life , and that is not any thing that comes out of the earth , but something which comes downe from heaven , even the blessing which sanctifies the Creature ▪ for man liveth not by bread alone , but by the word which proceedeth out of Gods mouth . The Creature cannot hold up it selfe , much lesse contribute to the subsistence of other things , unlesse God continue the influence of his blessing upon it . As soone as Christ had cursed the figge-tree , it presently withered and dried up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fr●m the rootes ; to shew that it was not the roote alone , but the blessing of Christ which did support the figge-tree . The Creatures of themselues are Indifferent to contrary operations , according as they have been by God severally applied . Fire preserved the three children in the furnace , and the same fire lick'd up the instruments of the persecution . Fire came downe from heaven to destroy Sodome , and fire came downe from heaven to advance Elias ; the same sea a Sanctuarie unto Israel and a grave unto Egypt ; Ionah had been drown'd if he had not been devour'd , the latter destruction was a deliverance from the former , and the ravine of the fish a refuge from the rage of the sea ; pulse kept Daniel in good liking , which the meat of the kings table could not doe in the other children : for indeed Life is not a thing meerely naturall , but of promise , as the Apostle speakes ; Let the promise be removed , and however a wicked man lives as well as a righteous man , yet his life is indeed but a breathing death , onely the cramming of him to a day of slaughter : When the blessing of God is once subducted , though men labour in the v●ry fire , turne their vitall heate with extremity of paines into a very flame , yet the close of all their labour will prove nothing but Uanitie , as the Prophet speakes . We should therefore pray unto God that we may live not onely by the Creature , but by the word which sanctifieth the Creature , that wee may not leane upon our substance , but upon Gods promises , that we may not live by that which we have onely , but by that which we hope for , and may still finde God accompanying his owne blessings unto our Soule . But here the vanitie and wickednesse of many worldly men is justly to be reproved , who Rest on the Creature as on the only staffe and comfort of their life , who count it their principall joy when their corne , and wine , and oyle encreaseth , who magnifie their owne arts , sacrifice to their owne net and drag ( which is the Idolatrie of Covetousnesse , so often spoken of by the Apostle , when all the trust , and hope , and glory , and rejoycing which men have is in the Creature , and not in God. ) They boast , saith the Psalmist , in the multitude of their Riches . Nay so much sottishnesse there is in the nature of man , and so much sophistrie in the Creature , that the proud foole in the Gospell from the greatnesse of his wealth , concludes the length of his life , Thou hast much laid up for many yeeres , and the certainety of his mirth and pleasure , Take thine ease , eate , drinke , and be merry . Their inward thought is that their houses shall endure for ever , and their dwelling places to all generations . And David himselfe was over-taken with this folly , I said in my prosperity , I shall never be moved . Yea so much seed is there of pride in the heart of man , and so much heate ( as I may so speake ) & vigour in the Creature to quicken it , as that men are apt to Deifie themselves in the reflection on their owne greatnes , & to deifie any thing else which contributes to the enlargement of their ambitious purposes . The greatnesse of the Persian Emperors made them all usurpe religious worship from their subiects . The like insolence we finde in the Babilonish monarchs , they exalted themselves above the height of the clouds , and made themselves equall to the most high , Esai . 14. 14. yea their pride made them forget any God save themselves , I am , and there is none besides me , Esai . 47. 7. 8. It was the blasphemous arrogance of Tyrus the rich citty , I am a God , I sit in the seate of God , I have a heart like the heart of God , Ezek. 28. 26. neither are these the sinnes of those times alone ; the fountaine of them is in the nature , and the fruites of them in the lives of those , who dare not venture upon the words : For albeit men with their mouths professe God , there is yet a bitter roote of Atheisme and of Polutheisme in the mindes of men by nature , which is mightily actuated by the abundance of earthly things . Where the treasure is there is the heart , where the heart there the happinesse , and where the happinesse there the God. Now worldly men put their trust in their riches , set their heart upon them , make them their strong citty , and therefore no marvell if they be their Idoll too . What is the reason why oftentimes wee may obserue rich and mighty men in the world to bee more impatient of the Word of God , more bitter scorners of the power of religion , more fearefully given over to the pursuite of fleshly lusts and secular purposes , to vanity , vaine-glory , ambition , revenge , fierce , implacable , bloudy passions , brasen and boasting abominations , then other men , but because they have some secret opinion that there is not so great a distance betweene God and them , as betweene God and other men ; but because the abundance of worldly things hath brawned their heart , and fatted their conscience , and thickned their eyes against any feare , or faith , or notice at all of that supreme dominion and impartiall revenge which the most powerfull and just God doth beare over all sinners , and against all sinne ? What is the reason why many ordinary men drudge and moile all the yeere long , thinke every houre in the Church so much time lost from their life , are not able to forbeare their covetous practises on Gods owne Day , count any time of their life , any worke of their hand , any sheaffe of their corne , any penny of their purse throwne quite away , even as so much bloud powr'd out of their veines , which is bestow'd on the worship of God , and on the service of the Altar ; but because men thinke that there is indeed more life in their monie , and the fruits of their ground , then in their God or the promises of his Gospell ? Else how could it possibly be , if men did not in their hearts make God a lier , as the Apostle speakes , That the Lord should professe so plainely , from this day upward , since a stone hath beene layed of my house , since you have put your selves to any charges for my worship , I will surely blesse you , and againe , Bring all my tithes into my house , and prove me if I will not open the windowes of heaven , and powre a blessing upon you that there shall not be roome enough to hold it : and againe , He that hath pitty on the poore lendeth unto the Lord , and that which he hath given , will he pay him againe : and againe , If thou wilt hearken unto me , and obserue to doe all these things , then all these blessings shall come on thee and over-take thee , blessings in the city and in the field , &c. If men did in good earnest personally , and hypothetically , beleeve and embrace these divine truths , How could it be , that men should grudge Almighty God and his worship every farthing which he requires from them of his owne gifts , that they should date let the service and house of God lie dumbe and naked , that they should shut up their bowels of compassion against their poore brethren , and in them venture to denie Christ himselfe a morsell of bread or a mite of monie , that they should neglect the obedience , prophane the name , word , and worship of God , use all base and unwarrantable arts of getting , and all this out of love of that life , and greedinesse of that gaine , which yet themselves , in their generall subscription to Gods truth , have confessed , will either never be gotten , or at least never blessed , by such cursed courses ? so prodigious a property is there in worldly things to obliterate all notions of God out of the heart of a man , and to harden him to any impudent abominations . I spake unto thee in thy prosperity , saith the Lord , but thou saidst , I will not heare . According to their pasture , so were they filled , they were filled and their heart was exalted , therefore have they forgotten me . Take heede , lest when thou hast eaten and art full , thine heart be lifted up , and thou forget the Lord thy God. Therefore it is that we reade of the Poorerich in faith , and of the Gospell preached to the Poore , and revealed unto babes ; because greatnesse and abundance stops the eare , and hardens the heart , and makes men stand at defiance with the simplicitie of the Gospell . Now then that we may be instructed how to use the Creature , as becommeth a dead and impotent thing , wee may make use of these few directions . First , have thine Eye ever upon the Power of God , which alone animateth and raiseth the Creature to that pitch of livelihood which is in it , and who alone hath infinite wayes to weaken the strongest , or to arme the weakest Creature against the stoutest sinner . Peradventure thou hast as much lands and possessions , as many sheepe and oxen as Iob or Nabal ; yet thou hast not the lordship of the clouds , God can harden the heavens over thee , hee can send the mildew and canker into thy corne , the rot and murren into thy cattell ; though thy barnes bee full of corne , and thy fats overflow with new wine , yet he can breake the staffe of thy bread , that the flowre and the winepresse shall not feed thee ; though thou have a house full of silver and gold , he can put holes into every bagge , and chinkes into every Cisterne , that it shall all sinke away like a winter torrent . God can either denie thee a power and will to enjoy it , and this is as sore a disease as poverty it selfe : or else hee can take away thy strength that thou shalt not relish any of thy choisest delicates ; he can send a stone or a gowte that shall make thee willing to buy with all thy riches a poore and a dishonorable health ; and , which is yet worst of all , he can open thy conscience , and let in upon thy Soule that lyon which lies at the dore , amaze thee with the sight of thine owne sinnes , the historie of thine evill life , the experience of his terrours , the glimpses and preoccupations of hell , the evident presumptions of irreconciliation with him ; the frenzie of Cain , the despaire of Iudas , the madnesse of Achitophel , the trembling of Felix , which will damp all thy delights , and make all thy sweetest morsels as the white of an Egge ; at which pinch , however now thou admire and adore thy thicke clay , thou wouldest count it the wisest bargaine thou did'st ever make , to give all thy goods to the poore , to goe bare-foote the whole day with the Prophet Esay , to dresse thy meate with the dung of a man , as the Lord commanded the Prophet Ezekiel , to feede with Micajah in a dungeon on bread of affliction and water of affliction for many yeeres together , that by these or any other meanes thou mightest purchase that inestimable peace , which the whole earth , though changed into a Globe of Gold , or Center of Diamond cannot procure . So uttterly unable are all the Creatures in the world to give life , as that they cannot preserue it intire from forraine or domestique assaults , nor remove those dumps and pressures which doe any way disquiet it . Secondly , to remove this naturall deadnesse of the Creature , or rather to recompence it by the accession of a Blessing from God , use meanes to reduce it unto its primitive Goodnesse . The Apostle shewes us the way . Every Creature of God is good , being sanctified by the Word of God and by Prayer . In which place , because it is a text then which there are few places of Scripture that come more into dayly and generall use with all sorts of men , it will be needfull to unfold ; 1. What it meant by the sanctification of the Creature . 2. How it is sanctified by the Word . 3. How wee are to sanctifie it to our selves by Prayer . For the first , The Creature is then sanctified , when the curse and poison which sin brought upon it is remooved , when we can use the Creature with a cleane conscience , and with assurance of a renewed and comfortable estate in them . It is an Allusion to legall purifications and differences of meates , Levit. 11. No Creature is impure of it selfe , saith the Apostle , in its owne simple created nature : But in as much as the sinne of man forfeited all his interest in the Creature , because eo ipso a man is legally dead ; and a condemn'd man is utterly depriu'd the right of any worldly goods ( nothing is his ex jure , but onely ex largitate ) and in as much as the sinne of man hath made him ▪ though not a sacrilegious intruder , yet a prophane abuser of the good things which remaine , partly by inditect procuring them , partly by despising the author of them , by mustering up Gods owne gifts against him in riot , luxurie , pride , uncleanenesse , earthly mindednesse , hereby it comes to passe that to the uncleane all things are uncleane , because their mindes and consciences are defiled . Now the whole Creation being thus by the sinne of man uncleane , and by consequence unfitted for humane use , as Saint Peter intimates , I never eate any thing common or uncleane , it was therefore requisite that the Creature should have some Purification , before it was unto men allowed : Which was indeede legally done in the Ceremonie , but really in the substance and body of the Ceremonie by Christ , who hath now unto us in their use , and will at last for themselves in their owne being , deliver the Creatures from that vanity and malediction , unto which by reason of the sinne of man they were subjected , and fashion them unto the glorious liberty of the Children of God , make them fit palaces for the saints to inhabit , or conferre upon them a glory which shall bee in the proportion of their natures a suteable advancement unto them , as the glory of the Children of God shall be unto them . The bloud of Christ doth not onely renew and purifie the soule and body of man , but washeth away the curse and dirt which adhereth to every Creature that man useth ; doth not only clense and sanctifie his church , but reneweth all the Creatures , Behold , saith he , I make All things New ; and if any man be in Christ , not onely He is a New Creature , but saith the Apostle , All things are become New. Those men then who keepe themselves out of Christ , and are by consequence under the Curse , as their persons , so their possessions are still under the curse , as their consciences , so their estates are still uncleane ; they eate their meate like Swine rol'd up in dirt , the dirt of their owne sinne , and of Gods malediction . So then the Creature is then sanctified , when the curse thereof is washed away by Christ. Now secondly , let us see How the Creature is sanctified by the Word . By Word wee are not to understand the Word of Creation , wherein God spake and all things were made Good and serviceable to the use of man. For sinne came after that Word , and defaced as well the goodnesse which God put into the Creature , as his Image which he put into man. But by Word I understand first in generall Gods Command and Blessing which strengtheneth the Creature unto those operations for which they serue : in which sense our Saviour useth it , Matth. 4. 4. and elsewhere , If ye call those Gods unto whom the Word of God came , that is , who by Gods Authority and Commission are fitted for subordinate services of Gouernement under him , say ye of him whom the Father hath sanctified , that is , to whom the Word of the Father and his Commission or Command came , to whom the Father hath given Authoritie by his z Power , and fitnesse by his Spirit to Iudge , and save the world , Thou blasphemest , because I said , I am the Sonne of God ? Secondly , by that Word I understand more particularly the Fountaine of that Blessing , which the Apostle cals in generall the Word of Truth , and more particularly , The Gospell of Salvation , and this word is a sanctifying Word ; Sanctifie them by thy truth , thy Word is Truth : and as it sanctifies us , so it sanctifies the Creatures too , it is the Fountaine not onely of Eternall , but of Temporall Blessings . And therefore we finde Christ did not onely say unto the sicke of the Palsie , Thy sinnes are forgiven thee , but also Arise and walke , intimating , that Temporall Blessings come along with the Gospell , it hath the Promises as well of this life as that to come . I never saw the righteous forsaken , saith the Prophet David ( suteable to that of the Apostle , He hath said , I will never leave thee nor forsake thee ) nor their seed begging their bread ; That is , never so wholly by God forsaken , if they were the seed of the Righteous , inheritors of their fathers hope and profession , as to make a constant trade of begging their bread , and so to expose the promises of Christ , that they which seeke the kingdome of heaven shall have all other things added to them , unto reproach and imputation from wicked men . Or thus , I never saw the righteous forsaken , or their seede forsaken by God , though they beg'd their bread , but even in that extremitie God was present with them , to sanctifie to their use , and to give them a comfortable enjoyment of that very bread which the exigencie of their present condition had constrained them to begge . Thus we see in generall , That the Blessing or Command of God , and the fountaine of that blessing , the Gospell of Salvation , doe sanctifie the Creature . But yet neither by the Blessing nor the Gospell is the Creature effectually sanctified unto us , till it be by us apprehended with the Word and Promise , and this is done by Faith ; for the Word , saith the Apostle , profited not those that heard it , because it was not mingled or temper'd with faith . For Faith hath this singular operation , to particularize and single out God and his Promises unto a mansselfe ; So then the Creature is sanctified by the Word and Blessing beleeved and embraced , whereby we come to have a neerer right and peculiarity in the Creatures which we enjoy : for being by Faith united unto Christ and made one with him ( which is that noble effect of faith to incorporate Christ and a Christian together ) we thereby share with him in the inheritance , not onely of Eternall life , but even of the common Creatures . Fellow Heires we are and Copartners with him ; therefore in as much as God hath appointed him to be Heire of All things , as the Apostle speakes , we likewise , in the vertue of our fellowship with him , must in a subordinate sense be Heires of all things too . All is yours , saith the Apostle , and you are Christs , and Christ is Gods. Fidelibus totus mundus divitiarum est , The Saints , saith Saint Austin , have All the world for their possession . And if it be here demanded how this can be true , since wee finde the Saints of God often in great want , and it would doubtlesse bee sinne in them to usurpe another mans goods upon presumption of that promise that Christ is theirs , and with him all things : To this I answere , first in generall , As Christ though he were the Heire of All things , yet for our sakes became poore , that we by his poverty might be made rich : so God oftentimes pleaseth to make the faithfull partake not onely in the priviledges , but in the poverty of Christ , that even by that meanes they may be rich in faith and dependance upon God , as Saint Iames spake , Having nothing , and yet possessing All things . Secondly , All is ours in regard of Christian liberty , though our hands are bound from the possession , yet our Consciences are not bound from the use of any . Thirdly , Though the faithfull have not in the right of their inheritance any monopolie or ingrossement of the Creatures to themselves , yet still they have and shall have the service of them All. That is thus ; If it were possible for any member of Christ to stand absolutely in neede of the use and service of the whole Creation , All the Creatures in the world should undoubtedly waite upon him , and bee appropriated unto him . The Moone should stand still , the Sunne goe backe , the Lions should stop their mouths , the Fire should give over burning , the Ravens should bring him meate , the Heavens should raine downe bread , the Rockes should gush out with water , all the Creatures should muster up themselves to defend the Body of Christ. But though no such absolute necessity shall ever be , yet ordinarily we must learne to beleeve , That those things which God allowes us are best suteable to our particular estate , God knowing us better then we doe our selves : that as lesse would haply make us repine , so more would make us full , and lift up our hearts against God , and set them on the world ; so that All is ours , not absolutely , but subordinately , serviceably according to the exigence of our condition , to the proportion of our faith and furtherance of our Saluation . The third particular inquire into was , How we doe by Prayer sanctifie the Creature to our selves ? This is done in these three courses . 1. In procuring them . We ought not to set about any of our lawfull and just callings without a particular addressing our selves unto God in Prayer . This was the practise of good Eleazer Abrahams servant , when he was emploi'd in finding out a wife for his masters sonne , * O Lord God of my master Abraham I pray thee send me good speed this day : and this also was the practise of good Nehemiah in the distresses of his people , * I prayed unto the God of heaven , and then I spake unto the king . And surely the very Heathen themselves shall in this point rise up in judgement against many prophane Christians , who looke oftner upon their gold then upon their God , as Salvian speakes . We reade often in their writings that in any generall a Calamitie they did joyntly implore the peace and favour of their idolatrous gods ; that in any b matter of consequence they made their entrie upon it by Prayer , commending the successe thereof to the power and providence of those deities which they beleeved . In so much that we read of c Pub. Scipio a great Romane , that he ever went to the Capitole before to the Senate , and began all the businesses of the Common-wealth with Prayer . How much more the●… ought we to doe it , who have not onely the Law and Dictate of nature to guide us , who have not deafe and impotent idols to direct our Prayers to , as their gods were ; but have first The Law of Christ requiring it ; d Pray Alwayes . Pray without ceasing . In every thing by Prayer and Supplication with Thankesgiving , let your requests be made knowne to God. Who have secondly the Example of Christ to enforce it , for not onely a Morning and b Evening was it his c Custome to Pray ; but upon every other solemne occasion . Before his d Preaching , before his e Eating , before the f Election of his Disciples , before his g Transfiguration in the mount , h before and i in his Passion ; Who have thirdly from Christ That Legitimate , Ordinarie , Fundamentall Prayer , as k Tertullian cals it , The Lords Prayer , as a Rule and Directorie by him framed to instruct us how to Pray , and to bound and confine our extravagant and vast desires ; Who lastly have also the Altar of Christ to receive , the Incense of Christ to perfume , the Name and Intercession of Christ to present our Prayers unto God by , who have Christ sanctifying , and , as I may so speake , praying our prayers unto hi●… Father for us ; as we read of the Angell of the Covenant , who had a golden Censer and much incense , to offer up the Prayers of the Saints , which was nothing else but the mediation of Christ bearing the iniquitie of our holy things , as Aaron was appointed to doe ; nothing but his intercession for us at the right hand of his Father . I say , how much more reason ●…ave we , then any Gentile could have , to consecrate all our enterprises with Prayer unto God ? Humbly to acknowledge how justly he might blast all o●…r businesses , and make us labour in the fire ; that unlesse he keepe the City the watchman watcheth but in vaine ; that unlesse hee build the house their labour is in vaine that build it ; that unlesse he give the increase , the planting of Paul , and the watering of Apollo are but emptie breath ; that it is onely his blessing on the diligent hand which maketh rich without any sorrow ; that unlesse he be pleased to favour our attempts , neither the plotting of our heads , nor the solicitous●…esse of our hearts , ●…or the drudgerie of our hands , nor the whole cōcurrence of our created strength , nor any accessorie assistances which we can procure will be able to bring to passe the otherwise most obvious and feasible Events : and therefore to implore his Direction in all our counsels , his concurrence with all our Actions , his blessing on all our undertakings , and his glory as the sole end of all that either we are or doe . For by this meanes we doe First acknowledge our dependencie on God as the first cause , and give him the glory of his soveraigne Power and Dominion over all second agents , in acknowledging that without him we can doe nothing , and the power of God is the Ground of Prayer . Secondly , by this meanes we put God in minde of his Promises , and so acknowledge not our dependence on his power only , but on his Truth and Goodnesse too : And the Promises and Truth of God are the foundation of all our Prayers . That which encouraged Daniel to set his face to seeke unto God in Prayer for the restitution of libertie out of Babylon was Gods Promise and Truth revealed by Ieremie the Prophet , that hee would accomplish but s●…ventie yeeres in the desolation of Ierusalem . That which encouraged Iehosaphat to seeke unto God against the multitude of Moabites which came up against him , was his Promise that he would heare and helpe those that did pray towards his house in their affliction . That which encouraged David to pray unto God for the stability of his house , was the Covenant and Truth of God , Thou hast revealed to thy Servant , saying , I will build thee an house , therefore hath thy servant found in his heart to pray this Prayer unto thee . And now , O Lord , thou art That God , that is , the same God in thy fidelity and mercy , as then thou wert , and thy words be true , and thou hast promised this goodnesse to thy servant ; therefore let it please thee to blesse the house of thy Servant , &c. Excellent to this purpose is that which S. Austin obserues of his mother , who very often and earnestly prayed unto God for h●…r sonne when he was an Hereticke , Chirographa tua ingerebat tibi , Lord , saith he , she urged thee with thine owne hand-writing , she challenged in an humble and fearefull confidence the performance of thine owne obligations . Thirdly and lastly , by this meanes wee hasten the performance of Gods decreed mercies ; we retardate , yea quite hinder his almost purposed and decreed Iudgements . The Lord had resolved to restore Israel to their wonted peace and honour , yet for all these things will I be enquired vnto by the House of Israel to doe it for them , saith He in the Prophet . The Lord had threatned destruction against Israel for their Idolatry , had not Moses stood before him in the breach to turne away his wrath , as the Psalmist speakes . And we reade of the Primitive Christians , that their prayers procured raine from heaven , when the Armies of the Emperours were even famished for want of water , and that their very persecutors have begg'd their prayers . Secondly , as by prayer the Creature is sanctified in the procurement ( for no man hath reason to beleeue that there is any blessing intended vnto him by God in any of the good things which doe not come in vnto him by prayer ) so in the next place the Creature is by Prayer sanctified in the fruition thereof ; because , to enjoy the portion allotted us , and to rejoyce in our labour , is the Gift of God , as Salomon speakes . The Creature of it selfe is not onely Dead , and therefore unable to minister life by it selfe alone , but , which is worse , by the meanes of mans sinne , it is Deadly too , and therefore apt to poyson the receivers of it without the corrective of Gods Grace . Pleasure is a thing in it selfe lawfull ; but corruption of nature is apt to make a man a lover of pleasure , more then a lover of God , and then is that mans pleasure made unto him the metropolis of mischiefe , as Clemens Alexand●…inus speakes . A good name is better then sweet oyntment , and more to be desired then much riches ; but corruption is apt to put a flie of vaine-glory and selfeaffectation into this oyntment , to make a man foolishly feed upon his owne credit , and with the Pharisies to doe ▪ all for applause , and preferre the praise of men before the glory of God ; and then our sweet oyntment is degenerated into a curse ; Woe bee unto you , when all men shall speake well of you . Riches of themselves are the good gifts and blessings of God , as Salomon saith , The blessing of the Lord maketh rich , but corruption is apt to breed by this meanes covetousnesse , pride , selfe-dependency , forgetfulnesse of God , scorne of the Gospell , and the like ; and then these earthly blessings are turned into the curse of the earth , into Thornes and Briers , as the Apostle speakes , They that will be rich pierce themselves thorow with many sorrowes . Learning in it selfe is an honourable and a noble endowment ; it is recorded for the glory of Moses , that hee was learned in all the wisedome of the Egyptians : but corruption is apt to turne learning into leauen , to infect the heart with pride , which being arm'd and seconded with wit breakes forth into perverse disputes , and corrupts the minde . Therefore Saint Paul advised the Christians of his time , to beware lest any man spoile them through Philosophy and begvile them with entising words . And the ancient Fathers counted the a Philosophers the Seminaries of heresie . Proofe whereof , to let passe the Antitrinitarians and Pelagians , and other ancient Here●…ikes , who out of the nicenesse of a quaint wit perverted Gods truth to the patronage of their lyes ; and to passe by the Schoolemen and Iesuites of late Ages , who haue made the way to heaven a very labyrinth of crooked subtilties , and have weav'd Divinity into Cobwebs ; wee may have abundantly in those Libertines and Cyrenians , who disputed b with Stephen , and those Stoicks that wrangled with Saint Paul about the resurrection . And now learning being thus corrupted is not onely turned into wearinesse , but into very notorious and damnable folly , for thinking themselves wise , saith the Apostle , they became fooles , and their folly shall be made k●…owne unto all men . To get wealth in an honest and painefull Calling is a great blessing ▪ for the diligent hand maketh rich ; but corruption is apt to perswade unto cozenage , lying , equivocation , fals weights , ingrossements , monopolies and other Arts of cruelty and unjustice , and by this meanes ou●… law full Callings are turned into abominations , mysteries of iniquity , and a pursuit of death . Every creature of God is good in it selfe , and allowed both for necessitie and delight ; but corruption is apt to abuse the Creatures to luxury and excesse , to drunkennesse , gluttony and inordinate lusts , and by this meanes a mans table is turned into a Snare , as the Psalmist speakes . Now then since all the world is thus bespread with ginnes , it mainely concernes us alwayes to pray , that we may use the world as not abusing it , that wee may enjoy the Creatures with such wisedome , temperance , sobriety , heavenly affections , as may make them so , many ascents to raise us neerer unto God , as so many glasses in which to contemplate the wisedome , providence , and care of God to men , as so many witnesses of his love , and of our duty . And thus doth prayer sanctifie the Creature in the use of it . Lastly , and in one word , Prayer sanctifies the Creatures in the review and recognition of them . and Gods mercy in them , with thanksgiving and thoughts of praise , as Iacob , Gen. 32. 9. 10. and David , 2. Sam. 7. 18. 21. looked upon God in the blessings with which hee had blessed them . And now since Prayer doth thus sanctifie the Creatures unto us , wee should make friends of the unrighteous Mammon , that wee may by that meanes get the prayers of the poore Saints upon us and our estate , that the eye which seeth us may blesse us , and the care that heareth us may give witnesse to us ; that the loynes and the mouthes , the backes and the bellies of the poore and fatherlesse may be as so many reall supplications unto God for us . The third and last direction which I shall give you to finde life in the Creature , shall bee to looke on it , and love it in its right order , with subordination to God and his promises ; to love it after God , and for God , as the beame which conveyes the influences of life from him ; as his instrument , moved and moderated by him to those ends for which it serves ; to love it as the Cisterne , not as the fountaine of life ; to make Christ the foundation , and all other things but as accessions unto him . Otherwise if wee love it either alone , or above Christ , however it may by Gods providence keepe our breath a while in our nostrils , and fatten us against the last day , yet impossible it is that it should ever minister the true and solid comforts of life unto us , which consisteth not in the abundance of things which a man possesseth , as our Saviour speakes . Life goes not upward ▪ but downeward , the inferiour derives it not on the superiour ; therefore by placing the Creature in our estimation above Christ , we deny unto it any influence of livelihood from him , whom yet in words we professe to be the fountaine of life . But men will object and say , This is a needlesse caution not to preferre the Creature before the Creator , as if any man were so impious and absurd . Surely Saint Paul tells us , that men without faith are impious and absurd men , who doe in their affections and practises as undoubtedly undervalue Christ , as the Gadarens that preferred their Swine before him . What else did Esau , when for a messe of pottage he sold away his birth-right , which was a priviledge that led to Christ ? What else did the people in the Wildernesse , who despised the holy Land , which was the type of Christs Kingdome , and in their hearts turned backe to Egypt ? What else did those wicked Israelites , who polluted the Table of the Lord , and made his Altar contemptible , which was a type of Christ ? What else did Iudas and the Iewes , who sold and bought the Lord of glory for the price of a beast ? What else doe daily those men , who make Religion serve turnes , and godlinesse waite upon gaine ? who creepe into houses with a forme of pietie , to seduce unstable foules , and plucke off their feathers to make themselves a neast ? The Apostles Rule is generall , that sensuall and earthly-minded men are all the enemies of the Crosse of Christ , Phil. 3. 18. 19. The third and last disproportion betweene the soule of Man and the Creature arising from the vanit●…e thereof , is in regard of duration and continuance . Man is by nature a provident Creature , apt to lay up for the time to come , and that disposition should reach beyond the forecast of the Foole in the Gospell for many yeeres , even for immortalitie it selfe ▪ For certainely there is no man who hath but the generall notions of corrupted reason alive within him , who hath not his conscience quite vitiated , and his minde putrified with noysome lusts , who is not wrapped up in the mud of thicke ignorance , and palpable stupiditie , but must of necessitie have oftentimes the immediate representations of immortalitie before his eyes . Let him never so much smother and suppresse the truth , let him with all the Arte he can divert his conceits , and entangle his thoughts in secular cares , let him shut his eye-lids as close as his naile is to his flesh , yet the flashes of immortalitie are of so penetrative and searching a nature , that they will undoubtedly get through all the obstacles , which a minde not wholly over-dawb'd with worldlinesse and ignorance can put betweene . Therefore the Apostle useth that for a strong argument , why rich men should not trust in uncertaine riches , but in the living God , and should be rich in good workes , That so , saith he , they may lay up in store a good foundation against the time to come , that they may lay hold on eternall life , 1. Tim. 6. 17. 19. Wicked men indeed lay up in store , but it is not riches , but wrath , even violence and oppression against the last day . But by trusting God , and doing good a man layes up durable Riches , as the wise Man speakes ; in which respect he presently addes , That the fruit of wisedome is better then Gold. For though Gold be of all Mettals the most solid , and therefore least subject to decay , yet it is not immortall and durable riches ; for the Apostle tels us , that silver and gold are corruptible things , and that there is a rust and canker which 〈◊〉 up the gold and silver of wicked men . I confesse the hearts of many men are so glewed unto the world , especially when they finde all things succeed prosperously with them that they are apt enough to set up their rest , and to conceite a kinde of stedfastnesse in the things they possesse . Because they haue no changes . saith the Prophet David , therefore they feare not God. But yet I say , where the Lord doth not wholly give a man over to heape up treasures unto the last day , to be eaten up with the canker of his owne wealth , the soule must of necess●…y sometime or other happen upon such sad thoughts as these . What ailes my foolish heart thus to eate up it selfe with care , and to rob mine eyes of their beloved sleepe for such things , as to the which the time will come when I must bid an everlasting farewell ? Am I not a poore mortall Creature , brother to the Wormes , sister to the Dus●… ? Doe I not carry about with mee a soule full of corruptions , a skinne full of diseases ? Is not my breath in my nostrils , where there is roome enough for it to goe out , and possibility never to come in again ? Is my flesh of brasse , or my bones of iron , that I should thinke to hold out , and without interruption to enjoy these earthly things ? Or if they were , yet are not the Creatures themselves subject to period and mortalitie ? Is there not a Moth in my richest garments , a Worme in my tallest Cedars , a Canker and rust in my fi●…nest Gold to corrupt and eate it out ? Or if not , will there not come a day , when the whole frame of Nature shall bee set on fire , and the Elements themselves shall melt with heate , when that universall flame shall devoure all the bagges , and lands , and offices , and honours , and treasures , and store ▪ houses of worldly men ? When Heaven and Hell shall divide the World ; Heaven , into which nothing can be admitted which is capable of Moth or rust to corrupt it , and Hel , into which if any such things could come , they would undoubtedly in one instant bee swallowed vp in those violent and unextinguishable flames ? And shall I be so foolish as to 〈◊〉 my felicity in that which will faile me , when I shall stand in greatest neede , to heape up treasures into a broken bagge , to worke in the fire where all must perish ? Certainely the soule of a meere worldly man , who cannot finde God or Christ in the things hee enjoyes , must of necessity be so f●…rre from reaping solid or constant comfort from any of these perishable Creatures , that it cannot but ake and tremble , but be wholly surprized with dismall passions , with horrid preapprehensions of its owne wofull estate , upon the evidence of the Creatures mortalitie , and the unavoideable flashes and conviction of its owne everlastingnesse . Now if we consider the various rootes of this corruption in the Creature , it will then further appeare unto us , that they are not onely mortall , but even momentarie and vanishing : First , by the Law of their Creation they were made subject to alterations , there was an enmitie and reluctancy in their entirest being . Secondly , this hath been exceedingly improved by the s●…ne of man , whose evill , being the lord of all Creatures , must needs redound to the misery and mortalitie of all his retinue . For it was in the greater World , as in the administration of a private family ; the poverty of the Master is felt in the bowels of all the rest , his staine and dishonour runnes into all the members of that society . As it is in the naturall body some parts may be distempered and ill affected alone , others not without contagion on the rest ; a man may have a dimme eye , or a withered arme , or a lame foot , or an impedite tongue without any danger to the parts adjoyning ; but a lethargie in the head , or an obstruction in the liver , or a dyspepsie and indisposition in the stomake diffuseth universall malignity through the body , because these are soveraigne and architectonicall parts of man : so likewise is it in the great and vast body of the Creation . However other Creatures might have kept their evill , if any had been in them , within their owne bounds , yet that evill which man , the Lord and head of the whole brought into the world , was a spreading and infectious evill , which conuey'd poyson into the whole frame of nature , and planted the seed of that universall dissolution which shall one day deface with darkenesse and horror the beauty of that glorious frame which wee now admire . It is said that when Corah , Dathan , and Abiram had provoked the Lord by their rebellion against his servants to inflict that fearefull destruction upon them , the earth opened her mouth & swallowed not only them up , but al the houses , and men , and goods that appertained to them . Now in like maner the heaven and earth and al inferior Creatures did at first appertaine to Adam : the Lord gave him the free use of them , & dominion over them : when therefore man had committed that notorious rebellion against his maker , which was not only to aspire like Corah and his associates to the height and principality of some fellow Creature , but even to the absolutenesse , wisdome , power and independency of God himselfe , no marvell if the wrath of God did together with him seize upon his house , and all the goods that belongd unto him , bringing in that cōfusion and disorder which we even now see doth breake asunder the bonds and ligaments of nature , doth unjoynt the confedera●…ies and societies of the dumbe Creatures , and turneth the armies of the Almighty into mutinies and commotion , which in one word hath so fast manicled the world in the bondag●… of corruption , as that it doth already groane and linger with paine under the sinne of man and the curse of God , and will at last breake forth into that universall flame which will melt the very Elements of Nature into their primitive confusion . Thus wee see besides the created limitednesse of the creature , by which it was utterly unsuteable to the immortall desires of the soule of man , the sinne of man hath implanted in them a secret worme and rottennesse which doth ▪ set forward their mortalitie , and by adding to them confusion , enmity , disproportion , sedition , inequalitie ( all the seeds of corruption ) hath made them , not onely as before they were mortall , but which addes one mortalitie to another , even momentary and vanishing too . When any Creature loseth any of its native and created vigour , it is a manifest signe that there is some secret sentence of death gnawing upon it . The excellency of the Heavens wee know is their light , their beauty , their influences upon the lower World , and even these hath the sinne of man defaced . Wee finde when the Lord pleaseth to reveale his wrath against men for sinne in any terrible manner , hee doth it from Heaven ; There shall be wonders in the Heauen , blood and fire , and pillars of smoake , the Sunne shall be turned into darkenesse , and the Moone into blood ; and the day of the Lord is called a day of darknesse , and gloominesse , and thicke darknesse . How often hath Gods heavy displeasure declared it selfe from Heaven in the confusion of nature ? in stormes and horrible tempests ? in thick clouds and darke waters ? in arrowes of lightning and coales of fire ? in blacknesse and darkenesse ? in brimstone on Sodome , in a flaming sword over Ierusalem , in that fearefull Starre of fire to the Christian World of late yeeres , which hath kindled those woful combustions , the flames whereof are still so great , as that wee our selves , if wee looke upon the merits and provocations of our sinnes , may have reason to feare , that not all the Sea betweene us and our neighbours can bee able to quench till it have scorched and singed us . Wee find likewise by plaine experience how languid the seeds of life , how faint the vigor either of heavenly influences , or of sublunary and inferiour agents are growne , when that life of men , which was wont to reach to almost a thousand yeeres , is esteemed even a miraculous age , if it be extended but to the tenth part of that duration . We need not examine the inferiour Creatures , which we find expressely cursed for the sinne of man with Thornes and Briers ( the usuall expression of a curse in Scripture . ) If we but open our eyes and looke about us , wee shall see what paines Husbandmen take to keepe the earth from giving up the Ghost , in opening the veines thereof , in applying their Soile and Marle as so many Pills or Salves , as so many Cordials and preservatives to keepe it alive , in laying it asleepe , as it were , when it lyeth fallow every second or third yeere , that by any meanes they may preserve in it that life , which they see plainely approching to its last gaspe . Thus you see how besides the originall limitednesse of the Creature , there is in a second place a Moth or Canker by the infection of sinne begotten in them , which hastens their mortalitie , God ordering the second causes so amongst themselves , that they exercising enmitie one against another , may punish the sinne of man in their contentions , as the Lord stirred up the Babylonians against the Egyptians to punish the sinnes of his owne people . And therefore wee finde , that the times of the Gospell , when holinesse was to bee more universall , are expressed by such figures , as restore perfection and peace to the Creatures . The Earth shall be fat and plenteous , there shall be upon every high hill Rivers and Streames of water , the light of the Moone shall be as the light of the Sunne , and the light of the Sunne sevenfold , as the light of seven dayes . And againe , the Wolfe shall dwell with the Lambe , and the leopard shall lye downe with the kid , and a Calfe , and a young Lion , and a fatling together , &c. Which places , though figuratively to be understood , have yet me thinks thus much of the letter in them , to assure us that whatever blemish since the Creation any of those glorious heavenly bodies are either in themselves , or by interposition of foggy vapours subject unto , what ever enmities and destructive qualities enrage one beast against another , they are all of them the consequents of that finne which nothing can remove but the Gospell of Christ. And this is that universall contagion which runneth through the whole frame of Nature into the bowels of every Creature . But yet further in a third place there is a particular ground of this mortality to many men , namely the Particular curse upon that place or creature which men enioy . For as a piece of oke besides the natural corruptiblenes of it , as it is a body compounded of contrary principles , whereby it would of it selfe at last returne to its dust againe , may further have a worme like Ionah his Gourd eating out the heart of it , & by that meanes hastening its corruption ; and yet further besides that may be presently put into the fire , which will make a more speedy riddance then either of the former : Or as in the body of a man , besides the generall consumption , which lingringly feedeth upon the whole , each particular mēber may have a particular disease , which may serve to hasten that corruption to it self , which the other threatens to the whole : so may it be , and often is in the Creatures of God. Besides their naturall finitenes , and their generall bondage of corruption , which by a hidden & insensible insinuation doth emasculate the vigor and strength of the Creatures , there may be a Particular Curse , which may serve speedily to hasten that decay , which , without any such concu●…rence , would have made hast enough to leave the possessors of them in everlasting penurie . I will be unto Ephraim as a moth and to the house of Iuda as rottennes , saith the Lord. That is Gods first Instrument of mortality whereby he will certainely though indeed lingtingly consume a thing . But now if for all this when the Moth secretly consumes him , so that he seeth his sicknesse and feeleth his wound , he will yet trust in his owne counsels and confederacies , sacrifice to his owne net , goe to Assyria or King Iareb for succour , I will then be unto Ephraim as a Lyon , in a more sudden and swift destruction . As he dealeth thus with men , so with the things about them too , first he puts a Moth into them , rust in our gold , canker in our siluer , hartlessenesse in our earth , faintnesse in the influences of heauen ; and if notwithstanding all this men will still trust in the Cisterne , God will put holes into it too , which shall make it runne out as fast as they fill it ; hee will giue wings to their monie , encrease the occasions of expence : and if they clip their wings , that they fly not away , he will make holes in the bottome of their baggs that they shall droppe away : he will not onely send a ▪ Moth and rust which shall in time eate them out , but hee will send a Thiefe upon them too , which shall suddenly breake through and carry them away . So many steps and gradations are there in the mortality of the creature , when God pleaseth to adde his curse unto them for sin . As for Ephr●…im , saith the Lord , their Glory shall fly away like a Bird , from the birth , and from the wombe , and from the conception . Observe the gradations of mortality in the best blessings we enjoy , in our very glory , namely our children , which are called an Inheritance and reward to take away shame from their parents . They shall fly away like a bird , that notes the swiftnesse of the Iudgement , and that first from the birth ; as soone as they are borne the murtherer shall destroy them : yea from the wombe ; before they be borne they shall perish , nothing of them shall be enjoyd but the hope , and if that be too much , here is a degree as low as can be , from the very conception they shall miscarry and prove abortive . I will smite the winter house and the summer house , the houses of Ivori●… , and the great houses shall have an end . If the Lord undertake to smite , if he send abroad the fire of his wrath , it shall seize on those palaces and great houses which men thought should have endured unto all generations . For that Flying role , importing Iudgement decreed , and sudden , which was sent over the whole earth against the Thiefe and the swearer , did not onely smite the man , but his house , and like a leprosie consume the very timber and stones thereof . Therefore wee read in the Leviticall law of leprosies not in men onely but in houses , and garments , intimating unto us , that sinne derives a contagion upon any thing that is about us , and like Ivie in a wall , or that wild Caprificus , wil get rooting in the very substance of the stone in the wall , and breake it asunder . What ever it is that men can finde out vnder the Sunne to fasten their hearts upon for Satisfaction and comfort , this leprosie will defile it , and eate it out . If silver and gold , besides their secret rust and proper corruption , the Lord can make the thiefe rise up suddenly , and bite the possessors , and so unlade them of their thicke clay : If Reall substance and encrease , the Lord cast●…th away , saith the wise man , the substance of the wicked , a●…d the increase of his house , saith Iob , shall depart and flow away . If greatnesse and high places , the Lord can put ice vnder their feete , make their places slippery , and subject to a momentarie desolation : If a great name and glory , the Lord cannot onely suffer time and ignorance to draw out all the memorie of a man , but can presently rot his name from under heauen : If Corne and the fruits of the Earth , the Lord can kill it in the blade by with-holding raine three moneths before the Haruest : Hee can send a Thiefe , a Caterpiller , a Palmer worme to eate it up . If it hold out to come into the barne , euen there he can blow upon it and consume it like chaffe . However men thinke when they have their Corne in their houses , and their Wine in their C●…llars they are sure and have no more to doe with God , yet he can take away the staffe and lif●… of it in our very houses . Yea when it is in our mouthes and bowels , he can send leanenesse and a curse after it . Awake ye Drunkards , and howle ye drinkers of wine , saith the Prophet , because of the new wine , for it is cut off from your mouths . The Lord could deferre the punishment of these men till the last day , when undoubtedly there will be nothing for them to drinke but that Cup of the Lords right hand as the Prophet calls it : a Cup of fury and trembling , a cup of sorrow , astonishment , and desolation ; a Cup which shall make all that drinke thereof to bee moved and mad , to be drunken and fall , and spue , and rise up no more , even that fierce and bitter indignation , in the pouring out of which the Lord shall put to his right hand , his strong arme , not onely the terror of his presence , but the glory of his power : I say the Lord could let drunkards alone till at last they meet with this Cup , ( which undoubtedly they shall doe , if there be either truth in Gods word , or power in his right hand , if there be either Iustice in heaven , or fire in hell ) till with Belshazzar they meet with dregs and trembling in the bottome of all their Cups : but yet oftentimes the Lord smites them with a more sudden blow , snatcheth away the Cup from their very mouths , and so makes one Curse anticipate and preuent another . Though Haman and Achitophel should have liv'd out the whole thred of their life , yet at last their honor must have laine downe in the dust with them ; Though Iudas could have liv'd a thousand yeares , and could have improv'd the reward of his Masters bloud to the best advantage that ever Vsurer did , yet the rust would at last have seiz'd upon his bags , and his monie must have perished with him : but now the Lord sets forward his Curse , and that which the moth would have been long in doing , the gallows dispatcheth with a more swift destruction . Thus as the body of a man may have many summons and engagements unto one death , may labour at once under many desperate diseases , all which by a malignant con●…unction must needs hasten a mans end ( as Cesar was stabd with thirty wounds , each one whereof might have serv'd to let out his soule ) so the Creatures of God labouring under a manifold corruption , doe as it were by so many wings post away from the Owners of them , and for that reason must needs be utterly disproportionable to the condition of an Immortall Soule . Now to make some Application of this particular before wee leave it , This doth first discover and shame the folly of wicked worldlings both in their opinions and affections to earthly things . Love is blinde and will easily make men beleeve that of any thing which they could wish to bee in it : and therefore , because wicked men wish with all their hearts , for the love they beare to the Creatures , that they might continue together for ever , the Divell doth at last so deeply delude them as to thinke that they shall continue for ever . Indeed in these and in the generall , they must needs confesse that one generation commeth and another goeth : but in their owne particular they can never assume with any feeling and experimentall assent the truth of that generall to their owne estates : And therefore what ever for shame of the world their outward professions may be , yet the Prophet David assures us , That their inward Thoughts , their owne retir'd contrivances and resolutions are , that their houses shall endure for ever , and their dwelling places to all generations ; and upon this Immortality of stones and monuments they resolve to rest . But the psalmist concludes this to be but brutish and notorious folly , This their way is their folly , they like sheepe are laid downe in their graves , and death feeds upon them . And indeed what a folly is it for men to build upon the sand , to erectan Imaginarie fabrick of I know not what Immortality , which hath not so much as a constant subsistence in the head that contrives it ? What man will ever goe about to build a house with much cost ( and when he hath done , to inhabit it himself ) of such rotten and inconsistent materials , as will undoubtedly within a yeere or two after fall upon his head , and bury him in the ruines of his owne folly ? Now then suppose a man were lord of all the World , and had his life coextended with it , were furnished with wisedome to manage and strength to runne through all the affaires incident to this vast frame , in as ample a measure as any one man for the governement of a private family : yet the Scripture would assure even such a man , that there will come a day in which the heavens shall passe away with a noise , and the elements shall melt with heate , and the earth with the workes that are therein shall be burnt up , and that there is but one houre to come before all this shall be , Behold now is the last houre : And what man upon these termes would fix his heart and ground his hopes upon such a tottering bottome , as will within a little while crumble into dust , and leave the poore soule that rested upon it to sinke into hell ? But now when we consider that none of us labour for any such inheritance , that the extremitie of any mans hopes can be but to purchase some little patch of earth , which to the whole World cannot beare so neere a proportion , as the smallest molehill to this whole habitable earth ; that all we toyle for is but to have our loade of a little thicke clay , as the Prophet speakes , that when wee have gotten it , neither wee nor it shall continue till the universall dissolution , but in the midst of our dearest embracements we may suddenly be puld asunder , and come to a fearefull end , it must needs be more then brutish stupidity for a man to weave the Spiders webs , to wrappe himselfe up from the consumption determined against the whole earth in a covering , that is so infinitely too short and too narrow for him . Wee will conclude this particular with the doome given by the Prophet Ieremy . As the Partridge sitteth on egges and hatcheth them not , ( shee is either caught by the fowler , or her egges are broken ) so he that getteth riches and not by right , shall leave them in the midst of his dayes , and in the end shall bee a foole . Secondly , this serves to justifie the wisedome and providence of God in his proceedings with men : The wicked here provoke God , and cry aloud for vengeance on their owne head , and the Lord seemes to stop his eares at the cry of sinne , and still to loade them with his blessings , he maketh their way to prosper , they take roote , and grow and bring forth fruite : they shine like a blazing Comet , and threaten ruine to all that looke upon them ; they carry themselves like some Tyrant in a Tragedy , that scatters abroad death with the sparkles of his eyes , and darts out threats against the heaven aboue him ; they are like Agag before Samuel , clothed very delicately , and presume that there is no bitternesse to come . And now the impatiency of man , that cannot resolve things into their proper issues , that cannot let iniquitie ripen , nor reconcile one day and a thousand yeeres together , begins to question Gods proceedings , and is afraid le●…t the World be governed blindfold , and blessings and curses throwne confusedly abroad for men as it were to scramble and to scuffie for them . But our God who keepeth times and seasons in his owne power , who hath given to every Creature under the Sunne limits which it shall not exceed , hath set bounds unto sinne likewise wherein to ripen . The Starres howsoever they may bee sometimes ecclipsed , have yet a fixed and permanent subsistency in their Orbes ; but these Comets though they rise with a greater traine and streame of light , yet at last vanish into ashes , and are seene no more : the Tyrant though in two or three Acts or Scenes he revell it , and disturbe the whole businesse , yet at last hee will goe out in blood and shame ▪ even so , though wickedmen flourish and oppresse , and provoke God every day , and rage like the Sea , yet the Lord hath set their bounds which they shall not passe , they have an appointed time to take their fill of the creature , and then when they have glutted and cloid themselves with excesse , when their humours are growne to a full ripenesse , the Lord will temper them a potion of his wrath , which shall make them turne all up againe , and shamefull spuing shall be on their glory . Thus saith the Lord , For Three transgressions and for foure I will not turne away the punishment of Damascus and those other Cities . So long as the wicked commit one or too iniquities , so long I forbeare , and expect their repentance ; but when they proceed to three , and then adde a fourth , that is , when they are come to that measure of sinne which my patience hath prefixed , then I will hasten my revenge , and not any longer turne away the punishment thereof . In the fourth generation , saith God to Abraham , thy posterity shall come out of the Land where they shall be strangers , and shall inherit this Land , for the iniquitie of the Amorites is not yet full . There is a time when sinne growes ripe and full and then the sickle comes upon it . When the Prophet saw a basket of summer fruites , that were so ripe as that they were gathered off the tree , ( which was a type of the sinnes of Gods people , which are sooner ripe then the sinnes of Heathen that knew him not , because they have the constant light and heate of his Word to hasten their maturitie ) then , saith the Lord , The end is come upon my people , I will not passeby them any more , I will have no more patience towards them . Ieremy what seest thou ? I see the rod of an Almond tree . Thou hast well seene , saith the Lord , for I will hasten my Word to performe it . When men hasten the maturity of sinne like the blossomes of an Almond tree , ( which come soonest out ) then saith the Lord will I hasten the Iudgements which I have pronounced . We reade in the Prophet Zachary of an Ephah , a measure where into all the wickednesse of that people , figured by a woman , shall bee throwne together , and when this measure of sinnes is full to the brimme , then there is a masse of Lead importing the firmenesse , immutabilitie , and heavinesse of Gods Decree and counsell , which seales up the Ephah , never more to have any sinne put into it , and then come two women with winde in their wings , which are the executioners of Gods ●…wift and irreversible fury , & carry the Ephah betweene heaven and earth , intimating the publike declaration of the righteous Iudgements of God , into the Land of Shinar , to build it there an house , denoting the constant and perpetuall habitation of the wicked in that place of bondage whither the wrath of God shall drive them ( for building of houses argues an abiding . ) Put you in the sickle for the harvest is ripe ; come get you downe , for the presse is full , the fats overflow , for the wickednesse is great . The revenge of sinne is here and elsewhere compared to reaping , and treading the winepresse ; and the greatnesse of sinne is here cald the ripenesse of the harvest , and the ouerflowing of the fatts , to shew unto us that there is a time and measure of sinne , beyond which the Lord will not deferre the execution of his vengeance . There are dayes of visitation and recompence for sinne , which being come , Israel which would not know before shall know , that God keepes their sinnes in store sealed vp amongst his treasures , and that therefore their foot shall slip in due time , namely in the day of their calamity , or in their moneth , as the Prophet speakes . As Gods blessings have a punctuall time , from the foure and twentieth of the ninth moneth , from this day I will blesse you : so likewise have his Iudgements too . The dayes of Man shall bee a hundred and twenty yeeres , to the old World : nor are yeeres onely , but even moneths determined with him , Now shall a moneth devoure them with their portions , to idolatrous Israel . Nor moneths onely , but dayes and parts of dayes ; In a morning shall the King of Israel be cut off , his destruction shall bee as sudden as it is certaine . The wicked plotteth against the 〈◊〉 , and goasheth upon him with his teeth : but though hee plot , hee shall not prosper , though hee gnash with his teeth , hee shall not bite with his teeth , for the Lord shall laugh at him ▪ because hee seeth that His Day is comming . So much mischiefe as he can doe within the compasse of his chaine , the Lord permits him to doe ; but when he is come to His Day , then all his thoughts and projects perish with him . Excellently hath holy Iob stated the Point , with whom I meane to conclude , Their good ▪ saith he , is not in their Hand . Riot it indeed they doe , and take their fill of pleasure for a time , as the fish of the baite , when he hath some scope of line given him to play ; but still their Good , their Time , their line is in Gods hand , they are not the Lords of their owne lives and delights . God layeth up his iniquitie for his children , that is , the Lord keepes an exact account of his sinnes , which haply he will r●…pay upon the heads of his children , however hee himselfe shall have no more pleasure in his house after him , when once the number of his moneths is cut off in the midst ; and in the meane time however he be full of strength , wholly at ease and quiet , yet saith he , The wicked is reserved to the day of destructiction ; He is but like a prisoner , shackled peradventure in fetters of Gold , but he shall be brought forth to the day of wrath , and though he could rise out of the grave before Christs tribunall , as Agag appeared before Samuel delicately clothed , yet the sword should cut him in pieces , and bitternesse should overtake him . Thus wee see how infinitely unable the Creature shall bee to shelter a man from the tribunall of Christ , and how wise , just , and wonderfull the Lord is in the administration of the World in bearing with patience the vessels of wrath fitted to destruction , and suffering them to muster up his owne blessings against himselfe . Lastly , this must serue for a needfull Caution to us , to take heed of deifying the Creatures ▪ and attributing that Immortality to them which they are not capable of . But in as much as they are onely for present refreshment in this vale of misery , and have no matter of reall and abiding happinesse in them , not to looke on them with an admiring or adoring eye , but to use them with such due correctives as become such mortall and meane things . First in using the Creature , be sure thou keepe thine intellectuals untainted ; for earthly things are apt to cast a filme over mens eyes , and to misguide them into corrupt apprehensions and presumptions of them . We find nothing more frequent in the Prophets then to upbraid the people with their strange cōfidences which they were wont to rest upon against all the judgements which were denounced against them , by objecting their wealth , greatnesse , strong confederacies , inexpugnable munitions , their nests in the clouds , and their houses amongst the starres : they could never be brought to repent for sinne , or to tremble at Gods voyce , till they were driven off from these holds . A man can never be brought to God till he forsake the Creature , a man will never forsake the Creature till he see vanitie in the Creature . Turne away mine eyes from beholding vanitie . David intimates that a man can never heartily pray against fixing his affections on earthly things , till he be really and experimentally convinc'd of the vanity of them . This rule Salomon obserues to withdraw the desires of yong men , who have strongest affections and smallest experience of the deceit of worldly things , Though thou rejoyce and cheere up thy selfe , and walke in the waies of thine heart , and in the sight of thine eyes , yet Know thou that for all these things God will bring thee to judgement , a time will come when thou shalt be stripp'd of all these , when they shall play the fugitives , and the yeeres of darkenesse shall draw nigh , when thou shalt say , I have no pleasure in them : and then the Lord will revenge thy great ingratitude in forgetting and despising him amidst all his blessings , in ●…dolizing his gifts , and bestowing the attributions of his glory , and the affections due unto him upon a corruptible Creature . In the Romane Triumphs the Generall or Emperour , that rode in honour through the city with the principall of his enemies bound in chaines behinde his chariot , had alwaies a servant running along by him with this Corrective of his glory , Resp●…ce post te , hominem memento te . Looke behinde thee , and in the persons of thine enemies learne that thou thy selfe art a man subject to the same Casualties and dishonors with others . Surely , if men who had nothing but the Creatures to trust to , being Aliens from the Covenant of promise , and without God in the world , had yet so much Care to keepe their judgements sound touching the vanity of their greatest honors , how much more ought Christians , who professe themselves heires of better and more abiding Promises . But especially arme thy selfe against those vanities which most easily beset and beguile thee ; apply the authoritie of the Word to thine owne particular sickenesse and disease , treasure up all the experiences that meete thee in thine owne course , or are remarkeable in the lives of others , remember how a moment swallowed up such a pleasure , which will never returne againe , how an indirect purchase embitter'd such a preferment , and thou never didst feele that comfort in it , which thy hopes and ambitions promised thee , how a frowne and disgrace at another time dash'd all thy contrivances for further advancement , how death seised upon such a friend , in whom thou . Hadst laid up much of thy dependance and assurances , how time hath not onely rob'd thee of the things , but even turn'd the edge of thy desires ▪ and made thee loath thy wonted idoles , and looke upon thy old delights as Ammon upon Tamar with exceeding hatred . But above all addresse thy selfe to the throne of Grace , and beseech the Lord so to sanctifie his Creatures unto thee , as that they may not be either thieves against him to steale away his honour , or snares to thee to entangle thy soule . We will conclude this first Direction with the words of the Apostle : The Time is short : It remaineth that both they that have wives be as though they had none , and they that weepe as though they weep'd not , and they that rejoyce as though they rejoyced not , and they that buy as though they possessed not , and they that use this world as not abusing it , that is , as not to be drown'd and smother'd in the businesses of this life , as if there were any fundamentall and solid utility in them ; for saith he , The fashion of this world passeth away . The Apostles exhortation is beset at both ends with the same enforcement from whence I have raised mine . First , The Time is short ; The Apostle , as the learned conceive , useth a Metaphor from Sailes or Curtens , or Shepheards tents ( as Ezekiah makes the comparison ) such things as may be gather'd up together into a narrow roome . Time is short , that is , That time which the Lord hath spread over all things like a saile , hath now this five thousand yeeres been roling up , and the end is now at hand , as S. Peter speakes ; the day is approaching when time shall be no more . And so the words in the originall will well beare it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Remainder of time is short , or time is short for so much as yet remaineth of it to be folded up , and therefore we ought so to behave our selves as men that have more serious things to consider of , as men that are very neere to that everlasting haven , where there shall be no use of such sailes any more . And in the Apostles close the same reason is farther yet enforced : For the fashion of this world passeth away . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The figure , intimating that there is nothing of any firmenesse or solid consistencie in the Creature ; it is but a surface , an outside , an empty promise , all the beauty of it is but skinne-deepe ; and then that little which is desireable and pretious in the eyes of men ( which the Apostle cals , The lust of the world , 1. Ioh. 2. 17. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It passeth away , and is quickely gone . The word , as the learned differently render it , hath three severall Arguments in it to expresse the Apostles exhortation . 1. It deceives or coozens , and therefore use it as if you used it not ; use it as a man in a serious businesse would use a false friend that profers his assistance , though his protestations be never so faire , yet so employ him as that the businesse may be done though he should faile thee . 2. Transversum agit , It carries a man headlong , the lusts of the world are so strong and impetuous , that they are apt to enflame the desires , and even violently to carry away the heart of a man ; and for this cause likewise use it as if you used it not , engage your selfe as little upon it as you can , doe as Mariners in a mighty winde , h●…ise up as few sailes , expose as few of thy affections to the rage of worldly lust as may be ; beware of being carried where two seas meet , as the ship wherein Paul suffer'd shipwracke , I meane , of plunging thy selfe in a confluence of many boisterous and conflicting businesses , least for thine inordinate prosecution of worldly things , the Lord either give thy Soule over to suffer shipwracke in them , or strip thee of all thy lading and tackling , breake thine estate all to pieces , and make thee glad to get to Heaven upon a broken planke . 3. The fashion of this world passeth over , it doth but goe along by thee and salute thee , and therefore use it as if thou used'st it not ; doe to it as thou would'st doe to a stranger whom thou meetest in the way , he goes one way and thou another ; salute him , stay so long in his companie till from him thou have received better instructions touching the turnings and difficulties of thine owne way , but take heed thou turne not into the way of the Creature , least thou lose thine owne home . Secondly , Get an Eye of Faith , to looke Through and Above the Creature . A man shall never get to looke of from the world , till he can looke beyond it . For the Soule will have hold-fast of something , and the reason why men cling so much to the earth is , because they have no assurance if they let goe that hold of having any subsistence else-where . Labour therefore to get an interest in Christ , to finde an everlasting footing in the stedfastnesse of Gods Promises in him , and that will make thee willing to suffer the losse of all things , it will implant a kinde of hatred and disestimation of all the most pretious endearements which thy soule did feede upon before . Saint Peter saith of wicked men , that they are Purblinde , they cannot see a farre off ; they can see nothing but that which is next them , and therefore no marvell if their thoughts cannot reach unto the End of the Creature . There is in a dimme eye the same constant and habituall indisposition which sometimes happeneth unto a sound eye by reason of a thicke mist , though a man be walking in a very short lane , yet he sees no end of it ; and so a naturall man cannot reach to the period of earthly things , death and danger are still a great way out of his sight , whereas the eye of faith can looke upon them as already expiring , and through them looke upon him who therefore gives the Creatures unto us , that in them we might see his power and taste his goodnesse . And nature it selfe me thinkes may seeme to have intended some such thing as this in the very order of the Creatures . Downeward a mans eye hath something immediately to fixe on ; All is shut up in darkenesse save the very surface , to note that we should have our desires shut up too from these earthly things which are put under our feete , and hid from our eye● , and buried in their owne deformitie . All the beauty , and all the fruit of the earth is placed on the very outside of it , to shew how short and narrow our affections should be towards it . But upward the eye sindes scarce any thing to bound it , all is transparant and d●…aphanous , to note how vast our affections should be towards God , how endlesse our thoughts and desires of his kingdome , how present to our faith the heavenly things should be even at the greatest distance . The Apostle saith , That Faith is the Substance of things hoped for , that it gives being and present subsistency to things farre distant from us , makes those things which in regard of naturall causes are very remote , in regard of Gods Promises to seeme hard at hand . And therefore though there were many hundred yeeres to come in the Apostles time , and , for ought we know , may yet be to the dissolution of the world , yet the Apostle tels us that even then it was the last houre , because faith being able distinctly to see the truth and promises of God , and the Endlesnesse of that life which is then presently to be revealed , the infinite excesse of vastnesse in that made that which was otherwise a great space seeme even as nothing , no more in comparison then the length of a Cane or Trunke , through which a man lookes on the heavens , or some vast countrey . And ever the greater magnitude and light there is in a body , the smaller will the medium or distance seeme from it ; the reason why a perspective glasse drawes remote objects close to the eye , is because it multiplies the species . We then by faith apprehending an infinite and everlasting Glory , must needs conceive any thing through which we looke upon it to be but short & vanishing . And therfore though the promises were a farre off in regard of their owne existence , yet the Patriarkes did not onely see , but embrace them ; their faith seem'd to nullifie and swallow up all the distance . Abraham saw Christs day and was glad , he looked upon those many ages which were betweene him and his promised seed as upon small a●…d unconsiderable distances in comparison of that endlesse glory into which they ran , they were but as a curten or piece of hangings , which divide one roome in a house from another ▪ Labour therefore to get a distinct view of the height , and length , and breadth , and depth , and the unsearchable love of God in Christ , to find in thine own soule the truth of God in his promises , & that his word abideth forever , and that will make all the glory of other things to seeme but as grasse . Lastly , though the Creature be mortall in it selfe , yet in regard of man , as it is an Instrument serviceable to his purposes , and subordinate to the graces of God in him , it may bee made of use even for Immortality . To which purpose excellent is that speech of Holy Austin , If you have not these earthly Goods , saith he , take heed how thou get them by evill workes here , and if thou have them , labour by good workes to hold them even when thou art gone to heaven . Make you friends , saith our Saviour , of the unrighteous 〈◊〉 , that when you faile , they may receive you into everlasting habitations ; a religious and mercifull use of earthly things makes way to Immortalitie and Blessednesse . Cast thy bread upon the waters , and after many dayes thou shalt finde it . It is an allusion unto husbandmen . They doe not eate up and sell away all their corne , for then the world would quickely bee destitute , but the way they take to perpetuate the fruits of the earth , is to cast some of it backe againe into a fruitfull soile where the waters come , and then in due time they receive it with encrease : so should we doe with these worldly blessings , sow them in the bowels and backes of the poore members of Christ , and in the day of harvest we shall finde a great encrease . If then draw out thy soule to the righteous , and satisfie the afflicted soule , then shall thy light rise in obscurity , and thy darkenesse be as the noone day , then thy waters shall not lye unto thee ; that happinesse which it falsly promiseth unto other men , it shall performe unto thee . And so much be spoken touching the great disproportion between the Soule of man and the Creature , in regard of the Vanitie of it . The next disproportion is in their Operation , They are vexing and molesting things . Rest is the satisfaction of every Creature , all the rovings and agitations of the Soule are but to find out something on which to rest ; and therefore where there is Vexation , there can be no proportion to the soule of man ; and Salomon tels us , That All things under the Sunne are full of labour , more then a man can utter . He was not used as an Instrument of the Holy Ghost to speake it onely , but to trie it too ; the Lord was pleased for that very purpose to conferre on him a confluence of all outward happinesse , and inward abilities which his very heart could desire , that he at last might discover the utter insufficiency of all created Excellencies to quiet the Soule of man. But if we will not beleeve the Experience of Salomon , let us beleeve the authority of him that was greater then Salomon ; who hath plainely compar'd the things and the cares of the earth to Thornes , which as the Apostle speakes , Pierce or bore a man thorough with many sorrowes . First , They are Wounding Thornes ; for that which is but a pricke in the flesh is a wound in the spirit : because the spirit is most tender of smart : and the wise man cals them Vexation of spirit . The Apostle tels us they beget many sorrowes , and those sorrowes bring death with them . If it were possible for a man to see in one view those oceans of bloud which have been let out of mens veines by this one Thorne ; to heare in one noise all the groanes of those poore men , whose lives from the beginning of the world unto these dayes of blood wherein we live have been set at sale , and sacrificed to the unsatiable ambition of their bloody rulers ; to see and heare the endlesse remorse and bitter yellings of so many rich and mighty men as are now in hell , everlastingly cursing the deceite and murther of these earthly Creatures , it would easily make every man with pitty and amazement to beleeve , that the Creatures of themselves without Christ to qualifie their venome and to blunt their edge , are in good earnest Wounding Thornes . Secondly they are Choaking Thornes ; they stifle and keepe downe all the gratious seeds of the word yea the very naturall sproutings of noblenesse , ingenuity , morality in the dispositions of men . Seed requires emptinesse in the ground that there may be a free admission of the raine and influences of the heavens to cherish it : And so the Gospell requires nakednesse and poverty of minde , a sense of our owne utter insufficiencie to our selves for happinesse , in which sense it is said that the poore receive the Gospel . But now earthly things meeting with corruption in the heart are very apt , First , To Fill it , and secondly , To Swell it , both which are conditions contrary to the preparations of the Gospell . They Fill the Heart . First , with Businesse Yokes of oxen , and farmes , and wives , and the like contentinents take up the studies and delights of men , that they cannot finde out any leisure to come to Christ. Secondly , They Fill the Heart with Love , and the Love of the world shuts out the Love of the father , as the Apostle speakes . When the Heart goes after covetousnesse , the power and obedience of the word is shut quite out . They will not do thy words , saith the Lord to the Prophet , for their heart goeth after their covetousnesse . A deare and superlative Love , such as the Gospell ever requires ( for a man must love Christ upon such termes as to bee ready without consultation or demurre , not to forsake onely , but to hate father and mother , and wife , and any the choisest worldly endearments for his Gospels sake ) I say such a Love admits of no Corrivalty or competition . And therfore the love of the world must needs extingvish the love of the word . Lastly , they fill the heart with feare of forgoing them ; and feare takes of the heart from any thoughts save those which looke upon the matter of our feare : when men who make Gold their Confidence heare that they must forsake all for Christ , and are sometimes haplie put upon a triall , they start aside , choose rather securely to enjoy what they have present hold of , then venture the interuption of their carnall contentments for such things , the beauty where of the Prince of this world hath blinded their eyes that they should not see . For certainly till the minde be setled to beleeve that in God there is an ample recompence for any thing which wee may otherwise forgoe for him , it is impossible that a man should soundly embrace the love of the truth , or renounce the love of the world . Secondly , as They Fill , so they Swell the Heart too , and by that meanes worke in it a contempt and disestimation of the simplicity of the Gospell . We have both together in the Prophet , According to their pasture so were they Filled ; they were filled , and their heart was Exalted , therefore have they forgotten me . Now the immediate child of Pride is selfe-dependence and a reflection on our owne sufficiencie , and from thence the next issue is a contempt of the simplicity of that gospell which would drive us out of our selves . The Gentiles out of the pride of their owne wisedome counted the Gospell of Christ foolishnesse , and mocked those that preached it unto them : and the Pharisees , who were the learned Doctors of Ierusalem , when they heard Christ preach against earthlie affections , out of their pride and covetousnesse Derided him as the Evangelist speakes . Nay further they stifle the seeds of all noblenesse , ingenuity , or common vertues in the lives of men ; from whence come oppression , extortion , bribery , cruelty , rapine , fraud , iniurious , treacherous , sordid , ignoble courses , a very dissolution of the Lawes of nature amongst men , but from the adoration of earthly things , from that Idol of covetousnesse which is set up in the heart ? Thirdly , they are Deceitfull Thornes , as our Saviour expresseth it . Let a man in a tempest go to a thorne for shelter , and he shall light upon a thiefe in stead of a fence , which will teare his flesh in stead of succouring him , and doe him more injury then the evill which he fled from ; and such are the Creatures of themselves , so farre are they from protecting , that indeed they tempt , and betray us . The pride of thine heart hath deceived thee , thou that dwellest in the Clefts of the Rockes , thou that sayest in thine heart , Who shall bring me downe ? I will bring thee downe , saith the Lord to Edom. Lastly , they are vanishing Thornes . nothing so apt , nothing so easie to catch fire , and be presently extingvished . They are quenched like a fire of Thornes . To consider yet more distinctly the vexation of the Creature , we will observe first the Degrees ; secondly , the Grounds of it ; and thirdly , the Vses which we should put it to . Five Degrees we shall observe of this Vexation . First , the Creatures are apt to molest the spirit in the procuring of them , even as Thornes will certainely pricke in their gathering . They make all a mans dayes sorrow , and his travell griefe , they suffer not his heart to take rest in the night , as the Wise man speakes . What paines will men take ? what hazards will they runne to procure their desires ? Paines of body , plotting of braine , conflicts of passions , biting of conscience , disreputation amongst men , scourge of tongues , any thing , every thing will men adventure , to obtaine at last that which it may bee is not a competent reward for the smallest of these vexations . How will men exchange their salvation , throw away their owne mercy , make themselves perpetuall drudges and servitors to the times , fawne , flatter , comply , couple in with the instruments or authors of their hopes , hazard their owne blood in desperate undertakings , and staine their consciences with the blood of others , to swimme through all to their adored haven . Ad●…rare vulgus , iacere oscula , & omnia serviliter pro imperio . The Historian spake it of Otho that Romane Absolom , he worshipped the people , dispenced frequently his courtesies and plausibilities , crouched and accommodated himselfe to the basest routs , that thereby he might creepe into an usurped honour , and get himselfe a hated memory in after ages . And that the like vexation is ordinary in the procurement of any earthly things will easily appeare , if wee but compare the disposition of the minde with the obstacles that meete us in the pursuite of them . Suppose we a man importunately set to travell unto some place where the certainty of some great profit or preferment attends his comming , the way through which he must goe is intricate , deepe , unpassable , the beast that carries him lame and tired , his acquaintance none , his instructions few , what a heavie vexation must this needs bee to the soule of that man to be crossed with so many difficulties in so eager a desire ? Iust this is the case with naturall men in the prosecution of earthly things . First , the desires of men are very violent ( which the Scripture useth to expresse by making haste , greedy coveting , a purpose to be rich ) Qui Dives fieri vult , & cit●… vult fieri , they that will be rich , cannot be quiet till their desires are accomplished : and therefore wee finde strong desires in the Scripture-phrase expressed by such things as give intimation of paine with them . The Apostle describes them by gro●…ing and sighing ; the Prophet David by panting and gasping ; the Spouse in the Canticles by sicknesse , I am sicke with love . Thus Ammon grew leane for the desire of his sister , and was vexed and sicke ; thus Ahab waxed heavy , and laid him downe on his bed , and turned away his face , and would not eate because of Naboths Vineyard . So that very importunity of desires is full of vexation in itselfe . But besides , the meanes for fulfilling these desires are very difficult , the instruments very weake and impotent : peradventure a mans wits are not suteable to his desires , or his strength not to his wits , or his stocke not to his strength , his friends few , his corrivals many , his businesses tough and intricate , his counsels uncertaine , his projects way-laid and prevented , his contrivances dashed and disappointed , such a circumstance vnseene , such a casualty starting suddenly out , such an occurrence meeting the action hath made it unfeasible , and shipwrack'd the expectation . A man deales with the earth , he findes it weake and langvid , every foot of that must often times lye fallow , when his desires doe still plow ; with men , hee findes their hearts hard , and their hands close ; with servants , he findes them slow and unfaithfull ; with trading hee findes the times hard , the World at a stand , every man too thrifty to deale much , and too crafty to be deceived ; so that now that vexation which was at first begun with vehemency of desire , is mightily improued with impatiency of opposition , & lastly much encreased with the feare of utter disappointment at last . For according as the desires are either more urgent , or more difficult , so will the feares of their miscarriage grow ; and it is a miserable thing for the minde to bee torne asunder betweene two such violent passions as Desire and Feare . The second Degree of vexation is in the multiplying of the Creature , that men may have it to looke upon with their eyes , and to worship it in their affections . And in this Case the more the heape growes , the more the heart is enlarged unto it ; and impossible it is that that desire should be ever quieted , which growes by the fruition of the thing desired . A Wolfe that hath once tasted blood is more fierce in the desire of it then hee was before , experience puts an edge upon the Appetite ; and so it is in the desires of men , they grow more savage and raging in the second or third prosecution then in the first . It is a usuall selfe-deceit of the heart to say and thinke , If I had such an accession to mine estate , such a dignitie mingled with mine other preferments , could but leave such and such portions behind me , I should then rest satisfied and desire no more . This is a most notorious cheate of the fleshly heart of man ; first thereby to beget a secret conceit , that since this being gotten I should sit quietly downe , I may therefore set my selfe with might and maine to procure it , and in the meane time neglect the state of my soule , and peradventure shipwracke my conscience upon indirect and unwarrantable meanes for fulfilling so warrantable and just a desire . And secondly thereby likewise to inure and habituate the affections to the love of the world , to plunge the soule in earthly delights , and to distill a secret poyson of greedinesse into the heart . For it is with worldly love as with the Sea , let it have at the first never so little a gap at which to creepe in , and it will eate out a wider way , till at last it grow too strong for all the bulwarkes and overrun the soule . Omne peccatum habet in se mendacium : there is something of the lie in every sinne , but very much in this of worldlinesse , which gets upon a man with slender and modest pretences , till at last it gather impudence and violence by degrees ; even as a man that runnes downe a steepe hill is at last carried not barely by the impulsion of his owne will , but because at first hee engaged himselfe upon such a motion , as in the which it would prove impossible for him to stop at his pleasure . Wee reade in Saint Austens confessions of Alipius his Companion , who being by much importunity overcome to accompany a friend of his to those bloody Romane Games , wherein men kill'd one another to make sport for the people ; and yet resolving though hee went with his body , to leave his heart behind him , and for that purpose to keepe his eyes shut , that he might not staine them with so ungodly a spectacle , yet at last upon a mighty shout at the fall of a man , he could not forbeare to see the occasion , and upon that grew to couple with the route , and to applaud the action as the rest did . In another place of the same booke wee reade of Monica , the mother of that holy man , that she had so often used to sip the wine that came to her fathers table , that from sipping shee grew to loving , and from thence to excessive drinking , which particulars are by him reported , to shew the deceitfulnesse of sinne in growing upon the conscience , if it can but win the heart to consult , to deliberate , to indulge a little to it selfe at first : for it is in the case of sinne , as it is in treason , qui deliberant desciverunt , to entertaine any the modestest termes of parley with Gods enemy is downe-right to forsake him . And if it bee so in any thing , then much more in the love of the World ; for the Apostle tels us , 〈◊〉 that is a Roote , and therefore we must expect , if ever it get 〈◊〉 in us , partly by reason of its owne fruitfull qualitie , partly by reason of the fertile soyle wherein it is , the corrupt heart of man , partly by reason of Satans constant plying it with his husbandry and suggestions , that it will every day grow faster , settle deeper , & spread wider in our soules . By which meanes it must needs likewise create abundance of vexation to the spirits of men . For as Manna in the Wildernesse , when the people would not be content to have from God their daily bread , but would needs be hoarding and multiplying of it , bred wormes and stanke ; so when men will needs heape up wealth and other earthly supplyes beyond stint or measure , they do but store up wormes to disquiet their minds , that which will rot and annoy the owners . They pant after the Dust of the Earth on the head of the poore , saith the Prophet of those cruell oppressors that sold the righteous for shooes ; it notes how the fiercenesse of a greedy and unsatiable desire will weare out the strength of a man , make him spend all his wits , and even gaspe out his spirits , in pursuing the poore unto the dust , sucking out their very livelihood and substance , till they are faine to lye downe in the dust . Woe unto him , saith the Prophet , that encreaseth that which is not his , enlarging his desires as Hell and death , that loadeth himselfe with thick clay , that is in other expressions , that storeth up violence and robbery , that heapeth treasures against the last day ; the words shew us what the issue of vehement and indefatigable affections is , they doe but create vexations to a mans owne soule , and all his wealth will at length lye upon his conscience like a load and mountaine of heavy earth . The third Degree of vexation is from the enioyment , or rather from the use of earthly things . For though a wicked man may be said to use the Creatures , yet in a strict sense he cannot be said to enjoy them . The Lord maketh his Sunne to shine upon them , giveth them a lawfull interest , possession , and use of them ; but all this doth not reach to a Fruition . For that imports a delightfull sweet orderly use of them , which things belong unto the blessings and promises of the Gospell . In which respect the Apostle saith , that God giveth unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things richly to enioy . This is the maine sting and vexation of the Creature alone without Gods more especiall blessing , that in it a man shall still taste a secret curse , which deprives him of that dearenesse and satisfaction which he lookes for from it . False joy like the crackling of Thornes he may find , but still there is some flie in the oyntment , some death in the pot , some madnesse in the laughter , which in the midst of all dampes and surprizeth the soule with horrour and sadnesse ; there are still some secret suggestions and whisperings of a guilty conscience , that through all this Iordan of pleasure a man swimmes downe apace into a dead Sea , that all his delights do but carry him rhe faster unto a finall Iudgement , Ressevera est verum gaudium : True joy , saith the Heathen Man , is not a perfunctory , a floating thing , it is serious and massy , it sinkes to the Center of the heart : As in Nature , the Heavens we know are alwayes calme , serene , uniforme , undisturbed ; they are the clouds and lower regions that thunder and bluster ; The Sunne and Starres rayse up no Fogges so high , as that they may imprint any reall blot upon the beauty of those purer bodies , or disquiet their constant and regular motions ; but in the lower regions , by reason of their nearenesse to the earth , they frequently raise up such Meteors as often breake forth into thunders and tempests ; so the more heavenly the minde is , the more untainted doth it keepe it selfe from the corruptions and temptations of worldly things , the more quiet and composed is it in all estates ; but in mindes meerely sensuall the hotter Gods favours shine , and the faster his raine falles upon them , the more Fogges are raised , the higher Thornes grow up , the more darkenesse , and distractions do shake the soule of such a man. As fire under water , the hotter it burnes , the sooner it is extingvished by the over-running of the water : so earthly things raise up such tumultuary and disquiet thoughts in the minds of men , as doth at last quite extingvish all the heate and comfort which was expected from them . Give me leave to explane this Vexation in some one or two of Salomons particulars , and to unfold his enforcements thereof out of them . And first to begin with that with which he begins . The Knowledge of things , either naturall in this present text , or morall and civill . vers . 17. of both which he concludeth that they are Uanitie and vexation of spirit . The first argument he takes from the weakenesse of it either to restore or correct any thing that is amisse . That which is crooked cannot be made strait . Wee may understand it severall waies . First , All our knowledge by reason of mans corruption is but a crooked , ragged , impedite knowledge , and for that reason a vexation to the minde : for rectitude is full of beauty , and crookednesse of deformity . In mans Creation his understanding should have walked in the strait path of truth , should have had a distinct view of causes and effects in their immediate successions ; but now sinne hath mingled such confusion with things , that the minde is faine to take many crooked and vast compasses for a little uncertaine knowledge . Secondly , The weakenesse of all naturall knowledge is seene in this that it cannot any way either prevent or correct the naturall crookednesse of the smallest things , much lesse make a man solidly and substantially happy . Thirdly , That which is crooked cannot be made straite . It is impossible for a man by the exactest knowledge of naturall things to make the nature of a man , which by sinne is departed from its primitive rectitude , strait againe , to repaire that Image of God which is so much distorted . When they knew God , they glorified him not as God , they became vaine in their imaginations and their foolish heart was darkned . It is the Apostles speech of the wisest heathen . Aristotle , the most rationall heathen man that the world knowes of , in his Doctrine confesseth the disability of moral knowledge to rectifie the intemperance of nature , and made it good in his practice ; for he used a common strumpet to satisfie his lust . Seneca likewise the exactest Stoick which wee meet with , then whom never any man writ more divinely for the contempt of the world , was yet the richest usurer that ever wee read of in ancient stories , though that were a sinne discovered and condemned by the heathen themselves . A second Ground of vexation from knowledge is The Defects and Imperfections of it . That which is wanting cannot be numbred . There are many thousand conclusions in nature which the most inquisitiue Iudgement is not able to pierce into , nor resolve into their just principles . Nay still the more a man knowes , the more discoveries he makes of things which he knowes not . Thirdly , in much wisdome is much griefe , and he that increaseth knowledge increaseth sorrow . In civill wisdome , the more able a man is the more service is cast upon him , the more businesses runne through him , the lesse can hee enjoy his time or liberty . His Eminence lodes him with envy , jealousies , observation , suspicions , forceth him oftentimes upon unwelcom compliancies , upon colours and inventions to palliate unjust counsels , and stop the clamors of a gainsaying Conscience , fills him with feares of miscarriage and disgrace , with projects of honour and plausibility , with restlesse thoughts touching discoveries , preventions , concealements , accommodations , and the like , in one word is very apt to make him a stranger to God and his owne soule . In other learning , let a man but consider , First , The confusion , uncertainty , involvednesse , perplexities of causes and effects by mans sinne ; Secondly , The paines of the body , the travell of the minde , the sweate of the braine , the tugging and plucking of the understanding , the very drudgery of the soule to breake through that confusion , and her owne difficulties ; Thirdly , the many invincible doubts and errors which wil stil blemish our brightest notions ; Fourthly , the great charges which the very instruments and furniture of learning wil put men to ; Fifthly , the general disrespect which , when all is done , it findes in the world , great men scorning it as pedantry , ordinary men unable to take notice of it , and great schollers faine to make up a theater amongst themselves ; Sixthly , the Insufficiency thereof to perfect that which is amisse in our nature , the malignant property thereof to put sinne into armour , to contemne the simplicity and purity of Gods Word ; And lastly , the neere approach thereof to its owne period , the same death that attendeth us being ready also to bury all our learning in the grave with us : these and infinite ▪ the like considerations must needs mingle much sorrow with the choisest Learning . Secondly , let us take a view of pleasure . There is nothing doth so much disable in the survey of pleasure as the mixture either of folly or want . When a man hath wisdome to apprehend the exquisitnes of his delights , and variety to keepe out the su●…fet of any one , hee is then fittest to examine what compasse of Goodnesse or satisfaction is in them . First then Salomon kept his wisedome , he pursued such manly and noble delights as might not vitiate but rather improve his intellectuals . Chap. 2. vers . 1. 2. 3. Secondly , his wisedome was furnish'd with variety of subjects to enquire into , he had magnificence and provisions suteable to the greatnesse of his royall minde . Sumptuous and delicate diet under the name of wine . vers . 3. stately Edifices . vers . 4. Vineyards and Orchards , yea very Paradises , as large as Woods . vers . 5. 6. Fish-ponds , and great Waters , multitudes of attendants and retinue of all sexes . Mighty heards of Cattell of all kindes . vers . 7. Great treasures of silver and gold , all kinds of musick vocall and instrumentall ; Thirdly , Salomon exceedes in all these things all that ever went before him . vers . 9. Fourthly , As he had that most abundant , so likewise the most free , undisturbed , unabated enjoyment of them all , Hee with-held not his heart from any joy ; there was no mixture of sicknesse , warre , or any intercurrent difficulties to corrupt their sweetnesse , or blunt the tast of them . Here are as great preparations as the heart of man can expect to make an universall survay of those delights which are in the Creature : and yet at last upon an impartiall enquirie into all his most magnificent workes , the conclusion is , they were but vanity and vexation of spirit , vers . 11. Which vexation he further explanes . First , by the necessarie divorce which was to come betweene him and them , Hee was to leave them all . vers . 18. Secondly , by his disability so to dispose of them as that after him they might remaine in that manner as hee had ordered them . vers . 19. Thirdly , by the effects which these and the like considerations wrought in him ; they were so farre from giving him reall satisfaction , as that First , he Hated all his workes , for there is nothing makes one Hate more eagerly then disappointment in the good which a man expected . When Ammon found what little satisfaction his exorbitant lust received in ravishing his Sister Tamar , he as fiercely hated her after as he had desir'd her before . Secondly , He Despaired of finding any good in them ▪ because they be get nothing but travell , drudgery , and unquiet thoughts . Lastly let us take a view of Riches , the ordinarily most adored Idol of all the rest . The wise man saies first in generall , neither Riches nor yet abundance of Riches will satisfie the soule of man. Eccl. 5. 10. This he more particularly explanes . First , from the sharers which the encrease of them doth naturally draw after it . vers . 11. and betweene the Owners and the sharers there is no difference but this , an emptie speculation , one sees as his owne , what the other enjoyes to those reall purposes for which they serve as well as he . Secondly , from the unquietnes which naturally growes by the encrease of them , which makes an ordinarie drudge in that respect more happy . vers . 12. Thirdly , from the hurt which usually , without some due corrective they bring . vers . 13. either they hurt a man in himselfe , being strong temptations and materials too of pride , vaine-glory , couetousnesse , luxurie , intemperance , forgetfulnesse of God , love of the world , and by these of disorder , dissolutenesse , and diseases in the body ; or else at least they expose him to the envie , accusations , violences of wicked men . Fourthly from their uncertainty of abode , they perish by an evill travell , either Gods curse , or some particular humour , lust , or project overturnes a great estate , and posterity is beggerd . Fifthly from the certainty of an everlasting separation from them . vers . 15. 16. and this he saith is a sore evill , which galles the heart of a worldly man , that hath resolved upon no other heaven then his wealth , when sicknes comes to snatch him away from this his Idoll , there is not onely sorrow , but wrath and ●…ury in him . vers . 17. Sixthly , from the disability to use or enjoy them , when a man through inordinate love , or distrustfull providence , or sordidnesse of spirit , or encumbrances of employments , will not while he lives enjoy his abundance , and when he dies hath not , either by his owne covetous prevention , or his successors inhumanity , an honorable buriall . Chap. 6. vers . 1. 2. 3. Seventhly , from the narrownesse of any satisfaction which can be received from them , vers . 7. All the wealth a man hath can reach no higher then the filling of his mouth , then the outward services of the body , the desires of the soule remaine empty still . A glutton may fill his belly , but he cannot fill his lust ; a covetous man may have a hovse full of monie , but hee can never have a heart full of mony ; an ambitious man may have titles enough to overcharge his memorie , but never to fill his pride ; the agitations of the soule would not cease , the curiosity of the understanding would not stand at a stay , though a man could hold all the learning of the great library in his head at once ; the sensualitie of a lascivious man would never be satiated , it would be the more enrag'd , though hee should ty●…e out his strength and waste his spirits , and stupifie all his senses with an excessive intemperance . When men have done all they can with their wisedome and wealth they can fill no more but the mouth , and poverty and folly makes a shift to doe soe too . vers . 8. the desires wander , the soule ●…oves up and downe as ever . vers . 9. Eighthly , from their disability to protect or rescue a man from evill , to advance the strength of a man beyond what it was before . vers . 10. Though a man could scrape all the wealth in the wo●…ld together , he were but a man still , subject to the same dangers and infirmities as before , nothing can exalt him above , or exempt him from the common Lawes of humanity : neither shall he be ever able to contend with him that is mightier then he . All his wealth shall be never able to blinde the eye , or bribe the Iustice , or testraine the power of Almighty God , if hee bee pleased to inflict the strokes of his vengeance vpon his Conscience . The fourth degree of vexation is from the Review of them . First , if a man consider the meanes of his getting them . His conscience will oftentimes tell him , that peradventure he hath pursued indirect and unwarrantable wayes of gaine , hath ventured to lye , flatter , sweare , deceive , supplant , undermine , to corrupt and adulterate wares , to hoard up and dissemble them t●…l a dearer season , to trench upon Gods Day for his owne purposes , that so he might not onely receive , but even steale away blessings from him . Secondly , if a man consider the manner , the inordinate and over-eager way of procuring them . How much pretious time hast thou spent which can never be recal'd againe , for one houre whereof a tormented soule in hell would part with all the World if he had the disposall of it , to be but so small a space within the possibilities of salvation againe , how much of this pretious time hast thou spent for that which is no bread , and which satisfieth not ? How many golden opportunities of encreasing the graces of thy soule , of feeding thy faith with more noble and heavenly contemplations on Gods truth and promises , on his Name and Attributes , on his Word and worship , of rouzing up thy soule from the sleepe of sinne , of stirring up and new enflaming thy spirituall gifts , of addressing thy selfe to a more serious , assiduous , durable communion with thy God , of mourning for thine owne corruptions , of groning and thirsting after heauenly promises , of renewing thy vowes and resolutions , of besieging and besetting heauen with thy more vrgent and retired prayers , of humbling thy selfe before thy God , of bewayling the calamities , the stones , the dust of Sion , of deprecating and repelling approching Iudgements , of glorifying God in all his wayes , things of pretious , spirituall and everlasting consequence , how many of these golden opportunities hath thy too much absurd love and attendance on the world stolne from thee ? and surely to a soule illightned these must needs be matters of much vexation . Thirdly , if a man consider the use he hath made of them : How they have stolne away his heart from trusting in God to rely on them ; how they have diverted his thoughts from the life to come , and bewitched him to dote on present contentmens ; to love life , to feare death , to dispence with much unjust liberty , to gather rust and securitie in Gods worship ? How much excesse and intemperance they have provoked , how little of them have been spent on Gods glory and Church , how small a portion we have repaid him in his Ministers or in his Members ? how few naked backes they have clothed ? how few empty bellies they have filled ? how few langvishing bowels they have refreshed ? how few good workes and services they have rewarded ? These are considerations which unto sensible consciences must sometime or other beget much vexation . Fourthly , if a man consider his owne former experiences , or the examples of others that bring the vanitie of these earthly things into minde . How some of his choysest pleasures have now out-liv'd him and are expir'd ; how the Lord hath snatched from his dearest embracements those Idols which were set up against his glory ; how many of his hopes have fail'd , of his expectations and presumptions proved abortive ; how much mony at one time a Sicknesse , at another a Suite , at a third a Thiefe , at a fourth a shipwrack or miscariage , at a fifth , yea at a twentieth time a lust hath consum'd and eaten out ; How many examples there are in the world of withered and blasted estates , of the Curse of God not onely like a moth insensibly consuming , but like a Lyon suddenly tearing asunder great possessions . The last Degree of Uexation from the Creature is from the Disposing of them . All Creatures , sinners especially , that have no hope or portion in another life , doe naturally love a present earthly Immortality : and therefore though they cannot have it in themselves , yet as the Philosopher saith of living Creatures , the reason why they generate is , that that Immortality which in their owne particulars they cannot have , they may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so farre as they are able procure in the species or kinde which they thus preserve ; so rich and worldly men , though they cannot be immortall on the earth themselves , yet they affect an immortality in their names and dwelling places , Psal. 49. 11. and therefore they desire to transmit their substance unto such successors as may haue wisedome and noblenesse of minde to continue it . Now then if a man either have no heire , or one that is so active as to alter , or so carelesse and supine as to ruine all , either base to dishonor the house , or profuse to overthrow it , these and many other the like doubts must needs infinitely perplex the mindes of men , greedy to perpetuate their names and places , Eccles. 2. 18. 19. The second thing which we proposed to consider in this argument was the Grounds of this Vexation . I shall name but Three . Gods Curse ; Mans Corruption ; and the Creatures Deceitfulnesse . I have at large before insisted on the Curse considered alone , now I am to shew in one word the issuing of Vexation therefrom . The curse of the Creature is as it were the poison and contagion of it ; and let a man mixe poison in the most delicate wine , it will but so much the easier , by the nimblenesse of the spirits there , invade the parts of the body , and torment the bowels . Gold of it selfe is a pretious thing , but to be shackled with fetters of gold , to have it turn'd into a use of bondage , addes mockery to the affliction ; and farre more pretious to a particular man is a chaine of iron which drawes him out of a pit , then a chaine of gold which clogs him in a prison ; a key of iron which lets him out of a dungeon , then a barre of gold that shuts him in . If a man should have a great Diamond curiously cut into sharpe angles , worth many thousand pounds , in his bladder , no man would count him a rich , but a miserable and a dead man ; this is just the case betweene a man and the Creatures of themselves without Christ to sanctifie them unto us ; though the things be excellent in their owne being , yet mingled with our corruptions and lusts , they are turned into poison , into the Gall of Aspes within a man , they will not suffer him to feele any quietnesse in his belly , in the fulnesse of his sufficiencie he shall be in straights , and while hee is eating , the furie of wrath shall raine downe upon him . Let a mans meate be never so sweet in it selfe , yet if hee should temper the sawce with dirt out of a sinke , it would make it altogether loathsome ; and a wicked man eates all his meate like swine wrapp'd up and over-dawb'd with dirt and curses . A little , saith Salomon , which the righteous hath is better then great riches of the ungodly : In se it is not , but Quoad hominem , in regard of the man it is : for that little which a righteous man hath is to him an experience of Gods Promise , a branch of his love , a meanes of thankefull affections in him , a viaticum unto heaven ; whereas the wicked mans abundance turnes into his greater curse , their table becomes their snare , and those things which should have been for their good prove unto them an occasion of falling . God makes his Sunne to shine on the Iust and on the unjust , on a garden of spices and on a dunghill : but in the one it begetteth a sweete favour of praise and obedience , in the other it raiseth up noisome lusts , which prove a savour unto death . And who had not rather be free in a cottage , then condemn'd in a palace ? Saint Paul distinguisheth of a Reward and a Dispensation . If I preach the Gospell willingly I have a Reward , if against my will a Dispensation is committed unto me . We may apply it to our purpose . Those good things which the faithfull enjoy though but small are yet Rewards and Accessions unto the Kingdome of God and his righteousnesse , and so long they bring joy and peace with them ; but unto the wicked they are meerely a Dispensation , they have onely the burden and businesse , not the Reward nor benediction of the Creature . The second Ground is the Corruption of nature , which maketh bitter and uncleane every thing that toucheth it . It polluteth holy flesh , much more will it pollute ordinary things . We reade of a Roule which was sweete in the mouth , but bitternesse in the belly : Such are the Creatures ; In the bowels of men , their hearts and consciences ( which are the Seminaries of Corruption ) they turne into gall , however in the mouth they have some smatch of honie in them . For this is a Constant Rule , Then only doth the Creature satisfie a man when it is suteable to his occasions and necess●…ies . The reason why the same proportion is unsufficient for a prince , which is abundant for a private man , is because the occasions of the prince are more vast , massie , and numerous then the occasions of a private man. Now the desires and occasions of a man in Christ , that doth not ransacke the Creature for Happinesse , are limited and shortned , whereas another mans are still at large : for he is in a way , his eye is upon an end , he useth the world but as an Inne , and no man that travels home-ward will multiply businesses unnecessarily upon himselfe in the way . In his house he can finde sundry employments to busie himselfe about , the education of his children , the governement of his family , the managing of his estate are able to fill up all his thoughts , whereas in the Inne he cares for nothing but his refreshment and rest : So here , The faithfull make their home their businesse , how to have their conversation in Heaven , how to have a free and comfortable use of the foo●…e of life , how to relish the mercies of God , how to governe their evill hearts , how to please God their father and Christ their husband , how to secure their interest in their expected inheritance , how to thrive in grace , to bee rich in good workes , to purchase to themselves a further degree of glory , how to entaile their spirituall riches to their posterity in a pious education of their children , these are their employments : the things of this life are not matters of their Home , but onely comfortable refreshments in the way , which therefore they use not as their grand occasions to create businesses to them , but only as interims and necessary respites . So that hereby their occasions being few and narrow , those things which they here enjoy are unto those occasions largely suteable , and by consequent very satisfactory unto their desires . But worldly men are here at Home , they have their portion in this life : hereupon their desires are vast , and their occasions springing out of those desires , infinite . A man in the right way findes at last an end to his journey , but hee that is out of the way wanders infinitely without any successe . Rest is that which the desires and wings of the soule doe still carry men upon . Now the faithfull being alwayes in the way , doe with comfort goe on , though it be peradventure deepe and heavie , because they are sure it will bring them home at last ; but wicked men in a fairer way are never satisfied , because they have not before them that rest which their soule desires . For inordinate lusts are ever infinite . What made the heathen burne in lust one towards another , but because the way of nature is finite , but the way of sinne infinite ? What made Nero that wicked emperour have an officer about him , who was called Arbiter Neroniana libidinis , the Inventer and Contriver of new wayes of uncleannesse , but because lust is infinite ? What made Messalina , that prodigie of women , whom I presume Saint Paul had a particular relation to , Rom. 1. 26. Profluere ad incognitas libidines , as the Historian speakes , prostitute her selfe with greedinesse unto unnaturall and unknowne abominations , but because lust is infinite ? What makes the ambitious man never leave climbing , till he build a nest in the starres ; the covetous man never leave scraping , till he fill bagges , and chests , and houses , and yet can never fill the hell of his owne desires ; the epicure never cease swallowing , and spuing , and staggering , and inventing new arts of catches , and rounds , and healths , and caps , and measures , and damnation ; the swearer finde out new gods to invocate , and have change of oathes as it were of fashions ; the superstitious Traveller runne from England to Rhemes , and from thence to Rome , and from Rome to Loretto , and after that to Ierusalem to worship the milke of our Lady , or the cratch and tombe of our Saviour , or the nailes of his Crosse , or the print of his feete , and I know not what other fond delusions of silly men , who had rather finde salvation any where then in the Scriptures ; what is the reason of these and infinite the like absurdities , but because Lust is infinite ? and infinite Lust will breed infinite occasions , and infinite occasions will require infinite wealth , and infinite wit , and infinite strength , and infinite instruments to bring them about : and this must needs beget much Vexation of minde not to have our possessions in any measure proportionable to our occasions . The third and last ground is the Creatures deceitfulnesse , there is no one thing will more disquiet the minde then to be defeated . Those things wherein men feare miscarriage , or expect disappointment , they prepare such a disposition of mind as may be fit to beare it : but when a man is surpriz'd with evill , the novelty encreaseth the vexation . And therefore the Scripture useth to expresse the greatnesse of a judgement by the unexpectednesse of it : When thou didst terrible things which we looked not for . The unexpectance doth adde unto the Terror . A breach in an instant , a momentary , a sudden destruction , a swift damnation , a flying roule , a winged woman ; such are the expressions of a severe Iudgement . And therefore it was a wise observation which Tacitus made of a great Romane , he was Ambiguarum rerum sciens , eoque intrepidus ; He foresaw , and by consequence was not so much troubled with evill events , as those whom they did surprize . Now men are apt to promise themselves much con●…entment in the fruition of earthly things , like the foole in the Parable , and to be herein disappointed is the ground of much vexation . When a man travels in deepe way & sees before him a large smoothe plaine , he presumes that will recompence the wile he was formerly put to ; but when he comes to it , and findes it as rotten , as full of sloughs , and bogs and quagmires as his former way , his trouble is the more multiplied , because his hopes are deceiv'd : The divell and the world beget in mens mindes large hopes , and make profuse promises to those that will worship them ; and a man at a distance sees abundance of pleasure and happinesse in riches , honors , high place , eminent employments , and the like ; but when he hath his hearts desire , and peradventure hath out-climb'd the very modesty of his former wishes , hath ventur'd to breake through many a hedge , to make gaps through Gods Law and his owne conscience , that he might by shorter passages hasten to the idoll he so much worshipped , he findes at last that there was more trouble in the fruition , then expectation at the distance ; that all this is but like the Egyptian Temples , where through a stately frontispice and magnificent structure a man came with much preparations of reverence and worship but to the Image of an vgly ape , the ridiculous idoll of that people . A man comes to the world as to a lottry with a head full of hopes and projects to get a prize , and returnes with a heart full of blankes , utterly deluded in his expectation . The world useth a man as Ivie doth an Oke , the closer it gets to the heart , the more it clings and twists about the affections ( though it seeme to promise and flatter much ) yet it doth indeed but eate out his reall substance and choake him in the embraces . First then they deceive our judgements , make us thinke better of them then they deserue ; they deale with us as the Philistines with Sampson , they begin at our eyes . Thus the divell began to beguile Eve , When she saw that the Tree was good , and pleasant to the eyes , then being thus first deceived , she became a transgressor : and thus Esau disputes himselfe out of his birth-right ; I am at the point of death , the pottage will make me live , the birth-right will not goe into the grave with me ; I will preferre my life before my priviledge . Secondly , they deceive our hopes and expectations . Achan promised himselfe much happinesse in a wedge of gold and Babylonish garment ; but they were denoted and cursed things , they did not only deceive him , but undoe him ; The wedge of gold ( if I may so speake ) did serue to no other purpose but to cleave asunder his soule from his body , and the Babylonish garment but for a shrowd . Gehazies presumptions were vast , and the bargaine he thought very easie to buy garments , and olive yards , and vineyards , and sheepe and oxen , and man-servants and maide-servants at the price of an officious and mercenarie lye , he thought he had provided well for his posterity by the reward of Naaman ; but the event proves quite contrarie , he provided nothing but a leprosie for himselfe and his seede forever . They deceive our hopes in respect of Good ; They promise long life , and yet the same night a mans soule is taken from him , and they the instruments of that calamity : How many men have perished by their honours ? how many have beene eaten up by their pleasures ? how many hath the greedy desire of wealth powred out into the grave ? They promise peace and safety ( as we see how Israel boasted in their mountaines , confederacies , supplies from Egypt and Assyria , in their owne counsels and inventions ) and yet all these end in shame and disappointment ; They promise liberty , and yet make men slaves unto vile lusts : they promise fitnesse for Gods service , and nothing more apt to make men forget him or his worship : Thus all those phantasticall felicities , which men build upon the Creature , prove in the end to have been nothing else but the banquet of a dreaming man , nothing but lies and vanitie in the conclusion . Lastly , They Deceive us likewise in respect of evill . No Creatures , however they may promise Immunitie and deliverance , can doe a man any good when the Lord will be pleased to send evill upon him . And yet it is not for nothing that a truth so universally confessed should yet bee repeated in the Scripture , That silver , and gold , and corruptible things are not a fit price for the soules of men . Doubtlesse the holy men of God forsaw a time when false Christs , and false Prophets should come into the world , which should set salvation to sale , and make merchandise of the Soules of men ( as wee see at this day in popish Indulgences , and penance , and the like no lesse ridiculous then impious superstitions ) . Neither is it for nothing that Salomon tells us , That riches yea whole Treasures doe not profit in the day of death : a speech repeated by two prophets after him . For surely those holy men knew how apt wealth and greatnesse is to bewitch a man with conceits of Immortality , as hath been shewed . Who were they that made a covenant with death , and were at an agreement with hell to passe from them , but the scornfull men , the Rulers of the people , which had abundance of wealth and honour ? Who were they that did put far away the evill day , & in despight of the Prophets threatnings did flatter themselves in the conceite of their firme and inconcussible estate , but they who were at ease in Sion , who trusted upon the Mountaines of Samaria , who lay upon beds of I●…orie , and stretch'd themselves upon their couches . But we see all this was but deceite , they go captive with the first of those that go captive , & the banket of them that stretched themselves is removed . All earthly supports without God are but like a stately house on the sand , without a foundation ; a man shal be buried in his owne pride . He that is strong shall be to seeke of his strength , he that is mighty & should deliver others , shall be too weak for his own defence , he that is swift shall be amaz'd , and not dare to fly ; if he be a bowman , at a great distance , if he be a rider & have a great advantage , he shal yet be overtaken , and he that is couragious , & adventures to stand out , shall be faine to flye away naked at the last . What ever hopes or refuges any Creature cā afford a man in these troubles , they are nothing but froth & vanity , the Lord challenges & derides them al. And the Prophet Esay gives a sound reason of it all , The Egyptians are men and not God , & their horses are flesh & not spirit , when the Lord shal stretch out his hand , both he that helpeth , shall fall , and he that is helpen shal fal down , and they al shal faile together . Before wee proceed to the last thing proposed ; here is a question to be answered . If the Creatures be so full of Vexation , It should seeme that it is unprofitable and by consequence unlawfull either to labour or to pray for them . Which yet is plainely contrary to Christs direction , Give us our daylie bread , and contrary to the practice of the Saints who use to call for the fatnesse of the earth and dew of heaven , peace of walls and prosperity of Palaces upon those whom they blesse . To which I answere . That which is evill by accident doth not prejudice that which is Good in it selfe and by Gods ordination . Now the vexation which hath been spoken of is not an effect flowing naturally out of the condition of the creature , but ariseth meerely by accident , upon the reason of its separation from God , who at first did appoint his owne blessed communion to goe along with his Creatures . Now things which are good in themselves , but accidentally evill may justly be the object of our prayers and endeavours : And so on the otherside , many things there are which in themselves alone are evill , yet by the providence and disposition of God they have a good issue , they worke together for the best to them that love God. It was good for David that he had been afflicted : yet wee may not lawfully pray for such evils on our selves or others , upon presumption of Gods goodnesse to turne them to the best . Who doubts that the calamities of the Church doe at this time stirre up the hearts of men to seeke the Lord and his face , and to walke humbly and fearefully before him ; yet that man should be a curse and prodigie in the eyes of God and men , who should still pray for the calamities of Sion , and to see the stones of Ierusalem still in the dust . Death is in it selfe an evill thing ( for the Apostle calles it an enemy , 1. Cor. 15. ) yet by the infinite power and mercy of God , who delights to bring good out of evill , and beauty out of ashes , it hath not onely the sting taken away , but is made an entrance into Gods owne presence , with reference unto which benefit , the Apostle desireth to be dissolved and to be with Christ , Phil. 1. 23. Now notwithstanding this goodnesse which death by accident brings along with it , yet being in it selfe a Destructive thing , we may lawfully in the desires of our soule shrinke from it and decline it . Example whereof we have in the death of Christ himselfe , which was of all as the most bitter , so the most pretious : and yet by reason of that bitternesse which was in it , hee prayes against it , presenting unto his Father the desires of his Soule for that life which he came to lay downe : as his obedience to his Father , and love to his Church made him most willingly embrace death , so his love to the integritie of his humane nature , and feare of so heavy pressures as he was to feele , made him as seriously to decline it . And though the Apostle did most earnestly desire to be with Christ , yet he did in the same desire decline the common rode thither through the darke passages of death , 2. Cor. 5. 4. Vnlawfull indeed it is for any man to pray universally against death , because that were to withstand the Statutes of God , Heb 9. 27. but against any particular danger wee may ; as Ezechiah did , 1. King. 20. 1 , 2. reserving still a generall submission to the will and decrees of God. For we are bound in such a case to use all good meanes , and to pray for Gods blessing upon them , which amounts to a prayer against the danger it selfe . So then , by the Rule of contraries , though the Creatures be full of vanitie and vexation , yet this must not swallow up the apprehension of that goodnesse which God hath put into them , nor put off the desires of men from seeking them of God in those just prayers which he hath prescribed , and in those lawfull endeavours which he hath commanded and allowed . The third thing proposed was the consideration of that Vse which we should make of this vexation of the Creature . And first the consideration thereof mingled with faith in the heart must needes worke humiliation in the spirit of a man , upon the sight of those sinnes which have so much defaced the good Creatures of God. Sinne was the first thing that did pester the earth with thornes , Gen. 3. 17. 18. and hath fill'd all the Creation with vanitie and bondage . Sinne is the ulcer of the soule ; touch a wound with the softest Lawne , and there will smart arise ; so though the Creatures be never so harmelesse , yet as soone as they come to the heart of a man , there is so much sinne and corruption there , as must needs beget paine to the soule . The palate , prepossest with a bitter humour , findes it owne distemper in the sweetest meate it tastes ; so the soule , having the ground of bitternesse in it selfe , finds the same affection in every thing that comes neere it . Death it self , though it be none of Gods works , but the shame and deformitie of the Creature , yet without sinne it hath no sting in it , 1. Cor. 15. 55. how much lesse sting , thinke we , have those things which were made for the comforts of mans life , if sinne were not the Serpent that did lurke under them all ? Doest thou then in thy swiftest careere of earthly delights , when thou art posting in the wayes of thy heart , and in the sight of thine eyes , feele a curbe privily galling thy conscience , a secret dampe seizing upon thy soule , and affrighting it with dismall suspicions and trembling pre-occupations of attending judgements , see a hand against the wall writing bitter things against thee ? Dost thou in all thy lawfull Callings finde much sweat of brow , much toyle of braine , much plunging of thoughts , much care of heart in compassing thy just and lawfull intendments ? Doe not lose the opportunitie of that good which all this may suggest unto thee , take advantage to fish in this troubled water . Certainely there is some Ionah that hath raysed this storme , there is some sinne or other that hath caused all this trouble to thy soule . Doe not repine at Gods providence , nor quarrell with the dumbe Creatures , but let thine indignation reflect upon thine owne heart ; and as ever thou hopest to have the sweat of thy brow abated , or the care of thy heart remitted , or the curse of the Creature removed , cast thy selfe downe before God , throw out thy sinne , awake thy Saviour with the cry of thy repentance , and all the stormes will be suddenly calmed . Certainely the more power any man hath over the corruption of his nature , the lesse power hath the sting of any Creature over his heart . Though thou hast but a dinner of herbes with a quiet conscience , reconciled unto God , thou dost therein finde more sweetnesse then in a fatted Oxe with the contentions of a troubled heart . When ever therefore we finde this Thorne in the Creature , wee should throw our selves downe before God , and in some such manner as this bewaile the sinne of our heart , which is the roote of that Thorne . Lord , thou art a God of peace and beauty , and what ever comes from thee must needs originally have peace and beauty in it . The Earth was a Paradise when thou didst first bestow it upon me , but my sinne hath turned it into a Desert , and curs'd all the increase thereof with Thornes . The honour which thou gavest me was a glorious attribute , a sparkle of thine owne fire , a beame of thine owne light , an impresse of thine owne Image , a character of thine owne power ; but my sinne hath put a Thorne into mine honour , my greedinesse when I look upward to get higher , and my giddinesse when I looke downeward for feare of falling , never leaves my heart without angvish and vexation . The pleasure which thou allowest mee to enjoy is full of sweet refreshment , but my sinne hath put a Thorne into this likewise ; my excesse and sensualitie hath so choaked thy Word , so stifled all seeds of noblenesse in my minde , so like a Canker overgrowne all my pretious time , stolne away all opportunities of grace , melted and wasted all my strength , that now my refreshments are become my diseases . The Riches which thou gavest me , as they come from thee , are soveraigne blessings , wherewith I might abundantly have glorified thy Name , and served thy Church , and supplyed thy Saints , and made the eyes that saw mee to blesse mee , and the ●…ares that heard me , to beare witnesse to me , wherewith I might have covered the naked backe , and cured the bleeding wounds , and filled the hungry bowels , and satisfied the fainting desires of mine owne Saviour in his distressed members ; but my sinne hath put in so many Thornes of pride , hardnesse of heart , uncompassionatenesse , endlesse cares , securitie and resolutions of sinne , and the like , as are ready to pierce me thorow with many sorrowes . The Calling wherein thou hast placed me is honest and profitable to men , wherein I might spend my time in glorifying thy Name , in obedience to thy will , in attendance on thy blessings ; but my sinne hath brought so much ignorance and inapprehension upon my understanding , so much weakenesse upon my body , so much intricatenesse upon my employments , so much rust and sluggishnes upon my faculties , so much earthly-mindednesse upon my heart , as that I am not able without much discomfort to goe on in my Calling . All thy Creatures are of thems●…lves full of honour and beauty , the beames and gli●…pses of thine owne glory ; but our sinne hath stained the beauty of thine owne handy-worke , so that now thy wrath is as well revealed from Heaven as thy glory , we now see in them the prints as well of thy terrours as of thy goodnesse . And now , Lord , I doe in humblenesse of heart truly abhorre my selfe , and abominate those cursed sinnes , which have not onely defiled mine owne nature and person , but have spread deformitie and confusion upon all those Creatures , in which thine owne wisedome and power had planted so great a beauty , and so sweet an order . After some such manner as this ought the consideration of the thornynesse of the Creature humble us in the sight of those sinnes which are the rootes thereof . Secondly , the consideration hereof should make us wise to prevent those cares which the Creatures are so apt to beget in the heart : those I meane which are branches of the Vexation of the Creature . There is a two fold Care , Regular and Irregular . Care is then Regular , First , when it hath a Right end , such as is both suteable with and subordinate to our maine end , the Kingdome of God , and his righteousnesse . Secondly , when the meanes of procuring that end are right ; for we may not do evill to effect Good. Recovery was a lawfull end which Ahaziah did propose , but to enquire of Baalzebub was a meanes which did poyson the whole businesse : nay Saint Austin is resolute , that if it were possible by an officious lie to compasse the redemption of the whole world , yet so weighty and universall a good must rather bee let fall , then brought about by the smallest evill . Thirdly , when the manner of it is good , and that is , first , when the Care is moderate , Phil. 4. 5 , 6. Secondly , when it is with submission to the will and wisedome of God , when wee can with comfort of heart , and with much confidence of a happy issue recommend every thing that concernes us to his providence and disposall , can bee content to have our humours mastered , and conceits captiuated to his obedience , when we can with David resolve not to torment our hearts with needlesse & endlesse projects , but to rowle our selves upon Gods protection . If I shall finde favour in his eyes , he will bring me againe , and me shew both the Arke and his habitation ; But if he say thus unto me , I have no delight in thee , let him doe to me as seemeth good unto him . Such was the resolution of Eli , It is the Lord , let him doe what seemeth him good . Such the submission of the disciples of Cesarea , when they could not perswade Paul to stay from Ierusalem , The will of the Lord be do●…e . Cleane contrary to that wicked resolution of the King of Israel in the famine , This evill is of the Lord , what should I waite for the Lord any longer . Now in this respect care is not a vexation but a duty ; he is worse then an Infidel that provides not for his own . Our Saviour himselfe had a bag in his familie , and Salomon sends foolish and improvident men unto the smallest Creatures to learne this care . Prov. 6. 8. That Care then which is a branch of this Vexation is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a cutting , dividing , distracting care , against which wee ought the rather to strive , not onely because it is so apt to arise from the Creature coupling in with the corruption of mans heart , but also because of its owne evill quality , it being both Superfluous and sinfull . First , Irregular cares are superfluous , and improper to the ends which we direct them upon , and that not to our maine end onely , Happinesse , which men toyling to discover in the Creature where it is not , doe insteed thereof finde nothing but trouble and vexation ; but even to those lower ends which the Creatures are proper and suteable unto . For unto us properly belongs the Industry , but unto God the care , unto us the labour and use of meanes , but unto God the blessing and successe of all . Though Paul plant and Apollo waters , it is God onely that can give the increase , he must be trusted with the events of all our industry . Peter never began to sinke till he began to doubt , that was the fruit of his carking and unbeliefe . Which of you by taking thought can adde one cubit to his stature , saith Christ , our cares can never bring to passe our smallest desires ; because I say the care of events was ever Gods prerogative and belonged wholly to his providence . Vpon him wee must cast our care , upon him we must vnlode our burdens , and he will sustaine us . Wee are all of one family , of the houshold of God and of faith , now we know children are not to lay vp for parents , but parents for children . If we should see a childe carke and toyle for his living , wee should presently conclude that he was left to the wide world , and had no father to provide for him ; and that is our Saviours argument , take no thought , for your heavenly Father knoweth you have need of these things . Let us therefore learne to cast our selves upon God. First , Infaith depending vpon the truth of his promises , He hath said I will not faile thee nor forsake thee , and upon the All-sufficiency of his Power , our God whom we serve is able to deliver us . This was that which comforted David in that bitter distresse , when Ziglag was burnt by the Amalekites , his Wives taken captive , and himselfe ready to be stoned by the people , He encouraged himselfe in the Lord his God. This was that which delivered Asa from the huge hoste of the Lubims and Ethiopians , because he rested on God ; and all which afterwards hee got by his diffidence and carnall projects , was to purchase to himselfe perpetuall warres . That which grieved the Lord with his people in the Wildernesse was their distrust of his power and protection , Can he spread a Table in the Wildernesse ? Can hee give bread also and flesh for his people ? And indeed as Caines despaire , so in some proportion , any fainting under temptation , any discontent with our estate , proceede from this , that we measure God by our selves , that wee conceive of his power onely by those issues and wayes of escape which we are by our owne wisedomes able to fore-cast , and when we are so straitened that wee can see no way to turne , there we give over trusting God , as if our sinnes were greater then could be forgiven , or our afflictions then could be removed . It is therefore a notable meanes of establishing the heart in all estates , to have the eye of Faith fixed upon the power God , to consider that his thoughts and contrivances are as much above ours , as Heaven is above the Earth ; and therefore to resolve with Ieroboam , that when wee know not what to doe , yet we will have our eyes upon him still . Sonne of Man , saith the Lord to Ezekiel , can these dead bones live ; and hee answered , O Lord God thou knowest . Thy thoughts are aboue our thoughts ; and where things are to us impossible , they are easie unto thee . Secondly , by Prayer . This is a maine remedy against carefull thoughts . When the Apostle had exhorted the Philippians , that their Moderation , that is , their Equanimitie and calmenesse of minde in regard of outward things , should bee knowne unto all men , he presseth it with this excellent reason , The Lord is at hand , he is ever at home in his owne family , he is neere to see the wants , and to heare the cries of all that come unto him ; therefore saith hee , Bee carefull for nothing , but in every thing by prayer and supplication with thankesgiving ( thankesgiving for what you have , and prayer for what you want ) let your requests be made knowne unto God , and hee shall furnish you with peace in all estates . A notable example of which promise we have in Anna the Mother of Samuel ; In the bitternesse of her soule she wept , and did not eate ( namely of the Sacrifices , which were to be eaten with rejoycing ) then she prayed , and vowed a vow unto the Lord , and having cast her cares upon him , she then went her way , and did eate , and her countenance was no more sad . Ezekiah in his sicknesse chattered like a Swallow , and mourned as a Dove ; but after his prayer he sung songs of deliverance to the stringed instruments . Habaknk before his prayer trembled , but after his prayer hee triumphed in the midst of death . David full of heavinesse and of gronings in his prayer , but after as full of comfort against all his enemies . Secondly , as Irregular Cares are needlesse and superfluous , so they are sinnefull too . First , In regard of their obiect , they are worldly cares , the Cares of the men of this world : therein wee declare our selves to walke in conformitie to the Gentiles , as if wee had no better foundation of quietnesse and contentment then the heathen which know not God. And this is Christs argument , after all these things do the Gentiles seeke . We are taken out of the world , wee have not received the spirit of the world , and therefore wee must not bee conformable unto the world , nor bring forth the fruits of a worldly spirit , but walke as men that are set apart , as a peculiar people , and that have heavenly promises , and the Grace of God to establish our hearts . Illi terrena sapiant qui promissa coelestia non habent , It is seemely for those alone who have no other portion but in this life , to fixe their thoughts and cares here . Secondly , they are sinnefull in regard of their Causes , and they are principally two . First , Inordinate lust or coveting , the running of the heart after covetousnesse ; Secondly , Distrust of Gods providence , for those desires which spring from lust can never have faith to secure the heart in the expectation of them . Lastly , they are sinnefull in their Effects . First , They are murthering cares , they worke sadnesse , suspicions , uncomfortablenes , and at last death . Secondly , They are Choaking cares , they take of the heart from the word , and thereby make it unfruitfull . Thirdly , they are Adulterous cares , they steale away the heart from God , and set a man at enmity against him . In all which respects wee ought to arme our selves against them . Which that we may the better doe , wee will in the last place propose two sorts of directions . First , How to make the Creature no vexing Creature . Secondly , How to vse it as a vexing Creature : for the former . First , pray for conveniencie , for that which is suteable to thy minde , I meane not to the lusts , but to the abilities of thy minde . Labour ever to sure thy occasions to thy parts , and thy supplies to thy occasions . If a ship out of greedinesse be overloaden with gold , it will be in danger of sinking , notwithstanding the capacity of the sides be not a quarter filled ; on the other side fill it to the brimme with feathers , and it will still tosse up and downe for want of due ballasting : so is it in the lives of men , some have such greedy desires , that they thinke they can runne through all sorts of businesse and so never leave loading themselves , till their hearts sinke and be swallowed up with worldly sorrow and securitie in sinne : others set their affections on such triviall things , that though they should have the fill of all their desires , their mindes would still be as floating and unsetled as before . Resolve therefore to do with thy selfe as men with their ships . There may a Tempest arise , when thou must be constrained to throw out all thy wares into the Sea ; such were the times of the Apostles and after bloudy persecutions , when men were put to forfake Father , Mother , Wife , Children , nay to have the ship it selfe broken to pieces , that the Marriner within might escape upon the ruines . But besides this , in the calmest and securest times of the Church these two things thou must ever looke to , if thou tender thine owne tranquillity . First , fill not thy selfe onely with light things . Such are all the things of this world in themselves , besides the roome and cumbersomenesse of them ( as light things take up ever the most roome ) they still leave the soule floating and unsetled . Doe therefore as wise Mariners , have strong and substantiall ballasting in the bottome , faith in Gods promises , love and feare of his name , a foundation of good workes , and then what ever becomes of thy other loading , thy ship it selfe shall bee safe at last , thou shalt be sure in the greatest tempest to have thy life for a prey . Secondly , Consider the burden of thy Vessell ; All ships are not of an equall capacity , and they must be fraighted , and mann'd , and victualed with proportiō to their burden . Al men have not the same abilities , some have such a measure of grace as enables them with much wisedome and improvement to manage such an estate as would puffe up another with pride , sensualitie , superciliousnesse , and forgetfulnesse of God. Againe some men are fitted to some kinde of employments , not to others , as some ships are for merchandise , others for warre ; and in these varieties of states every man should pray for that which is most suteable to his disposition and abilities , which may expose him to fewest temptations , or at least by which he may bee most serviceable in the body of Christ , and bring most glory to his Master . This was the good prayer of Agur , give me neither poverty nor riches , feed me with food convenient for me : this is that we all pray , Give us Our daylie Bread , that which is most proportion'd to our condition , that which is fittest for us to have , and most advantageous to the ends of that Lord whom wee serve . Secondly , labour ever to get Christ into thy ship , hee will check every tempest , and calme every vexation that growes upon thee . When thou shalt consider that his truth , and person , and honor is imbarked in the same vessell with thee , thou maist safely resolve on one of these , either he will be my Pilot in the ship , or my planke in the Sea to carry me safe to Land ; if I suffer in his companie , and as his member , he suffers with me , and then I may triumph to be made any way conformable vnto Christ my head . If I have Christ with me , there can no estate come which can be cumbersome unto me . Have I a load of misery and infirmity inward , outward , in minde , body , name or estate , this takes away the vexation of all , when I consider it all comes from Christ , and it all runnes into Christ. It all comes from him as the wise disposer of his owne bodie , and it all runnes into him as the compassionate sharer with his owne bodie : It all comes from him who is the distributer of his Fathers gifts , and it all runns into him who is the partaker of his members sorrows . If I am weake in body , Christ my head was wounded , if weake in minde , Christ my head was heavie unto death . If I suffer in my estate , Christ my head became poore , as poore as a servant , if in my name Christ , my head was esteemed vile , as vile as Beelzebub . Paul was comforted in the greatest tempest with the presence of an Angel , how much more with the Grace of Christ ; when the Thorne was in his flesh , and the buffets of Satan about his soule , yet then was his presence a plentifull protection , my Grace is sufficient for thee , and hee confesseth it elsewhere , I am able to doe all things through Christ that strengthens me . Christs head hath sanctified any thornes , his back any surrowes , his hands any nailes , his side any speare , his heart any sorrow that can come to mine . Againe , have I a great estate , am I loden with abundance of earthly things , this takes away all the Vexation that I have Christ with me ; his promise to sanctifie it , his wisedome to manage it , his glory to be by it advanced , his word to be by it maintained , his Anointed Ones to be by it supplied , his Church to be by it repaired , in one word his poverty to be by it relieved . For as Christ hath strength and compassion to take of the burden of our afflictions , so hath he poverty too , to ease that vexation which may grow from our abundance . If thou hadst a whole wardrobe of cast apparrell , Christ hath more nakednesse then all that can cover ; if whole barnes ful of corne , and cellars of wine , Christ hath more empty bowels then al that can fill ; if all the pretious drugs in a country , Christ hath more sicknes then all that can cure ; if the power of a mighty Prince , Christ hath more imprisonment then all that can enlarge ; if a whole house full of silver and gold , Christ hath more distressed members to be comforted , more breaches in his Church to be repaired , more enemies of his Gospel to be oppos'd , more defenders of his faith to be supplied , more urgencies of his Kingdom to be attended , then al that wil serve for . Christ professeth himself to be still hungry , naked , sick , and in prison , and to stand in need of our visits and supplies . As all the good which Christ hath done is ours , by reason of our communion with him , so all the ●…vill wee suffer is Christs , by reason of his compassion with us . The Apostle saith that we sit together with Christ in heavenly places , and the same Apostle saith , that the suffrings of Christ are made up in his mēbers . Nos ibi sedemus , et ille hic laborat . We are glorified in him , and he pained in us , in all his honor we are honored , and in al our affliction he is afflicted . Thirdly , cast out thy Ionah , every sleeping and secure sinne that brings a Tempest upon thy ship , vexation to thy spirit . It may be thou hast an execrable thing , a wedge of gold , a babylonish garment , a bagge full of unjust gaine , gotten by sacriledge , disobedience , mercilesnes , oppression , by detaining Gods , or thy neighbours rights ; It may be thou hast a Da●…la , a strange woman in thy bosome , that brings a rot upon thine estate , and turnes it all into the wages of a whore ; what ever thy sicknesse , what ever thy plague be , as thou tenderest the tranquillity of thine estate rouse it up from its sleepe by a faithfull , serious and impartiall examination of thine owne heart , and though it be as deare to thee as thy right eye , or thy right hand , thy choicest pleasure or thy chiefest profit , yet cast●… out in an humble confession unto God , in a hearty and willing restitution unto men , in opening thy close and contracted bowels to those that never yet enjoy'd comforts from them ; then shall quietnesse arise unto thy soule , and that very gaine which thou throwest away is but cast upon the waters , the Lord will provide a Whale to keepe it for thee , and will at last restore it thee whole againe . The last direction which I shall give to remove the vexation of the Creature is out of the text , and that is , To keepe it from thy Spirit , not to suffer it to take up thy thoughts and inner man. They are not negotia but viatica onely , and a mans heart ought to be upon his businesse and not upon accessories . If in a tempest men should not addresse themselves to their offices , to loose the tacklings , to draw the pumpe , to strike sailes , and lighten the vessell , but should make it their sole worke to gaze upon their commodities , who could expect that a calme should droppe into such mens laps . Beloved when the Creatures have rais'd a tempest of vexation , thinke upon your Offices , to the pumpe , to powre out thy corruptions , to the sailes and tackling , abate thy lusts and the provisions of them , to thy faith , to live above hope , to thy patience , It is the Lord , let him doe as seemeth good to him , to thy thankfulnesse , the Lord giveth and the Lord taketh away , Blessed be the name of the Lord. If Iob should have gazed on his children or substance , he might have been swallowed up in the storme ; but God was in his heart , and so the vessell was still safe . But what is it to keepe the Creature from the spirit ? It is in the phrase of Scripture , N●…t to set the Heart upon riches . Apponere cor , to carry a mans heart to the creature , the Prophet gives a fit expression of it when hee saith , That the heart doth g●…t after covetousnesse ; when a man makes all the motions of his soule waite upon his lusts , and drudgeth for them , and bringeth his heart to the edge of the creature : for the world doth not wound the heart , but the heart woundeth it selfe upon the world . And it is not the rock alone that dasheth the ship , without its own motion being first tossed by the winde and waves upon the rocke ; so it is a mans owne lust which vexeth his spirit , and not the things alone which he possesseth . To set the heart on the Creature denotes three things . First , to pitch a mans thoughts and studies , to direct all the restlesse enquiries of his soule upon them , and the good he expects from them . This in the Scripture is expressed by a Devising , b Consulting , c Thinking within ones selfe , being tossed like a d Meteor with doubtfulnesse of minde and carefull suspence , e Ioyning ones selfe , making f Provision for lusts , &c. Secondly , to care for , to employ a mans affections of love , delight , desire upon them , to set a high price on them , and over-rate them above other things . For this cause covetous men are call'd g Idolaters , because they preferre monie , as a man doth his God , before all other things . When the women would have comforted the wife of Phineas with the birth of a sonne , after the captivitie of the Arke , it is said she regarded it not , the Text is , she did not put her heart upon it : though a woman rejoyce when a man childe is borne , yet in comparison of the Arke she no more regarded the joy of a sonne , then a man would doe if the sunne should be blotted out of heaven , and a little starre put in the roome ; and therefore , though children be the glory of their parents , yet shee professeth that there was no glory in this to have a sonne , and lose an Arke , a starre without light , a sonne without service , a levite borne and no Arke to waite upon ; and therefore she did not set her heart upon it . They will not set their heart upon us , say the people to David , for thou art worth ten thousand of us ; that is , they will no whit regard us in comparison of thee : so then a mans heart is set on the Creature , when he prizeth it above other things , and declareth this estimation of his heart by those eager endeavours with which he pursueth them as his God and Idoll . Thirdly , to relie upon , to put trust and affiance in the Creature : and this is imported in the word by which the Prophet expresseth riches , which signifieth strength of all sorts , vires , and propugnaculum , the inward strength of a man and the outward strength of munition and fortification : therefore , saith Salomon , the rich mans wealth is his strong city , and rich men are said to Trust and Glorie in their riches , examples whereof the Scripture abundantly gives in Tyre , Babylon , Ninive , Edom , Israel , &c. Now a man ought not thus to set his heart on the Creature ; first , because of the Tendernesse and delicacie of the spirit , which will quickely be bruiz'd with any thing that lies close upon it and presseth it . As men weare the softest garments next their skinne , that they be not disquieted , so should we apply the tenderest things , the mercies and the worth of the bloud of Christ , the promises of grace and glory , the precepts and invitations of the Spirit unto our spirits . And now as subterraneous winde or ayre being pressed in by the earth , doth often beget concussions and earth-quakes ; so the spirit of a man being swallow'd up and quite clos'd in earthly things must needs beget tremblings and distractions at last to the soule . The word heere which we translate Vexation is rendred likewise by Contritio , a pressing , grinding , wearing away of a thing , and by Depastio , a feeding on a thing , which makes some render the words thus , All is vanitie and a feeding upon winde . That as windie meates , though they fill and swell a man up , they nourish little , but turne into crudities and diseases ; so the feeding upon the Creature may puffe up the heart , but it can bring no reall satisfaction , no solid nutriment to the soule of man. The Creature upon the spirit is like a worme in wood , or a moth in a garment , it begets a rottennesse of heart , it bites asunder the threads and sinewes of the soule , and by that meanes workes an ineptitude and undisposednesse to any worthy service , and brings a decay upon the whole man ; for cares will prevent age , and change the colour of the haire before the time , and make a man like a silly Dove , without any heart , as the Prophet speakes . Secondly , because the strength of every man is his spirit ; Mens cujusque is est quisque . Now if the Creature seize on a mans strength , it serues him as Dalilah did Sampson , it will quickely let in the Philistines to vexe him . Strength hath Two parts or offices , Passive in undergoing and withstanding evill , and Active in doing that which belongs to a man to doe . Now when the heart and spirit of a man is set upon any Creature , it is weakned in both these respects . First , it is disabled from bearing or withstanding evill . We will consider it , First in temptations ; Secondly in afflictions . First , A man who hath set his heart inordinately upon any Creature is altogether unfit to withstand any temptation . In the Law when a man had new married a wife , he was not to goe to warre that yeere , but to rejoyce with his wife . One reason whereof I suppose was this , because when the minde is strongly set upon any one object , till the strength of that desire be abated , a man will be utterly unfit to deale with an enemie : so is it with any lust to which a man weds himselfe , it altogether disables him to resist any enemie : after Hannibals armie had melted themselves at Capua with sensualitie and luxurie , they were quite strangers to hard service and rigid discipline , when they were againe reduc'd unto it . The Reason hereof is , first The subtiltie of Satan , who will be sure to proportion his temptations to the heart , and those lusts which doe there predominate , setting upon men with those perswasions wherewith he is mos likely to seduce them ; As the Grecians got in upon the Trojans with a gift , something which they presum'd would finde acceptance . The divell dealeth as men in a siege , casts his projects , and applies his batteries to the weakest and most obnoxious place . Therefore the Apostle saith , that a man is tempted , when he is led away of his owne lust and enticed ; the divell will be sure to hold intelligence with a mans owne lusts , to advise and sit in counsell with his owne heart , to follow the tyde and streame of a mans owne affections in the tempting of him . Adam tempted in a knowledge , Pharaoh by lying b wonders , the Prophet by pretence of an c Angels speech , Ahab by the consent of d false prophets , the Iewes by the e Temple of the Lord and carnall priuiledges ▪ the heathen by pretence of f vniversalitie , and g antiquitie . When Dauids heart after his adultery was set vpon his owne glory more then Gods , how to saue his owne name from reproach , we see as long as that affection preuailed against him , as long as his heart was not so throughly humbled as to take the shame of his sinne to himselfe , to beare the indignation of the Lord , and accept of the reproach of his iniquity , hee was ouercome with many desperate temptations : he yeelds to be himselfe a temper of his neighbour to unseasonable pleasures , to drunkennesse and shame , to bee a murtherer of his faithfull seruant , to multiply the guilt , that hee may shift of the shame of his sinne , and provide for his owne credit . Peters heart was set upon his owne life and safetie more then the truth of Christ or his owne protestations , and Sathan fitting his assault to this weakenesse prevailes against a rocke with the breath of a woman . They that will be rich , saith the apostle , who set their hearts upon their riches , whose hearts runne after their couetousnesse , fall into temptation and a snare , into many foolish and hurtfull lusts . Such a heart is fit for any temptation . Tempt Acha●…s covetous heart to sacriledge , and hee will reach forth his hand to the accursed thing ; Tempt Iudaes his covetous heart to treason , and he will betray the pretious blood of the Sonne of God which is infinitely beyond any rate of silver or gold for a few pieces of silver , the price of a little field ; Tempt Gehazies covetous heart to multiply lie upon lie , and he will doe it with ease and greedinesse for a few pieces of money , and change of rayment ; Tempt Sauls covetous heart with the fattest of the Cattell , and hee will venture on disobedience , a sinne worse then witchcraft , which himselfe had rooted out ; Tempt the covetous heart of a Iudge in Israel to doe iniustice , and a paire of shooes shall spurne righteousnesse out of dores , and pervert iudgement ; Tempt the covetous heart of a great oppressor to blood and violence , and he will lie in waite for the life of his neighbour ; Tempt the covetous heart of a proud pharisee or secure people to scorne the word out of the mouth of Christ or his prophet , and they will easily yeeld to any infidelitie . The like may bee said of any other lust in its kinde . If the heart bee set on Beautie ; Tempt the Sonnes of God to forsake their covenant of marrying in the Lord , the Israelites to the idolatrie of Baal Peor , Sampson to forsake his vow and calling , easily will all this bee done , if the heart haue the beauty of any creature as a treacher in it , to let in the temptations , and to let out the lusts . How many desperate temptations doth beauty cast many men vpon ? bribery to lay downe the price of a whore , gluttonie and drunkennesse to inflame and ingenerate new lusts , contempt of the Word and Iudgements of God to smother the checkes of conscience , frequenting of Sathans palaces , playes and stewes , the chappels of Hell and nurseries of vncleannesse , challenges , stabbes , combats , blood , to vindicate the credit and comparisons of a strumpets beauty , to revenge the competition of uncleane Corrivals . Thus will men venture as deepe as Hell to fetch fire to powre into their veines , to make their spirits frie , and their blood boyle in abhorred lust . If the heart bee set on wit and pride of its owne conceits , tempt the Libertines and Cyrenians to dispute against the truth , the Greekes to despise the Gospell , the wise men of the world to esteeme the ordinance of God foolishnes of preaching , the false teachers to foist their straw and stubble upon the foundation , Achitophell to comply with treason , Lucian to reuile Christ , and deride religion , easily will these and a world the like temptations bee let into the heart , if pride of wit stand at the dore and turne the locke . Whence is it that men spend their pretious abilities in frothy studies , in complements , formes and garbes of salute , satyrs , libels , abuses , profanation of Gods Word , scorne of the simplicitie and power of godlinesse , with infinite the like vanities , but because the●… hearts are taken up with a foolish creature , and not with God and his feare ? If the heart be set on Ambition , tempt Corah to desperate rebellion , Absolom to unnaturall treason , Balaam to curse the church , Diotrephes to contemne the Apostles and their doctrine , Iulian to apostacie , Arius to heresie , the Apostles themselues to emulation and strife , easily ▪ will one lust let in these , and a thousand more . What else is it that makes men to flatter profanenesse , to adore golden beasts , to admire glistering abominations , to betray the truth of the Gospell , to smother and dissemble the strictnesse and purity of the wayes of God , to strike at the sins of men with the scabberd and not with the sword , to deale with the fancies of men more then with their consciences , to palliate vice , to dawbe with untempered morter , to walke in a neutralitie and adiaphorisme betweene God and Baal , to make the soules of men and the glory of God subordinate to their lusts and risings , but the vast and unbounded gulfe of ambition and vaine glory ? The like may be said of seuerall other lusts . But I proceede . Secondly a Heart set on any lust is unfit to withstand temptation , because temptations are commonly edged with Promises or Threatnings . Now if a mans heart be set on God , there can no promises bee made of any such good as the heart cares for , or which might be likely to ouer-poise and sway to the temptation , which the heart hath not already ; spirituall promises the Divell will make few , or if he doe , such a heart knowes that evill is not the way to good ; if hee make promises of earthly things , such promises the heart hath already from one who can better make them , 1 Tim. 4. 8 neither can hee promise any thing which was not more mine before then his ; for either that which he promiseth is convenient for me , and so is Manna , foode for my nature , or else Inconvenient , and then it is Quailes , foode for my lust . If the former , God hath taught mee to call it mine owne already , giue us our Bread , and not to goe to the Divels shambles to fetch it ; If the other , though God should suffer the Divell to giue it , yet he sends a curse into our mouths along with it . And as such a heart neglects any promises the Divell can make , so is it as heedlesse of any of his threatnings , because if God be on our side , neither principalities , ●…or powers , nor things present , nor things to come , can ever separate from him ; stronger is hee that is with vs then hee that is with the world , it is the businesse of our calling to fight against spirituall wickednesses , and to resist the Divell . But when the heart is set on any creature , and hath not God to rest upon , when a man attributes his wine and oyle to his lovers and not to God , his credit , wealth , subsistency to the favours of men and not to ●…he all-sufficiency of God , then hath the Divell an easie way to winne a man to any s●…ne , or withdraw him from any good , by pointing his temptations with promises or threatnings fitted to the things which the heart is set on . Let the Divell promise Balaam honour and preferment , on which his ambitious heart was set , and he will rise early , runne and ride , and change natures with his Asse , and be more senslesse of Gods fury then the dumbe creature , that he may curse Gods owne people : let the Divell promise thirty pieces of silver to Iudas , whose heart ranne upon covetousnesse , and there is no more scruple , the bargaine of treason is presently concluded : Let the Divell tempt Michaes Levite with a little better reward then the beggerly stipend which he had before , Theft and Idolatry are swallow'd downe both together , and the man is easily wonne to be a suare and seminary of spirituall uncleannesse to a whole tribe . On the other side , Let Sathan threaten Ieroboam with the losse of his kingdome , if hee goe up to Ierusalem , and serve God in the way of his owne worship , and that is argument enough to draw him and all his successors to notorious and Egyptian idolatry ; and the reason was because their hearts were more set upon their owne Counsels , then upon the worship or truth of God. Let the Divell by the edicts and ministers of Ieroboam lay snares in Mizpah , and spreade nets upon Taber , that is , use lawes , menaces , subtilties to keepe the people from the City of God , and to confine them to regall and state-Idolatrie , presently the people tremble at the iniunction of the king , and walke willingly after the Commaundement . Let 〈◊〉 erect his prodigious ●…dole and upon on paine of a 〈◊〉 ▪ furnace require All to worship , it and all people , nations , and languages are presently upon their faces . Let the Divell threaten Demas with persecu●…ion , and presently hee forsakes the fellowship of the Apostles , and imbraceth this present world . And as it was heretofore so is it still . If a mans heart be not set on God , and taught to rest upon his providence , to answer all Satans promises with his All-sufficiencie to reward vs , and all his threatnings , with his All-sufficiency to protect us , how easily will promises begvile , and threatnings deterre unstable and earthly minds ? Let the Divell tell one man , All this will I give thee , if thou wilt speake in a Cause to pervert judgement , how quickly will men create subtilties , and coine evasions to rob a man and his house , even a man and his inheritance ? Let him say to another , I will doe whatsoever thou sayst unto me , if thou wilt dissemble thy conscience , divide thy heart , comply with both sides , keepe downe the power of godlinesse , persecute zeale , set up will-worship and supersti●…ions , how quickly shall such a mans religion bee disgviz'd , and sincerity , if it were possible , put to shame ? If to another thou shalt by such a time purchase such a Lordship , out such a neighbour , swallow up such a prodigall , if thou enhance thy rents , enlarge thy fines , set unreasonable rates upon thy Farmes , how quickly will men grinde the faces of the poore , and purchase ungodly possessions with the blood of their tenants ? If to another , beware of laying open thy conscience , of being too faithfull in thy Calling ▪ too s●…rupulous in thy office , least thou purchase the dis-favour of the World , lest the times cloud overthee , and frowne upon thee , lest thou be scourged with persecuted names , and make thy selfe obnoxious to spies and censures , how will men be ready to start backe , to shrinke from their wonted forwardnesse , to abate their former zeale , to co●…ple in with , and connive at the corruptions of the age , in one Word to tremble when Ephraim speakes , and not to tremble when God speakes ? So hard is it when the heart is wedded to earthly things , and they are gotten into a mans bosome , to beare the assaults of any temptation . Lastly ▪ this comes from the just and secret wrath of God , giuing men over to the deceitfulnesse of sinne , and to the hardnesse of their owne hearts , to beleeve the lies and allurements of Satan , because they rejected the counsell of God , and the love of his truth before . In the influences of the Sunne we may observe , that the deeper they worke the stronger they worke ; the beames nearer the Center meeting in a sharper point doe consolidate and harden the very Element ; so the Creatures by the justice of God , when they meete in a mans Center , reach as farre as his heart , doe there mightily worke to the deceiving and hardning of it : the eye , nor any other outward sense , can finde no more in the Creature , then is really there ; it is the heart which mis-conceives things , and attributes that Deity and worth to them , which the senses could not discover . If men then could keepe these things from their spirits , they should ever conceive of them according to their owne narrow being , and so keepe their hearts from that hardnesse which the Creatures , destitute of Gods blessing , doe there beget , and so worke in the soule a disposition suteable to Satans temptations . Secondly , a Heart set upon any lust is unfit likewise to beare any affliction . The Young man whose heart was upon his riches , could not endure to heare of selling all , and entring upon a poore and persecuted profession . First , Lusts are choice and dainty , they make the heart very delicate , and nice of any assaults . Secondly , they are very wilfull , and set upon their owne ends , therefore they are expressed by the name of concupiscence , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The wills of the flesh , and wilfulnesse is the ground of impatiency . Thirdly , they are naturall , and move strongly to their owne point ; they are a Body , and our very members ; no marvell then if they be sensible of paine from afflictions , which are contrary unto nature . The stronger the water runnes , the more will it roare and some upon any opposition : lust is like a furious beast enrag'd with the affliction , the chaine that binds it . Fourthly , Lusts are very wise after a fleshly and sensuall manner , and worldly wisedome is impatient of any stoppage or prevention of any affliction that crusheth and disappoints it . Therefore the Apostle doth herein principally note the opposition betweene heavenly and carnall wisedome , that the one is meeke , peaceable , and gentle , the other divelish and full of strife . Fifthly , Lusts are a proud , especially those that arise from abundance of the Creature , and pride being set upon by any affliction makes the heart breake forth into b impatience , debates , and stoutnesse against God ; a proud heart growes harder by afflictions , as Metals or Clay after they have past thorow the furnace . It is said of c Pharaoh , that he did not set his heart to the Iudgements of God , but exalted himselfe against his people ; Pride grew stronger by Affliction . Besides , d pride in earthly things swallowes up the very expectation of Afflictions , and therefore must needs leave the heart unprepared against them . Sixthly , Lusts are rooted in e selfe-love , and therefore when Christ will have a man forsake his lusts , he directs him to f denie himselfe . Now the very essence of Afflictions are to be grievous and adverse to a mans selfe . Seventhly , Lusts are g contentious , armed things , and their h enmity is against God , and therefore utterly unfit to i accept of the punishment of sinne , and to k beare the ●…ndignation of the Lord , or to submit unto any afflictions . Eighthly , Lusts l resist the truth , set up themselves against the Word , and thereby utterly disable men to beare Afflictions , for the m Word sanctifies , and lightens all Affliction , the Word shewes Gods n moderation and o intention in them , an p issue out of them , the q benefits which will come from them , the r supplies of strength and abilities to beare them , the promises of a more abundant & exceeding weight of glory , in comparison whereof they are as nothing . Lastly , if wee could conceive some Afflictions not contrary to lust , yet Afflictions are ever contrary to the provisions of lust , to the materials , and instruments of lusts , such as are health , pleasure , riches , honours , &c. And in all these respect a Heart set upon lust is weakened and disabled to beare Afflictions . Secondly , when the Heart is set upon the Creature , it is utterly disabled , in regard of its active strength , made unfit to doe any duty with that u strength as Gods requires . First , because Bonum fit ex causâ integrâ , A good duty must proceede from an entire Cause , from the whole heart . Now x lust divides the Heart , and makes it y unstedfast , and unfaithfull unto God. There is a twofold unstedfastnesse , one in degrees , another in objects , the former proceeds from the remainders of corruption , and therefore is found in some measure in the best of us , the other from the predominancy of lust which overswayes the heart unto evill . Good motions and resolutions in evill hearts are like violent impressions upon a stone , though it move upwards for a while , yet nature will at last prevaile , and make it z returne to its owne motion . Secondly , a Heart set on lusts mooves to 〈◊〉 ends but its a ow●…e , and selfe-ends defile an action though otherwise never so specious ; turnes b zeale it selfe and obedience into murder , hinders c all faith in us , and acceptance with God , nullifies all other ends , swallowes up Gods glory and the good of others , as the leane Kine did the fat ; as a Wenne in the body robs and consumes the part adjoyning , so doe selfe-ends the right end . Thirdly , the Heart is a fountaine and principle , and principles are ever one and uniforme , out of the same fountaine cannot come bitter water and sweet , and therefore the Apostle speakes of some , that they are double-minded men , that have a heart and a heart , yet the truth is , that is but with reference to their pretences ; for the Heart really and totally lookes but one way . Every man is spiritually a married person , and he can be joyned but to one ; Christ and an Idoll ( as every ●…ust is ) cannot consist , he will have a chaste spouse , he will have all our desires and affections subject unto him ; if the Heart cannot count him altogether lovely , and all things else but dung in comparison of him , he will refuse the match , and with-hold his consent . Let us see in some few particulars what impotency unto any good the Creatures bring upon the hearts of men . To Pray requires a hungry spirit , a heart convinc'd of its owne emptinesse , a desire of intimate communion with God ; but now the Creature drawes the heart , and all the desires thereof to it selfe , as an ill splene doth the nourishment in a body . Lust makes men pray amisse , fixeth the desires onely on its owne provisions , makes a man unwilling to be carried any way towards heaven but his owne . The Young Man prayed unto Christ to shew him the way to eternall life ; but when Christ told him that his riches , his covetousnes , his bosome lust stood betweene him and salvation , his prayer was turned into sorrow , repentance and apostacy . Meditation requires a sequestration of the thoughts , a minde unmixt with other cares , a syncere and uncorrupted relish of the Word ; now when the heart is prepossest with lust , and taken up with another treasure , it is as impossible to be weaned from it , as for an hungry Eagle ( a Creature of the sharpest sight to fixe upon , and of the sharpest appetite to desire its object ) to forbeare the body on which it would prey ; as unable to conceive aright of the pretiousnesse and power of the Word , as a feaverish palate to taste the proper sweetnesse of the meate it eates . In Hearing the Word , the heart can never accept Gods Commands , till it be first empty , a man cannot receive the richest gift that is , with a hand that was full before . Now thornes , which are the cares of the World , filling the heart , must needs choake the feede of the Word . The Pharisees and Lawyers rejected the counsell of God against themselves , because their pride would not let them yeeld to such a baptisme , or to such a doctrine as requires emptinesse , confession of sinnes , justifying of God , and condemning of themselves ( for these were the purposes of Iohus Baptisme , and of the preaching of repentance . ) That man comes but to bee rejected who makes love to one who hath fixt her heart and affection already . A man must come to Gods Word as to a Physitian , a meere patient without reservations , or exceptions , he must set his corruptions as an open marke for the word to shoot at , hee must not come with capitulations and provisoes , but lay downe the body of sinne before God to have every earthly member hewed of . Till a man come with such a resolution as to be willing to part from all naughtinesse , hee will never receive the ingrafted Word with meeknesse , and an honest heart ; a man will never follow Christ in the wayes of his Word , till first he have learned to denie himselfe , and his owne lusts . Nay if a man should binde his devotion to his heart With v●…ws , yet a Dalila in his bosome , a lust in his spirit , would easily nullifie the strongest vowes . The Iewes made a serious and solemne protestation to Ieremie that they would obey the voyce of the Lord in that which they desired him to enquire of God about whether it were good or evill ; and yet when they found the message crosse their owne lusts and reservations , their resolutions are turned into rebellions , their pride quickly breakes asunder their vow , and they tell the Prophet to his face that hee dealt falsly between God and them ; a refuge which they were well acquainted with before . Some when then conscience awakens and begins to disquiet them , make vowes to bind themselves vnto better obedience , and formes of godlinesse ; but as Sampson was bound in vaine with any cords so long as his haire grew into its length ; so in vaine doth any man binde himselfe with vowes , so long as he nourisheth his lusts within ; a vow in the hand of a fleshly lust will be but like the chaines and fetters of that fierce ●…unatick , very easily broken asunder . This is not the right way . First , labour with thy heart , clense out thy corruptions , purge thy life as the Prophet did the waters , with seasoning and rectifying the fountaine : T is one thing to give ●…ase from a present paine , another thing to roote out the disease it selfe . If the chinkes in a ship bee unstopt , 't is in vaine to labour at the pumpe ; so long as there is a constant in let , the water can never be exhausted ; so is it in these formall resolutions and vowes , they may ease the present paine , let out a little water , restraine from some particular acts , but so long as the heart is unpurged , lust will returne and predominate . In a word whereas in the Service of God there are two maine things required , faith to begin , and courage or patience to goe through , lust hinders both these . How can yee beleeve since yee seeke for glory one from another ? Ioh. 5. 44. when persecution arose because of the word , the Temporary was presently offended . Matth. 13. 21. Thirdly and lastly in one word . A man ought not to set his Heart on the Creature because of the Noblenesse of the heart . To set the heart on the creature is to set a diamond in lead , None are so mad to keep their Iewels in a cellar , and their coales in a closet ; and yet such is the profannesse of wicked men to keepe God in their lips only , and Mammon in their hearts , to make the earth their treasure , and heaven but as an accessorie and appendix to that . And now as Samuel spake unto Saul , set not thine heart upon thine Asses , for the desire of Israel is upon thee ; Why should a Kings heart be set upon Asses ? so may I say , why should Christians hearts be set upon earthly things , since they have the desires of all flesh to fix upon ? I will conclude with one word upon the last particu lar , How to use the Creatures as Thornes , or as vexing things . First Let not the Bramble be King , Let not earthly things beare rule over thy affections , fire will rise out of them , which will consume thy Cedars , emasculate all the powers of thy Soule . Let Grace sit in the throne , and earthly things be subordinate to the wisdome and rule of Gods Spirit in thy heart . They are excellent servants , but pernicious Masters . Secondly , Be arm'd when thou touchest , or medlest with them : Arm'd against the Lusts and against the Temptations that arise from them . Get faith to place thy heart upon better promises ; enter not upon them without prayer unto God , that since thou art going amongst snares , he would carry thee through with wisedome and faithfulnesse , and teach thee how to use them as his blessings and as instruments of his glory . Make a covenant with thine heart , as Iob with his eyes , have a jealousie and suspicion of thine evill heart , lest it be surpriz'd , and bewitched with finfull affections . Thirdly , touch them gently , doe not hug , love , dote upon the Creature , nor graspe it with adulterous embraces ; the love of mony is a roote of mischiefe , and is enmity against God. Fourthly , use them for Hedges and fences , to relieve the Saints , to make friends of unrighteous Mammon , to defend the Church of Christ , but by no meanes have them In thy field , but onely About it ; mingle it not with thy Corne least it choake and stifle all . And lastly vse them as Gedeon , for weapons of Iust revenge against the enemies of Gods Church , to vindicate his truth and glory , and then by being wise , and faithfull in a little , thou shalt at last be made ruler over much , and enter into thy Masters Ioy. FINIS . THE SINFVLNES OF SINNE : Considered in the State , Guilt , Power , and Pollution thereof : By EDWARD REYNOLDS Preacher to the Honourable Societie of Lincolns Inne . PAX OPVLENTIAM . SAPIENTIA PACEM . FK printer's or publisher's device LONDON , Imprinted by Felix Kyngston for Robert Bostocke . 1631. THE SINFVLNESSE OF SINNE . ROM . 7. 9. For I was alive without the Law once : but when the Commandement came , Sinne revived , and I died . WEE have seene in the foriner Treatise , that man can finde no Happinesse in the Creature ; I will in the next place shew ; That he can find no happinesse in Himselfe ; It is neither about him , nor within him : In the Creature nothing but vanitis and vexation , in Himselfe nothing but Sinne and Death . The Apostle in these words sets forth three things . First , The state of Sinne , Sinne Revived : Secondly , the Guilt of Sinne , I Died , or found my selfe to be a condemn'd man in the state of perdition . Thirdly , the evidence and conviction of both , When the Commandement came , which words imply a conviction and that from the spirit . First , a conviction , for they inferre a conclusion extremely contradictory to the conclusions in which Saint Paul formerly rested ( which is the forme of a conviction ) Saint Pauls former conclusion was , I was alive ; but when the commandement came , the conclusion was extremely contrary , I Died. Secondly , It was a spirituall conviction . For Saint Paul was never literally without the Law , but the va●…le till this time was before his eyes , he is now made to understand the Law in its native sense and compasse ; the Law is spiritual , v. 14. and he is enabled to discerne it spiritually . Absurd is the Doctrine of the a Socinians , & some others , That unregenerate men by a meere natur all perception , without any divine superin●…us'd light ( they are the words of b Episcopius , and they are wicked wordes ) may understand the c whol●… Law , even all things requisite unto faith & godlines . Foolishly confounding , and impiously deriding the spirituall and divine sense of holy Scriptures with the grammatical construction . Against this we shall need use no other argument , then a plaine Syllogisme compounded out of the very words of Scripture , Darknesse doth not comprehend light , Ioh. 1. 5. 〈◊〉 men are Darkenesse . Eph. 5. 8. 4. 17. 18. Act. 26. 18. 2. P●…t . 1. 9. yea Held under the power of darkenesse , Col. 1. 13. and the word of God is light , Psal. 119. 105. 2. Cor. 4. 4. therefore unregenerate men cannot understand the ●…d in that spirituall compasse which it carries . There is such an asymmetry and disproportion betweene our understandings , and the brightnesse of the word , that the a Saints themselves have prayed for more spirituall light , and vnderstanding to conceive it . That knowledge which a man ought to have ( for there is a knowledge which is not such as it b ought to be ) doth passe knowledge , even all the ●…ength of meere naturall reason to attaine unto , d peculiar to the sheep of Christ. Naturall men have their principles vitiated , their e faculties bound , that they f cannot understand spirituall things till God have as it were ●…nplanted a g ●…ew understanding in them , h framed the heart to attend , and set it at i liberty to see the glory of God with open face . Though the vaile doe not keepe out Grammaticall construction , yet it blindeth the heart against the spirituall light and beauty of the Word . We see even in common sciences where the conclusions are suteable to our owne innate and implanted notions , yet he that can distinctly construe , and make Grammar of a principle in Euclide , may be ignorant of the Mathematicall sense , and use of it : much more may a man in divine truths bee Spiritually ignorant even where in some respect hee may be said to know . For the k Scriptures pronounce men ignorant of those things which they see and know . In divine doctrine l obedience is the Ground of knowledge , and Holinesse the best qualification to understand the Scriptures . If any m●…n will doe the will of God , he shall know of the doctrine whether it be of God. The 〈◊〉 will he teach his way , and ●…eale his secret to them that feare him , to babes , to those that conforme not themselves to this evill world . To understand then the words , we must note ▪ first , that there is an opposition between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those two Clauses in the Text , Once , and When the Commandement came . It is the conceite of m some , that the latter as well as the former is meant of a state of unregeneration ; and that Saint Paul all this Chapter over speaketh in the person of an unregenerate man ; not intending at all to shew the fleshlinesse and adherency of corruption to the holiest men , but the necessitie of righteousnesse by Christ , without the which , though a man may , when once the Commandement comes and is fully revealed , will good , hate sinne ; in sinning doe that which he would not consent unto , and delight in the Law , feele a warre in his members , mourne and cry out under the sense of his owne wretchednesse , yet for all this he is still an unregenerate man : an opinion tending directly to the honour of Pelagianisme , and advancement of nature , which made Saint Austen in that ingenuous and noble worke of hi●… retractations to recant it , and in all his writings against the Pelagians ( in which , as in other polemicall workes , where the vigilancy of an enemy , and feare of advantages makes him more circumspect how he speaks , his expositions of Scripture are usually more literall and solid , then where he allowes himselfe the scope of his owne conceits . ) He still understandes those passages , of the complaints of a regenerate man against his inherent concupiscence . We are therefore to resolve that the opposition stands thus . Once in my state of unregeneration , I was without the law , that is , without the spirituall sense of the Law , but when the Lord began to reveale his mercy to me in my conversion , then he gave me eye to understand it in its native and proper compasse . The Apostle was never quite without the Law ( being an Hebrew , and bred up at thefeet of Gamali●…l ) therefore the difference betweene being without the Law , and the comming of the Law , must be onely in modo exhibendi ; before he had it in the letter , but after it came in its owne spirituall shape . And there is some emphasis in the word ca●…e , denoting a vital , moving ▪ penetrative power , which the Law had by the spirit of life , and which before it had not as it was a Dead letter . Secondly , wee must note the opposition betweene the two estates of Saint Paul. In the first he was Alive , and that in two respects . A live in his performances , able as he conceiv'd to performe the righteousnesse of the law without bla●…e Phil. 3. 6. A live in his Presumptions , mispersuasions , selfe-justifications , conceits of righteousnesse , and salvation . Act. 26. 9. Phil. 3. 7. In the second estate Sinne revived , I found that that was but a sopor , a benumdnesse , which was in my apprehension a death of sinne : and I died , had experience of the falsenesse and miseries of my presumptions . The life of sinne and the life of a sinner are like the ballances of a paire of scoles , when one goes up the other must fall downe , when sinne lives , the man must dye ; man and sinne are like M●…entius his couples , they are never both alive together . Many excellent points , and of great consequence to the spirits of men would rise out of these words thus unfolded : as , First , that a man may have the Law in the Church wherein he lives in the letter of it , and yet bee without the Law in the power and spirit of it by ignorance , misconstructions , false glosses , and perverse wrestings of it ; as a covetous man may have the possession of monie , and yet be without the vse and comforts of it . 2. Cor. 3. 6. 2. P●…t . 3. 16. Matth. 5. 21. 22. 27. 28. 31. 32. 33. 38. Which should teach us to beware of Ignorance ; It makes the things which wee have unusefull to us . If any man have the Law indeed hee will labour First to have more acquaintance with it , and with God by it . The more the Saints know of God and his will , the neere●… communion doe they desire to have with him . Wee see this heavenly affection in Iacob . Gen. 32. 26. 29. Gen. 49. 18. in Moses . Exod. 33. 12. 18. in David . Psal 119. 18. 125. in the Spouse Cant. 1. 2. in Manoah . Iud. 13. 17. in Paul. 2. Cor. 5. 2. Phil. 3. 13. 14. As the Queene of She ba when shee had heard of the glory of Salomon was not content till she came to see it ; or as Absolom being restor'd from banishment , and tasting some of his Fathers love , was impatient till he might see his face ; so the Saints , having something of Gods will and mercy revealed to them , are very importunate to enjoy more . Secondly , to be more conformable unto it , to Iudge and measure himselfe the oftner by it . Psal. 119. 11. The law is utterly in vaine , no dignity , no benefit nor priviledge to a people by it , if it be not obeyed . Thirdly , to love and praise God for his goodnesse in it . Ioh. 14. 21. Secondly , ignorance of the true meaning of the Law , and resting upon false grounds doth naturally beget these two things . First , blinde zeale , much active and in appearance unblameable devotion . As it did here , and elsewhere in Saint Paul , Phil. 3. 6. Act. 22. 3. in the honourable women , Act. 13. 50. in the Pharises , Matth. 23. 15. in false brethren , Col. 2. 23. in the Iewes , that submitted not themselves to the righteousnesse of God. Rom. 10. 2. 3. In the papists in their contentions for trash , rigorous observation of their owne traditions , out-sides , and superinducements upon the pretious foundation . Secondly , strong mis-perswasions and selfe-justifications , dependant upon our workes , and rigid endeavors for salvation at the last , Hos. 12. 8. Esai . 48. 1. 2. 58. 2. 7. Amos 5. 18. 21. 25. Mic. 3. 11. 12. Zech. 7. 3. 4. 5. 6. Hos. 8. 2. 3. Luk. 18. 11. 12. unregenerat men are often secure men , making principles and premises of their owne to build the conclusions of their Salvation upon . But beware of it . It is a desperate hazard to put eternity upon an adventure , to trust in God upon other termes then himselfe hath proposed to be trusted in , to lay claime to mercy without any writings , or seales , or witnesses , or patents , or acquittance from sinne , to have the evidences of hell , and yet the presumptions of heaven , to be weary of one sabbath here , and yet presume upon the expectation of an eternity which shall be nothing else but sabbath . In the Civill Law , Testes domestici , Houshold witnesses ( who might in reason be presum'd parties ) are invalid and uneffectuall . Surely in matters of Salvation if a man have no witnesse but his owne spirit , misinform'd by wrong rules , seduc'd by the subtilties of Satan , and the deceite of his owne wicked heart , carried away with the course of the world , and the common prejudices and presumptions of foolish men , they will all faile him when it shall be too late ; God will measure men by his owne line , and righteousnesse by his owne plummet , and then shall the Haile sweepe away the refuge of lies , and waters over-flow the hiding place of those men that made a covenant with death . Secondly , beware of proud resolutions , selfe love , reservations , wit , distinctions , evasions to escape the word ; these are but the weapons of lust , but the exaltations of a fleshly minde ; but submit to the word , receive it with meekenesse , be willing to count that sense of scripture truest which most restraineth thy corrupt humors , and crosseth the imaginations of thy fleshly reason . Our owne weapons must be render'd up before the sword of the spirit , which is the word of God , will be on our side ; Love of lusts and pride of heart can never consist with obedience to the word . Nehem. 9. 16. Ier. 13. 17. 43. 2. Thirdly , converting and saving knowledge is not of our owne fetching in or gathering , but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Doctrine that comes unto us , and is brought by that sacred blast of the spirit which bloweth where he lifteth . We doe not first come and are then taught , but first we are taught and then we Come . Ioh. 6. 45. Esai . 55. 5. 65. 1. we must take heed of attributing to our selves , boasting of our owne sufficiencies , congtuities , preparations , concurrencies , contributions unto the word in the saving of us ; Grace must prevent , follow , assist us , preoperate and cooperate , Christ must be All in All , the Author and the Finisher of our faith ; of our selves we can doe nothing but disable our selves , resist the spirit , and pull downe whatever the word doth build up within us . Ever therefore in humility waite at the poole where the spirit stirres , Give that honour to Gods ordinances as when hee bids thee doe no great thing , but onely wash and be cleane , heare and beleeve , beleeve and be saved , not stoutly to cast his Law behinde thy backe , but to humble thy selfe to walke with thy God , and to see his name and power in the voyce which cryes unto thee . Fourthly , though sinne seeme dead to secure , civill , morall , superstitiously zealous men , in regard of any present sense or sting , yet all that while it is alive in them , and will certainely , when the booke shall be opened , either in the ministry of the word to conversion , or in the last judgement to condemnation , reviue againe . All these points are very naturall to the Text , but I should be too long a stranger to the course I intend if I should insist on them . I returne therefore to the maine purpose . Here is the state of sinne , sinne revived ; the Guilt of sinne , I died ; the Conviction of it by the spirit bringing the spirituall sense of the Commandement , and writing it in the heart of a man , and so pulling him away from his owne Conclusions . The Doctrines then which I shall insist on are these two . First , the spirit by the Commandement convinceth a man to be in the state of sinne . Secondly , the spirit by the Commandement convinceth a man to be in the state of death because of sinne . To convince a man that he is in the state of sinne is To make a man so to set to his owne seale and serious acknowledgement to this truth That he is a sinner , as that withall he shall feele within himselfe the qualitie of that estate , and in humility and selfe-abhorrencie conclude against himselfe all the naughtinesse and loathsome influences which are proper to kindle and catch in his nature and person by reason of that estate : and so not in expression onely but in experience , not in word but in truth , not out of feare but out of loathing , not out of constraint but most willingly , not out of formality but out of humility , not according to the generall voyce but out of a serious scrutinie and selfe examination , loade and charge himselfe with all the noisomenesse and venome , with all the dirt and garbage , with all the malignitie and frowardnesse that his nature and person doe abound withall even as the waves of the sea with mire and dirt ; and thereupon justifie almighty God , when he doth charge him with all this , yea if he should condemne him for it . Now we are to shew two things . First , that a meere naturall light will never thus farre convince a man. Secondly , that the spirit by the Commandement doth . Some things nature is sufficient to teach , God may be felt and found out in some fence by those that ignorantly worship him . Nature doth convince men that they are not so good as they should be , the Law is written in the hearts of those that know nothing of the letter of it ; Idlenesse , beastiality , lying , luxury the Cretian poet could condemne in his owne countrey-men ; Drinking of healths ad plenoscalices , by measure and constraint , condemn'd by Law of a heathen prince , and that in his luxurie . Long haire condemn'd by the dictate of nature and right reason , and the reason why so many men , and whole nations notwithstanding use it , is given by Saint Hierome , Quia à natura deciderunt , sicut multis alijs rebus comprobatur . And indeede as Tertullian saith of womens long haire , that it is , Humilitatis suae sarcina , the burden as it were of their Humility , so by the warrant of that proportion which Saint Paul allowes , 1. Cor. 11. 14. 15. We may call mens long haire Superbiae suae sarcinam , nothing but a clogge of pride . Saint Austin hath written three whole chapters together against this sinfull custome of nourishing haire , which hee saith is expressely against the precept of the Apostle , whom to vnderstand otherwise then the very letter sounds , is to wrest the manifest words of the Apostle unto a perverse construction . But to returne , these Remnants of nature in the hearts of men are but like the blazes and glimmerings of a candle in the socket , there is much darknes mingled with them . Nature cannot throughly convince . 1. Because it doth not carry a man to the Roote , Adams sinne , concupiscence , and the corrupted seeds of a fleshly minde , reason , conscience , will , &c. Meere nature will never Teach a man to feele the waight and curse of a sinne committed aboue five thousand yeeres before himselfe was borne , to feele the spirits of sinne running in his bloud and sprouting out of his nature into his life , one uncleane thing out of another , to mourne for that filthinesse which he contracted in his conception , Saint Paul professeth that this could not bee learned without the Law. 2. Because it doth not carry a man to the Rule , which is the written Law , in that mighty widenesse which the Prophet David found in it . Nature cannot looke upon so bright a thing but through vailes and glosses of its owne . Evill hateth the light , neither commeth to the light , cannot endure a through scrutinie and ransacking left it should be reproved . When a man lookes on the Law through the mist of his owne ●…usts he cannot but wrest and torture it to his owne way , Saint Peter gives two reasons of it , because such men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Pet. 3. 16. 1. Vnlearned men , namely in the mysterie of Godlinesse , have not been taught of God what the truth is in Iesus ; till that time a man will never put off his lusts , but defend them , and rather make crooked the rule , coine distinctions and evasions upon the law it selfe , then judge himselfe and give glory to God. 2. Fickle , unstable men , men apt to be tossed up and downe like empty clouds with every blast , never rooted nor grounded in the love of the truth , unstedfast in the Covenant of God , that * lay not hold on it , and are therefore altogether undisposed to * Continue or hold fast the truth . A man in his lusts is like a man in a disease , not long well in one way , but is ever given to changes and experiments , and as he changeth , so doth he ever new shape the scripture and dragge it downe to the patronage of his owne wayes . So that the Law in a wicked mans heart is like a candle in a foule lanterne , or as a straight oare in troubled water , or the shining of light through a color'd glasse , wried and chang'd into the image of the corrupted minde wherein it lies . The Law in it selfe is a Perfect , b right , c pure , d sure and faithfull , e holy , just , and spirituall , f lively and operative , and men by nature are unlike all this , g degenerate and h crooked , i wavering and unfaithfull , k deceiving and being deceived , l unholy , carnall and impure , m fleshly minded , n dead and reprobate to every good worke . Such a great disproportion is there betweene Nature and the Law. 3. Because it doth not Drive us out of our selves for a Remedie ; The sublimest philosophie that ever was did never teach a man to denie himselfe , but to build up his house with the old ruines , to fetch stones and materials out of the wonted quarrie . o Humiliation , p confusion , q shame , r selfe-abhorrencie , s to be vile in a mans owne eyes , t to be nothing within himselfe , to be willing to u owne the vengeance of almighty God , and to x judge our selves , to y justifie him that may condemne us , and be witnesses against our selves , are vertues knowne only in the booke of God , and which the learnedest Philosophers would have esteemed both irrational and pusillanimous things . 4. Because naturall z judgement is so throughly distorted and infatuated , as to * count evill good and good evill , light darkenesse and darkenesse light : to a perswade a man that he is in a right way when the end thereof will be theissues of death , that he is b Rich and in need of nothing , when in the meane time he is miserable , poore , blinde and naked ; c Platoes community , d Aristotles Vrbanitie and magnanimity , e Ciceroes blinding the eyes of the Iudges , f and his officious dissimulation and compliancie , the Stoicks apathie g and officious lies that so much admired h stoutnesse , or rather sullennesse of those rigid Heathen that puld out their owne eyes that they mighy bee chaste , and kild themselves to be rid of evill times , nay more , i the Pharisies strictnesse , the zeale and unblameablenesse of Paul , the devotions of obstinate Iewes , k all the strength of civill , morall , formall shewes and expressions of goodnesse , though specious in the eyes of men , yet in the eyes of God that seeth not as manseeth , they are all but sinfull and filthy , losse and dung . Lastly , because nature in particular men never knew , nor had experience of a better estate , and therefore must needs bee ignorant of that full Image in which it was created , and unto which it ought still to be conformable . As a man borne in a dungeon is unable to conceive the state of a Palace , as the Childe of a Noble man stolne away , and brought up by some lewd Begger , cannot conceive , or suspect the honour of his blood : so utterly unable is corrupted nature , that hath bin borne in a wombe of ignorance , bred in a hell of uncleannesse , enthrall'd from the beginning to the prince of darkenesse , to conceive , or convince a man of that most holy and pure condition in which hee was created , the least deviation where-from is sinne unto him . Now then since Nature cannot thus convince , the spirit in the Commandement must . We have no inward principle but these two . We grant there is a difference to be made betweene the illumination and Renovation of the spirit ; men may be illightned , and yet not sanctified ; as a false Starre , or an ignis fatuus may have light without influence or heate : yet withall it is certaine too , that it is impossible to know sinne in that hatefulnesse which is in it , with such a knowledge as begets hatred and detestation of it , or to know divine things with such a knowledge a●… is commensurate to them , such as in their spirituall and immediate purity they are apt to beget , but that knowledge must worke admiration , delight , love , endeavours of conformity unto so heavenly truths . No comprehension of things divine without love . Ephes. 3. 17. 18. the reason why God gives men over to strong delusions , to beleeve lyes , is because they did not receive the love of the truth that they might be saved . 2. Thes. 2. 10. 11. This conviction then of sinne the spirit worketh : First , by revealing the Rule : Secondly , by opening the condition of the state of sinne : Thirdly , by giving a heart experimentally and reflexively to understand all , or by shaping and framing the heart to the Word , and so mingling them both together . The Apostle saith , that By the Commandement sinne revived . By the life of sinne I understand the strength of it , and that is twofold : A strength to condemne , and a strength to operate , or worke in a man obedience to it selfe : a strength to hold a man fast , and to carry him its owne way . Sin is a body , and hath earthly members , Col. 3. 4. which are very active & vigorous ; the Apostle speaketh of a holding propertie which it hath , Rom. 7. 6. and this strength hath the sinewes of all strength in it ; It is a Lord , and so it hath the strength of power to command , and it is a husband , and so it hath the strength of love to perswade and prevaile . First , it is a Lord and Master , in which respect it hath these tyes upon us : First , a Covenant , there is a virtuall bargaine betweene lust and a sinner , Esay 28. 15. we make promise of serving , and obeying sinne , Ioh. 8. 34. Rom. 6. 16. and that returneth unto us the wages of iniquitie , and the pleasures of sinne , 2. Pet. 2. 15. Heb. 11. 25. Secondly , love unto it , as unto a bountifull and beneficiall Lord. Sinne exerciseth authority over us , and yet we account it our benefactor , Hos 2. 5. 12. 13. Iob 20. 12. 13. Thirdly , an easie service , the worke of sinne is naturall , the instruments all ready at hand , the helpers and fellow-servants many to teach , to encourage , to hasten , and lead on in the broad way . Fourthly , in sinne it selfe there is a great strength to enforce men to its service : First , it is edg'd with malice against the soule , arm'd with weapons to fight against it , and enmity is a great Whetstone to valour . Secondly , it is attended with fleshly wisedome , suppported with stratagems and deceits , hastened and set on by the assistance of Satan and the world , Eph. 4. 22 Heb. 3. 13. Thirdly , it hath a Iudicature and regiment in the heart , it governes by a Law , it f●…nds forth lusts axnd temptations like so many edicts into the soule ; and when we object the Law of God against the service that is requir'd , then as that Persian King , who could not find out a Law to warrant the particular which hee would have done , found out another , That hee might doe what hee would ; so sinne when it hath no reason to alleage , yet it hath Selfe-will , that is , all Lawes in one , Gen. 49. 6. 2. Pet. 2. 10. Rom. 7. 23. In one word , the strong man is furnished with a whole Armour . Secondly , sinne is a Husband , Rom. 7. 1. 5. and so it hath the power of love , which the wise Man saith , is as strong as death , that will have no deniall when it comes . S. Paul tels vs , there is a constraining power in love , 2. Cor. 5. 14. Who stronger then Sampson , and who weaker then a woman ? yet by love she overcame him , whom all the Philistimes were unable to deale with . Now as betweene a man and a strumpet , so betweene lust and the heart , there are first certaine cursed dalliances and treaties , by alluring temptations , the heart is drawne away from the sight of God and his Law , and enticed and then followes the accomplishment of uncleannesse . Iam. 1. 14. 15. This in the generall is that life or strength of sinne here spoken of . Wee are next to observe , that the ground of all this is the Law : The sting of Death is sinne , and the strength of sinne is the Law , 1. Cor. 15. 56 1. Ioh. ●… . 4. from the Law it is , that sinne hath both strength to condemne , and to command us , or have dominion over us , Rom. 6. 14. Now the Law gives life or strength to sin three wayes : First , by the curse and obligation of it , binding the soule with the guilt of sin unto the Iudgement of the great Day . Every sinner hath the sentence past upon him already , and in part executed ; He that beleeveth not is condemned already , the wrath of God abideth on him . All men come into the world with the wrath of God like a talent of lead upon their soule , and it may all be pour'd out within one houre upon them , there is but a span betweene them and judgement . In which interim , First , the Law a stops the mouth of a sinner , b Shuts him in , and c holds him fast under the guilt of his sinne . Secondly , it passeth d sentence upon his soule , sealing the assurance of condemnation and wrath to come . Thirdly , it beginneth even e to put that sentence in execution , with the f spirit of bondage and of g feare , shaking the conscience , wounding the spirit , and scorching the heart with the pre-apprehensions of Hell , making the soule see some portion of that tempest which hangeth over it , rising out of that sea of sinne which is in his life and nature ( as the h Prophets servant did the Cloud ) and so terrifying the soule with a certaine i fearefull expectation of Iudgement . Thus the Law strengthens sinne , by putting into it a condemning power . Secondly , by the Irritation of the Law. Sin tooke occasion , saith the Apostle , by the Law , & so by the commandement became exceeding sinnefull . Rom. 7. 8. when lust finds it selfe universally restrain'd meets with Death and Hell at every turne , can have no subterfuge nor evasion from the rigor and inexorablenesse of the Law ; then like a River that is stopt , it riseth , and fomes , and rebels against the Law of the minde , and fetcheth in all its force and opposition to rescue it selfe from that sword which heweth it in pieces . And thus the Law is said to strengthen sinne , not perse , out of the Intention of the Law , but by Accident , antiperistasis , exciting ▪ and provoking that strength which was in sinne before , though undiscern'd , and lesse operative ▪ For as the presence of an enemie doth actuate , and call forth that malice which lay habitually in the heart before : so the purity of the Law presenting it selfe to concupisence in every one of those fundamentall obliquities wherein it lay before undisturb'd , and way ▪ laying the lust of the heart , that it may have no passage , doth provoke that habituall fiercenesse and rebellion which was in it before , to lay about on all sides for its owne safety . Thirdly , by the conviction and manifestation of the Law ; laying open the widenesse of sinne to the conscience . Man naturally is full of pride and selfe-love , apt to thinke well of his spirituall estate upon presumptions and principles of his owne ; and though many professe to expect salvation frō Christ only , yet in as much as they will be in Christ no way but their owne , that shewes that still they rest in themselves for salvation . This is that deceite , and Guile of spirit , which the scripture mentions , which makes the way of a foole right in his owne eyes . The Philosopher tells us of a Sea , wherein , by the hollownesse of the earth under it , or some whirling and attractive propertie that sucks the vessell into it , ships use to be cast away . in the mid'st of a calme : even so many mens soules doe gently perish in the mid'st of their owne securities and presumptions . As the fish Polypus changeth himselfe into the colour of the Rock , and then devoures those that come thither for shelter : so doe men shape their mis-perswasions into a forme of Christ and faith in him , and destroy themselves . How many men rest in pharisaicall generalities , plod on in their owne civilities , moralities , externall Iustice , and unblameablenesse , account any thing indiscretion and unnecessary strictnes that exceeds their owne modell ; every man in Hell that is worse then themselves ( I am not as this Publican ) and others that are better , but in a fooles paradise ? and all this out of ignorance of the Law. This here was the Apostles Case , when he lived after the strictest sect of the Pharisies ▪ sin was dead , he esteemed himself blamelesse : but when the Commandement came , discoverd its owne spiritualnes , & the carnalnesse of all his performances ; remou'd his curtald glosses , and presumptuous prejudices ; opened the inordinatenes of natural concupiscence , shewd how the lest atome doth spot the soule the smallest omission qualifie for hel , make the conscience see those infinite sparkles and swarmes of lust that rise out of the hart , and that God is all eye to see , and all fire to consume every unclean thing , that the smallest sins that are , require the pretiousest of Christs blood to expiate and wash them out ; then he began to be co●…vinc'd that he was all this while under the Hold of Sinne , that his conscience was yet under the paw of the Lyon ; as the Serpent that was dead in snow , was reviu'd at the fire ; so sinne that seemes dead when it lies hid under the ignorances and misperswasions of a secure heart , when either the Word of God ( which the Prophet calls fire ) or the last Iudgement ) shall open it unto the conscience , it will undoubtedly revive againe , and make a man finde himselfe in the mouth of Death . Thus wee see , that unto the Law belongs the Conviction of sinne , and that in the whole compasse of evill that is in it . Three hatefull evils are in sinne , Aberration from Gods Image , obnoxiousnesse to his wrath , and rejection from his presence . Staine , Guilt , and miserie ( which is the product or issue of the two former ) . Now , as wee say , Rectum est sui index & obliqui , The Law is such a Rule as can measure and set forth all this evill ; Ir is Holy , Iust , and Good. Rom. 7. 12. Holy , fit to conforme us to the image of God , Iust , fit to arme vs against the wrath of God , and Good , fit to present us unto the presence and fruition of God. According unto this blessed and complete patterne was man created ; An universall rectitude in his nature , all parts in tune , all members in joynt : light and beauty in his minde , conformity in his will , subordination and subjection in his appetites , serviceablenesse in his body , peace and happinesse in his whole being . But man , being exactly sensible of the excellency of his estate , gave an easie ●…are to that first temptation which layd before him a hope and project of improving it : and so beleeving Satans lye , and embracing a shadow , he fell from the substance which before he had , and contracted the hellish and horrid image of that Tempter which had thus deceiv'd him . Having thus consider'd in the generall how the Law may be said to quicken or revive sinne , by the obligation , Irritation , and Conviction of it : Wee will in the next place looke into the life of those particular species or ●…ankes of sinne which the spirit in the Commandement doth convince men of . Wherein I shall insist at large onely upon that sinne which is the subject of this whole Chapter , and ( if not solely ) yet principally aim'd at by the Apostle in my Text , namely those evils which lye folded up in our originall concupiscence . Here then first the Spirit by the Law entiseth vs to Adams Sinne , as a derivation from the root to the branches ; As poison is carried from the fountaine to the Cisterne , as the children of traytors have their blood ●…ainted with their Fathers treason , and the children of bondslaves are under their parents condition . We were a all one in Adam , and with him ; In him legally in regard of the b stipulation and covenant between God and him , we were in him parties in that covenāt , had interest in the mercy , & were liable to the curse which belonged to the breach of that Covenant ; and in him naturally , and therefore unavoidably subject to all that bondage and burden which the humane nature contracted in his fall . And though there be risen up a c sect of men , who deny the sinne of Adam to be our sinne or any way so by God accounted , and to us imputed , yet certaine it is that before that arch-heretick Pelagius , and his disciple Caelestius did vex the Churches , never any man denied the guilt of Adams sinne ( and guilt is inseparable from the sinne it selfe , being a proper passion of it ) to belong to all his posterity . This then is the first charge of the spirit upon us , participation with Adam in his sinne . And in as much as that Commandement unto Adam was the d primitive Law , so justly required , e so easily observed , therefore exceeding great must needs be the Transgression of it . Pride , Ambition , Rebellion , Infidelity , Ingratitude , Idolatry , Concupissence , ●…heft , Apostacy , unnaturall Affection , Violation of covenant , and an universall renunciation of Gods mercy promised ; these & the like were those wofull ingredients which compounded that sinne , in the committing wherof wee all were sharers , because Adams person was the Fountaine of ours , and Adams a Will the Representative of ours . The second charge is touching universall corruption which hath in it Two great evils . First , A generall defect of all righteousnesse and holinesse in which wee were at first created ; and secondly , an inherent b Deordination , pravitie , evill disposition , disease , propension to all mischiefe , Antipathy and aversation from all good , which the Scripture calls the c flesh the d wisdome of the flesh , the e body of sinne , f earthly members , the g Law of the members , h the workes of the Divell , i the lusts of the Divell , the k Hell that sets the whole course of nature on fire . And this is an evill , of the through malignity whereof no man can be so sensibly and distinctly convinc'd , as in the evidence of that conviction to cry out against it with such strange , strong and bitter complaints l as Saint Paul doth till his m understanding be by Christ opened to understand the n Spiritualnesse , o penetration , and p compasse of that holy Law , which measureth the q very bottome of every action , and condemneth as well the r originals as the acts of sinne . And hence it is that s many men pleade for this sinne , as onely an evill of nature rather troublesome then sinnefull . That concupiscence was not contracted by nature de novo in the fall , but that it is annexed to nature by the Law of Creation , that it belongeth to the constitution and condition of a sensitive Creature , and that the bridle of originall and supernaturall Ri●…hteousnesse being remou'd , the Rebellion of the fleshly against the spirituall , that is , as these men most ignorantly affirme , of the sensuall against the reasonable part which was by that before suspended , did discover it selfe . It will not bee therefore a misse to open unto you what it is to be in the State of originall sinn●… , and what evils they are which the Commandement doth so discover in that sinne , as thereby to make a man feele the burden of his owne nature , smell the sinke and stinch of his owne bosome , and so ( as the Prophet speakes ) abhorre himselfe , and never open his mouth any more , either proudly to justifie himselfe , or foolishly to charge God ; but to admire and adore that mercy which is pleas'd to save , and that power which is able to cure so leprous and uncleane a thing . First , consider the universalitie of this sinne , and that manifold . Vnivers●…litie of Times : from Adam to Mos●…s , even when the Law of Creation was much defaced , and they that sinned did not sinne after the similitude of Adam , against the cleare Revelation of Gods pure and holy will. For that I take to be the meaning of the Apostle in those words , Untill the Law sinne was in the world ; but sinne is not imputed where there is no Law. Though the Law seemed quite extinct betweene Adam and t u Moses in the wicked of the world , and with it sinne , because sinne hath no strength where there is no Law ; though men had not any such legible Characters of Gods will in their nature as Adam had at first , and therefore did not sinne after the similitude of his prevarication ; yet even from Adam to Moses did sinne reigne over all them , even the sinne of Adam , and that lust which that sinne contracted . And if sinne reigned from Adam to Moses ▪ in that time of ignorance , when the Law of not lusting was quite extinct out of the minds of men , much more from Moses after ; for the Law entred by Moses that sin might abound , that is , That that concupiscence which reigned without conviction before , during the ignorance of the originall implanted Law , might by the new edition and publication of that Law be knowne to be sinfull , and thereby become more exceeding sinful to those who should be thus convinced of it : that so the exceeding sinfulnesse of sinne might serve both the sooner to compell men to come to Christ , and the Grace of Christ might thereby appeare to be more exceeding gratious : for the Law was reviv'd , and promulgated anew meerely with relation to Christ and the Gospell ; and therefore the Apostle saith , It was added and ordained by Angels in the Hand of a Mediator , or by the ministery of a Mediator . Where there are three reasons to shew Gods Evangelicall purpose in the publication of the Law anew . First , it was not published alone , but as an Additament , with relation to the Evangelicall promise which was before made . Secondly , the service of Angels , or Messengers ; which shewes , that in the Law God did send from Heaven anew to instruct men , and therein to take care of them , and prepare them for salvation ; for Angels minister for this purpose , that men might be heires of salvation . Thirdly , the ministry of a Mediator , namely , Moses , who was Mediator in the Law , with reference whereunto Christ is cald Mediator of a better Covenant , and was faithfull as Moses . Now where there is a Mediator appointed , therein God declares his purpose to enter anew into a treaty with men , and to bring them to termes of agreement and reconciliation with him . Men were rebels against God , held under the sentence of death and vengeance ; they are in darkenesse , know not whither they goe , are well pleasde with their owne estate , give no heed to any that would call them out . For this reason , because God is willing to pull mē out of the fire , he sends first Moses armed with thunder , and brightnesse , which can not be endur'd ( for the shining of Moses his face , which the people could not abide , denotes the exceeding purity and brightnesse of the Law , which no sinner is able with peace to looke on ) and he shews them whither they are hastning , namely to eternall death , and like the Angell that met Balaam in a narrow roome shuts them in , that either they must turne backe againe , or else bee destroyed : and in this fright , and anguish , Christ , the mediator of a better covenant , presents himselfe , as a Sanctuary and refuge from the condemnation of the Law. Secondly , there is universalitie of men , and in men universality of parts , All men , and every part of man shut up under the guilt and power of this sinne . Both these the Apostle proves at large , Iewes , Gentiles , all under sinne , none righteous , no not one , all gone out of the way , altogether become unprofitable , none that doth good , no not one ; Every mouth must be stopped , all the world must be guilty before God , all have sinned and come short or are destitute of his glory . God hath concluded all in unbeliefe , the Scripture hath shut up all under sinne ; this shewes the universality of persons . The Apostle adds , Their throate is an open sep●…lcher , with their tongues they have used deceit , the poyson of aspes is under their lips , their mouth full of cursing and bitternesse , their feete swift to shed bloud , destruction and unhappinesse are in their wayes , and the way of peace they have not knowne , there is no feare of God before their eyes , these particulars are enough to make up an Induction , and so to inferre a universalitie of Parts . Every purpose , desire , Imagination , incomplete and inchoate notion , every figment , so the word properly signifies ( with reference whereunto the Apostle , as I conceive , cals sinne The creature of the Heart , and our Saviour , the Issue of the Heart ) is evill , onely evill , continually evill . Originall sinne is an entire body , an old man ( which word noteth not the impotencie or defects , but the maturity , wisedome , cunning , covetousnesse , full growth of that sinne in us ; ) and in this man , every member is earthly , sensuall , and divelish . As there is chaffe about every corne in a field , saltnesse in every drop of the sea , bitternesse in every branch of wormewood , so is ehere sinne in every faculty of man. First , looke into the minde : you shall finde it full of vanitie , wasting and wearying it selfe in childish , impertinent , unprofitable notions . Full of ignorance and darknesse , no man knoweth , nay no man hath so much knowledge as to enquire or seeke after God in that way where he will bee found ; nay more , when God breakes in upon the minde by some notable testimonie from his Creatures , Iudgements , or providence , yet they like it not , they hold it downe , they reduce themselves backe againe to foolish hearts , to reprobate and undiscerning mindes , as naturally as hot water returnes to its former coldnesse . Full of Curiositie , Rash unprofitable enquiries , foolish and unlearned questions profane bablings , strife of words perverse disputes , all the fruits of corrupt and rotten mindes . Full of Pride and contradiction against the Truth oppositions of science , that is , setting up of philosophy and vaine deceit , Imaginations , thoughts , fleshly reasonings against the spirit and truth which is in Iesus . Full of domesticall Principles , fleshlie wisedome , humane Inventions contrivances , super-inducements upon the pretious foundation , of rules and methods of its owne to serve God and come to happinesse . Full of Inconsistency and roving , swarmes of empty and foolish thoughts , slipperinesse , and unstablenesse in all good motions . Secondly , looke into the Conscience , you shall finde it full of Insensiblenesse , the Apostle saith of the Gentiles , That they were past feeling , and of the Apostates in the latter times , that they had their consciences seared with a hot iron , which things though they be spoken of an Habituall , and acqui●…'d hardnesse which growes upon men by a custome of sinne , yet wee are to note that it is originally in the Conscience at first , and doth not so much come unto it , as grow out of it . As that branch which at first shooting out is flexible and tender growes at last even by it owne disposition into a hard and stubbo●…e bow , as those parts of the naile next the flesh which are at first softer then the rest , yet doe of themselves grow to that hardnesse which is in the rest ; so the consciences of children have the seedes of that insensibility in them , which makes them at last dea●…e to every charme , and secure against all the thunder that is threatned against them . Full of Impurity and disobedience , dead , rotten , unsavorie workes . Full of false and absurd excusations , and accusations , fearing where there is no cause of feare , and acquitting where there is great cause of feare as Saint Pauls here did . Looke into the Heart , and you shall finde a very He●… of uncleannesse . Full of deepe and unsearchable deceit and wickednesse . Full of hardnesse , no sinnes , no judgements , no mercies , no allurements ▪ no hopes , no feares , no promises , no instructions able to startle , to awaken , to melt , or shape it to a better image , without the immediate omnipotency of that God which melts the mountaines , and turnes stones into sonnes of Abraham . Full of Impenitencie , not led by the very patience and long-suffering of God , no●… allured by the Invitations and entea●…ies of God to returne to him , not perswaded by the fruitlesnesse and emptinesse of all sinnefull lusts to forsake them . Full of ●…llr it is bound up , riveted fast into the heart of a 〈◊〉 , and there from childish folly growes up to wise and sober folly , ( as I may so speake ) till the heart bee changed into a cell of darknesse . Full of madnesse , and ●…age , in ●…dnen is in the hearts of men while they lieu , all the creatures in the world are not able to cure it . Full of Infidelity . A Heart that departs from God , undervalews his pretious promises , & mistrusts his power . In one word ful of all pollution and uncleannesse , that Forge where all sins are framed in secret intents , desires , purposes , lusts , and from whence it springeth forth into the life , the flames of it breaking out into the tongue , and into every other member in adulteries , murthers , thefts , blasphemies , and every wicked word and worke . Looke into the will , and you shall finde it , First , full of Disability unto any good , It cannot hearken , nor be subject unto the law of God. But there may be weaknesse where yet there is a good will and affection ; not so here , it is Secondly , full of loathing and aversation , It cannot endure to heare or see any thing that is good , casts it behind the back , and turnes away the shoulder from it . But there may be a particular nausea or lothing of a thing out of some distemper and not out of antipathy : a man may loath the sight of that in a disease , which at another time he loves . But the will doth not sometimes loath , and sometimes love , but Thirdly , it is full of enmity against that which is good , It lookes upon it as a base thing and so it a scornes it , and it lookes on it as an adverse thing , and so sets up resolutions to b withstand it , and it looks upon it as an unprofitable thing and so c slights and neglects it . But enmity is seldome so rooted , but that it may bee overcome , and a reconciliation wrought ; not so here , the fleshly will may be crucified , it will never be reconcil'd ; for Fourthly , it is full of 〈◊〉 , and d contrariety , which is a Twisted enmity ( as I may so speake ) which cannot be broken . One contrarie may expell another , but it can never reconcile it . The flesh will never give over the combate , nor forbeare its owne contumacie and resolutions to persist in evill . Looke into the memorie , and you shall finde it very unfaithfull to retaine good , very tenacious to hold anyevill ; It is like a c leaking vessell , le ts out all that is pure , and retaines nothing but mud and dregs . The Lord made great promises to the people of Israel to bring them into the holy land , began to fulfill them , in wonders , in terrible wonders , in mercies , in multitudes of mercies ( and nothing fo fit to make impressions on the memorie as promises , miracles , and multiplied deliverances ) and yet as if they meant to contend with God , which should be the greatest , the wonder of his goodnesse or the wonder of their unthankfulnes , all this was not long a wearing out , for it is said , They did soone forget it all . Look into the whole man , and you shall finde him full of perturbation and disorder . A man cannot trust any member he hath alone , without Iobs covenant , without Davids bradle to keepe it in . If thou hast occasion to use thine eye , take heed unto it , It is full of the seeds of adultery , pride , envie , wrath , covetousnesse , there are Lusts of the eye . If to use thy tongue , Trust it not alone , set a dore before thy lips , there is a Hell within thee that can set it all on fire , that can fill it with rotten and stinking communication , there is blasphemy , persecution , theft , murther , adultery , curses , revilings , clamors , bitternesse , crimson and hellish , fierie and brimstone abominations in that little member , able to set the whole frame of nature on fire about the eares of ungodly men . If to use thy hands or feete , looke unto them , there are seeds of more sins , theft , bribery , murther , adultery ( what not ? ) then there are joynts or sinewes in those members . If to use thine eare , be slow to hear , take heed how you heare , it is easily open to vanitie , lies , slanders , calumniations , false doctrines , trashie and emptie doctrines . Thus all over we finde a Body of sinne ; And which is yet more strange , this sinnefulnesse cleaves not to our members onely , but runnes over with a prodigious exuberancie into our very excrements , and adjacents . Absolom proud of his haire , Iezabel proud of her paint , Herod proud of his robes ; and though the word be●… a sword and a fire , yet it cannot cut of no●… melt away any of this pride , till Absoloms haire become his halter , till Iezabels paint be washed of with her owne blood , and vermin make the robes of Herod baser then a menstruous cloath , or a beggers rags . Thus we see how universala corruption originall sinne is ; Therefore in Scripture the whole man is called flesh , because in carnall works we worke secundum hominem , when wee are carnall wee walke as men , as our Saviour , saith of the Divell when hee speaketh a lie hee speaketh De suo , of his owne , according to his owne nature ; so when men walke after the flesh , they worke of their owne , they walke according to themselves . For of our selves we can doe nothing as the Apostle speakes but onely sinne , when wee doe any good it is by the grace of God , but lusts , which are the fountaine of evill , are all our owne , God gave the Heathen over to the lusts of their own hearts ; and every man is tempted when he is drawn away of his owne lust and enticed . So then wee are all over flesh ; The minde , a fleshly minde , the will a fleshly will , the affections and lust , all fleshly . So that as the Aposile saith of the Body , many members but one ' Body ; so we of originall sinne , many lusts but one body , therefore the Apostle ca●…s it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number sinne , upon which excellent is the observation of the Author of the booke De Duplici Martyrio among Saint Cyprians workes , plus est tollere peccatum quam peccata , It is more difficult to root out this sinning sinne , then to overcome many actuall . Secondly , consider the closenesse and adherency of this sinne . It cleaves as fast to our nature , as Blacknesse to the skinme of an Ethiopian , that cannot possibly bee washt off . As fast as Ivie to a wall ( it is the similitude of Epiphanius ) though a man may lop and shorten the branches , yet the rootes are so fastened to the joynts and intralls of the wall , that till the stones be puld all asunder , it will not be quite rooted out . As that house wherein there was a fretting and spreading Leprosie , though it might bee scrap'd round about , and much rubbish and corrupt materialls removed , yet the Leprosie did not cease , till the house with the stones , and timber , and morter of it was broken downe : so originall concupiscence cleaveth so close to our nature , that though we may bee much repair'd , yet corruption will not leave us , till our house be dissolved . As long as Corne is in the field , it will have refuse and chaffe about it ; as long as water remaines in the Sea , it will retaine it saltnesse , till it be defecated and clensed in its passage into the Land ; and so is it with the Church while it is in the world , it will have the body of sinne about it , it will bee beset with this Sinne. In the Apostle it is for this reason call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an encompassing sinne , a sinne that will not be cast off , that doth easily occupate and possesse all our members and faculties ; a man may as easily shake off the skin from his backe , or poure out his bowels out of his body , as rid himselfe of this evill inhabitant : It is an evill that is ever present with us , and dwelling in us . But it may be objected , Doth not the Apostle say , that by being baptized into Christ , or planted into the likenesse of his death , our old man is crucified , the body of sinne is destroyed , we are freed from sinne , as a woman is from a dead husband , we have put off the body of the sinnes of the flesh , by the Circumcision made without hands that is , by Baptisme and the Spirit ? Doth not the Apostle Saint Iohn say , He that is borne of God , that is , he that is Regenerate by Water and the Spirit . sinneth not , neither can sinne ? To this I answer in generall with the same Apostle , If we say wee have no sinne , we deceive our selves , and there is no truth in us . More particularly , wee must distingvish both of Death and of sinne . There is a twofold Death ; an Actuall , or Naturall Death , when the essentiall parts of a living Creature are taken asunder , and the whole dissolved : and a Virtuall or Legall Death ; when though the party bee naturally Alive , yet hee is Dead in Law , and that notes two things : First , a designation unto a certaine Death at hand , and ready to bee executed : Secondly , a disabilitie unto many purposes which lay before in the mans power ; as a man condemn'd , though hee have his life out of indulgence for a short space , yet hee is then set apart , and appointed for death , and in the very sentence disabled to order or dispose of any thing which was then his owne . When a woman is divorced for adultery from her husband , though she bee Alive naturally , yet Legally and to the purpose of marriage she is Dead to her husband , so that though shee should live in the same house , yet she should have nothing to doe with his bed or body . And thus the Apostle speaketh of sinfull Widowes , that they are Dead while they Live , 1. Tim. 5. 6. In sin likewise we may consider , The guilt of it whereby it makes us accursed ; and the dominion of it , wherewith it bringeth us into bondage : in these two principally consists the life and the strength of sinne , which it hath from the Law. Now by being baptized into Christ wee are delivered from the Law. Rom. 6. 14. Gal. 3. 25. First , from the covenant of the Law , Christ hath put an utter period to the Law quoad officium Iustificandi , hee is the end of the Law for righteousnesse . Wee are righteous now by Grace and Donation , not by nature , or operation : by the righteousnesse of God , not that whereby God is righteous , but that which God is pleased to give us , and stands in opposition to a mans owne righteousnesse , which is by working . Secondly , from the Rigor of the Law which requires perfect , and perpetuall obedience , Gal. 3. 10. Though the Gospell command holinesse , Matth. 5. 48. and promise it , Luk. 1. 74. and worke it in us , Tit. 2. 10. 11. yet when the Conscience is summon'd before God to bee justified or condemned , to resolve upon what it will stand to for its last triall ; there is so much mixture of sinne , that it dares trust none but Christs owne adequate performance of the Law : this is all the salvation , the maine charter and priviledge of the church . Wee are not therefore rigorously bound either to a full habituall holinesse in our persons , which is supplied by the merit of Christ , nor to a through actuall obedience in our services , which are covered with the Intercession of Christ. Wee are at the best full of weakenesse , many remnants of the old Adam hang about us , this is all the comfort of a man in Christ , that his desires are accepted , God regards the sincerity of his heart , and will spare his failings , even as a man spareth his Sonne that desires to please him , but comes short in his endeavours ; that he will not looke on the iniquitie of his holy things , but when he fals will pitty him , and take him up , and heale him , and teach him to goe ; thus wee are delivered from the rigour of the Law , which yet is thus to be understood ; That though wee bee still bound to all the Law as much as ever under perill of sinne ( for so much as the best come short of fullfilling all the Law , so much they sinne ) yet not under paine of Death which is the rigour of the Law. And therefore Thirdly , wee are delivered from the Curse of the Law , from the vengeance and wrath of God against sin . Christ was made a curse for us , Lastly , from the Irritation of the Law , and all compulsorie and slavish obedience : we love by Christ all the principles and grounds of true obedience put into vs. First , knowledge of Gods will , the spirit of Revelation , wisedome and spirituall understanding . Secondly , will to embrace and love what wee know . Thirdly , strength in some measure to performe it . And by these meanes the Saints serve God without feare , with delight , willingnesse , love , liberty , power , the Law is to them a new Law , a Law of liberty , a light yoke , the Commandements of God are not grievous to them . Being thus Dead to the Law , we are truly Dead to sinne likewise , and sinne to us , but not universally . Dead in regard of its strength , but not in regard of its beeing . To apply then the premisses . Sin is Dead naturally quoad Reatum , in regard of the gvilt of it , that is , that actuall guilt of sin , wherby every man is borne a child of wrath , and made obnoxious to vengeance , is done quite away in our regeneration , and the obligations cancell'd . Col. 2. 14. Secondly , sinne is Dead Legally , quoad Regnum , in regard of the dominion and government of it , in regard of the vigorous operation which is in it . First , sinne is condemn'd , Rom. 8. 3. and therein destinated , and design'd to death , It shall fully bee rooted out . Secondly , in the meane time , it is disabled from a plenarie Rule over the conscience , though the Christian be molested and pester'd with it , yet he doth not henceforth serve it , nor become its instrument , to bee subject in every motion thereof , as the weapon is to the hand that holds it : but Christ and his love beare the sway , and hold the Sterne in the heart , Rom. 6 6. 〈◊〉 . Cor. 5. 14 , 15. 1. Pet. 4. 1 , 2. Thirdly , the sentence of the Law against sin is already in execution . But we are to note , that sinne though condemnd to die , yet ( such is the severity of God against it ) it is adjudg'd to a lingring death , a death upon the Crosse : and in the faithfull sin is already upon a Crosse , fainting , struggling , dying daily ; yet so , as that it retaines some life still , so long as we are here , sinne will be as fast to our natures , as a nailed man is to the Crosse that beares him . Our Thorne will still bee in our flesh , our Canaanite in our side , our Twinns in our wombe , our counterlustings , and counterwillings ; though we be like unto Christ per primitias spiritus ; yet we are unlike him per Reliquias vetustatis , by the remainders of our flesh ; not to sinne is here onely our Law , but in heaven it shal be our Reward . All our perfection here is imperfect ; Sinne hath its deaths blow given it , but yet like fierce and implacable beasts it never le ts goe its hold till the last breath , Animamque in vulnere ponit , never ceaseth to infest us , till it cease to bee in us . Who can say , I have made my heart cleane ? Cleanse thou be ( saith holy David ) from my secret sinnes . Though I know nothing by my selfe , yet am I not thereby iustified , saith the Apostle ; and the reason is added , He that iudgethme is the Lord ; which Saint Iohn further unfolds , God is greater then our hearts , and knoweth all things . Which places ( though most dangerously perverted by some late Innovators , which teach , That a man may bee without secret sinnes , that he may make his heart cleane from sinne , and that Saint Paul was so ) doe yet in the experience of the holiest men that are , or have been , evince this truth , that the lusts of the flesh will be , and worke in us , so long as we carry our mortall bodies about us . And this God is pleased to suffer for these and like purposes : First , to convince and humble us in the experience of our owne vilenesse , that wee may be the more to the prayse of the glory of his great grace . As once Theophilus Bishop of Alexandria dealt with the Egyptian Idols , after the embracement of Christianitie ; most he destroyed , onely one of their Apes and Images he kept entire , not as a monument of Idolatry , but as a spectacle of sinne and misery , that in the sight thereof the people might after learne to abhorre themselves that had liv'd in such abominable Idolatries . Secondly , to drive us still unto him , to cast us alwayes upon the hold and use of our Faith , that our prayers may still finde something to aske which hee may give , and our repentance something to confesse , which he may forgive . Thirdly , to proportion his mercy to his justice , for as the wicked are not presently fully destroyed , have not sentence speedily executed against them , but are reserv'd unto their Day , that they may be destroi'd together , as the Psalmist speakes ; even so the righteous are not here fully saved , but are reserv'd unto the great day of Redemption , when they also shall be saved together , as the Apostle intimates , 1. Thess. 4. 17. Fourthly , to worke in us a greater hatred of sinne , and longing after glory , therefore we have yet but the first fruites of the spirit , that we should grone and waite for the Adoption and Redemption , therfore are we burdened in our earthly tabernacle , that we should the more earnestly groane to be cloathed upon with our House which is from Heaven . Fiftly , to magnifie the power of his Grace in the weakest of his members , which , notwithstanding that inhabiting Traytor , which is ready to let in and entertaine every temptation , shall yet make a poore sinfull man stronger in some respect then Adam was himselfe , even able to overcome at last the powers of darkenesse , and to be sufficient against all Satans buffets . Lastly , to commend the greatnesse of his mercy and salvation when we shall come to the full fruition of it , by comparing it with the review of that sinfull estate in which here we lived when we were at the best , without possibility of a totall deliverance . Thirdly , consider the great Contagion , and pestilentiall humour which is in this sinne , which doth not onely cleave unseparably to our nature , but derives venome upon every action that comes from us . For though we doe not say That the good works of the Regenerate are sinnes , and so hatefull to God ( as our adversaries belie and misreport us ) for that were to reproach the spirit and the grace of Christ by which they are wrought : yet this we affirme constantly unto the best worke that is done by the concurrence and contribution of our owne faculties such a vitiousnesse doth adhere , such stubble of ours is superinduc'd , as that God may justly charge us for defiling the grace he gave , and for the evill which we mixe with them may turne away his eyes from his owne gifts in us ▪ Sinne in the facultie is poison in the fountaine , that sheds infection into every thing that proceeds from it . Ignorance and difficultie are two evill properties which from the fountaine doe in some measure diffuse themselves upon all our workes . Whensoever thou art going about any good this evill will be present with thee , to derive a deadnesse , a dampe , a dulnesse , an indisposednesse upon all thy services , an iniquitie upon thy holiest things , which thou standest in neede of a priest to beare for thee , Exod. 28. 38. and to remove from thee . In the Law whatsoever an uncleane person touched was uncleane , though it were holy flesh ; to note the evill quality of sinful nature , to staine and blemish every good worke which commeth from it . This is that which in thy prayers deads thy zeale , fervencie , humiliation , selfe-abhorrencie , thy importunitie , faith , and close attention , this like an evill sauour mingleth with thy sacrifice , casteth in impertinent thoughts , wrong ends , makes thee rest in the worke done , and never enquire after the truth of thine owne heart , or Gods blessing and successe to thy services . This is it that in reading and hearing the Word throwes in so much prejudice , blindnesse , inadvertency , security , infidelity , misapplication , misconstruction , wresting and shaping the word to our selves . This is that which in thy meditations makes thee roving and unsetled , driving to no point nor issue , running into no conclusion nor resolutions of further obedience in faith and godlinesse . This is that which in thy converse with others mingles so much frowardnesse , levitie , unprofitablenesse to or from them . This is that which in thy calling makes so unmindfull of God and his service , aime at nothing but thine own emoluments ; Where is the man who in all the wayes of his ordinarie calling labours to walke in obedience and feare of God , to carry alwayes the affections of a servant , as considering that he is doing the Lords worke ? That consecrates and sanctifies all his courses by prayer , that beggeth strength , presence , concurrence , supplies of spirit from God to lead him in the way which he ought to goe , and to preserve him against those snares and temptations which in his calling he is most exposed unto ? that imploreth a blessing from heaven on his hearers in their conversation , on his clients in their cause , on his patients in their cure , on himselfe in his studies , on the state in all his servlees ? That is carefull to redeeme all his pretious time , and to make every houre of his life comfortable and beneficiall to himselfe and others ? Where is the man whose particular calling doth not trench and incroach upon his generall calling , the duties which he owes to God ? That spares sufficient time to humble himselfe , to studie Gods will , to acquaint himselfe with the Lord , to keepe a constant Communion with his God ? nay that doth not adventure to steale from Gods owne day to speake his owne words , to ripen or set forward his owne or his friends advantages ? In all this take notice of that naughty Inmate in thy bosome ; set thy selfe against it , as thou wouldest do against the Stratagems of a most vigilant enemie , or of a perfidious friend , Qui inter amplexus strang●…lat ; that like Dalilah never comes alone , but with Philistimes too ; like Iael , never comes with Milke and Butter alone , but withall with a naile and a hammer , to fasten not thy head alone , but , which is worse , thy heart also unto earthly things . Fourthly , consider the Fruitfulnesse of it . It is both male and female , as I may so speake , within it selfe , both the Tempter , and the seed , and the wombe . Suppose wee it possible for a man to be separated from the sight and fellowship , from the contagions and allurements of all other wicked men ; kept out of the reach of Satans suggestions and sollicitations ; nay to converse in the midst of the most renowned Saints that are ; yet that man hath enough in himselfe , and would quickly discover it , to beget , to conceive , to bring forth , to multiply , to consummate actuall sinnes . The Apostle S. Iames sets forth the birth and progresse of actuall sinne , Every man is tempted when he is drawne away and enticed of his owne lust , there Lust is the father , the adulterer ; and Lust when it hath conceived bringeth forth sinne , there Lust is the mother too ; and there is no mention of any seede but the temptation of lust it selfe , the stirrings , and flatteries , and dalliances of the sinfull heart with it selfe . Iam. 1. 13 , 14 , 15. The same Apostle compares it to Hell , which notes the unsatiablenesse of the wombe of sinne , that doth enlarge its desires as the grave ; nay to the fire of Hell ; nothing so apt to multiply as fire , every thing ministers occasion of encrease unto it ; but then ordinary fire workes out it selfe , and dies ; but. Lust as it is like fire , in multiplying , so it is like Hell fire in abiding , it is not preserv'd by a supply of outward materials to foment and cherish it , but it supports its selfe . It is like a troubled sea , which casteth up mire and dirt , a fountaine out of which every day issue Adulteries , thefts , murthers , evill thoughts , &c It bringeth forth fruite like Summer fruit : Who hath heard such a thing , who hath seene such things ? shall the earth be made to bring forth in one day , saith the Prophet : yet consider how suddenly this sinne brings forth . When you see in your children of a span long their sinne shew it selfe before their haire or their teeth , vanity , pride , frowardnesse , selfe-love , revenge , and the like , then thinke upon your owne infancie , and bewaile Adams image so soone in your selves , and yours in your children . I have seene , saith Saint Austin , a sucking infant , that was not able to articulate a word , looke with a countenance even pale for Envie , upon his fellow Suckling , that shared with him in the same milke ; upon which consideration the holy man breakes forth into this pious complaint , Ubi Domine , quando Domine , where ever was the place , O Lord ; when ever was the time , O Lord , that I have been an Innocent Creature ? Secondly , consider how continually it brings forth , even every day , Gen. 6. 5. or all the day long , as fast as the Sunne begets swarmes of vermine , or the fire sparkles . Thirdly , consider how desperately it breakes forth : When thou seest a man wallow like a beast in his owne vomit , dart out blasphemies against heaven , revile the Gospell of Salvation , teare the blessed name of God in pieces with abhorrid and hideous oathes ; Cain murthering his brother , Iudas betraying his master , Ananias lying to the Holy Ghost , Lucian mocking the Lord Iesus as a crucified Impostor , Iulian darting up his bloud against heaven in hatred of Christ , the Scribes and Pharises blaspheming the holy spirit , then reflect on thy selfe , and consider that this is thine owne image , that thou hast the same roote of bitternesse in thy selfe , if the Grace of God did not hinder and prevent thee . As face answereth unto face in water , renders the selfe same shape , colour , lineaments , proportion ; so the Heart of man to man , every man may in any other mans hart see the complet image , deformities , uncleannesse of his owne . Suppose we Two Acorns of a most exact and geometricall equality in seminall vertue , planted in two severall places of as exact and uniforme a temper of earth , needs must they both grow into trees of equall strength and 〈◊〉 , unlesse the benignitie and influences of heaven doe come differently upon them . Our case is the same , we are all naturally cast into one mould , all equally partake the selfe same degrees and proportions of originall lusts , our harts equally by nature fruitfull in evill ; If then we proceed not to the same compasse and excesse of riot with other men , we must not attribute it to our selues , or any thing in our natures , as if we had made our selues to differ ; but onely to the free and blessed influences of the Grace of Christ , and his Spirit which bloweth where it listeth . Lastly , consider how unexpectedly it will breake forth . Is thy servant a Dog that hee should doe this great thing , To dash children to pieces , and rip up women with childe ? It was the speech of Hazael to Elisha the Prophet . As if he should have said , I must cease to be a man , I must put off all the principles of humanity , I must change natures with fierce and bloody Creatures that are not capeable of pitty , before I can do such facts as these : Is thy servant a Dog ? Yes , and worse then a dog ; when pride , ambition , selfe-projections , the probabilities , and promises , the engagements and exigencies of a Kingdome shall enliven and rouse up that originall inhumanitie that is in a man , he will then be not a Dog onely , but a Woolte , and a Lyon. I will not denie thee , I will dye for thee , though all should be offended because of thee , yet will I never be offended . They were the words of a great Disciple ; Alas Peter , thou knowest not thine owne hear●… ; 't is but like a quiet Sea , when the winde , the Temptation shall blow , thou wilt quickly be troubled and finde an alteration , thy tyde will turne , and an ebbe of thy zeale will follow . Who could have expected or feared adulterie from such a man as David after such communion with God ? Impatiency from such a man as Ieremie after such revelations from God ? Idolatry from such a man as Salomon after so much wisedome from God ? Fretfulnesse and frowardnesse of spirit in such a man as Ionah after such deliverances from God ? Fearefulnesse in such a man as Abraham after so much protection from God ? Cursing from such a man as Iob , after so much patience and experience from God ? O in such examples learne thy selfe and feare thyself . The Disciples could say , Master is it I that shall betray thee . Peter did not aske , Master is it 〈◊〉 ? ●…or Iohn , Master is it Thomas ? but every one , Is it I ? True indeed , I have a deceitfull flesh , a revolting heart , a Traytor in my bosome , It may as soone bed as another man. If anyone fall , Restore him with the spirit of meeknesse , saith the Apostle , considering thy self , that is , doe not rejoyce against thy brother , nor insult over him , doe not despise him in thy heart , nor exalt thy self ; thou art of the same mould , thou hast the same principles with him ; that God which hath forsaken him may forsake thee , that temptation which hath overcome him may happen unto thee , that enemy which hath sifted him may winnow thee , and therefore in his fall learne compassion towards him , and jealoufie to thy selfe , Restore him , and consider thyselfe . Fifthly , consider the temptations that arise from this sinne , the daylie and hourly sollicitations wherewith it setteth upon the soule , to unsettle it in good , and to dispose it unto evill . Satan is emphatically in the Scripture cald a Tempter ; and yet as if his were but halfe-temptations , S. Iames saith , that a man is indeed tempted by his owne lusts , when he is drawne away , and enticed . First , drawne away from God out of his sight and presence , and then sollicited unto euil , either evill simplie , or evill concomitantly , in doing good duties formally , blindly , unzealously , unconstantly ▪ unspiritually . If a man shoote an arrow against a rock , it may be broken , but it cannot enter : no more can Satans temptations preuaile against the Soule , without something within to give them admittance . Therefore though he tempted Christ , yet he prevailed not , and our Saviour gives the reason ; He hath nothing in me , nothing to receive his darts . But now in us the flesh holdes treacherous compliancie with Satan and the world , and is ready to let them in at every assault : This is a great part of the cunning of wicked Angels to engage and bribe over a mans owne concupiscence to their party . Seed will never grow into a living Creature without a wombe to foster it , there must be 〈◊〉 cordis as well as Seminarium Hostis , the conception of the heart , as the temptation of Satan . Temptations may vex , but they cannot corrupt us without our owne sinnefull entertainement ; as a chaste woman may be sollicited by some base ruffian , but yet no whit in danger while shee retaines her chastitie , It may grieve her , but it cannot defile her . Many points of temptation the Divell can compasse alone . Suggestions , perswasions , arguments , instigations , injections of blasphemous or Atheisticall notions ; but all these are at the worst but as the violence of a man that ravisheth a Virgin ; If wee can wholly keepe in our hearts from affording their embraces , and accepting the offers of Satan , if wee can with all the strength of our soule cry out like the Ravished woman in the Law , they are the sinnes of Satan and not ours But here is the miserie , Satan knowes how ou●… tyde stands , he searcheth out our dispositions , and thereunto sorteth his temptations , and taketh ingredients of our own to temper with them , and to sweeten them , As Agrippina when she poisoned her husband Claudius temper'd the poison in the mea●…e which he most delighted in : One man hath lust and wit , Satan tempteth him to scorne and slight the humility of the waies of God , and the simplicitie of the Gospell ; another hath lust and monie , Satan tempteth him to pride and oppression , to earthly mindednesse , and trust in his strong tower ; another hath lust and poverty , Satan tempteth him to murmuring , discontent , rebellion , another hath lust and youth , Satan tempteth him to vanitie and intemperance , another hath lust and learning , Satan tempteth him to vaine-glory , and ambition . There is in every man much need of spirituall wisedome to observe where hee lies most obnoxious , where Satan doth most plant his forces , and direct his attempts , and ever to apply our strongest watch , our most importunate prayers , to those gapps of our calling , which are most naked to those lusts in our nature which are most predominant . Sixthly ▪ consider the War and Rebellion of this sin ; I find a Lawin my members warring against the law of my mind . The flesh lusteth against the spirit . Fleshly lusts warre against the soule . Which passages are not so to bee understood , as if when lust doth fight it fights against nothing but the spirit , but yet it may be so dishartned and crush'd , that it shal not alwaies rebell ( which is the late , wretched , and ignorant glosse of our new Pelagians , who expressely contrary to the doctrine of S. Paul , and the Articles of the Church of England , with the Harmony of other Reformed Churches , deny the sinfulnes of originall concupiscence , or that it alwayes lusteth against the spirit ; ) but the meaning of them is , that while wee are in the Militant ▪ Church , we shall have hourely experience of this traytor in our bosome ; and whensoever we go about any spiritual worke , this evill will be present with us , and fight against us . And this warre is not at a distance , but it is an intimate and close contrariety in the same part , like the combate betweene heate and cold in the same water , no roome nor space to hold a Mediatour , or to entertaine a Treaty , or to shift and evade the conflict . The same soule that commands obedience doth it selfe resist it . In the same minde the wisedome of the flesh which is sensuall and divelish fighting against the wisedome of the spirit which is meeke and peaceable . In the same will a delight in the Law of God , and yet a bias and counter-motion to the law of sinne . In the same understanding a light of the Gospell , and yet many relikes of humane principles , and fleshly reasonings ; much ignorance of the purity , excellency , and beauty of the wayes of God. In the same heart singlenesse and sensiblenesse of sinne , and yet much secret fraud and prevarication , hardnesse and dis-apprehension of sin and wrath . In the same affections , love of God and love of the World , feare of God and feare of men , trust in God and doubting of his favour . Lord , I beleeve , helpe thou mine unbeliefe , was the cry of the poore man in the Gospell ; and such must bee the complaints of the best of us : Lord , I will , helpe thou mine unwillingnesse : Lord , I heare thee , helpe thou my deafenesse ; Lord , I remember thee , helpe thou my forgetfulnesse : Lord , I presse towards thee , helpe thou my wearinesse : Lord , I rejoyce in thee , helpe thou my heavinesse : Lord , I desire to have more fellowship with thee , helpe thou my strangenesse : Lord , I love and delight in thy Law , helpe thou my failings . Such tugging is there of either nature to preserve and improve it selfe . Iacob was a man of contention and wrestling from the beginning . Contention with his brother in the birth , contention for the birth-right , contention with an Angell for the blessing , contention for his wife , and for his wages with Laban . He was a Typicall man , his name was Israel , and he was a patterne to the Israel of God. We must be all men of contention , wrestlers not onely with God in strong and importunate prayers for his blessings , but with our elder brother Esau , with the lusts and frowardnesse of our owne hearts . The Thiefe on the Crosse was a perfect embleme of the sinne of our nature , he was naild hand and foot , destin'd unto death , utterly disabled from any of his wonted outrages , and yet that only part which was a little loose , flies out in reviling and reproaching Christ : Our old man by the mercy of God is upon a Crosse , destin'd to death , disabled from the exercise of that wonted violence and dominion which it used ; and yet so long as there is any life or strength left in him , hee sets it all on worke to revile that blessed spirit which is come so neere him . The more David prevailes the more Saul rageth and persecuteth him . As in the wombe of Tamar there was a strife for precedencie , Zarah thrust out his hand first , and yet Pharez go●… fo●…th before him : so in a Christian many times the 〈◊〉 thru●… out the hand , and begins to worke , and presently the flesh growes sturdie and boisterous and gets first into the action . A man sets himselfe to call upon God , lifts up his hand with the skarlet thred , the blood of Christ upon it , is in a sweete preparation to powre out his complaints , his requests , his praises to his father ; and ere he is aware , pride ln the excellencie of Gods gifts , or deadnesse , or worldly thoughts intrude themselves , and justle-by Gods spirit , and cast a blemish upon his offring . A man is setting himself to heare Gods word , begins to attend and rellish the things that are spoken as matters which doe in good earnest concerne his peace , begins to see a beauty more then ordinary in Gods service , an excellencie with David in Gods Law , which hee considered not before , resolves hereafter to love , frequent , submit , beleeve , prize it more then he had ever done ; presently the flesh sets up her mounds , her reasonings , her perverse disputes , her owne principles , her shame , her worldlinesse , her want of leisure , her secular contentments , and so resists the spirit of God , and rejects his counsell . I have enough already , what needs this zeale , this pressing , this accuratenesse , this violence for heaven ? strive wee what wee can , our infirmities will encompasse us , our corruptions will bee about us . But yet Beloved as in a pyramide , the higher you goe the lesse compasse still you finde the body to bee of , and yet not without the curiositie and diligence of him that fram'd it : so in a Christian mans resurrection , and conversation with Christ in heaven , the neerer he comes to Christ , the smaller still his corruptions will bee , and yet not without much spirituall industry and christian art . A Christian is like a flame , the higher it ascends the more thinne , purified and azurie it is , but yet it is a flame in greene wood , that wants perpetuall blowing and encouragement . A man sets himselfe with some good resolution of spirit to set forward the honor in questioning , in discovering , in shaming , in punishing ( within the compasse of his owne calling and warrant ) the abuses of the times , in countenancing , in rewarding , in abetting and supporting truth & righteousnes : his flesh presently interposeth , his quiet , his security , his relations , his interests , his hopes , his feares , his dependencies , his plausibility , his credit , his profit , his secular provisoes , these blunt his edge , upbraid him with impoliticknes with malecontentednes , with a sullen & cynicall disposition against men and manners , and thus put I know not what ill favor'd colours upon a good face , to make a man out of love with an honest busines . In a word , good is before me , the glory , the service , the waies of God : I see it , but I cannot love it , I love it , but I cannot doe it , I doe it , but I cannot finish it ; I will but yet I rebell , I follow , and yet I fall , I presse forward and yet I faint and flagge , I wrestle and yet I halt , I pray and yet I sinne , I fight and yet I am Captive , I crucifie my lusts , and yet they revile me , I watch my heart , and yet it runnes away from me ; God was at first the Author of nothing but peace within me , what envious man hath sowed this warre in my bowels ? Let the Apostle answer this question saith Saint Austen , By one man sinne entred into the world . That which I would be I am not , and that which I hate I am ; O wretched man , in whom the Crosse of Christ hath not yet worne out the poysonous and bitter tast of that first tree . It is the patheticall complaint of Bonifacius in the same Father . How doth the Apostle even breake with complaining of this rebellious and captivating power of originall concupiscence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O wretched man that I am , who shall deliver me ? though hee were delivered from the damnation , yet hee was not delivered from the miserie of this sinne , which must necessarily arise from the stirrings , and conflicts of it . Though lust in the regenerate bee not damnable , because albeit it bring forth sinne , yet it doth not finish , and consummate it , for it is broken off by repentance , and disabled by the power of Christs spirit , yet it is still miserable , because it disquieteth the spirituall peace and tranquillity of the soule . But there is no great danger in the warre , if the enemie bee either foolish , or weake , or treatable , that either victorie may bee quickly gotten , or some pacifications and compositions concluded . But no such things here . Seventhly , therefore consider the wisedome , the policies , the unsearchablenesse of this sinne . The Scripture cals it The wisedome of the flesh , earthly , sensuall , divellish wisedome , wisedome to doe evill , Reasonings , strong holds , Imaginations , high thoughts ; And all this wisedome is emploi'd to Deceive the Soule , therefore is fleshly wisedome calld by Saint Iames Divellish ▪ because it hath the Divels end to Draw away men from God , and to entice , and beguile them . Therefore in Scripture the heart of man is said to bee Deceitfull and unsearchable , and lusts are cald Deceiveable lusts , and the deceitfulnesse of sinne : Saint Paul hath a heape of words to expresse this serpentine quality of sinne by , cogging or cheating , cunning , craftinesse , methods , deceit . Eph. 4 ▪ 14. But a man may be very wise , & that wisedom look upon none but mischievous and deceitfull ends ; and yet for all this no great hurt done by him , because he may be unwilling to take the paines , like him in the historian that was innocent not out of good nature , but meerely out of lazines : Therfore thirdly , this Deceite of sinne is actuated and set on work with very strong desires , and universall lustings , the Apostle cals them not lusts onely , but wills , or resolutions of the flesh and of the minde it selfe . Hence those secret sins which David himselfe was so troubled withall , those swarmes of lusts which the soule forgeth in it selfe as so many Creatures : that which Salomon saith of the Kings heart , is true of that fleshly King in every mans bosome ; It is unsearchable , a Gulfe , a Hell of sinnefull profoundnesse . Policies to keepe from good , policies to poison and pervert good , policies to make good unseasonable ; policies to bring to evill , policies to keepe in evill , policies to maintaine , justifie , extenuate evill . Policies to make me●… rest in false principles , policies to glosse and corrupt true principles , policies on the right hand for superstition and flattering of God with will-worship , policies on the left hand for open profanenes . Infinite are the windings and labyrinths of the heart of man the counsels and projects of the flesh , to establish the Kingdome of sinne in it selfe . It is an argument of one of the grandest consequences in Divinity , this one of the wisdome of the flesh , those wiles and principles that hold up the throne of the Prince of this world . What man is there who will not in profession be ready to spit at the name of Satan , and to defie him and the workes of his Kingdome : and yet what man is there in whose bosome Satan hath not a Counsell-table , a troupe of statists , by whom hee worketh effectually the designes of his owne Kingdome ? The more time any man will spend to make himselfe acquainted with himselfe , the more light of Gods Law hee will set up in his heart , the more he will begge of God to reveale the secrets of his evill nature unto him , to make him see that abundance of the hart , That treasure of the hart , that Hell of the heart , that panoplie and magasin of sinne and temptation which is there ; the more with the prodigall hee comes unto himselfe , and views that evill heart , that bitter roote which is in him : Certainely the more confusion and silence , and abhorrencie , & condemnation will there be of himself , the more adoration of that boundlesse mercie , of that bottomles puritie , which is able to pierce into every corner of so unsearchable a thing , able to clense every hole and dungeon , and to enlarge it into a fit receptacle for the Prince of glory . Notable to this purpose is that place of S. Paul ; If all prophesie , and there come in an unbeleever or unlearned man , he is convinc'd of all , he is iudged of all , and thus are the secrets of his hart made manifest , and so falling downe on his face he will worship God. As soone as a man is convinc'd and Iudg'd out of the word , and hath the secret filthinesse of his heart laid open before him , hath his Conscience cut open , and unridg'd by that sacrificing sword , which is a discerner of the very intents of the heart ; he presently fals downe upon his face in the acknowledgment of his owne unworthinesse , and acknowledgeth all worship to be due to that most patient and mercifull God , that had all the former dayes of his ignorance endured such an uncleane vessell , which was from the very wombe fitted for wrath , and now at last revealed his Gospell of salvation , opened the bowels of Christ for a sanctuarie and refuge against all that vengeance that attendeth , and against all those spirituall enemies which did hunt his soule . When men have their owne evil waies revealed unto them ( which is ever done by Gods spirit when hee will please to bee pacified with them ) then must they needs be confounded , and be loathsome in their owne sight , and never open their mouths any more , nor hold up their faces , or stand before God with their wonted confidences and presumptions . This was the bottome of Davids repentance , That hee was conceiv'd in sinne , that was not the first time that hee was an adulterer , hee had it in his nature from the very wombe . Men testifie their pride in their looks and fashions , in their eies and tongues , 't is the deepest , the closest , and yet one of the openest sinnes , as a great Oke that spreadeth much in sight , and yet is very deepe under ground too ; But now if men did truly consider what black feete they are which doe hold up these proud plumes , what a stinking roote it is which beares these gawdie flowers , what a sulphury and poisonous soile it is that nourisheth these painted apples , they would beginne a little to new rate themselves . It is nothing but ignorance that keepes men in pride . If to be wise to doe evill , and foolish to doe good , if to take endowments from the hand of God , and to fight against him with them , if to pervert the light of reason and Scripture to plead for sinne , and the purposes of Satan , as lascivious poets use the chast expressions of Virgil , to notifie their fordid and obscene conceits ; If to be so wise as to make evill good , and good , evill , light darkenesse , and darknesse light ; to distingvish idolatry into religion , superstition into worship , Belial into Christ , bee matters to be proud of , then there is in every mans nature a crop and harvest of just pride . Else wee must all conclude , that hee which glorieth in any thing which is meerely from himselfe , hath chosen nothing to glory in but his owne shame . Eightly , consider the strength and power of this sinne , to command , to execute , to bring about what ever it hath projected for the advancement of Satans kingdome . It hath the power of a King , It reignes in our members : and it hath the strength of a Law , it is a Law in our members ; and a Law without strength is no Law : for Lawes are made to binde , and hold men fast ; and therefore the Apostle cals lust a Law , because it commands , and holds under all our members to the obedience of it . Therefore wicked men are call'd the Servants of sinne , and the best of us are Captives , that is , unwilling servants . Which notes such a strength of sinne , as cannot ex toto be altogether withstood . So much flesh and uncircumcisednesse as a man hath in him , so much disabilitie likewise hath he to withstand sinne . In the wicked it hath an absolutenesse , an universall and uncontroled power ; First , they cannot but sinne , they can doe nothing but sinne ; Without faith it is impossible to please God ; and to the impure and uncleane every thing is uncleane . His mercies cruell , his prayers abomination , his offerings the sacrifice of fooles . Secondly , if they seeme to forsake any sinne , 't is not of hatred to that , as a sinne ( for he that said . Thou shalt not commit adultery , said also , Thou shalt not kill ) but it is because they preferre others before it . A man that hath many concubines may so dote upon some particulars , as that the rest haply may goe untouch'd , or but cursorily saluted ; and yet that is no argument of hatred to them , but of preferring the others . So a mans hart may be so takē up with the pursuit of some Herodias , some darling lust , as that others may seeme utterly neglected , and scorn'd ; when the truth is , The hart that playes the adulterer with any sin doth indeed hate none . Thirdly , if by the power of the Word they be frighted from the sinne they most love , yet lust will carry them to it againe , as a Sow returneth to the mire , or a man to his wife . Fourthly , if they should be so fir'd and terrified away , that they durst never actually returne againe ; yet even then lust will make them wallow in speculatiue uncleannesse , their thoughts , their delights , their sighs , their byas would still hanker the other way . As lust may dog , and pester , and overtake a holy man that hates it , and yet hee hates it still ; so the Word may frightand drive a wicked man from the sinne hee loves , and yet still hee loves it . Fifthly , this sinne as it keepes men in love with all sinne , so it keepes men off from all good duties . It is as a chaine upon all our faculties , an iron gate , that keepes out any good thought , or poysons it when it comes in . In the faithfull themselves likewise it is exceeding strong , by antiperistasis from the Law , to deceive , captivate , sell as a slave , to make him doe that which he hated and allowed not , and not doe that which he would , and lov'd . It may seeme a paradoxe at the first , but it is a certaine truth , Originall sinne is stronger in the faithfull , then those very Graces which they have received . Vnderstand it thus . A man giveth to a prodigall sonne a great portion into his owne hands , and then gives over the care of him , and leaves him to himselfe ; iin this Case , though the money of it selfe were sufficient to keepe him in good quality ; yet his owne folly , and the Crowes that haunt the carkasse , those sharking companions that cleave to him , will suddenly exhaust a great estate . So if the Lord should give a man a stocke of Grace as much as David or Paul had , and there stop and furnish him with no further supplyes , but give over the care and protection of him , his lusts are so strong and cunning , as they would suddenly exhaust it all , and reduce him to nothing . For this is certaine , that to be preserved from the strength of our owne lusts , we have not onely use of the good graces which God hath given us already ( per modum principij inhaerentis ) but of a continued support and under propping ( per modum principij adsistentis ) of those daily succours and supplies of the Spirit of Grace , which may goe before us , and leade into all truth , and teach us the way which we are to walk in , which may stil say to our lusts in our bosome , as he did to Satan at the right hand of Iehoiada , The Lord rebuke thee ; that may still whisper in our eares that blessed direction , This is the way , walke in it . Though a man were able to devoure as much at one meale as was spent upon Bel the Idoll , yet he would quickly perish without further supplyes : so though a man should have a great portion of Grace , and then be given over to himselfe , that would not preserve him from falling againe . Grace in us is but like the putting of hot water into cold , it may warme it for the time , but the water will reduce it selfe to its wonted temper , cold is predominant , even when the water scalds with heate , but that which keepes water hot , is the preserving of fire still about it : so it is not the Graces which the best of us receive , if God should there stop , and leave us to them and our selves together , that would overcome sinne in us : but that which preserves us , is his promise of never failing us , of putting under his hand , of renewing his mercies daily to us , of healing our back slidings , of following us with his goodnes & mercy all the dayes of our life , of keeping us by his power unto saluation through faith , that same which Fulgentius excellently calls Iuge Auxilium , the daily ayde and supply of Grace . For Grace doth not onely prevent a wicked man to make him righteous , but followes him , least hee become wicked againe , not onely preuent him that is fallen , to rayse him , but follow him after he is risen that he fall not againe . Consider further what a multitude and swarme of lusts and members this body of sinne hath , and how they concurre in the unitie of one body too . For this is worth the nothing , that sometimes they are cald in the singular number a sinne to note their unitie , and conspiration ; and sometimes in the plurail number b lusts and members , to note their multitudes and serviceablenesse for severall purposes . And what can bee stronger then an Army consisting of multitudes of men and weapons , reduc'd all to a wonderfull unitie of mindes , ends and order . So then both in regard of its regall authoritie , of its edicts , and lawes of government , of its multitude of members , and unitie of body , originall sinne must needs be very strong . Ninthly , consider the madnesse of this sinne . The heart of man , saith Salomon , is full of evill , and madnesse is in his heart while he lives . Insania is a generall word , and hath two kinds or species of madnesse in it ; madnesse , or unsoundnesse in passions , which is furor , rage and fiercenes ; and madnesse or unsoundnesse in the Intellectuals , which is Amentia , folly , or being out of ones right mind . And both these are in originall sinne . First , it is full of fiercenesse , rage , precipitancy when ever it sets it selfe on worke ; the driving thereof is like the driving of Iehu , very furious . This disposition the holy Ghost takes notice of often in the nature of wicked men , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , implacable men , whom no bounds , not limits , nor covenants will restraine , or keepe in order : and againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fierce , headstrong , violent , rash , they know not where not when to stop . Therefore the Scripture compares it to a breaking forth , or violent eruption , like that of fire out of an Oven , or of mire and dirt out of a raging Sea. Men flattet themselves in their sinnes , and thinke when they have gone thus or thus farre , they will then give over , and stop at their pleasure . Sed modo & modo non habent modum , as Austen said of his counterfeite and hypocriticall promises , sinne can never finde a center to rest in , a fit place to stop at . These are but like the foolish conceits of children , who not being able to discerne the deception of their owne senses , and seeing the Heavens in the Orizon seeme to touch the earth , resolve to goe to the place where they conceive them to meete , and there to handle and play with the Starres ; but when they are come thither , they finde the distance to be still the same : so is it with the foolish hearts of men , they conceive , after so much gaine , or honour , or pleasure , I shall have my fill , and wil then give over , but as long as the fountaine within is not stopt , the pursuites of lust will bee as violent at last as at first . As he in the Fable — Expectat dum defluat amnis , at ille Labitur & labetur : So though men thinke , that their lusts will at last grow drie ; and they shall easily step over them unto God ; yet the truth is , the cutragious desires of men will grow stronger and stronger , even as a river , the farther it goes from the fountaine , doth of ten times spread it self the wider . The heart is strongly set upon its owne sinne , as any Creature is upon its owne motion . They set their heart , saith the Prophet , on their iniquity , the heart of the sonnes of men , saith Salomon , is fully set in them to doe evill . As impossible it is for lust to stop it selfe , as for the Sea to give over swelling , or the fire devouring the matter that is before it . The man possest with a Legion of Divels is a notable Emblem of a mans sinfull nature ( for indeed sin makes a man of the Divels blood , yee are the children of your Father the Divell , Ioh. 8. 44. ) He is conversant with nothing but death , dead workes , dead companions , death the service , and death the wages . He is full of hideous affections , he cuts and teares his owne soule ; the presence of Christ is horrible and affrightfull to him , and if hee worship him ▪ 't is out of terror , and not out of love ; his name may well bee called Legion , for the swarmes , the services , the strength , the warre of lusts in the heart : 'T is a torment to lust to come out of a man , and to a man to be dispossest of his lusts , there will be paine at the parting of sinne , the uncleane spirit will teare when he must come out : but in this principally was he the picture of our evill nature , in that hee was exceeding fierce and untameable , no man durst passe by him , no chaines were strong enough to hold him : and this is the character of wicked men , To breake bands and cords asunder , and to bee their owne Lords . Examples of this fiercenesse of nature the Scripture doth give us abundantly . The Iewes are for this propertie compar'd to a swift Drom●…dary , or to a wilde Assefull of desires , that snuffeth up the winde , as the use of Horses is in their lust , and cannot be turned . To a Horse rushing into the battell ; 't is a similitude from the inundation and precipitancy of torrents , that carry downe all before them . To a backesliding Heiser , whom no bounds can hold , but he will breake forth into a large place , and have roome to traverse his wayes . To a wilde A●…se , that goes where his owne will and lust carries him , alone by himselfe , no Rider to gvide him , no bridle to restraine him , no presence of God to direct him , no Law of God to over-rule him , but alone by himselfe , as his owne Lord. With very fiercenesse they did even weary themselves in their way . Notably did this rage shew it selfe in the Sodomites ; they reject Lots entreaties , they revile his person , they grow more outragious , and pressed in even to teare open the house . Like where unto was the rage of the Pharisies and Iewes against Christ , when he had fully convinc'd them of their sinne , and his owne innocency , and they could hold dispute to longer with him , they run from arguments to stones and raylings , Thou art a Samaritane and hast a Divell . And elsewhere it is said , That they were filled with madnesse at the sight of the Miracles which Christ wrought . Such was the rage of those which stoned Stephen , they g●…ashed their teeth , they stopped their eares , they shouted with their voyce , they ran with one accord and stoned him : and Saul , who was one of them , is said to have breathed out threatnings like a tyred Wolfe ( unto which some make the Prophecy of Iacob touching Beniamin , of which Tribe Saul was , to allude ) and elsewhere to have wasted the Churches , and to have dragg'd the Saints into prison , and to have been exceeding mad against them . And such measure himselfe afterwards found , combinations , uprores , assaults , draggings , wrath , clamors , confusions , rushings in , casting off of clothes , throwing of dust into the aire ; any thing to expresse rage and madnesse . But you will say , All these were at the time wicked men , what is that to nature in common ? ▪ Have the Saints such fierce and intemperate affections too ? Surely while we carry our flesh about us , wee carry the seeds of this rage and fury . Simeon and Levi were Patriarches of the Church , and Heads of the Congregations of Israel ; yet see how Iacob aggravateth , and curseth their fiercenesse ▪ In their anger they slew a man , in their wrath they digge●… downe a wall : Cursed be their anger for it was fierce , and their wrath for it was cruell . Peter was a holy man , yet when the windes blew , when the sluces were open , and the water had gotten a little passage , see how it gathers rage ; how fierce and mad it growes , even against the evidences of his owne heart , against the conscience of his owne promises , a deniall growes into an oath , and that multiplies into cursings , and damnings of himselfe ; for so the word imports , an imprecating of Gods wrath , and of separation from the presence and glory of God upon himselfe , if he knew the man. Ionah was a holy Prophet , and one whose rebellion and fiercenesse against God might in reason have been quite tam'd by the Sea and the Whale ; yet looke upon him when his nature gets loose , and you shall finde more madnesse and tempest in him , then in the Sea into which he was throwne : Angry , exceeding angry at Gods mercy to Ninivie , and ( with a strange uniformitie of passion in a contrary occasion ) as angry at Gods severity to the Gourd . That which made Iob , though before full of impaciency in some particular fits , to lay his hand on his mouth , and reply no more , which was Gods debatement , and expostulation with him , Ionah regarded not , but reproves , and replyes with much madnesse of heart upon God himselfe , I doe well to be angry even unto death . So belluine and contumacious are the mindes of men set upon their owne end , that though God himselfe undertake the cause , they will out-face his arguments , and stand on their owne defence . Asa was a holy King , his heart was perfect with the Lord all his dayes , yet when the Prophet sent from God told him of his folly in entertaining leagve with the Syrians , and depending upon their confederacies , It is said , that he imprisoned the Prophet , and was in a rage , or in a tempestuousnesse against him . Theodosius was a holy and excellent Prince , and amongst all other graces for none more eminent then for lenitie and compassion : yet so farre did his furie kindle , upon occasion of an uproare at Thessalonica , where one of his servants had been slaine , that he commanded an universall massacre without distinction to passe upon the City , where , in a very short space of three houres , there were seven thousand men butchered by the Emperours Edict , and the City fill'd with the blood of Innocents . And this should teach us to keepe the stricter watch over our owne hearts , since such excellent men as these have fallen , since so many occasions may throw us into the like distemper , since the sinne of our nature is but like a sleeping Lyon , or at best but like a wounded Lion , any thing that awakens and vexeth it begets rage and furie , to be the more circumspect over our selves , and the more jealous of our owne passions , in those particular cases especially , wherein this fi●…e is most apt to kindle . First , when thou art in disputation , engag'd upon a just quarrell to vindicate the truth of God from heresie and distorsion , looke unto thy heart , set a watch over thy tongue , be ware of wild-fi●…e in thy zeale , take heed of this madnesse of thi●…e evill nature . Much advantage the Divell may get euen by disputations for the truth . When m●…n dispute against those that oppose themselves , as the Disciples against the Samaritans , with thunder and fire from heaven , with railing and reviling speeches , such as the Angell durst not give unto Satan himselfe , when men shall forget the Apostles rule to instruct those that oppose themselves with meeknes , and to restore those that are fallen with the spirit of meeknes . When tongve shal be sharpned against tongue , and pen poisoned against pen , when pamphlets shall come forth with more teeth to bite , then arguments to convince , when men shall follow an adversarie , as an undisciplin'd Dog his game , with barking and bawling more then with skill or cunning , this is a way to betray the truth , and to doe the Divell service under Gods colours . It is a grave observation which Sulpitius Severus makes of the councel at Ariminum , consisting of foure hundred Bishops whereof eighty were Arians , and the rest Orthodox ; when after much treaty and agitation nothing was concluded but either party kept immoveable to his owne tenent , It was at last resolv'd that the sides should severally dispatch an embassage to the emperour of ten men apiece , who should make relation of their faith and opinions . And here now grew the disadvantage ; for saith hee , the Arians sent Aged men , cunning , and able to manage their employment to the best ; but on our part , there were young men sent of little learning , and of strong passions who being vex'd and provok'd by the adverse partie , spoild their owne businesse , though farre the better , with imprudent , and intemperate handling . Secondly , when thou art upon any civill controversie or debate for matter of right , looke unto thy heart , take heed of that seed of madnesse which lies lurking in it , lest upon occasion of lawfull controversie , there breake out rage and revenge upon the persons of one another . It is not for nothing that the Apostle saith , There is utterly a fault amongst you because you goe to Law with one another . 1. Cor. 6. 7. Why ? The Apostle doth plainely allow Iudicature , vers . 1. A man may go to law before the Saints , they may iudge small matters and things that pertaine to this life . vers . 2. 3. 4. And for any man from such a place to inferre the unlawfulnesse of sueing to publick justice for his right , is a piece of Anabaptisme and folly justly punished with the losse of his right . What then is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Impotency and defect which the Apostle blameth in them ? It consisteth in two things , first their going to law before Heathen Iudges , thereby exposing the profession of Christianity to imputations of scisme , divisions , and worldlinesse amongst the enemies of it : In which case rather then put a rub unto the progresse of the Gospell , by giving unreasonable men occasion to censure the truth thereof by their altercations , and making the ministery evill spoken o●… by their scandals , they were to suffer and to beare wrong . For those words , Why doe you not rather take wrong , and suffer your selves to bee defrauded , are not a Positive precept as Iulian the Apostate objected scornefully to the Christians , unlesse it be in smaller injuries , which may with more wisedome be borne by patience , then by contention repaid or overcome ; but onely a Comparative precept , that a man should rather choose to leave his name , life , estate , goods , interests , utterly unvindicated , then by defending them unavoydably to bring a scandall upon the Crosse of Christ. Secondly , which is to my present purpose , Their going to law , though in itselfe Iust when before competent and fit judges , had yet an accidentall vitiousnesse that by their inadvertencie did breake out of their evill hearts , and cleave unto it , and that was , their litigations ranne from the businesses unto the persons , It brake forth into violence and wrong against one another , much perturbation of minde , revengefull and circumventing projects shew themselves under the colour of legall debatements ; Nay saith the Apostle , you doe wrong and defraud , and that your brethren . Such a notable frowardnesse and rage lyes in the natures of men , that without much caution and watchfulnesse it will bee blowne up into a flame even by honest and just contentions . Thirdly , In Differences upon private conversation , looke to your hearts , give not the raines too much to anger or displeasure , to suspicions or misconstructions of your neighbours person or courses : give not the water passage no not a little . Be Angry , saith the Apostle , but sinne not , let not the sunne goe downe upon your wrath . It is not a Precept ; for such Anger as is required of us by way of duty the Sun may safely go down upon ; nor is it a pardon for anger whē we fal into it , to take of the inordinatenes of it ; but it is a speech by way of concession , or unavoidable supposition . It cannot bee but that the Saints themselves upon severall occasions and provocations will be overtaken with anger , but yet though their infirmity break forth into the passiō , let not pride & self love harden that passion into a habit , let them be wary that the flame grow not upon them to set them on fire , Give no place to the Divell . The longer a man continues in anger , the more roome the Divel hath to get in upon him , & enrage him . Anger is the kernell and seed of malice , if it be let lie long in the heart , that is so fertile a soile , and Satan so diligent a waterer of his owne plants , that it will quickly grow up into a knottie and stubburne hatred . Wee read of hatreds which have runne in the bloud , and have been entaild , Hereditarie malice , as the Historian cals it , Hatreds which have surviv'd the parties , and discover'd themselves in their very funerals , Hatreds which men have bound upon their posterity by oaths , as Hasdrubal took a solemne oath of Hanibal that he should be an irreconcileable enemie to Rome . And what doe all such expressions import , but that there is a boundlesse frenzy in the flesh of men , a fiercenesse which no lawes can tame , and that there is enough of it in the best men , to breake out into implacable affections , if grace , and prayer , and watchfulnesse doe not prevent it . Fourthly , in Afflictions paines of body , temptations of spirit , abridgement of estate , trials in reputation and favour or the like , looke by all meanes unto thy heart , take heede of these seedes of rage and madnesse which are in thee . Never more time to looke to thy mounds , to repaire thy bulwarks , then when a tempest is upon thy sea . Have you seene a beast breake his teeth upon the chaine that bindes him , or a Dog poure out his revenge upon the stone that did hurt him , then have you seene some darke shadowes of that fiercenesse and furie , that is apt to rise out of the hearts of men when Gods hand lies close upon them . When thou hearest of the strange impatiencie of Ionah at the beating of the Sun upon his head , unto whom yet it was a mercy beyond wonder that he did now see the sunne : when thou hearest of those deepe expostulations of David with God , Hath he forgotten to be gracious ? forgotten his promises ? forgotten his truth ? forgotten his power and mercy ? and shut up all his kindenesse in displeasure ? When thou hearest of the impatiencies of Iob , a man yet renowned for his patience , expostulating and charging God , Is it good for the●… that thou should'st oppresse ? When thou hearest of those deepe curses of ●…eremie against the day of his birth ; of those froward expostulations and debates of the people of Israel with Moses , & of Moses with God , Why hast thou evill entreated this people , why hast thou sent me ? O then reflect upon thy selfe , and be afraid of thine owne evill heart , which is farre more likely to breake out against God then any of those were . And for a remedie or prevention hereof keepe in thy sight the historie of thy sinnes , make them as hainous to thine owne view as they are in their own nature ; The way not to rage against afflictions is to know our selves aright , that will make us confesse unto God with Ezra , let our calamities be what they will , That the Lord hath punish'd us lesse then our iniquities have deserved . The way to beare the hand of God with patience , and with acceptance , is to confesse our sinnes , and to be humbled for them . If their uncircumcised hearts bee humbled , and then they accept of the punishment of their iniquities , saith the Lord : noting thus much , that the sight of our sin , and humiliation for it , makes a man willing to submit to Gods chastisements . Wherefore doth a living man complaine , a man for the punishment of his sins ? there are three strong reasons together why we ought not to murmur in our afflictions . First , Wee are men , and what an impudence is it for the clay to swell against the potter that form'd it , and complaine why hast thou made me thus . Secondly , wee are sinners , all the punishments wee suffer are our owne , the wages of our iniquities , and what a madnesse is it to complaine against the justice of our Iudge ? Thirdly , wee are living men and therefore God hath punished us lesse then our sinnes deserve , for the wages of sinne is death , and what ingratitude is it to repine at mercifull , and moderated punishments ? but yet such is the frowardnesse of our nature that wee are very apt thus to murmur ; what is the cure and remedy of this evill affection ? Let vs search and try our waies ( saith the Church ) and turne to the Lord our God ; the more wee grow acquainted with our sinnefull estate , and marveilous provocations , with the patience and promises of God , the more we shall justifie God , and waite upon him , the more wee shall judge our selves lesse then the least of Gods mercies and forbearances . I will beare the indignation of the Lord , saith the Church againe in the same case , I will not repine nor murmure at his dealing with me , I will acknowledge that righteousnesse belongeth unto him , and confusion unto me , and the ground of this resolution is the sense of sinne , Because I have sinned against him . I have pressed , and wearied , and grieved , and vexed him with my sinnes , without any zeale or tendernesse of his glory ; but he hath visited me in judgement and not in fury , in wrath he hath remembred mercy , and not quite consumed me as he might have done , he hath not dealt with me after my sinnes , nor rewarded me according to mine iniquities , he hath spared me as a sonne when I dealt with him as a traytor , and hee will pleade my cause , and bring me forth to the light , and revenge my quarrell against those which helped forward my affliction . Thus we see the way not to rage against Afflictions is to understand and be sensible of the foulenesse of our sinnes . Otherwise pride and madnesse will undoubtedly shew themselves in our Afflictions . What desperate and horrible rage did the heart of Pharaoh swell into , when in the middest of those fearefull Iudgements hee hardned his heart , and exalted himselfe against the people of God , and trampled upon them , and did not set his heart unto the iudgement , but threatned and drave out M●…ses and Aaron from his presence , and pursued them with finall and obdurate malice , through the midst of that wonderfull deliverance ? The like example we see in that impatient and fretfull reply of Iehoram king of Israel in the great famine : This euill is of the Lord , what should I waite for the Lord any longer ? If this be all the reward we haue for waiting and calling upon God , to what purpose serve our humiliations and fastings ? what profitablenesse at all is there in his seruice ? Thus we find the hypocrits challenging God for afflicting them , upbraiding him with their humiliations , and the fruitlesnesse of his service : Wherefore haue we fasted , and thou seest not ? wherefore haue wee afflicted our soule and thou takest no knowledge ? ye haue said it is in vaine to serue God , and what profit i●… it that wee ha●…e kept his ordinance , and that wee haue walked mourn●…fully before the Lord of hoasts , & c ? And thus Saul , when hee found himselfe forsaken by God , and should haue humbled himselfe , and sought his face , he proceeded in a further rage to inquire of the witches which himselfe had commanded to be destroyed . These things should teach us all to labour with God in prayer , that what ever evill hee sendeth upon us , hee would not suffer his strength and spirit to forsake us , nor giue us ouer to the rage and madnesse of our owne nature . O what hearts should men see in themselues , if they would looke upon their owne faces in other mens lives ! See ●…ulian dye with revenge and rage against Christ ; Iudas bursting asunder under the weight of Gods wrath ; The cursed persecutors * putting of their power , retiring to a priuate life , pining away with vexation , because the Gospell of Christ was too hard for them ; Achitophel dispatching himselfe for very madnesse , because his oracle was not beleeved ; One despaire , another blaspheme , another wrestle with his affliction as a beast in a snare , till the part swell and rancle , and grow too bigge for the punishment which is upon it ; How could not this chuse but make men out of loue with themselues , and labour to haue more holdfast of the Spirit of Christ ; that this madnesse of our nature may thereby betained , and our equanimity and moderation made knowne to all men ? Fifthly , and lastly , In the Ministery of the Word , when thy bosome sinne is met with , and the plague of thine owne heart discouer'd , when thou art prick't in thy master veine , when the edge of the sword enters to the quicke sacrificeth thee , crucifieth thy lusts , cuts off thy earthly members , ransackes thy conscience , and shewes thee the inside of thy foule soule ; heere by all meanes looke unto thy heart ; never so likely a time for madnesse and fierce opposition to set up it selfe , as when a man is driven into a corner and cannot flie . Sinners are all cowards , and cannot indure the brightnesse of Moses face , are not able to abide the scrutinie of the Word , but would faine turne their backes upon it ; not onely out of scorne , but out of feare too . Many a sturdy sinner will seeme to contemne the plainenesse and power of the Word , as an illiterate rude foolish thing , to scorne & undervalue the persons , companies , discourses of faithfull Ministers , as of despicable , or supercilious , or schismaticall fellowes : but the truth is ( and they in their owne consciences know it too ) that though there bee indeede much stoutnesse and contempt , yet there is more cowardice : Scorne is the pretence , but feare is the reason ; they cannot indure to bee disquieted and gall'd : as a diseased or wounded horse cu●…vets , and pranceth , and is very actiue and impatient ; at first sight a man would thinke it pride and metall , but the truth is t is paine and smart that causeth it . Well then sinners are all cowards , and would faine fly , but even cowards themselves , when they are shutin and surrounded , will fight with more fiercenesse then other men , even for very feare . The basest vermin almost that is , when shut out of all his refuges and holes , will trie his strength before he will perish , and leape in the face of his pursuer . And this now is the property of the word to 〈◊〉 men in , The Scripture , saith the Apostle , hath shut up all under sinn●… . Gal. 3. 22. And we shall ever finde , that the deeper the conviction hath been , the more likewise hath beene the preiudice , and the fiercer the Opposition against the word : see Ier. 5. 5 , 12. 6. 10. 43. 1 , 2. Nehem. 9. 29 , 30. Ioh. 8. 48 , 59. Ioh. 11. 47 , 53. Act. 5. 33. Act. 6. 10 , 11. 7. 54. 57 , 58. Ier. 36. 23. 2. Chron. 36. 15 , 16 , 17. As in the meeting of two contrary streames , if one prevaile not to carry away and over-rule the other , there must needs arise a mighty noyse and rage in the conflict : so is it in the wrestling and strife betweene the Spirit of God in the Word , and the current of a mans owne corruptions ; the greater strength and manifestation of the Spirit the Word hath in it , and the fewer corners and chinkes it leaves for sinne to escape at , the more fierce must needes the opposition be , if the word be not prevalent enough to turne the current . Let us therfore beware whatever we do of snuffing or rebelling against the warnings which are giuen us out of the Word . It is hard to kicke against the prickes ; there is no overcomming Gods Spirit : a man may fall upon the stone , but hee shall be broken by it ; if he be so strong , and lift so hard , as to move the stone , it shall fall upon him , and grinde him to powder . Let us not resolve to baffle the ministers , and to despise their message ; ( It is a sinne that leaves no remedy for a man , to throw away the physicke , to trample under foote the playster that should heale him ) Let us not thinke to blow away the Words of God as if they were but so much empty winde ; for the Lord saith that they shall become fire , to devou●…e the adversaries ; Let us not distinguish Scripture to our owne humours , nor accept or reject Gods Truth as will best ▪ consist with our owne resolutions ; but as it is the power of the Word to Captivate even rebelliousthoughts to the obedience of Christ ; so let us resolve to accept of every one of Gods righteous Commandements , and to hate every false way , to heare Christ and his Ministers in all things , to answer to Gods severest cals , even then when they make us tremble and doe astonish us , as Saint Paul did , Lord what wilt thou haue me to doe ? Even when the word affrights thee , yet giue this honour to it , not to reject it , nor fly from it , not to smother and suppresse it , but to endure it to search thee , and to submit thy selfe unto it . This is a notable way to abate the Originall madnesse which is in thy heart . Secondly , as there is furor in madnesse , so there is Amentia too , A distemper in the Intellectuals , as well as in the passions : Every man that is throughly mad is a foole too : And therefore the same originall word is translated in one place madnesse , Luk. 6. 11. and in another place , follie , 2. Tim. 3. 9. Now this distemper is Twofold : for either it is an universall privation and defect of reason ; or at least it is an inconsistency , a lubricitie , a slipperinesse of reason . And these are very deepe in the nature of a man , folly is bound up in the heart of a childe , and in spirituall things we are all children . First , there is an universall ignorance and inconsideratenesse of spirituall things in the nature of man , he takes lesse notice of his condition then the very bruite beasts . The Oxe knoweth his owner , and the Asse his masters crib , but Israel doth not know , my people doth not consider . The St●…rke in the heavens knoweth her appointed time , and the Turtle , and the Crane , and the Swallow , but my people knoweth not the judgement of the Lord. The very dumbe Assereproved the madnesse of the Prophet , as Saint Peter speakes . And for this reason it is that we shall observe That frequent Apostrophe of God in the Prophets , when he had wearied himselfe with crying to a deafe and re bellious people , he turnes his speech , and pleads before dumbe and inanimate Creatures ; Heare , O Heavens , and give eare , O Earth , nothing so farre from the voyce of the Prophet as the heavens , nothing so dull and impenetrable as the earth , and yet the heavens likelier to heare , the earth likelier to listen and attend , then the obdurate sinners . Heare O ye mountaines the Lords controversie , and ye strong foundations of the earth . Nothing in the earth so immoveable as the mountaines , nothing in the mountaines so impenetrable as the foundations of the mountaines , and yet these are made more sensible of Gods pleadings and controversies then the people whom it concern'd , The Creatures groane ( as the Apostle speakes ) under the burden and vanitie of the sinnes of men ; and men themselves , upon whom sinne lies with a farre heavier burden , boast , and glory , and rejoyce in it . Of our selves we have no understanding , but are foolish and sottish , as the Prophet speakes , we see nothing but by the light and the understanding which is given unto us , we cannot have so much as a right thought of goodnesse . The Apostle doth notably expresse this universall blindnesse which is in our nature , Ephes. 4. 17. 18. Walke not as other Gentiles in the Vanitie of their minde , having the understanding darkned , being alienated from the life of God , or from a godly life , through the ignorance that is in them , because of the blindnesse of their Hearts . First their minds are vaine ; the minde is the Seate of Principles , of supreme , primitive , underived truths ; but , saith he , their mindes are destitute of all divine and spirituall principles . Secondly , their understanding [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is darkened : The understanding , or Dianoeticall facultie is the seate of Conclusions , and that is unable to deduce from spirituall principles ( if there were any in their mindes ) such sound and divine conclusions as they are apt to beget : so though they know God ( which is a Principle ) yet this Principle was vaine in them , for they conceiv'd of his glory basely , by the similitude of foure footed beasts , and creeping things , they conceiv'd him an idle God as the Epicures , or a God subject to fate and necessity as the Stoicks , or a sinfull impu●…e God , that by his example made uncleannesses religious , as Saint Cyprian speakes ; one way or other they became vaine in their imaginations of him ; but secondly though they knew him , yet the conclusions which they deduc'd from that Principle , That he was to be worshipped , &c. were utterly unworthy his majesty , They worshipped him ignorantly , superstitiously , not as became God , they changed his truth into a lye . Thirdly , suppose their principles to be found , their Conclusions from those principles to be naturall and proper , yet all this is but speculation , they still are without the end of all this , spirituall prudence , their hearts were blinded , the heart is the Seate of knowledge practicall , that by the Principles of the minde and the Conclusions of the understanding doth regulate and measure the Conversation , but that was unable , yea averse from any such knowledge , for they held the truth of God in unrighteousnesse , they did not like to retaine God in their knowledge , they served the lusts of their owne hearts , were given up to vile affections , were filled with all unrighteousnesse , and had pleasure in evill workers , even when they did things which they knew deserved death , and provoked judgement . This is that universall defect which is in us by nature ; and very much of this remaines in the best of us . Here then when we are not able to conceive the Lords purpose in his word , though of it selfe it be all light , when we finde with David that it is too excellent for us , let us learne to bewaile that evill concupiscence of our nature , which still fils our understandings with mists , and puts a vaile before our faces . The whole Booke of God is a pretious Mine full of unsearchable treasures , and of all wisedome ; there is no scoria , no refuse in it , nothing which is not of great moment , and worthy of speciall and particular observation , and therefore much are we still to bewaile the unfaithfulnesse of our memories and understandings , which retaine so little , and understand lesse then they doe retaine . If David were constrain'd to pray Open mine eyes to see more wonders in thy Law , how much more are we to pray so too ? If there were a dampe of sinne in Davids heart , that did often make his light dimme , that did make him as abeast in understanding , as himselfe complaines ; how much darkenesse then and disproportion is there betweene us and that blessed light ? Looke upon Heretiques old and new , Marcions two gods , a good and an evill , Valentinians thirty and odde gods in severall lofts and stories ; worshippers of Caine , worshippers of Iudas , worshippers of the Serpent , and a world of the like sottish impiecies : nay amongst men that pretend more light , to see the same Scriptures on both sides held , and yet opinions as diametrally contrary as light and darkenesse , one gospell in one place , and another gospell in another , to speake nothing of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and naevi , those blemishes that are in the writings of the most rare and choisest instruments in Gods Church ; All these are notable evidences of that radicall blindnesse which is in our nature , and is never here quite removed : for if the light be not seene , it is not for want of evidence , but for want of sight . Secondly , consider the slipperinesse and inconsistencie of naturall reason in spirituall things , it can never stay upon any holy notion : And this is another kinde of madnesse . Mad men will make a hundred relations , but their reason cannot stand still , nor goe through with any , but roves from one thing to another , and joynes together notions of severall subjects like a rope of sand : some few lucid intervals they may haply have , but they quickly returne to their frenzies againe . This is the condition of our nature , let a man enter upon any holy thoughts , the flesh will quickly cast in other suggestions , to make him weary and faint under such unwelcome speculations . Therfore it was that David prayed , Vnite my hart to feare thy name ; Keepe it alwayes in the thoughts of the heart of thy servant , &c. This was the businesse of Paul and Barnabas to the Saints , to exhort them that with purpose of heart they would cleave unto God. And hence that phrase of Scripture to ioyne a mans selfe to God , and to lay fast bold upon him . And this every man that sets about it will finde to bee a very hard worke ; It will give every man just cause to cry out against the intrusions of a naughty heart . This is that which makes many mens righteousnesse like the morning Dew ; now the Grasse seemes drunken with wetnesse , and an houre after even gapes for drought ; now a vow and resolution , anon a relapse and returne againe ; now an ●…are to Christ , presently another open to sinne ; now offers and tender of peace , anon retreates and exceptions ; now a skirmish with sinne , and presently a truce ; like Penelopes Web , wrought in the day , and untwisted in the night . Tenthly , consider the Indefatigablenesse of this sinne , how unwearied it is in all the mischiefs that it is bent upon . It is said of Satan that he goes about seeking whom hee may devoure , as it was of Christ ▪ That he went about doing good ; I thinke wee shall never in the Scripture finde the Divell at a pause , or sitting still like one that were spent and tir'd . But yet I finde that for a season he hath departed , when hee had such a terrible foyle as put him out of all hope of victory ; I finde that hee may bee driven away and put to flight . Resist the Divell and hee shall flie from you . But now the fleshlie heart of a man will never be made sound a retreate , but sets on indefatigably upon the spirituall part : It is ( as I said ) like the Thiefe , when it is nail'd and crucified it will still revile , like a wounded woolfe it runnes about to doe mischiefe , or as a tyred Oxe it treads with more weight upon the soule . As the Historian said of Carthage that Rome was more troubled with it when it was halfe destroy'd , then when it remain'd whole and entire : so the man that hath in some measure overcome his lusts , will bee farre more sensible of their stirrings and strugglings , then another in whom they rule without disturbance . Wee may observe in some froward men when their causes are tried and prove desperate in right , they will yet still create perverse matters to molest their neighbors , and the more they sinke in the maine , the more clamorous they will be to proceed ; as eager gamesters the more they loose , the deeper game they play , and the harder they set to it ; so is it with the lusts of men , the more they are subdued , the more rebellious and headstrong will they be so farre as their power goes against the spirit of Christ. Lime is kindled by that which quencheth all other fires , and surely Grace which 〈◊〉 other temptations , or at least abateth th●…m doth occasionally , and by antiperistasis enrage the flesh , though in regard of exercise and actuall power it dye daylie . The reason hereof is , First , that which is naturall can never be chang'd , neither is any thing ever tir'd in its naturall motion . The motion of a stone upward growes fainter and fainter because carried by a violent impression , but downeward stronger and stronger because it gathers strength even by sympathie to the place whereunto it moves . Now originall sinne is the corrupt nature of a man , and the motions therefore of it are not violent but altogether naturall , and that naturall motion is set on and made the easier by the impulsions of Satan , as a stone throwne or hurried downeward moves the swifter , because the naturall weight thereof is improv'd by the accessory impression . Who ever knew the Sea give over raging , or a streame grow weary of running ? Now the motions of corruption are as naturall as the estuations of the sea , or the course of a river . Though there may be difficulty in fullfilling lusts , there can never be any in the rising and sprouting of lusts : As there may be paines in drawing water out of a Fountaine , but there can be no paines in the waters swelling or rising out of the Fountaine . It is no paines to conceive seede , though it bee to bring it forth in a birth : so in the begetting of sin , there is no paines requir'd for the heart to lust , for thoughts to arise , though the finishing of sinne may bee oftentimes painefull as well as deadly . Originall sinne is call'd by the Aposile a Law in the members , which putteth a byas into them , a forwardnesse , and propension to all evill . Now as a Bowle moves not with any difficultie when it followes the sway of its owne bias , so neither doth the heart in following lusts which are the weights and bias of the fleshlie soule . And therefore the longer any man lives in sinne , the sweeter 't is to him . Wearinesse , and propension are termes inconsistent . Secondly , Nothing is weary while it workes all De Suo , of it selfe , that which tyres a faculty is the fetching in of subsidiarie spirits , which being exhausted and spent the faculty giveth over working , and is said to be wearie . The eye is never weary with the act of seeing ( which is it owne worke ) but it is said to bee weary , meerely because of the deficiency of those animall spirits which are from without sent in unto it to assist it in its owne worke , which if they did in the same measure and strength without decay flow to the facultie , it could never be tired in its owne operation . So the locomotive facultie , when the hand worketh , or the foote walketh , would never be wearied in it selfe , if those spirits which are requisite to strengthen it in its exercise did not lessen , and faile , and breath out in the motion . But now our lusts make us flesh all over , in them wee worke all de nostro of our owne ; It is as naturall to the heart to lust , as it is to the eye to see , and in this respect more too ; for though the Act of seeing bee the eyes alone , yet the eye stands in need of forraine assistance from the heart ( which is the forge and seminarie of spirits ) to continue the exercise of this Act : But the Heart is wholly within it selfe furnish'd with all the strength and principles of lusting , or if it were not , yet those spirits which the temptations of Satan or the world infuse to assist it , doe never faile nor waste away , but as waters drawne out of a fountaine , the faster they are cald in , the more plentifully they come . Thirdly , Originall sin is Indefatigable , never wearie of warring , of tempting , of raging , of intruding , of bringing forth , o●… polluting all we do , because it is unsatisfied , The eye is not satisfied with seeing nor the ●…are with hearing . It is of vast and infinite desires , and the more it is supplied with that in which it seeketh satisfaction , the more greedy it growes ; as naturall motions the longer they continue the swifter they are . A sinner if he should live for ever , would sin for ever , & never say it is enough . Every imagination , every Creature that is shap'd & form'd in the hart , every purpose , desire , motion , ebullition , is onely evill every Day , saith the text ; no period , no stint , Evill from the childhood , Ex quo excussus est ex vtero , from the time of breaking forth out of the wombe , as the learned observe from the propriety of the word . Evill comes out of the heart as sparkles do out of the fire , never cease rising while the fire continues . Notably is this insatiablenesse of lust expressed by the Prophet in two excellent similitudes . First , from Drunkennesse , which makes a man still more greedy , doth not extinguish but enflame the perverse desire ; none cal in for wine faster , then they which have had too much before . Secondly , from Hell and the grave , which have no stint nor measure . The Cloud which the Prophet shewed his servant , was no bigger at first then a hand ; after , it grew to cover all the Heavens , and the reason was , it rose out of a Sea : so the sin of man will continually grow and overflow all his life , and the reason is , it hath a Sea of lust continually to supply it . Therfore in the Scripture it is call'd an effusion , a rushing out , an aestus , like the foaming or boyling of the Sea , a strange excesse of ryot , unto which , saith the Apostle , wicked men runne : a Greedinesse , a covetous improvement of uncleanenesse , a burning of lust , a fulnesse of all mischiefe . Now from this insatiablenesse of lust must needs follow the indefatigablenesse of it too . When a thing is out of the place of its owne rest , it neuer leaves moving naturally till it have gotten to it ; therefore in as much as lust can never carry the hart to any thing which it may rest in , needs must it flutter about , & be alwayes in motion . If there were an infinite space of aire , the motion of a stone in that space ( if there were any motion ) must needs be infinite , because it would no where have a Center , or middle place to hold it ( for there can be no medium where there are no extremes . ) Desires are the wings upon which the soule moves , if there be stil things found to entice the desires , and none to satisfie them , no marvell if the soule be stil upon the wing , in perpetual agitation , like the wind which continually whirleth about , or the Rivers which never leave running into the Sea , because they never fill it . But it may be objected , that the Scripture makes mention of the wearinesse which sinne brings upon men , of that impotency of sinning which growes upon them . The Sodomites wearied themselves in their rage against Lot. So the Prophet saith of wicked men , that they weary themselves to commit iniquity . I answer , that these very places prove the indefatigablenesse of lust , in that it never gives over , even when the instruments thereof are ti●…'d . The Israelites were weary of gathering straw , but were the Task-masters weary of exacting it ? The members may be weary of serving their law , but is the law of the members weary of quickning or commanding them ? Nay , herein is seene the cruell tyranny of lust against us , that it never leaves drawing , enticing , heartning , supplying us for sinne , even when wee are quite wearied in the service of it . Thou wert wearied in thy way , yet saidst thou not , There is no hope . Thou never didst consider , I have thus long drudg'd in the service of sinne , and have found no fruit , received no such satisfaction as I promis'd my selfe ; and therefore why should I weary my selfe any longer ? Why should I labour for that which is no bread , and which satisfyeth not ? Thou never didst bethinke thy selfe of returning to the right way , but wentest on with wonted madnesse and rage still , though thou foundedst for certaine that there was no profit in thy evill way , that thou didst sow nothing but winde , and shouldst reape nothing but a whirlewinde . Baalams lust was too swift for his weary beast ; when the Asse was frighted , and durst goe no further , yet the Prophet was as unwearied as at the first . Lust is like a furious Rider , never weary of the way , though the poore beast which must serve the Riders turne may quickly bee worne out . Woe to him that lodeth himselfe with thicke clay , saith the Prophet , How long ? He may have enough to loade him , he can never have enough to weary him . He may lod●… his house , his memory , his bagges , his wits , his time , his conscience ; but he can never fill his Hell. He may quickly have enough to sinke him , but hee can never have enough to satisfie him : As a ship may be overladen with Gold or Silver even unto sinking , and yet have compasse and sides enough to hold ten times more : so the heart will quickly be loaded unto sinking , but never filld unto satiety . In one word , wee must in sinne distingvish betweene the Act , and the Concupiscence from whence that Act ariseth ; or in the faculties betweene the Life and the Lust of them , betweene their naturall strength and activitie , and their law of corruption . The livelinesse and strength of the faculties may quickly be wasted , and yet the lust strong still . Sinne in Act hath a concurrence of the powers of the soule , and services of the body , which in their motions may quickly langvish . But yet as the Philosophers say of the soule , though it may seeme tyr'd and spent , and waxen old , because the body in which it resides growes unfit for its service , yet the soule indeed itself doth not grow old , but if it had equall instruments would be as vigorous in the oldest man , as in the youngest : so we may say of sin , though the body may grow weary of adultery , or the mind weary of plodding mischiefe , or the thoughts weary of contriving deceit , yet concupisce●…is non senescit , Lust it selfe growes never old nor weary . Nay , as the water when it is stopt in its principall course , yet one way or other where it best may it will make a shift to finde a vent , and to discover it selfe : even so lust in the heart will one way or other , when the minde and faculties , the body and members are quite tyr'd out in the principall service , make a shift to breake forth into some easier vent . When the adultery in the heart hath worne out the body , and spur'd it so long in this uncleane race , that it now sinkes under the burden , and hath no more blood to lose , yet even then it will finde a vent , and such a man will have eyes full of adultery , a tongvefull of adultery , thoughts and speculations full of adultery , a memorie in the review of former lewdnesse full of adultery . The thiefe on the Crosse had as good a will to crucifie Christ , to naile him , and pierce him as any others , but hee was fast enough for doing this ; yet his malice will finde a vent into his tongve to revile and raile upon him . Balaams tongve could not execute the office to which hee was hir'd , yet it will have a vent , and shew it selfe in journeying , counselling , and consulting how the people might draw a curse upon themselves . As a dogge may have his stomack cram'd usque ad vomitum , and yet his appetite unsatisfied , for hee presently returnes to his vomit : so though a man may lode and weary himselfe in the acting of sinne , yet lust it selfe is never satisfied , and therefore never wearied . What a watch then should we keepe over our evill hearts , what paines should wee take by prayer and unweariednesse of spirit to suppresse this enemy ? If there were any time wherein the flesh did sit still and sleepe , wherein the water did not runne , and seeke for vent , wee might then haply slacken our care ; but since it is ever stirring in us , wee should bee ever stirring against it , and using all meanes to lessen and abate it : since the heart is unwearied in evill , we should not faint , nor be weary of well-doing . Since the heart is so abundant in evill , wee should abound likewise in every good work of the Lord , alwayes considering what advantage this labour will give us against the toyle of sinne : in lust a man wearieth himselfe and hath no hope , but here our labour is not in vaine in the Lord , wee shall reape if wee faint not ; and a little glory in heaven , nay a little comfort in earth ( though neither one nor other may be called little ) will be a most plentifull recompence , pressed downe and running over for any the greatest paines that can bee taken in this spirituall watch . Yee have need of patience , saith the Apostle , to goe through the will of God , to bee in a perpetuall combate and defiance with an enemy that will give no respite nor breathing time . The temptations of Satan , the solicitations of the world are not so many , nor heauie clogs to men in their race , as that to which they are fastned , this weight that presseth downe , this besieging sinne which is ever enticing , clamouring , haling , rebelling , intruding , with love , with strength , with law , with arguments , with importunities calling a man from his right way . From this consideration the Apostle immediately inferres this duty of patience , Lay aside every waight , saith the Apostle , and the sinne that doth so easily beset us , and runne with patience unto the race that is set before us . And we must not cast our eye alwayes to the clog which wee draw , that may much dis-hearten us ; but looke unto Iesus , the Author and finisher of our faith , hee that can carry us through all these difficulties , that gives us weapons , that teacheth our hands to warre , and our fingers to fight , that is our Captaine to leade us , and our second , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our fellow-Combatant ) that fighteth against sinne in us by his grace . Looke what hee did , what contradiction hee endured , lest yee bee wearied and faint in your minds ; Looke what he promiseth , a victory against our lusts , and a Crowne after our victory . Looke when he commeth , 't is yet but a little while ; The comming of the Lord draweth nigh , the Lord is at hand ; Call to him , he is within the voyce of thy prayer , hee will come to strengthen thee ; waite upon him , he is within the eye of thy Faith , he will come to reward thee . Looke upon the Cloud of witnesses , those that are now the Church of the first-borne , and have their Palmes in their hands ; they all went through the same combate , they were all beset with alike infirmities , they were all men of the same passions with us , let us bee men of the same patience with them . Now lastly , consider the Propagation of this sinne . Which may therefore well be called an old man , because it dies not , but passeth over from one generation to another ; A mans Actuall sinnes are personall , and therefore Intransient , they begin and end in himselfe ; but originall sinne is naturall , and therefore with the nature it passeth over from a man to his posteritie . It is an entaile that can never be cut of , it hath held from Adam and will so continue to the worlds end holding al men in an unavoidable service and villanage unto Satan the Prince of this world . In Humane Tenures if a man leave a personall estate to all his children indefinitely , without singling out and designing this portion to one and that to another , though it bee true to say that there is nothing in that estate which any one of the children can lay an entire clayme unto as his owne , but that the rest have joynt interest in it , ( for the children , though many in persons , are yet but one proprietarie in regard of right in the estate of their father , till there be a severance made ) yet notwithstanding a Partition may be legally procur'd , and there is a kinde of virtuall or fundamentall severance before , which was the ground of that which is afterwards reall and legall : But now in this wretched Inheritance of sin which Adam left to all his posterity , we are to note this mischiefe in the first place , that there is no virtuall partition , but it is left whole to every childe of Adam . All have it , and yet every one hath it all too . Soe that as Philosophers say of the Reasonable soule , That it is whole in the whole , and that it is whole in every part : so wee may say of originall concupiscence , It is Tota in Genere Humano , and Tota in quolibet homine . All in mankinde , and all in every particular man. There is no law of partition for one man to have to him in peculiar the lusts of the eye , another to him the lusts of the tongue , another to him the lusts of the eare , &c. but every man hath euery lust originally as full as all men together have it . Secondly , we are to note a great difference further between the Soule & sin in this regard ; though all the soule be in every member as wel as in the whole body , yet it is not in the same manner and excellency in the parts as in the whole . For it is in the whole to all the purposes of life , sense , and motion , but in the parts the whole Soule serves but for some speciall businesses . All the soule is in the eye , and all in the eare , but not in either to all purposes , for it sees onely in the eye , and it heares onely in the eare ; But originall sinne is all in every man , and it serves in every man to all purposes : Not in one man onely to commit adulterie , in another idolatry , in another murther , or the like , but in every man it serves to commit sinne against all the Law , to breake every one of Gods commandements . A whole thing may belong wholly unto two men in severall , by diverse wayes of propriety , or unto sundry purposes ; A house belongs wholly to the Landlord for the purpose of profit and revenew , and wholly to the tenant for the purpose of use and inhabitation ; but it seemes in ordinary reason impossible for the same thing to belong wholly to sundry men in regard of al purposes for which it serves . But such an ample propriety hath every man to originall sinne , that he holds it all , and to all purposes for which it serves . For though some sinnes there are which cannot by some men bee properly committed ( properly I say , because by way of provocation , or occasion , or approbation , or the like , one man may participate in the sinnes which another commits ) as a King cannot be 〈◊〉 to his superiors in governement , because he hath no superiors ; a lay man cannot commit the sinne●… of a Minister , an unmarried man the sinnes of a husband , &c. yet this disability ariseth out of the exigence of personall conditions , but no way out of the limitednesse or impotency of originall sinne , which in every man serves to all the purposes which can consist with that mans condition ; and as his condition alters , so is it likewise fruitfull unto new sinnes . And these are two great aggravations of this sinnefull inheritance That it comes whole unto every man ; and that every man hath it unto all the purposes for which it serves . Thirdly , it is to be observ'd that in originall sin ( as in all other ) there are two things , Deordination or sinfulnes , and Guilt or obligation unto punishment . And though the former of these be inseparable from nature in this life yet every man that beleeveth and repenteth hath the damnation thereof taken away , it shall not prove unto him mortall . But now this is the calamitie ; Though a man have the guilt of this sinne taken of from his person by the benefit of his owne faith , and the grace of Christ to him : yet still both the deordination , and the guilt passeth over unto his posteritie by derivation from him . For the former the case is most evident , what ever is borne of flesh is flesh , no man can bring a cleane thing out of an uncleane , an evill roote must bring forth evill branches , a bitter fountaine corrupt streames ; leaven will derive sowernesse into the whole masse , and the Fathers treason will staine the blood of all his posterity : And it is as certaine for the latter , that though guilt and punishment may bee remitted to the Father , yet from him it may be transmitted to his childe . Every parent is the chanell of death to his posterity . Totum gonu●… 〈◊〉 fecit Adam is damnationis traduce●… ; Adam did diffuse and propagate damnation unto all mankind . Neither is 〈◊〉 any wonder , or injustice that from a cursed roote should proceed branches fit for nothing but the fire . As a Iew that was circumcised brought forth an uncircumcised sonne , as cleane crne sowed comes up with chaffe and stubble , as the seed of a good Olive brings forth a wilde Olive : so is it with the best that are , their Graces concurre not to naturall generation , and therefore from them is nothing naturally propagated . For first the wiping off of Guilt while the fault abides is an Act of Grace and pardon ; now pardons are ever immediate from speciall favour , from direct grant , and therefore cannot runne in the bloud , nor come to a man in the vertue of his birth , or by derivation ; especially where the pardon runnes not in generall termes , but personally by way of priviledge and exemption , and that too upon certaine conditions , the performance and vertue whereof is intransient , and cannot availe any by way of imputation or redundancie . Secondly , though the personall Guilt be off from the man , yet the ground of that Guilt , the damnablenesse , or liablenesse to be imputed unto punishment is inseparable from sin ; though sin be not mortall de facto ▪ So as to bring damnation to the person justified , yet it never ceaseth to be mortall de merito , that is , to be damnable in it selfe , in regard of its owne nature and obliquity , though in event and execution the damnable vertue of sinne be prevented by faith which cures it , and by repentance which forsakes and cuts it off . For wee must observe that To merit damnation belongs to the nature of sinne , but to bring forth damnation ▪ belongs to the accomplishment and finishing of sinne , when it is suffered to grow to its measure , never interrupted , never prevented ; God hath patience toward sinners , and waiteth for their repentance , and doth not presently powre out all his wrath ; if in this interim men will bee perswaded in the day of their peace to accept of mercy offer'd , and to Breake of sinnes before the Epha be full , then their sinnes shall not end in Death . But if they neglect all Gods mercie , and goe on still , till there be no remedie , then sinne growes to a ripenesse , and will undoubtedly bring forth Death . Since therefore the nature of sinne passeth to posterity , even when the guilt thereof is remitted in the pa●…ent , needs must the guilt thereof passe too , till by grace it be done away . Fourthly , In originall sinne there is a twofold denomination or formalitie . It is both a Sinne , and a Punishment of sinne . For it is an absurd conceite of some men who make it an impossibility for the same thing to be both a sinne and a punishment . When a prodigall spends all his mony upon uncleannes , is not this mans poverty both his sin and his punishment ? When a drunkard brings diseases on his body , and drownes his reason , is not that mans impotencie and sottishnesse both his sin and his punishment ? Indeed sinne cannot rightly be cald an inflicted punishment , for God doth not put it into any man ; yet it no way implies contradiction , but rather abundantly magnifies the justice and wisedome of Almighty God , to say that he can order sinne to bee a scourge and punishment to it selfe : And so Saint Austen cals it , a penall vitiousnesse or corruption . So that in the derivation of this ●…in wee have unto us propagated the very wrath of God. It is like Aarons rod , on our part a branch that buddeth unto i●…iquitie , and on Gods part a Serpent that stingeth unto Death . So that Adam is a twofold cause of this sinne in his posterity . A meritorious cause , he did deserve it by prevarication as it was a punishment , & an efficient cause , he doth derive it by contagion as it is a sinne . And this is the wretchednesse of this sinne , that it is not onely a meanes to bring the wrath of God upon us , but is also some part and beginning of the wrath of God in us , and so is , as it were the earnest , and first fruits of damnation . Not as if it were by God infus'd into our nature ( for wee have it put into us no other way but by seminall contagion and propagation from Adam ) but God seeing man throw away and wast that original righteousnes which he at the first put into him , and appointing him to bee the head and fountaine of all mankind not only in nature but in foro-too , in regard of legall proceeding , with-held from him and his seed that Gift which was freely by him in the Creation bestowed , and willfully by Adam in the fall rei●…cted , and adjudg'd this miserie upon him , that hee should passe over to all his posterity the immediate fruit of his first prevarication , which was originall sinne , contracted by his owne default , and as it were issuing out of his willfull disobedience upon him , because they all were in him interessed as in their head and father in that first transgression . Thus have I at large opened those many great evils which this sinne hath in it , that life of concupiscence which the Apostle here speaketh of . I cannot say of it as the Romane Epitomizer of his Historie , I●… brevit abella totanteius imagi●…m amplex●… su●… , that in a small compasse I have comprized the whole Image of old Adam , but rather cleane contrary , In amplatabull non dimidiam eius imaginem amplexus sum . The halfe of this sinne hath not all this while beene described unto you . Now therefore to conclude this Argument ( wherein I have been the larger , both because of the necessarinesse of it , that we may know whither to rise in our humiliations for sinne , and because it is the principall s●…ope of the Apostle in the place , and serves most abundantly to shew our owne everlasting insufficiency for happinesse in our selves ) we see by these things which have been discovered in this sin , at what defiance we ought to stand with the doctrine of those men , first , who mince and qualifie , and extenuate this sinne as the Papists doe , making it the a smallest of all sinnes ▪ b not deserving any more of Gods wrath , then onely a want of his beatificall presen●…e , and that too without any paine or sorrow of minde , which might be apt to grow from the apprehension of so great a losse , nay not onely denying it after Baptisme to bee a sinne , but onely the seed of sinne , an evill disease , langvor , tyranny , and impotency of nature : but that even in the wicked themselves c concupiscence is rather imputed for sinne , then is really and formally sinne , d notwithstanding it be forbidden in the Commandement ; and upon these presumptions e reviling the doctrine of the Reformed Divines , for exaggerating this sinne , as that which overspreadeth in its beeing all our nature , and in its working all our lives . Secondly , of those who heretofore , and even now deny any sinfulnesse either in the privation of the Image of God , or in the concupiscence and deordination of our nature . It was the doctrine of the Pelagians in the primitive times , that f mans nature was not corrupted by the fall of Adam , that his sinne g was not any ground to his posterity either of death , or of the merit of death , that h sinne comes from Adam by imitation , not by propagation . That i Baptisme doth not serve in Infants for remission of sinne , but onely for adoption and admission into Heaven ; that as k Christs righteousnesse doth not profit those which beleeve not , so Adams sinne doth not prejudice , nor injure those that actually sinne not . l That as a righteous man doth not beget a righteous Childe , so neither doth a sinner beget a Childe guilty of sinne . That m all sinne is voluntary , and therefore not naturall . That n Marriage is Gods ordinance , and therefore no instrument of transmitting sinne . That o concupiscence being the punishment of sinne cannot bee a sinne likewise . p These and the like Antitheses unto Orthodox Doctrine did the Pelagians of old maintaine . And ( as it is the policy of Satan to keepe alive those heresies which may seeme to have most reliefe from proud and corrupted reason , and doe principally tend to keepe men from that due humiliation , and through-conviction of sinne , which should drive them to Christ , and magnifie the riches of Christs Grace to them ) there are not wanting at this day a a broode of sinfull men , who notwithstanding the evidence of Scripture , and the consent of all Antiquitie , doe in this Point concurre with those wicked Heretikes , and deny the originall corruption of our nature to bee any sinne at all , but to be the work of Gods owne hands in Paradise ; nay deny further the very imputation of Adams sinne to any of his posterity for sinne . And now because in this point they doe expressely contradict not onely the b Doctrine of holy Scriptures , the c foundation of Orthodox Faith , the d consent of Ancient Doctors , and the e Rule of the Catholike Church , but in no lesse then foure or five particulars doe manifestly oppose the doctrine of the Church of England in this Point most evidently delivered in f one article ; for the Article saith , Man is Gone from originall righteousnesse ; they say , Man did not goe away from it , but God snatched it away from man : the Article saith , that by Originall sinne Man is enclined unto evill , and calleth it by the name of concupiscence and lust , they say , that Originall sinne is onely the privation of righteousnes , and that concupiscence is a concreated and originall condition of nature : the Article saith , that the flesh lusteth alwayes contrary to the spirit , they say in expresse termes , that this is false , and that the flesh when it lusteth indeed doth lust against nothing but the spirit , and that the Apostle in that place meant onely the Galatians , and not all spirituall or regenerate men : the Article saith , that this lust deserveth Gods wrath and condemnation ; they say , that it doth not deserve the hatred of God : and lastly , the Article saith , that the Apostle doth confesse that concupiscence and lust hath of it selfe the nature of sinne ; they say , that it is not properly either a sinne , or a punishment of sinne , but onely the condition of nature : in all these respects it will be needfull to lay downe the truth of this great Point , and to vindicate it from the proud disputes of such bold Innovators . And first let us see by what steps and gradations the Adversaries of this so fundamentall a doctrine ( which as g Saint Austin saith is none of those in quibus optimi fidei Catholicae defensores salvâ fidei compage inter se aliquando 〈◊〉 consonant , wherein Orthodox Doctors may differ and abound in their owne sense ) doe proceed to denie the sinfulnesse of that which all Ages of the Church have called Sinne. First they say , That the a Sinne of Adam is not any way the sinne of his posterity , that it is against the nature of sinne , against the goodnesse , wisedome , and truth of God , against the rule of Equitie and Iustice , that Infants who are Innocent in themselves , should bee accounted Nocent iu another ; therein taking away Baptisme for remission of sinnes from Infants , who being not borne with guilt of Adams sinne stand yet in no neede of any purgation . Secondly , they say that though b Adams sinne may be thus farre said to be unto posterity imputed ; as that by reason of it they become obnoxious unto Death , ( namely to an eternall dissolution of body and soule without any reunion , and an eternall losse of the divine vision , without any paine of sense ) yet that death which to Adam in his person was a punishment , is not so to his posteritie , but onely the condition of their nature . Thirdly , they say that c that which is called originall sinne is nothing else at all , but onely the privation of originall righteousnesse ; and that concupiscence was 〈◊〉 contracted , and brought upon nature by sinne , but was originally in our nature , suspended indeede by the presence , but actuated by the losse of that righteousnesse . Fourthly , they say , d That that Privation was not by man contracted , but by God inflicted as a punishment upon Adam from whom it comes , but onely as a condition of nature unto us ; that man in his fall and prevarication did not Throw away or actually shake off the Image of God , but God pull'd it away from him ; which if God had not done , it would have remained with him , notwithstanding the sinne of the first fall . Fifthly , they say , e That in as much as the privation of originall righteousnesse was a punishment by God upon Adam justly inflicted , and by Adam unto us naturally and unavoidably propagated , It is not therefore to be esteem'd any sinne at all , neither for it can God justly condemne any man ; nor is it to be esteem'd a punishment of sinne in us , though it were in Adam , because in us there is no sinne going before it of which it may bee accounted the punishment , as there was in Adam , but onely the condition of our present nature . Lastly , they say that Adam being by God deprived of originall righteousnesse , ( which is the facultie and fountaine of all obedience ) and being now constituted under the deserved curse , f all the debt of legall obedience , wherein he and his posteritie in him were unto God obliged , did immediately cease ; so that whatsoever outrages should after that have beene by Adam or any of his children committed they would not have beene sinnes , or transgressions , nor involv'd the Authors of them in the guilt of iust damnation . That which unto us reviveth sin , is the new covenant ; because therein is given unto the law new strength to command , and unto us new strength to obey , both which were evacuated in the fall of Adam . Vpon which premises it doth most evidently follow ; that unlesse God in Christ had made a covenant of grace with us anew , no man should ever have beene properly and penally damned but onely Adam ; and he too , with no other then the losse of Gods presence : ( For ●… Hell and torments are not the revenge of Legall , but of Evangelicall disobedience ) not for any actuall sinnes , for there would have beene none , because the exaction of the Law would have ceased ; and where there is no Law , there is no transgression ; not for the want of righteousnesse , because that was in Adam himselfe but a punishment , and in his posteritie neither a sinne , nor a punishment , but onely a condition of nature ; not for habituall concupiscence , because though it be a h disease and an infirmitie , yet it is no sinne , both because the being of it is connaturall and necessary , and the operations of it inevitable and unpreventable for want of that bridle of supernaturall righteousnesse which was appointed to keepe it in . Lastly , not for Adams sinne imputed , because being committed by another mans will , it could bee no mans sinne but his that committed it . So that now upon these premises we are to invert the Apostles words , By one man , namely by Adam , sinne entered into the world , upon all his posterity , and death by sinne ; By one man , namely by Christ ( tanquam per causam sine quâ non ) sinne returned into the world upon all Adams posteritie , and with sinne , the worst of all deaths , namely hellish torments , which without him should not haue beene at all . O how are wee bound to prayse God , and recount with all honour the memorie of those Worthies who compiled Our Articles , which serue as a hedge to keepe out this impious and mortiferous doctrine ( as i Fulgentius cals it ) from the Church of England , and suffers not Pelagius to returne into his owne country . There are but three maine arguments that I can meet with to colour this heresie , and two of them were the Pelagians of old . First , k that which is naturall and by consequence necessarie and unavoidable cannot be sinne ; l Originall sinne is naturall , necessarie , and unavoidable ; therefore it is no sin . Secondly , that m which is not voluntarie cannot be sinfull ; n Originall sinne is not voluntarie ; therefore not sinfull . Thirdly , no o sinne is immediatly caused by God ; but originall sinne , being the privation of originall righteousnesse is from God immediately , who pull'd away Adams righteousnesse from him ; Therfore it is no sinne . For the more distinct understanding the whole truth , and answering these supposed strong reasons , give me leave to premise these observations by way of Hypothesis . First , there are Two things in originall sinne , The privation of righteousnesse and the corruption of nature ; for since originall sinne is the roote of actuall , and in actuall sinnes there are both the omission of the good which we ought to exercise , and positive contuma●…ies against the Law of God , therefore a vis formatrix , something answerable to both these must needs be found in originall sinne . This positive corruption ( for in the other all agree that it is originall sinne ) is that which the p Scripture cals fl●…sh , and members , and law , and lusts , and bodie , and Saint q Austin , vitiousnesse , inobedience or inordinatenesse , and a morbid affection : Consonant whereunto is the r Article of our Church , affirming , that man by originall sinne is farre gone from righteousnesse , which is the privation ; secondly that thereby he is of his owne nature enclined unto evill , which is the pravitie or corruption : and this is the doctrine of s many learned papists . Secondly , the Law being t perfect and spirituall searcheth the most intimate corners of the soule , and reduceth under a law the very rootes and principles of all humane operations : And therefore in a●… much as u well being is the ground of well working , and that the Tree must be good before the fruite , therefore wee conclude , that the Law is not onely the Rule of our workes , but of our strength , not of our life only but of our nature , which being at first deliver'd into our hands entire and pure , cannot become degenerate , without the offence of those who did first betray so great a trust committed unto them . x Thou shalt loue the Lord thy God , Ex●…ni vald●… tuo , with all thy might , saith the Law ; it doth not only require us to love , but to have mindes furnish'd with all strength to love God , so that there may be life and vigo●… in our obedience and love of him . The Law requires no more love then strength , therefore if it did not of us require strength to love , but onely suppose it , it could require no love neither , for the y Apostle tels us that by nature we are without strength . So that if the meaning of the Law be onely this , Thou shalt love the Lord thy God with all the strength which thou hast ; and not this , Thou shalt love him with all the strength that I require thee 〈◊〉 have , and that I at first gave thee ( so that the strength and faculty , as well as the love and duty may c●…dere sub pr●…cepto , fall under the command ) the meaning of the Law would amount but to this , Thou shalt not , or needest not to love the Lord thy God at all , because thou hast no strength so to doe , and art not to be blamed for having none . Thirdly , it is not the being voluntary or involunt●… that doth make a thing sinfull or not sinfull , but being opposite to the Rule , which requires complete strength to serve God withall ; Now all a mans strength is not in his will , the understanding , affections , and bodie have their strength , which failing , though the will bee never so prompt , yet the worke is not done with that perfection which the Law requires : yet withall wee are to note in this point two things . First , That a originall sinne is , ●…do , voluntarie too , because brought in by that will which was originally ours , for this is a true rule in divinity , b Voluntas capitis totius naturae voluntas reputatur , that Adams will was the will of all mankind , and therfore this sinne being voluntarie in him , and hereditarie unto us , is esteemed in some sort voluntary unto us too . Secondly , that a thing may be voluntarie two wayes , First , efficienter , when the will doth positively concurre to the thing which is done ; c Secondly , Deficienter , when the will is in fault for the thing which is done , though it were not done by it selfe . For wee must note , that all other d faculties were at first appointed to be subject to the will , & were not to move but upon her allowance , and conduct , and therefore when lust doth prevent the consent and command of the will , it is then manifest that the will is wanting to her office ; for to her it belongs to suppresse all contumacie , and to forbid the doing of any illegall thing . And in this sense I understand that frequent speech of Saint e Austen , That sinne is not sin except it be voluntarie , that is , sinne might altogether be prevented , if the will it selfe had its primitive strength , and were able to exercise uprightly that office of government and moderation over the whole man which at first it was appointed unto . Which thing the same f Father divinely hath expressed in his confessions ; What a monstrous thing is this , saith he , that the minde should command the body and be obeyed , and that it should command it selfe , and bee resisted ? His answer is , The will is not a totall will , and therefore the command is not a totall command , g for if the will were so throughlie an enemie to lust as it ought to be , it would not be quiet till it had dis-throned it . These things being premised , wee conclude That as our nature is universally vitiated and defil'd by Adam , so that pollution which from him wee derive is not onely the languor of nature , the condition and calamitie of mankinde , the wombe , seed , fomenter , formative vertue of other sins , but is it self truly and properly sin , or to speak in the phrase of the Church of England , hath of it selfe the nature of sin ▪ First , where there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transgression there is sin ; in this sin there is more , for there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ rebellion , and antipathie against the whole Law ; therefore concupiscence is sin . Secondly , That which inferres death , and makes men naturally children of wrath , is sinne ; but lust , and fleshly concupiscence reviving , bringeth death , and wrath ; therefore it is sinne . Thirdly , where there is an excesse of sinne that thing must needs be sinfull ; but concupiscence by the commandement is exceeding sinfull , ergo . Fourthly , that which is hatefull is evill and sinfull ( for God made all things beautifull and good , and therefore very lovely ) but concupiscence is hatefull , what I hate , that I do . Fifthly , that which quickneth to all mischiefe , and indisposeth to all good must needs be sinfull , as shee that tempteth and solliciteth to adulterie may justly be esteem'd a harlot ; but concupiscence tempteth draweth , enticeth , begetteth , conceiveth , indisposeth to good , and provoketh to evill ; therefore it is sinne . Sixthly , that which is hellish and divelish must needs be sinnefull , for that is an argument in the Scripture to prove a thing to be exceeding evil ; but concupiscence is even the Hell of our nature , and lusts are divelish ; Therefore they are sinfull too . Nemo se palpet , saith Saint Austen , desus Satanas est , de Deo beatus , Let no man sooth or flatter himselfe , his happinesse is from God , for of himselfe he is altogether diuelish . Seventhly , that which was with Christ crucified is sinne , for hee bore our sinne is his body upon the tree ; but our flesh and concupiscence was with Christ crucified , They that are Christs have crucified the fl●…sh with the affections and lusts ; Therefore it is sin . Lastly , that which is washed away in Baptisme is sinne , for Baptisme is for remission of sinnes ; but concupiscence and the body of sinne is done away in Baptisme ; Therefore it is sinne . And this is the frequent argument of the ancient Doctors against the Pelagians to prove that infants had sinne in their nature , because they were baptized unto the remission of sinnes . To give some answer then to those pretended reasons . To the first wee confesse that nothing can bee toto genere Necessarie , and yet sinfull : neither is originall sinne in that sort necessary to the nature in it selfe , though to the nature in persons proceeding from Adam it be necessarie . For Adam had free will , and wee in him , to have kept that originall righteousnesse in which wee were created , and what was to him sinfull , was to us likewise , because wee all were one in him . Wee are then to distingvish of naturall and necessarie , for it is either primitive and created , or consequent , and contracted necessity ; the former would indeed void sin because God doth never first make things impossible , and then command them ; but the latter growing out of mans owne will originally , must not therefore nullifie the Law of God , because it disableth the power of man , for that were to make man the Lord of the Law. To the second three things are to be answer'd . First , The sinfulnesse of a thing is grounded on its disproportion to the Law of God , not to the will of man. Now Gods Law sets bounds , and moderates the operations of all other powers and parts , as well as of the wil. And therfore the Apostle complaines of his sinfull concupiscence , even when his wil was in a readines to desire the good , and refuse the evill . Ro. 7. 18. Secondly , no evil lust riseth or stirreth , though it prevent the consent of the will , but the wil may be esteemed faultie , not in this that it consented unto it , but in this , that it did not , as it ought to have done , hinder and suppresse it . For the stirrings of lust before the will , is their usurpation , and inordinatenesse , not their nature , which therefore the will according to that primitive soveraignty which in mans nature shee had ought to rectifie , and order againe . Thirdly , originall sin , though to persons it be not , yet to the nature it was voluntarie , and to the persons in Adam as in their common Father , for with them otherwise then in him no covenant could be made , and even in humane lawes the Acts of parents can circumscribe their children . To the third , wee utterly deny that God did take away originall righteousnesse from man , but he * Threw it away himselfe ; God indeed with-holds it , and doth not obtrude againe that upon us which wee rejected before , but he did not snatch it away , but man in sinning did nullifie it to himselfe . For what was righteousnesse in Adam but a perfect and universall rectitude , whereby the whole man was sweetly order'd by Gods law , and within himselfe ; now Adams sinne having so many evils in it as it had , pride , ambition , ingratitude , robberie , luxurie , idolatry , murther , and the like , needs must that sinne spoile that originall righteousnesse which was and ought to bee universall . Secondly , wee grant that originall sinne is not onely a fault , but a punishment too ; but that the one of these should destroy the other b wee utterly denie ; for which purpose wee may note , that a punishment may be either by God inflicted in its whole being , or by man in the substance of the thing contracted , and by God in the penall relation which it carries ordered . It is true , no punishment from God inflicted upon man can bee in the substance of the thing sinfull , but that which man brings upon himselfe as a sinne Gods wisedome may order to be a punishment too . When a prodigall spends his whole estate upon uncleannesse , is not his povertie both a sinne and a punishment ? when a drunkard or adulterer brings diseases upon his bodie , and drownes his reason , is not that impotencie and sottishnesse ▪ both sinne and punishment ? did not God punish Pharaoh with hardnesse of heart , and the gentiles with vile affections ? and yet these were sinnes as well as punishments . To expedite this point in one word as I conceive of it . Two things are in this sinne , Privation of Gods Image , and lust or habituall concupiscence . The privation is , in regard of the first losse of righteousnesse , from Adam alone , by his voluntarie depraving of the humane nature , and excussion of the image of God ; but in regard of the Continuance of it , so deficienter , Gods justice and wisedome hath a hand in it , who as he is the most just avenger of his owne wrongs and the most free disposer of his owne gifts , so hath hee in both respects been pleased to whith-hold his image formerly rejected , and not to obtrude upon ingratefull and unworthy men so pretious an endowment , of which the former contempt and indignitie had justly made them ever after destitute . Concupiscence wee may conceive both as a disorder , and as a penaltie . Consider it as a punishment , and so though it bee not by God effected in nature , ( for he tempteth no man , much lesse doth hee corrupt any ) yet is it subject to his wisedome and ordination , who after he had been by Adam forsaken , did then forsake him likewise , and give him up into the hand of his owne counsell , leaving him to transmit upon others that seminarie of uncleannesse , which himselfe had contracted . Consider it as a vice , and so wee say that lust , or flesh doth not belong to the parts as such or such parts , but is the disease of the whole nature , either part whereof though it doe not equally descend from Adam , yet may hee justly bee esteem'd the Father and Fountaine of the whole nature , because though generation doe not make all the materials and parts of nature , yet doth it worke to the uniting of them , and constituting of the whole by them . So then naturall corruption is from Ad●…m alone meritoriously by reason of his first prevarication ; from Adam by our parents seminally , and by generation and contagion ; but under favour I conceive that it is not from the body in the soule , but equally and universally from the whole nature as a guilty , forsaken , and accursed nature , by some secret and ineffable resultancie therefrom , under those relations of Guilt and cursednesse . This with submission to the learned I conceive in that great question touching the penalenesse , and traduction of originall concupiscence , reserving to others their libertie in such things , wherein a latitude of opinions may consist with the unitie of faith and love . But to returne to those things which are more for practice . This doctrine of originall sinne doth direct us in our * humiliations for sinne , shewes us whither wee should rise in judging and condemning our selves , even as high as our fleshly lusts , and corrupt nature . Let not any man say , saith S. Iames , that he was tempted of God ; I shall goe further , Let not any man say of himselfe by way of excuse , extenuation , or exoneration of himselfe , I was tempted of Satan , or of the World ; and who can be too hard for such enemies , who can withstand such strong solicitations ; ** Let not any man resolve his sinnes into any other originall then his owne lusts . Our perdition is totally of our selves , wee are assaulted by many enemies , but it is one onely that over commeth us , even our owne flesh . Saint Paul could truly say , * It was no more I that sinned ; but did he charge his sinnes therefore upon Satan , or upon the World ? No , though it was not he , yet it was something that did belong unto him , an inmate , a bosome enemie , even sinne that dwelt within him . It is said , that Satan provoked David to number the people , and yet Davids heart smote himselfe , and did not charge Satan with the sinne , because it was the lust of his owne heart that let in and gave way to Satans temptation . If there were the same minde in us as in Christ , that Satan could finde no more in us to mingle his temptations with all , then hee did in him , they would be equally successeles●…e ; but this is his greatest advantage , that he hath our evill nature to helpe him , and hold intelligence with him . And therefore wee must rise as high as that in our humiliations for sinne : For that will keepe us ever humble , because concupiscence will be ever sti●…ring in 〈◊〉 : and it will make us throughly humble , because thereby sinne is made altogether our owne , when wee attribute it not to casualties , or accidentall miscarriages , but to our nature ; as David did , In sinne was I shaped , and in iniquitie did my mother conceive me . It was not any accident , or externall temptation which was the roote and ground of these my sinnes , but I was a transgressour from the wombe , I had the seedes of adultery and murder sowne in my very nature , and from thence did they breake forth in my life . When men shall consider , that in their whole frame there is an universall ineptitude and indisposition to any good , and as large a forwardnesse unto all evill , that all their principles are vitiated , and their faculties out of joynt , that they are in the wombe as Cockatrice egges , and in the conception a seed of ●…pers ▪ more odious in the pure eyes of God , then Toads or Serpents are in ours , this will keepe men in more caution against sinne , and in more humiliation for it . Lastly , from the consideration of this sinne we should be exhorted unto these needfull duties : First , to much i●…alousie against our selves , not to trust any of our faculties alone , nor to be too confident upon presumptions , or experiences of our owne strength . ●…ob would not trust his eies without a covenant , nor David his mouth without a bridle ; so strangely and unexpectedly will nature breake out if it feele it selfe a little loose , as may cost a man many a cry and teare to set himselfe right againe . Though a Lyon seeme never so tame , though the Sea seeme never so calme , give them no passage , keepe on the chaine , look still to the Bulwarkes , for there is a rage in them which cannot be tamed . Venture not on any temptation , bee not confident of any grace received so as to slacken your wonted zeale , count not your selves to have apprehended any thing , forget that which is behinde , presse forward to the price that is before you ; and ever suspect the treacherie and tergiversation of your owne hearts . Ioseph flung out , and would not trust himselfe in the company of his mistresse , He hearkened not to her to lye by her , or to bee with her , company might easily have kindled concupiscence , a little of Satans blowing might have carried the fire from one sticke unto another . David would have no wicked thing in his house , nor in his sight ; sinne is a plague , hee knew how full of ill humours , and seeds of alike evill , his heart was ; how apt to catch every infection that came neere it , and therefore he tooke care to decline the very objects and examples of sinne . God would not suffer any people , or monuments of Idolaters to bee spared , lest they should prove temptations and snares to his owne people ; and their hearts should runne after the like sinnes . Keepe thine heart , saith Salomon , with al●… diligence , never let thine eye bee off from it , hide the word , and the spirit alwayes in it , to watch it , for there is an adulterer ever at hand to steale it away . Therefore the Lord would have the Israelites binde Ribbands upon their Fringes , and the Law on the Posts of their dores , that by those visible remembrancers their mindes might be taken off from other vanities , and the obedience of the Law more reviv'd within them . And Salomon alluding to that custome shewes the vse and the fruites of it ▪ Bind them , saith he , continually upon thine heart , and tye them about thy necke , make the Law of God thy continuall ornament ; when thou goest it shall leade thee , when thou sleepest it shall keepe thee , when thou awakest it shall talke with thee ; in all thy wayes and conditions it shall be thy safegard , thy companion , and thy comfort . Secondly , To warre and contention against so strong and so close an enemie . Our flesh is our Esau , our elder brother , and we must ever be wrestling with it . The flesh and the spirit are contraries , one will ever be on the prevailing side : and the flesh is never weary nor out of work to improve its owne part , therefore the spirit must bee as studious and importunate for the Kingdome of Christ. But you will say ▪ To what end serves any such combate ? it is impossible to vanquish , or to ouercome lust . The Divell may bee put to flight , there is hope in a conflict with him , but lust may be exasperated by contention , it cannot bee shaken of . To this I answer in the generall first , that it is our dutie to fight with sinne , and it is Christs office and promise to overcome it , Wee must performe that which hee requireth of us , and trust him with that which hee promiseth unto us . Besides , by this meanes the bodie of sinne is first weakened , though not quite destroi'd . For as in the Leviticall Law when a spreading leprosie was in a house , the walls were first scraped round about , the dust throwne out , new stones and new morter put to the old materials , and then last of all the house upon the uncureablenesse of it was broken quite downe , and dissolved : so in our present leprous and corrupted condition , wee are to deface , to weaken , to scrape of what wee can of the body of sinne , and leave the rest for God to doe when hee shall be pleased to dissolve us . Secondly , It is by this meanes captivated likewise , though like the Gibeonites , and the Moabitish maides it bee not slaine , yet it is kept under and subdued . Thirdly , however , by this meanes it is discover'd and it is a good part of warre to know the latitude of an enemies strength , to prie into his stratagems and contrivances . For the knowledge of sinne will make us more earnest in mourning for it , more importunate in our prayers against it , more humble in our consessions of it , more unquiet till wee be acquitted by the blood of Christ and his spirit from it , more urgent to lay hold upon the victories and promises of Christ against it . This is the sum of all , and a most sufficient encouragement . The grace of Christ in us will weaken much , the grace and favour of Christ unto vs will forgive the rest , and the power of Christ at the last will annihilate all . Thirdly , To patience and constancy in this spirituall combate . Wee are beset , and compassed about with our corruptions , the sinne hangs on with much pertinacy , and will not be shaken of , therefore there is neede of patience to runne the race that is set before us , to doe the whole will of God , to hale perpetually our clog after us , to pull on and drive forward a backsliding and a revolting heart , to thrust still before us a swarme of thoughts and affections through so many turnings and temptations as they shall meet withall . When the spies returned from the holy Land , they disheartned the people , because they had seen giants the sonnes of A●…ak : so when the spirit of man considers , I am to enter upon a combate that admits no treatie of peace , or respite , with an old man ▪ full of wisedome , furnished with a whole Armorie of weapons , and with all the succors and contributions which principalities , and powers , and spirituall wickednesses can bring in , an enemie full of desperate rebellion and unwearied rage against the Kingdome of Christ in ●…e : and I find by daylie experience what foiles he gives me , what captivitie he holds me under , how unable I am to hold conflict with but some one of his Lusts , how unfurnish'd with such generall strength as is requisite to meet so potent an adversary ; in this case a man will bee very apt to faint and bee wearied in his striving against sinne . And therefore to encourage and quicken us unto patience wee must not seeke our selves in our selves , nor fix upon the measure and proportion of our former graces , but runne to our faith and hold fast our confidence , which will make us hope above hope , and bee strong when wee are weake : Wee must looke unto Iesus , and consider first , his grace which is sufficient for us , Secondly , his power , which hath already begunne faith and a good worke in us , Thirdly , his promise which is to finish ▪ it for us , Fourthly , his compassion and assistance , he is our second , ready to come in in any danger and undertake the quarrell , Fifthly , his example , he passed through alike contradiction of sinners , as wee doe of lusts , Sixthly , his neerenesse , he is at the dore , it is yet but a little while , and he that shall come will come and will not tarry . Seventhly , his Glory which is in our quarrell engaged , and in our weakenesse perfected . Eighthly , his reward which hee brings with him , it is for an eternall weight of glory , that wee wrestle , Ninthly ▪ his faithfulnesse to all that Clowd of witnesses , those armies of Saints ▪ whome he hath carried through the same way of combates and temptations before us , and whose warfare is now accomplished . Lastly , his performances already . First , he maketh the combate every day easier then before , our Inner man growes day by day , the house of David is stronger and stronger , and the house of Saul weaker and weaker . And Secondly , as in all other afflictions , so in this especially hee giveth unto us a peaceable fruit of righteousnesse after wee have beene exercised in it . But you will say these are good encouragements to him that knowes How to do this worke ; but how shall I that am Ignorant , and impotent know how to suppresse and keepe downe so strong an enemie with any patience or constancy that all this workes in me ? To this I answere , first consider wherein mainely the strength of lust lies , and then applie your preventions and oppositions accordingly . The strength of lust is in these particulars . First , it 's wisdome and cunning craftinesse , whereby it lies in waite , and is upon the catch of every advantage to set forward its owne ends . Secondly , it's suggestions , perswasions , titillations , treaties , flatteries , dalliances with the soule , which like the smiles of a harlot entice , and allure the heart to condescend to some experience and practice with it : Thus Evah being deceived fell into the transgression . For the suggestion quickly begets delight , and delight as easily growes into consent , and when the Will like the Master-Fort is taken , the inferiour members 〈◊〉 no longer stand out . Thirdly , its promises and presumptions , its threatnings and affrightments : for Hopes and fear as are the edges of temptation . Lust seldome or never prevailes , till it have begotten some expectation of fruit in it , till it can propose some wages and pleasures of iniquitie , some peace and immunitie against dangers or judgements denounced , wherewith men may flatter themselves : some unprofitablenesse , toyle , and inconvenience in a contrary strictnesse . Lust deales with the soule , as Iael with Sisera , first , it calls a man in , gives him milke and butter , cove●…s him with a mantle , and casts him into a quiet and secure sleepe , and then after brings out the naile and hammer to fasten him unto death ; and yet all this while a man saith not within himselfe , What have I done , there is no hope , after all this my wearinesse , in the tent of Iael , in the promises of lust , but like the Mother of Sisera cherisheth vast expectations , and returneth answers of spoyles and purchases to himselfe . We will 〈◊〉 Incense to the Queene of Heaven , say the people to ●…my ; we have not onely great and publike examples , 〈◊〉 Fathers , our Kings , our Princes , our Cities , but great Rewards to encourage us thereunto , for then had wee ple●…y of victuals , and w●…re well and saw no evill . I will go after my Lovers that give me my bread and my water , my wool and my flax , mine oyle and my drinke ; neither did shee ever returne to her first husband , till shee found by evident experience that it was then better with her then amongst her idoles . So that which made that hypocriticall people weary of the wayes and worship of God , was the unprofitablenesse which they conceiv'd to be in his service , and the unequalnesse of his wayes : whereas indeed the fault was in their owne unsincerity and evill ends . For the Word of the Lord doth good to those that walke vprightly , as the Prophet speakes . Fourthly , its Lawes and Edicts , whereby it setteth the members aworke , and publisheth its owne will ; and that either under the shew of reason ( for sinne hath certaine Maximes , and principles of corrupted reason , which it takes for indubitable and secure , wherewith to countenance its tyrannicall commands ) or else under the shape of Emoluments and Exigences , and Inevitablenesse , which may serve to warrant those commands that are otherwise destitute even of the colour of reason . Like that device of Caiaphas , when they knew not how to accuse Christ , or charge him with any face of capitall crimes , yet hee had found out a way that though there were no personall reasons , nor iust grounds to proceede upon , yet admitting and confessing the innocencie of the person of Christ , the Expedience notwithstanding and Exigencie of state so requiring it , fitter it was for one innocent person to perish , and thereby the safety of the common wealth , which depended upon their homage to the Romanes , to be secur'd , then by the preservation of one man to have the welfare of the whole people lie at hazard , and exposed to the fea●…es , and jealousies , and displeasures of the Romans , who by publike fame were very suspicious of an universall prince which was to arise out of Iudea , and none so likely to be the man , as he who could raise dead men out of their graves , and so be never destitute of armies to helpe him : so though there was no ●…quum est , yet there was an exp●…dit , though no reason or iustice , yet there was Exigence and Expediencie why hee ought to die , though not as a malefactor to satisfie for his owne offence ▪ yet as a sacrifice to expiate , and to prevent those evils of state which the fame of his mighty workes might have occasion'd . And thus doth sinne deale with men , sometimes by the helpe of corrupt reason , and counterfeite maxi ne●… it makes the sinnes which are commanded seeme warrantable and equall ; sometimes , where the things are apparantly evill , and cannot bee iustified , yet by pretence of some present exigencies it makes them seeme necessary and ●…avoydable . Fifthly Its violence and importuni●…e , for sinne is so wilfull that as he once answered the Persian king , when it cannot finde a law to warrant that which it requires , yet it will make a law to command what it will : and it will beset and pursue , and importune the soule , and take no answere . Balaams ambition was sufficiently nonplusd by the severall answeres and parables which God put into his mouth , and yet still it pursues him , and will put him upon all experiments , make him try the utmost of his divelish wit to curse Gods people , and promote himselfe . Io●…h his fretfulnesse had beene once put to silence , and could reply nothing when God charged him , yet upon a second occasion it gathers strength , and becomes more headstrong , even to dispute with God , and to charge him foolishly . Dalilah we know was an Allegorie or type of lust , and wee know how violent and urgent she was with Sampson ▪ till she grieved and vexed his soule with her dayly importunities . Sixtly , its provisions . those subsidiary a●…des and materials of lust which it fetcheth from abroad , those things of the world , with which the heart committeth adulterie ; for the World is the Armorie and store-house of lust . Lastly its instruments , which willingly execute the will of sinne , and yeelde themselves up as weapons in the warre : In these things principally doth the strength of lust consist . Having thus discovered wherein the strength of lust lies , set your selves against it in these particulars thereof . First , for the wisedome and deceite of lust : First set up a spirituall wisedome , which may discover and defeate the projects of the flesh ; Christs teaching is the onely way to put off the old man , and to be renewed in the spirit of the minde . Secondly , mutuall exhortation is a great helpe against the deceitfulnesse of sinne , Exho●…t one another while it is called to day , l●…st any of you be hardned by the deceitfulnesse of sinne . Silence is the best advantage an Enemie can have , when one doth not warne nor give notice to another . If a Cheate or cunning Spie should come to a place , and apply himselfe with severall ins●…nuations unto severall persons , for the better managing his purposes , and sifting out those discoveries which he is to make , the best way to disclose the plots and mischiefes of such an Enemie would be to conferre , and compare his severall passages and discourses together ; so Christians mutuall communicating of the experiments , temptations , conflicts , victories which they have had in themselves to one another , is a sure way to discover and prevent the deceit of lust . Rahabs hiding and concealing the spies did much advance their project against Iericho ; and so the keeping of the divels counsell , and stifling his temptations , and the deceits of lust , is one of the greatest advantages they can have . Thirdly , receive the Truth with love , for lies and delusions are the doome of those men who receive not the love of the truth , that they might be saved . Secondly , for the perswasions and suggestions of lust , entertaine no Treatie , have no commerce with it , be not in its company alone , let it not draw thee away , sit not in counsell with it . Qui deliberant desciverunt , if it prevaile to get our eare ▪ and make us listen unto it , it will easily proceed further . As soone as ever Saint Paul was called , he immediately refused to conferre with flesh and blood , which relation elsewhere making , he useth another expression , Whereupon O King Agrippa I was not disobedient to the heavenly vision ; intimating thus much , that but to hold a conference with the flesh is a beginning of disobedience . If our first mother Evah had observed this rule , not to deliberate , or admit any dispute with the Serpent , but had at first offer rejected his motion , with this peremptorie answere , We have a Law given us , and servants must be rul'd by their master and not by their fellowes , It is fitter to obey God then to dispute against him , to execute his commands then to interpret them , she might have prevented that deluge of sinne and calamitie which by this one over-sight did invade the world . Therefore the Lord strictly commands his people , that when they were to succeed the nations whom God would cast out before them , and should dwell in their land , they should take heed that they were not snared by following them , neither should they enquire after their Gods saying . How did these nations serve their Gods ▪ The very acquanting themselves with the formes of other mens idolatries might ensnare them . Therefore as soone as lust stirres and offers to perswade thee , start away from it as Ioseph did , Come not nigh the doore of a strange womans house , though the first allurements seeme modest and moderate , yet if the Serpent get in but his head , he will easily draw in the rest of his body , and if he should not , yet his sting is in his head . Thirdly , for the promises and threats of lust , first , beleeve them not , for lust is a Tempter , and it is given to all Tempters , to be liers too . When God hath said one thing , let no arguments make thee beleeve the contrarie . As we are to beleeve above hope , so above reason too ; for though sophistrie may alledge reasons for a false conclusion which every understanding is not able to answer or evade , yet there is a voyce of Christ in all saving truth , which his sheepe are apt to heare and subscribe unto , in which there is an evidence to make it selfe knowne , and to difference delusions from it , though haply a man have not artificiall logick enough to distinguish it from every captious and sophisticall argument . If an Angell from heaven , saith the Apostle , preach any other Gospell let him be accursed ; we know what it cost the man of God , when he gave credit to the old Prophet of Bethel , though pretending an Angels warrant , to goe backe and eate with him , contrary to the commandement which he had received before . Secondly , get security of better promises ( for all the promises of the flesh if they should bee perform'd will perish with a man ) learne to rest upon Gods All-sufficiencie , see thy selfe rich enough in his wayes , there are more riches in the persecutions , much more in the promises and performances of God , then in all the treasures of Egypt . Lust can promise nothing but either thou hast it already ( and the same water is farre sweeter out of a fountaine , then when it hath passed through a sinke ; the same monie farre better when it is a Blessing from God , then when a bribe from Lust ; when it is the reward of a service , then when 't is the price of sinne ; when it is given by the Owner , then when deposited by a thiefe ) or else thou art farre better without it , thou walkest amongst fewer snares , hast an over-plus of spirituall goods for thy earthly defect , hast thy poverty sweetned and sanctified by better promises ; and therefore respect none of the wages of Lust , consider that God is the Fountaine of life , that thou hast more and better of it in him then in the Creatures , that when thou wantest the things of this life , yet thou hast the promises still , and that all the offers of lust are not for comforts , but for snares , not for the use of life , but for the provisions of sin : and there is more content in a little received from God , then in whole treasures stollen from him , and all sinfull gaine is the robbing of God. Fourthly , for the law of lust , setup the law of the spirit of life in thy heart . It is a royall Law , and a Law of liberty . whereas lust is a law of death and bondage ; and where the spirit comes , a man shall be set free from the law of sinne and of death . Keepe thy selfe alwayes at home , in the presence of Christ , under the eye and government of thy husband , and that will dash all intruders and adulterers out of countenance . Take heed of quenching , grieving , stifling the Spirit , cherish the motions thereof , stirre up and kindle the gifts of God in thee , labour by them to grow more in grace , and to have neerer communion with God ; the riper the Corne growes , the looser will the chaffe be , and the more a man growes in grace , with the more ease will his corruptions be sever'd and shaken off . Fifthly , when lust is violent and importunate : First , be thou importunate and vrgent with God against it too , when the Messenger of Satan , the Thorne in the flesh , did buffet , and sticke fast unto S. Paul , hee reiterated his prayers unto God against it , and proportion'd the vehemency of his requests to the violence and urgency of the enemy that troubled him ; and he had a comfortable answer , My Grace is sufficient for thee , sufficient in due time to cure , and sufficient at all times to forgive thy weakenesse . In the Law , if a ravisht woman had cried out , shee was esteemed innocent , because the pollution was not voluntary , but violent . And so in the assaults of lust , when it useth violence , and pursues the soule that is willing to escape and flye from it , if a man with-hold the embraces of his owne will , and cry out against it , if he can say with Saint Paul , It is no more I that doe it , but sinne that dwelleth in me , though in regard that the flesh is something within himselfe , he cannot therefore be esteemed altogether innocent , yet the Grace of God shall bee sufficient for him . Secondly , when thou art pursued , keepe not Lusts counsell , but seeke remedy from some wise and Christian friend by communicating with him , and disclosing thy case unto him ; sinne loves not to bee betrayde or complained on , mutuall confession of sinne , to those who will pray for a sinner , and not deride him , or rejoyce against him , is a meanes to heale it . Thirdly , when thou art in a more violent manner then usuall assaulted by sinne , Humble thy selfe in some more peculiar manner before God , and the more sinne cries for satisfaction , denie it and thy selfe the more : as Salomon saith of children , so may I say of lusts , Chastice and subdue thy lusts , and regard not their crying . Sixthly , cut off the materials and provisions for lust , weane thy selfe from earthly affections ; love not the World , nor the things of the World , desire not anything to consume upon thy lusts , pray for those things which are convenient for thee , turne thy heart from those things which are most likely to seduce thee , possesse thy heart with a more spirituall and abiding treasure ; hee who lookes stedfastly upon the light of the Sunne , will be able to see nothing below when he lookes downe againe ; and surely the more a man is affected with heaven , the lesse will he desire or delight in the world . Besides , the provisions of sinne are but like full pastures , that doe but fatten , and prepare for slaughter . Balaam was in very good plight before , able to ride with his two servants to attend him , but greedinesse to rise higher , and make provision for his ambitious heart , carried him upon a wicked businesse , made him give cursed counsell against Israel , which at length cost him his owne life . Lastly , for the instruments of lusts , make a covenant with thy members , keep a government over them , bring them into subjection , above all keepe thy heart , establish the inward government ; for nothing can be in the body which is not first in the heart ; keepe the first mover uniforme and right ; all other things which have their motions depending there , must needs be right too . Having thus opened at large the life and state of originall sinne , it remaines in the last place to shew , how the spirit by the commandement doth convince and discover the life of actuall sinne : in omitting so much good , in committing so much evill , in swarving and deviating from the rule in the manner and measure of all our services . And this it doth , by making us see that great spiritualnes and perfection , that precise , universall , and constant conformitie which the Law requires in all we doe . Cursed is every one that abideth not in all things that are written in the booke of the Law to doe them . Perfection and perpetuitie of obedience are the two things which the Law requires . Suppose we it possible for a man to fulfill every tittle of the Law in the whole compasse of it , and that for his whole life together , one onely particular , and that the smallest and most imperceptible deviation from it being for one onely time excepted , yet so rigorous and inexorable is the Law , that it seales that man under the wrath and curse of God. The heart cannot turne , the thoughts cannot rise , the affections cannot stirre , the will cannot bend ; but the Law meets with it , either as a Rule to measure , or as a Iudge to censure it . It penetrates the inmost thoughts , searcheth the bottome of all our actions , hath a widenesse in it which the heart of man cannot endure . They were not able to endure , saith the Apostle , the things which were commanded ; and Why tempt you God , saith Saint ' Peter to those that preached Circumcision , and put a yoake upon the brethren , which neither we nor our fathers were able to beare ? Circumcision it selfe they were able to beare , but that yoke which came with it , namely , the Debt of the whole Law was by them and their fathers utterly unsupportable . For this very cause was the Law published , that sinne might thereby become exceeding sinfull , that so Gods grace might bee the more magnified , and his Gospell the more accepted . Let us in a few words consider some particular aggravations of the life and state of actuall sinne , which the spirit by the Word will present unto us . First , in the least sinne that can bee named , there is so much life and venome , as not all the concurrent strength of those millions of Angels , one of whom was in one night able to stay so many thousand men , had been able to remove . More violence and injustice against God in a wandring thought , in an idle word , in an impertinent and unprofitable action , then the worth of the whole Creation , though all the Heavens were turned into one Sunne , and all the earth into one Paradise , were able to expiate . Thinke we as meanely and slightly of it as wee will , swallow it without feare , live in it without sense , commit it without remorse , yet be we assured , that but the guilt of every one of our least sins being upon Christ , who felt nor knew in himselfe nothing of the pollution of them , did wring out those prodigious drops of sweat , did expresse those strong cryes , did poure in those wofull ingredients into the Cup which he dranke , as made him , who had more strength then all the Angels of Heaven , to shrinke and draw backe , and pray against the worke of his owne mercy , and decline the businesse of his owne comming . Secondly , if the least of my sinnes could doe thus , O what a guilt and filthinesse is there then in the greatest sinne which my life hath been defiled withall ? If my Atomes be Mountaines , O what heart is able to comprehend the vastnesse of my mountainous sinnes ? if there bee so much life in my impertinent thoughts , how much rage and fury is there in my rebellious thoughts ? In my thoughts of gall and bitternesse , in my contrived murthers , in my speculative adulteries , in my impatient murmurings , in my ambitious projections , in my coverous , worldly , froward , haughty , hatefull imaginations , in my contempt of God , reproching of his Word , smothering of his motions , quenching of his spirit , rebelling against his grace ? If every vaine word be a flame that can kindle the fire of Hell about mine eares , O what vollies of brimstone , what mountaines of wrath will be darted upon my wretched soule , for tearing the glorious and terrible name of the great God with my cursed oathes , my crimson and fiery execrations ? What will become of sti●…king , dirty , carrion communication , of lies and scornes , and railings and bitternesse , the persecutions , adulteries , and murthers of the tongue , when but the idlenesse and unprofitablenesse of the tongue is not able to endure this consuming fire ? 3. If one great sin , nay one small sin be so full of life , as not all the strength , nay not all the deaths or annihilations of all the Angels in heaven could have expiated , O how shall I stand before an army of sinnes ? So many , which I know of my selfe , swarmes of thoughts , steames of lusts , throngs of sinfull words , sands of evill actions , every one as heavie and as great as a mountaine , able to take up if they were put into bodies all the vast chasm●… betweene earth and heaven , and fill all the spaces of nature with darkenesse and confusion ? and how infinite more secret ones are there , which I know not by my selfe ? How many Atomes and streames of dust doth a beame of the Sunne shining into a roome discover , which by any other light was before imperceptible ? How many sinfull secrers are there in my heart , which though the light of mine owne conscience cannot discover , are yet written in Gods account , and sealed amongst his treasures , and shall at the day of the revelation of all things bee produc'd and muster'd up against me , like so many Lyons and Divels to flye upon me ? Fourthly , if the number of them can thus amaze , O what shall the roote of them doe ? Committed out of ignorance in the midst of light ; out of knowledge against the evidence of conscience ; out of presumption and forestalling of pardon , abusing and subordinating the mercies of God to the purposes of Satan , not knowing that his goodnesse should have led me to repentance ; out of stubbornnesse against the discipline , out of enmitie against the goodnesse , out of gall and bitternesse of spirit against the power and purity of Gods holy Law ? Fifthly , not the roote onely , but the circumstances too adde much to the life that is in sinne . See how notably Saint Austen aggravates his sinne of robbing an Orchard when he was a Boy , that which others lesse acquainted with the foulenesse of sinne might be apt enough but to laugh over . First , it began in the will , and the members follow'd , I had a minde , and therefore I did it . Secondly , I did not doe it for want of the things , but out of the naughtinesse of my heart , and my inward enmitie to righteousnesse . Thirdly , I did it not with any aime at fruition of the fruite , but onely of the sinne ; it was not my palate , but my lust which I studied to satisfie . Fourthly , the apples I stole were very unapt to tempt , no rellish , no forme in them to catch the eye , or allure the hand , but the whole temptation and rise of the sinne was from within . Fifthly , I did it not alone , there were a troope of naughty companions with mee , and wee did mutually cherish and provoke the itch of each others lust . Sixthly , it was at a very unseasonable time of night , when at least for that day we should have put a period and given a respite unto our lusts . Seventhly , it was after wee had spent much time before ( and should now at least have been tired out ) in pestilent and foolish sports . Eighthly , wee were immodest in our theft , we carried away great loades and burdens of them . Ninthly , when wee had done , we feasted the Hogs with them , and our selves ●…ed upon the review and carriage of our owne lewdnesse . Lastly , the chiefe sport and laughter which wee had was this , that we had not only robb'd , but deceiv'd the honest ●…en , who had never so bad an opinion of us , as that wee should doe it ; and thus another mans losse was our jest . And after all this , his meditations upon it are excellent ; with David hee goes to the roote , Ecce cor meum Deus meus , ecce cor meum . O Lord , what a nature and heart had I , that could commit sinne without any 〈◊〉 , without any incentive but from my selfe ? and againe , What shall I returne unto the Lord , that I can review these my sinnes , and not be afraid of them ? Lord , I will love thee , I will prayse thee , I will confesse to thy Name , it is thy Grace which pardoneth the sinnes which I have committed , and it is thy Grace which prevented the sinnes which I have not committed : Thou hast saved me from all sinnes , those which by mine owne will I have done , and those which by thy Grace I have been kept from doing . If every man would single out some notable sinnes of his life , and in this manner anatomize them , and see how many sinnes one sinne containeth , even as one flower many leaves , and one Pomegranate many kernels , it could not but be a notable meanes of humbling us for sinne . Sixthly , not evill circumstances onely , but unpro●…ble ends adde much to the life of sinne : when men sp●…d mony for that which is not bread , and labour for that which satisfieth not ; when men change their glory for that which doth not profit , forsake the Fountaine , and h●…w outbroken Cisternes which will hold no water ; ●…owe nothing but winde , and reape nothing but shame and reproach . Our Saviour assures us , that it is no valuable price to get the whole World by sione : and Saint Austen hath assur'd us , that the salvation of the World , if possible , ought●…ot to be procurd by but an officious lie . But now how many times doe we sinne even for base and dishonourable end●… ▪ lie for a farthing , sweare for a complement , swagger for a fashion , flatter for a preferment , murder for a rev●…ge , pawne our soules which are more worth then the whole frame of nature for a very trifle ? Seventhly , all this evill hitherto staies at home , but the great scandall that comes of sinne addes much to the life of it , the perniciousnesse and offence of the example to others . Scandall to the weake , and that twofold ; an active scandall to mis-guide them , Gal. 2. 14. 1. Cor. 8. 10. or a passive scandall to grieve them , Rom. 14. 15. and beget in them jealousies and suspitions against our persons and professions . Scandall to the wicked , and that twofold also ; the one giving them occasion to blaspheme that holy Name and profession which we beare , 2. Sam. 12. 14. 2. Cor. 6. 3. 4. 1. Pet. 2. 13. The other hardning and encouraging , comforting and justifying them by our evill example , Ezek. 16. 51 , 54. Eighthly , the evill doth not reach to men onely , but the scandall and indignity over-spreads the Gospell ; a great part of the life of sinne is drawne from the severall respects it hath to Gods will acknowledged . When we s●…e not onely against the Law of Nature in our hearts , but against the written Law , nor onely against the truth , but against the mercy and Spirit of God too ; this must be a heavy aggravation . O what a hell must it bee to a soule in hell to recount , so many Sabbaths God reached f●…rth his Word unto me , so many Sermons he knock'd at my doore , and beseeched me to be reconciled ; he wo●…d me in his Word , allured me by his promises , expected me in much patience , enriched me with the liberty of his owne p●…etious Oracles , reached forth his blood to wash me , poured forth his teares over me , but against all this I have stopped the ●…are , and pulled away the shoulder , and hardned the heart , and received all this grace in ●…ine , and not withstanding all the raine which fell upon me , continued barren still . God might have cut me off in the wombe , and made me there a brand of hell , as I was by nature a Childe of wrath , he might have brought me forth into the world out of the pale of his visible Church , 〈◊〉 into a corrupted Synagogue , or into a place full of ignorance , atheisme , and profanenesse , but he hath cast my lot in a beautifull place , and given me a goodly heritage , and now hee requires nothing of me but to doe justly , and worke righteousnesse , and walke humbly before God , and I requite evill for good to the hurt of mine owne soule . Ninthly , the manner of committing these sinnesis is full of life too . Peradventure they are Kings , have a court and regiment in my heart , at best they will be Tyrants in mee , they have been committed with much strength , power , service , attendance , with obstinacy , frowardnesse , perseverance , without such sense , sorrow , or apprehension , as things of so great a guiltinesse did require . Lastly , in good duties whereas grace should bee ever quick and operative , make us conformable to our head , walke worthy of our high calling , and as becommeth godlinesse , as men that have learned and received Christ , how much unprofitablenesse , unspiritualnesse , distractions , formality , want of rellish , failings , intermissions , deadnesse , uncomfortablenesse do shew themselves ? How much flesh with spirit , how much wantonnesse with grace , how much of the world with the word , how much of the weeke in the Sabbath , how much of the bag or barne in the Temple ? how much superstition with the worship ? how wuch security with the feare ? how much vaine-glory in the honour of God ? in one word , How much of my selfe , and therefore how much of my sinne , in all my services and duties which I performe ? These and a world the like aggravations serve to lay open the life of actuall sinnes . Thus have I at large opened the first of the three things proposed , namely , that the spirit by opening the Rule doth convince men that they are in the state of sin , both originall and actuall . The next thing proposed was to shew what kinde of condition or estate the state of sinne is . And here are two things principally remarkeable : first it is an estate of most extreme impotency and disability unto any good : Secondly , of most extreme enmity against the holinesse and wayes of God. First it is an estate of impotency and Disability to any good , Paul in his pharisaicall condition thought himselfe able to live without blame , Phil. 3. 6. But when the commandement came he found all his former moralities to have been but dung . Our naturall estate is without any strength , Rom. 5. 6. so weake that it makes the Law it selfe weake , Rom. 8. 3. as unable to doe the workes of a spirituall , as a dead man of a naturall life , for wee are by nature Dead in sinne . Eph. 2. 1. and held under by it , Rom. 7. 6. And this is a wofull aggravation of the state of sinne , that a man lies in mischiefe ( 1. Ioh. 5. 19. ) as a carkasse in rottennesse and dishonour , without any power to deliver himselfe . He that raised up Lazarus out of his grave , must by his owne voyce raise up us from sinne , The dead shall heare the voyce of the Sonne of man , and they that heare shall live . Ioh. 5. 25. All men are by nature strangers to the life of God , Eph. 4. 18. and sorreiners from his household , Eph. 2. 19. Able without him to doe Nothing , no more then a branch is to beare any fruit , when it is cut of from the fellowship of the roote which should quicken it , Ioh. 15. 4. 5. In me , saith the Apostle , that is , in my flesh there dwelleth no good thing . Rom. 7. 18. a man is as unable to breake through the debt of the Law , or his subjection to death and bondage , as a beast to shake of his yoke . Act. 15. 10. or a dead man his funerall clothes . Ioh. 11. 44. In one word , so great is this impotencie which is in us by sinne , that we are not sufficient to thinke a good thing . 2. Cor. 3. 5. not able to understand a good thing , nor to comprehend the light when it shines upon us . 1. Cor. 2. 14. Ioh. 1. 5. Our tongues unable to speake a good word , How can yee being evill speake good things . Matth. 12. 34. Our eares unable to heare a good word , To whom shall I speake and give warning that they may heare , behold their eare is uncircumcised and they cannot hearken . Ier. 6. 10. our whole man unable to obey , the carnall minde is not subiect to the Law of God , neither indeed can be . Rom. 8. 7. The Reasons hereof are these . First , Our universall both naturall and personall 〈◊〉 , wee are by nature all flesh , children of the old Adam , Ioh. 3. 6. Children of Gods wrath . Eph. 2. 3. and so long it is impossible wee should doe any thing to please God , for they that are in the flesh cannot please God. Rom. 8. 8. a man must first be renewed in his mind , before he can so much as make proof of what will be acceptable unto God. Rom. 12. 2. This naturall Impurity in our persons is the ground of all impurity in our workes , for unto the 〈◊〉 every thing is uncleane , Tit. 1. 15. and all the fruit of an evill Tree is evill fruit . Math. 7. 18. And Saint Paul gives the reason of it , Because our fruit should be fr●…itunto God , Rom. 7. 4. and fruit unto holinesse . Rom 6. 22. Whereas these works of naturall men doe neither begin in God , nor looke towards him , nor tend unto him , God is neither the principle , nor the object , nor the end of them . Secondly , Our naturall 〈◊〉 ie , the best performance of wicked men is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gift of an enemie , and the sacrifice of fooles . It proceedeth not from love which is the Bond of perfection , that which keepeth all other requisite ingredients of a good worke together , Col. 3. 14. which is the fulfilling of the Law , Rom. 13. 8. and the principle of obedience , and all willing service and conformity to God , Gal. 5. 6. Ioh. 14. 15. and ever proceedeth from the spirit of Christ , Gal. 5. 22. for by nature we are enemies , Rom. 5. 10. Thirdly , Our naturall infidelity , for the state of sinne is an estate of unbeliefe , The spirit shall convince the world of sinne , because they beleeve not . Ioh. 16. 9. Now infidelity doth utterly disable men to please God , without faith it is impossible to please him . Heb. 11. 6. There can no good worke be done but in Christ ; we are sanctified in Christ , 1. Cor. 1. 2. we are created in Christ unto good works , Eph. 2. 10. we must be one with him before wee can be sanctified , Heb. 2. 11. and this is the reason why faith sanctifies and purifies the heart , Act. 15. 9. and by consequence the whole man ( for when the fountaine was clensed all the waters were sweete . 2. Reg. 2. 21. ) because faith is the bond which fastens us unto Christ. Eph. 3. 17. Fourthly , Our naturall ignorance and follie . For the state of sinne is ever an ignorant estate . Evill men understand not judgement . Prov. 28. 5. The usuall stile that the Scripture gives sinners , even the best of sinners , those who keepe themselves Virgins , and escape many of the pollutions of the world , as Saint Peter speakes , 2. Pet. 2. 20. is fooles Math. 25. 2. though they know many things , yet they know nothing as they ought to know . 1. Cor. 8. 2. Now the roote of our well pleasing is wisedome and spirituall knowledge , Col. 1. 9. 10. that is it which makes us walke worthy of the Lord , and fruitfull in good works . Whereas want of understanding is that which makes us altogether unprofitable , that wee doe no good . Rom. 3. 11. 12. And now what a cutting consideration should this be to a man to consider , God made me for his use , that I should be his servant to doe his will , and I am utterly unfit for any services save those which dishonour him , like the wood of the vine , utterly unusefull and unmeete for any worke ? Ezek. 15. 4. what then should I expect but to be cast out , as a vessell in which is no pleasure ? If I am altogether barr●…n , and of no use , what a wonderfull patience of God is it that suffers mee to cumber the ground , and doth not presently cast me into the fire ? that 〈◊〉 me like a noisome weed to poison the aire , and choake the growth of better things ? If I drinke in the raine , and bring forth nothing but thornes , how neere must I needs be unto cursing ? And this conviction should make men labour to have place in Christ , because thereby they shall bee enabled to please God , and in some measure to bring that glory to him for which they were made . For this is a thing which God much delights in , when a creature doth glorifie him actively , by living unto him . He will not loose his glory by any Creature , but fetch it out at the last , but when the Creature operates out of it selfe to Gods end , and carries Gods intention through its owne worke , then is hee most honored and delighted . Herein , saith Christ , is my Father glorified , that ye beare much fruit , Ioh. 15. 8. and herein did Christ glorifie his father in finishing the worke which he gave him to do . Ioh. 17 4. What an encouragement should this bee for those who have hitherto liv'd in the lusts of the flesh , to come over to Christ and his righteousnesse ; and for others to goe on with patience through all difficulties , because in so doing they worke to that end for which they were made , they live to God , and bring forth fruit unto him , who hath in much patience spared and in infinite love called them to himselfe ? How should we praise God that hath given us any strength in any way to doe him service ? that is pleas'd to account himselfe honoured when he is obeyed by us , who spoile all the works we do with our owne corruptions ? And how should we husband all the pretious moments of our life to the advantage of our master , whose very acceptation of such unworthy services should alone bee both encouragement and reward enough unto us ? The more profitably any man lives , the more comfortably he shall die . Now to consider more particularly this disabilitie which comes along with sinne , we may note , that it is either totall , when a man is all flesh , as by nature we are ; or at best partiall , in proportion to the vigor of concupifence , and life of sinne in the best of us . To touch a little upon both of these . First , in a wicked man , who is totally in the state of sinne , there is a Totall and absolute impossibility and impotency to doe any thing that is good . Every figment and motion of the heart of man is onely and continually evill . Gen. 6. 5. But though his heart be evill , may not his actions or his words be good ? No , for that is the fountaine whence all they issue , and impossible it is that sweete water should proceed from a bitter and corrupted fountaine , Matth. 12. 34. Iam. 3. 11. Looke on the best actions of wicked men . If they pray to God , their prayer is an abomination , Prov. 28. 9. If they sacrifice , God will not accept nor smell , nor regard any of their offerings he will esteeme them all abominable and uncleane , as a dogs head , or swines bloud , Amos 5. 21. Esai . 66. 3. Seeme things never so specious in the sight of men that doe them , yet in his sight they may be uncleane , Hag. 2. 13 , 14. If they turne , and enquire and seeke early after God , all this is not fidelity but only flatterie , Psal. 78. 34. 37. Like the spicing and embalming of a carkasse , which can never put so much beauty or value into it , as to make it a welcome present unto a Prince . But what then ? Can a wicked man doe nothing but sinne ? when he gives Almes , builds Churches , reades the Scripture , heares the Word , worships God , are these all sinnes ? if so , then he ought to forbeare them , and leave them utterly undone . Here are Two Points in this case , First , to consider How all the workes of naturall men may be esteem'd sinfull ; and secondly , this being granted that they are sinfull , How they ought to carry themselves in regard of doing or omitting of them . For the former of these , we are first to premise these notes . First , a worke done may bee Sub duplici genere Boni , it may be measured by Two sorts of Goodnesse ; first there is Goodnesse ethicall or morall , in relation unto manners , and in order unto men ; and secondly , there is Goodnesse theologicall or divine , in relation to Religion , and in order unto God. A thing is morally Good , when it is Good in the sight of men , good unto humane purposes , good by way of Example , or by way of Edification to others , who judge as they see . But a thing is then done divinely when it is done with the spirit of holinesse and of truth ( for the Father seeketh such to worship him ) when it is done in obedience to the word ; for wee are to note that a thing may bee done by a man rationally out of the sway and rule of right reason , and a certaine generousnesse and ingenuitie of spirit , which loves not to condemne it selfe in the thing which it allowes , and to walke crosse to the evidence of its owne rules , and yet that thing is all this while done but unto himselfe , and his owne reason is set up as an idoll in Gods place , to which all the actions of his life doe homage : or a thing may be done obedientially , with an eye vnto Gods will that requires it , not onely in a common conviction , but in a filiall and submissiue affection , as unto him ; when you fasted and mourned , saith the Lord , did you at all fast unto me , even to me ? If you will returne o Israell , returne unto me saith the Lord , Zach. 7. 5. Ier. 4. 1. A notorious finner walkes contrary to the principles of his owne reason and nature Ro. 1. 32. 1. Cor. 11. 14. contrary to the prosperitie and securitie of his present life , Levit. 26. 14. 1. Cor. 11 , 30. and contrary to the will and Law of God. Now when a man breakes of a sinfull course , with ayme onely at his owne reason , or prosperitie , though this bee to returne , yet it is to turne to our selv●…s , and not unto God. They assemble themselves for corne and wine , saith the proph●…t , and so seeme to returne , but though they returne , it is not to the most high : but like a deceitfull bow , though it seeme to direct the arrow to the marke , yet indeede it sends it out another way , Hos 7. 14 16. and in this regard though the substance of a worke seeme very specious unto men , who iudge according to the sight of their eyes , and measure the a●…me and intention by the worke which they see , not the worke by the intention which they cannot see ; yet to God that seeth not as man seeth , it may be an abomination , Luk. 16. 15. Secondly , we are to note , That amongst Christians divine workes may be done morally and meerely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the course of the places and times which a man lives in . Such were Saint Pauls services before his Conversion , which therefore he esteemed but dung , and suffered the losse of them , for a man may do good things , and yet when he hath done lose them all , 2. Ioh. vers . 8. Nay they may be done profanely , as Balaams blessing of Israel , and the false brethrens preaching , out of envy and ill will. Phil. 1. 15. 16. And morall things may be done spiritually and divinely ; such were the Almes of the Churches of Macedonia to the Saints , that which they did they did as unto God , which made them ready to consecrate not onely their substance , but themselves to the service of the Saints . Such was the contribution of the Philippians towards the necessities of Saint Paul , it was done with an eye to God , in which respect the Apostle cals it a sacrifice of a sweete savour , well pleasing unto God. The Good was intended unto Paul , but the service was directed unto God. Thirdly , we are to note That some things are so essentially Good in themselves , as that they cannot be done , but they must bee well and spiritually done ; such are those things which take in God into their very performance , and doe intrinsecally and in the substance of the worke respect him . Such are to love , feare , beleeve , trust , depend upon God ; which things , though in regard of the unperfect manner of doing them they may have sinne mi●…gled with them , because not done with all that strength as the Law requires , can yet never be totally 〈◊〉 , and so unacceptable unto God. Other things may be Good materially , and in common acception , because they are the things which God commands to be done ; but yet , because the doing of them doth not necessarily and 〈◊〉 take in an ayme and respect to God , but is onely 〈◊〉 unto him , and that so as that the same thing may be done with other respects , therefore the Goodnesse is not in the things themselves barely considered , but in the right manner of performing them . Such were Iehu his zeale , the Pharises praying , the hypocrites fasting , and the like . In one word , somethings are so inherently Good , that though they may be done imperfectly , yet they cannot be do●…e profanely ; others so good with relation to God , that because they may be done without that relation , and such other conformities as are required in them , therefore they may cease at all to be good ; as to preach out of envie , to pray out of hypocrisie , to fast out of opinion of merit , &c. Now as indifferent things may be made good by circumstances : as to eate or not to eate is indifferent , yet not to eate for feare of scandall is charitie , and to eate , for feare of superstition , is Christian liberty . To observe things indifferent as indifferent , without any conscience of the thing it selfe , onely in t due submission to the commands of iust authoritie , is obedience ; to observe the same things without such authoritie , and that upon superstitious reasons , directed to binde the conscience , and leading to the thing as such a thing , is in regard of others great scandall , and in regard of a mans selfe bondage and idolatrie : Thus I say as indifferent things may bee made good or bad by circumstances : so other things , the matter of which is commanded , may yet be made in the doing of them evill , when that due respect and conformitie which the Law wherein it is commanded requireth is not observed . If a man build a wall , with p●…etence to keepe out the Sea or an enemy , and yet leave a wide gap and entrance open to admit them , though hee who sees nothing but firme wall may admire the worke , yet he who viewes the whole will but deride it : so though a ma●… doe very much , though hee proceede so farre as to offer up the children of his body , and bestow mountaines of cattell upon God and his service ; yet omitting righteousnesse , and iustice , and humiliation before God , though to men it may seeme very specious , yet unto God it is both abominable and ridiculous . As a piece of silver or gold may be shaped into a vessell of dishonor , which shall be destin'd unto ●…ordid and uncleane uses : so may a worke be compounded of choyce ingredients , the materials of it may be the things which God himselfe requires , and yet serving to base purposes , and directed to our owne ends , it may stinke in the nostrils of God , and bee by him reiected as a vessell in which there is no pleasure . A cup of cold water to a prophet as a prophet shall bee rewarded , when a magnificent almes with a pharises trumpet shall be rejected : As a small thing which the righteous hath , so a small thing which the righteous giveth , is better then great riches of the ungodly . Fourthly , wee are to note what things are requisite unto the doing of a thing so as that it may bee an Act of obedience , and thereupon acceptable unto God. First , then it must have a new principle , the Spirit of Christ , and the Law of the Spirit of Life , and Faith purifying the Conscience from dead workes . Secondly , in regard of the manner , it must bee done with the affection of a childe , not out of bondage , but in love , 2. Tim. 1. 7. In voluntary service and resignation of all the members unto righteousnesse . Rom. 6. 19. In universall respect to all the Commandements , Psal. 119. 128. In obedience to God the Law-giver , for he never obeyes the Law even when he doth the workes therein contained , but when hee doth it with all submissiue and loyall affections towards him that commands it . Iam. 2. 10 , 11. this onely is to live unto God , and to bring forth fruite unto him . Thirdly , it must be directed unto holy ends ; and those are principally foure , to which others are to be subordinate , but not repugnant . First , the glory of God , we must bring forth fruit , and finish our workes , and doe all that we have to doe with respect unto his glory , Ioh. 15. 8. Ioh 17. 4. 1. Cor. 10. 31. Secondly , the Edification , Service , comfort of the Church , that nothing redound to their offence , but to their profit and salvation , 1. Cor. 10. 3●… , 33. Col. 1. 24. 2. Tim. 2. 10. 2. Cor. 1. 6. Thirdly , the Credit , honour , and passage of the Gospell , that it may be furthered , and not evill spoken of , 2. Cor. 6. 3 , 4. 1. Cor. 9. 19. 23. Phil. 1. 12. Fourthly , a mans owne salvation , that he be not after all his paines a cast-away , but that he may save himselfe . 1. Cor. 9. 27. 1. Tim. 4. 16. 1. Pet. 1. 9. Fourthly , all the meanes unto that end must be regular and sutable , Evill must not be done to bring good about , Rom. 3. 8. and all the circumstances which accompany the action must be right too . For as in the body there is not onely requir'd beauty , but order and proportion ; Let the face be of never so delicate and choice complection , yet if any part be mis-plac'd it will cause a notable deformitie and uncomelinesse to it : so in duties , an excellent worke may be so mis-plac'd , or mis-tim'd , or attended with such incongruous and unsutable circumstances , as that it may prove rather a snare of Satan , then a fruit of the Spirit . Lastly , to make it completely acceptable , It must passe through the Incense and Intercession of Christ , who as he doth by his Merits take away the Guilt of sinne from our persons ; so by his Intercession he hideth the pollution and adherencie of sinne that is in our services , and so giveth us accesse , and maketh all our duties acceptable by him to God. Ephes. 2. 18. 1. Pet. 2. 5. He hath made us to be priests unto God , and our Prayers , and good workes , as spirituall sacrifices come up before God. But it is not sufficient that there be a Priest , and an offering , except there be an Altar too upon which to offer it ( for it is the Altar which sanctifieth the offering ) Now Christ is the Altar which sanctifieth all our spirituall sacrifices , Their sacrifices shall be accepted upon mine Altar , and they shall come up with acceptance on mine Altar , Esai . 56. 7. 60. 7. These things being thus premised , we conclude , first , A wicked man cannot doe those things at all which are so essentially and inherently good , as that the very op●… operatum or doing of them is from the spirit of Christ , as to love God , to trust him , and depend upon him : for as there are some things in nature which cannot be counterfeited or resembled ; the shape of a man may bee pictur'd , but the life cannot , nor the reason , nor any thing that doth immediately pertaine to the Essence of man : so there are some things in grace which cannot by hypocrisie be done neither in the thing it selfe , nor in the manner of doing it , because sincerity , spiritualnesse , and filiall respects belong to the very substance and matter of the duety . Secondly , other workes , whose Goodnesse doth not cleave necessarily to the doing of them but to the manner of doing them , wicked men may performe : but then they doe them onely ethically and in conspectu hominum , with relation to men and manners : not spiritually as unto God , nor in obedience or respect to him . For first the Spirit of Grace is Christs spirit , Rom. 8. 9. Gal. 4. 6. and our flesh is quite contrarie unto it , Gal. 5. 17. and none have this spirit , but they who have fellowship with the father and the sonne , and are united unto him , 1. Ioh. 4. 13. none of which dignities belong to wicked men . Secondly , every thing that is spirituall is vitall , for the spirit quickneth ; the spirit of Holinesse never comes but with a Resurrection , Rom. 1. 4. Ro. 8. 10 , 11. 2. Cor. 3. 6. and therefore he is called the spirit of life , Rom. 8. 2. but now as the persons of wicked men , so their workes are all dead , Heb. 9 14. and therfore not being done spiritually & obedientially , impossible it is that they should in any sense please God , Rom. 8. 8. whos 's pure eyes can endure nothing which beareth not , in some , though most remote degree , proportion to his most holy nature , 2. Pet. 1. 4. But it may be objected , doth God use to doe good to those that hate him , and that even for the things which himselfe hateth in them ? doth not that worke please him , which he is pleased to reward ? and we finde the workes of wicked men in the Scripture rewarded . Ahab humbled himselfe before God , and therefore God brought not the evill denounced upon him in his owne dayes . Iehu executed the command of God upon the house of Ahab , and God established the throne of Israel upon him for foure generations . Nebuchadnezzar caused his armie to serve a great service against Tyrus , and the land of Egypt was given him for wages , and for the labour wherewith hee served against it . To this I answere , that this God doth not to iustifie or allow wicked mens actions , when they are in shew conformable to his Will ; but first to shew that his mercie is over all his workes , when he is pleased to recompence the actions which hee might iustly punish : Secondly , to shew that God will never be upbraided , for being any way behinde with men . Wicked men are apt to twit God with the unprofitablenesse of his service , and the unequalnesse of his wayes , to boast that their worke hath beene more then their wages ; and therefore utterly to stop their mouthes , when he shall proceede in iudgement with them , he gives them such rewards as are most sutable to their owne desires ( the hypocrites pray and give almes to bee seene of men , and that reward which they desired they have ) and such as are most sutable to their services : As they bring him uncleane services , so he rendereth unto them unsanctified rewards ; as the give him services full of hypocrisie which doe not please him , so he gives them benefits full of bitternesse which shall not profit them . Thirdly , to preserve humane societie from violence and outrage , for when wicked courses are from Heaven plagued , and moderate prospered , this keepes order and calmenesse upon the face of mankinde , which might otherwise bee likely to degenerate into brutishnesse . Fourthly , to intice and incourage wicked men unto sincere obedience ; for thus may they recount with themselves : If God thus reward my uncleane , how aboundantly would he recompence my spirituall services ? If he let fall such crums unto dogges , how aboundantly would hee provide for me if I were his Childe ? If the blessings of his left hand riches and glorie bee so excellent even to the Goates , how pretious would the blessings of his right hand , length of dayes , and eternall happinesse be if I were one of his sheepe ? So then it is not Ex pretio operis , but only Ex largitate donantis ; The reward is not out of the value or price of the worke , but out of the bountie of God , who will not leave himselfe without a witnesse , but as a master for incouragement and allurements sake will reward the industrie of an ignorant scholler , though hee blot and deface all that he puts his hand unto ; so God to overcome men by his goodnesse and bounty , and to draw them to repentance , is pleased to reward the workes which he might iustly punish . But have not the wicked some measures and proportions of the Spirit given them , by which they are enabled to do those workes they doe ? Heb. 6. 4. 1. Cor. 12 6. 7. And is not that a good worke which proceedeth from the supplies of the Spirit of God ? To this wee answere , First , as it is the influence of the same Sunne , which ripeneth both the Grape , and the Crabbe , and yet though the Grape have sweetenesse from the Sunne , the Crabbe still retaines the sowrenesse which it hath from its selfe : so it is the same spirit which helpeth the faithfull in their holy , and the wicked in their morall workes , which yet still retaine the qualitie and sowrnesse of the stocke from whence they come . Secondly , we deny them not to bee good in Suo genere , that is , morally , and in the sight of men ; but yet they are not good in Gods sight , so as to procure acceptance with him ; for which purpose wee must note , That God gives severall proportions of his Spirit , and for severall purposes . To some the Spirit to sanctifie and renew , Rom. 1. 4. Tit. 3. 5. To others the spirit to edifie and profit withall , 1. Cor. 12. 7. To some charitie , and to others gifts , 1. Cor. 14. 1. To some as Instruments , that they may walke profitably before men , as Cirus was annointed for Iacobs sake , Esai . 45. 1 , 4. To others as Sonnes and Members , that they may walke acceptablie before him , 1. Pet. 2. 5. But then comes the second Case proposed , if a wicked man can doe nothing but evill , then it seemes hee ought to leave undone all his Almes , Prayers , Fastings , and Religions services , because we are to abstaine from every thing which is polluted with sinne ; and that which God will not see , man must not doe . To this I answere No , by no meanes . The poore man at the poole of Bethesda , though utterly impotent and unable to crawle in when the Angell came to stirre the waters , did not yet neglect what lay in his power to waite at the place , and to endeavour his owne cure ; Naturall impotency can give no excuse to wilfull neglect . When Simon Magus was in the gall of bitternesse , yet Saint Peter directed him then to pray . Here then these two Rules must regulate this Case . First , a wicked mans necessity of sinning must not nullifie the Law of God , which requires the doing of those things , though not with such an uncleane heart as he doth them . The impotency of man must not either prejudice Gods Authoritie , or diminish his owne dutie . As , though where sinne abounds Grace doth more abound , yet a man must not sinne that grace may abound ; so , though when a wicked man doth the things of the Law , he finneth , yet he must not omit the duty , upon pretence to escape the sinne . Secondly , when a thing is evill Propter fieri , because it is done , the doing of that thing is unlawfull , and inti insecally sinfull , and therefore to be avoided ; but when a thing done is evill , not because it is done , but because something which should make the doing of it good and acceptable is omitted , and so it is evill not in the substance of thing , but by reason of the defects which cleave unto it , here this ought stiil to be done , but the other ought not to bee left undone . Iehu was commanded to destroy the house of Ahab , he did so , and thus farre he did well ; but his ends and Gods divide the same Action , God out of Iustice , he out of policie , and therefore though he esteemed it zeale , yet God accompted it murther and shedding of bloud , and though as it was in substance the thing which God commanded , he did reward it , yet as the execution thereof was otherwise then he required , so he threatneth to revenge it : I will avenge the bloud of Iezreel upon the house of Iehu . What then , is Iehu to commit murther ? God forbid : and yet is he to doe that , in doing whereof he did commit murther ? yes , for God requir'd it . So then he was to performe Gods Command , but he was not thereby to worke out his owne projects , God commanded him to execute his justice , but not his owne revenge . When the Prophet Ieremie foretold the captivity of the Iewes , if hee had preached judgement with such an affection as Iehu did execute it , with aimes at his owne credit in the truth of his message , with delight in the ruine and desolation of the Church , with expectation and desire to see the lamentable accomplishment of his owne preaching ( as Ionah did at Ninive ) though hee had done that which God required , yet had he greatly finned in corrupting his message with his owne lust : but herein was the faithfulnesse of that holy man seene , that though he did proclayme the woefull day , yet he did not desire it , but said Amen to the words of those false prophets , that preached peace and restitution againe . So then to conclude this Case , when an Action hath evill in its owne substance , it is to be omitted , but when the Action is of it selfe the matter of a precept , and so hath evill onely externally cast upon it by the Agent that doth it , here the Action is not to be omitted , but the Agent is to be reformed . But you will say , If I may not doe evill that good may come of it , then I may not doe good when evill will come of it , upon the same reason , because evill is altogether to be prevented and avoided . To this I answer , that the Argument followes cleane contrary , I may not doe evill though good would come of it , I must doe good though evill should come of it . For when a command is absolute and peremptorie , we must not observe it with respect to consequences , nor foist in conditions or relations of our owne to over-rule the duety , lest wee make our selves Lords of the Law. Now the Commandement for doing Good , notwithstanding any consequences which may attend it , is as absolute and peremptory , as the command for not doing evill , and therefore we must not observe or forbeare it with respect unto any consequences . For God will have us to measure our dutie by his command , which requires to abstaine from evill , and to doe good , not by the Events that are incidentall and externall to the dutie done . So then that which is good materially of it selfe is to be done though evill follow , first , because God requires it , and his will must stand against all consequences . Secondly , because the evill that comes along in the doing of it is not any way belonging or naturally appendant upon the dutie , but is foisted into it by our wicked nature , and the wickednesse of man must not either annihilate the commands of God , or voide and evacuate his owne dutie , or lastly justifie or priviledge his presumptions . Thirdly , because so to doe is not to prevent evill , but to multiply it , not to escape sin , but to double it . We must observe Gods way of breaking of sinne , and not our owne ; It was never knowne that one sinne was the way to prevent or to cure another . Besides there is lesse sinfulnesse in a defect which attendeth a duety done , then in a totall omission of it ; for that comes in by way of consequence , the other is against the very substance and whole bodie of the command ; that proceedeth from naturall and unavoidable impotency , this from a wilfulnesse which might have beene prevented . Now since the wicked haue such a totall disabilitie , as that what ever they doe is altogether sinfull , hath not a dramme of holynesse in it , the principles , the ends , the wayes all Carnall ; Heere then wee might observe the foulnesse of those reliques of Pelagianisme , in doctrine of the Papists , who flatter and complie with nature against the grace of Christ , in their doctrines of merit of congruitie and preparations for grace , the acceptablenesse of heathen vertues in the sight of God , the infallible attendance of Grace upon naturall endeauours , as if things totally evill , and deserving wrath , could prepare for Grace . But I rather choose to speake to the Conscience , It should serve therefore to amaze naturall men in the sight of this state of sin , and to throw them downe under Gods mighty hand , when they shall consider that their best workes are totally evill , that doe what they will it is altogether abominable in Gods sight . What a wofull thing is it for a man to be debtor to the whole Law , one iot or title whereof shall not passe away , and to bee utterly unable to doe any thing which beareth proportion to the least title of that Law , because the Law is all over spirituall , and he all over Carnall . It would be an Insupportable burden to perish everlastingly for but one sinne : how infinitely more to be answerable for all those infinite trespasses , not one whereof can bee remitted without : all . This one point of the Disabilitie of Nature to please God in any thing , if it were duly considered , would compell men to goe unto Christ , by whom they may have accesse , and for whom their services shall have acceptance before God , till which time they are all but dung ▪ and God will throw them in the faces of men againe : And the reason is , till a man takes Christ by faith along with him , these sacrifices have no golden Censer to perfume them , no Altar to sanctifie them , nothing but a mans owne evill heart to Consecrate them upon ; which makes them to be our owne , and not Gods offerings . When the Prodigall came unto himselfe , and considered , I have nothing , I can doe nothing , all that I eate is dirt and filth , I am an unprofitable creature in this state ; these thoughts made him resolue to goe unto his father . When Saint Paul considered that what ever before his conversion hee thought of himselfe , yet indeede all his zeale was but blasphemie and persecution , all his moralitie but dung and dogs meate , all his unblameablenesse & presumptions but losse unto him , then he began to set an infinite value upon the excellencie of the knowledge of Christ , and to suffer the losse of all , that he might be found in him . Sinne must be very sinnefull , that Grace may be very welcome . Secondly , this Impotencie and Disabilitie is Partiall , even in the most Regenerate ; so much flesh as they have in them , so much deadnesse and unserviceablenesse still ; and this may bee seene in two points . First , there is a great disabilitie in the best to worke and goe on with patience and comfort in Gods service . How apt are we still to quench and grieve the Spirit ? How doth every mans experience constraine him to crie out , In mee dwelleth no good thing , to will is present with mee , but I cannot performe the things which I would , Lord I beleeve , helpe thou mine unbeleefe ? How doe we faint and waxe weary of well-doing ? How are wee led captive to the law of sinne which is in our members , so that wee cannot doe the things which we would ? for though the Scripture call the Saints perfect , and testifie of some that they served God with their whole heart , yet that is onely in opposition to Corde duplici , a double heart , denoting such an integrity onely as doth not admit a purposed division of the heart betweene God and sinne . Therefore wee meete still with exhortations to grow , and abound , and with promises of bringing forth more fruite , and mention of proceeding from faith to faith , and from glory to glory , and of supplies of the spirit , and growing to the measure of the stature of Christ , and the like expressions , all which denote the admixture of Impotencie in the best . And this Impotencie is so great , that of themselves they can never doe any thing , but returne to their wonted coldnesse and dulnesse againe : for it is nor their having of Grace in them barely which makes them strong , but their Communion and fellowship with Christs fulnesse , I am able to doe all things through Christ that strengthens me . The branch can beare no fruite , nor preserve or ripen that which it hath , but by its unity with the roote ; light continues not in the house but by its dependance on the Sunne , shut out that , all the light is presently gone . Take water away from the fire and its nature will be presently stronger then the heate it borrowed , and suddenly reduce it to its wonted coldnesse : So wee can doe nothing but by the constant supplies of the Spirit of Christ ; he that begins must finish every good worke in vs , Phil. 1. 6. He that is the Author must be the finisher of our faith too , Heb. 12. 2. Without him we cannot will nor doe any good , Phil. 2. 13. Without him , when we have done both , we cannot continue , but shall faint in the way , His Spirit must lead us , Rom. 8. 14. Esai . 40. 11. His arme must heale and strengthen us , Hos. 11. 3. Ezek. 34. 16. A●… we have received him , so we must walks in him , without him wee cannot walke , Col. 2. 6. God is the God of All Grace , to him it bolongeth not onely to call , but to perfect , not onely to perfect , but to strengthen , stablish , settle us , 1. Pet. 5. 10. Secondly , this Impotencie is seene in this , that the good things they doe cannot fully please God by themselves , but stand in neede of further purification from Christ , and pardon from God ; Even when wee are Children we must be spared , and borne withall , Mal. 3. 17. Deut. 1. 31. The use which we should make of this point is first to keepe us Humble , in regard of this thorne in our flesh , which disables us to doe any good , and when wee have done our uttermost , yet still makes us unprofitable servants . Lay together these considerations . First , remember the long time that thou wert utterly barren , and didst live nothing but a life of sinne , how much of the flowre of thine age hath bin dedicated unto Satan , and thine owne lusts ; how thy childhood & youth hath beene all vanity ; and why thinke we did God require the first fruits in the Law , but to shew that wee were all his , and therefore that he ought to have the first and best of our life devoted unto him , and submitted unto his yoke . Secondly , consider even now when thou art at best that thou art not sufficient of thy selfe to thinke a good thought , that in thee , that is in thy flesh , in thee from thy selfe dwelleth no good thing , the originall of all the good thou dost is without thee , By the Grace of God thou art what thou art , and all thy sufficiency is in his Grace . Thirdly , when this Grace doth call , knocke , quicken , put thee onto any good , how averse and froward , how dull , indirigible , undocile is thy evill heart , like a filly Lambe , never findes the way it selfe ; and when it is led , is every step ready to stoppe and to start aside . Fourthly , when it prevailes to set thee indeede a worke , how exceedingly dost thou faile in the measure of thy duties ? How little growth in strength ? How litle improvement in spirituall knowledge or experience ? How much wearinesse and revolting of heart ? How evill and unprofitable hath thy life beene in comparison of those worthies whom thou shouldest have followed , and in proportion to those meanes of grace which thou hast had ? Fifthly , in thy progresse , How often hast thou stumbled ? How many notorious and visible sinnes , even in great Characters , have oftentimes stained if not thy profession by a publike scandall , yet thy soule in private by a consciousnesse unto them ? And how thinke wee did Davids murther and adultery pull downe the pride of his heart when ever it offered to rise in any Heavenly action ? Secondly , in this point it will bee needefull to give direction in a case of dayly occurrence , what a man should doe when he findes his naturall impotencie dead him in Spirituall workes ? when he findes stupiditie , benumbdnesse of spirit , and many defects , which hee cannot overrule nor subdue in Gods service ; whether it were not better to for beare the very dutie , then to grieve the spirit with undue performances ? To this I answere . First , omit not the dutie though thou art never so ill affected , for that is to give place to the Divell , and to yeeld to the flesh , and the Divell is pleased either way ; when by his allurements he can perswade us to evill , and when by discomforts hee can discourage us from good . Besides by doing spirituall things a man growes more spirituall , and gathers strength even in the action ; as water which comes hard at first flowes very plentifully after it hath beene a little drawne . They that beginne in teares may end in ioy : David began to pray with no comfort , much sore vexation and weakenesse of spirit under the sense of Gods heavie displeasure , and yet hee ends with much faith , peace , and triumph . The Lord hath heard my supplication , the Lord will receive my prayer ; Let all mine enemies be ashamed , &c. Psal. 6. 1 , 2 , 3 , 8 , 9 , 10. Secondly , take Saint Pauls advice to stirre up the gift that is in thee , awaken & revive thine owne spirit , by communing and debating with thine owne heart , by consulting with God in his Word , diligent acquaintance and right knowledge of his Will , by fruitefull , and seasonable conference , borrowing light from thy brothers candle , rebuking or rectifying thy selfe by his example , this is that which the Scripture cals whetting the Law upon one another . Deut. 6. 7. By renewing thy Covenant , comming afresh to the Fountaine of Grace , which is in Christ : As iron is quickned by the Loadstone , and the Earth moves swiftest when it is neerest to its place ; so the Soule approaching neerer to Christ , renewing repentance , recounting errors , reviving covenants , dedicating it selfe afresh to his service , must needes be much sharpned and encouraged anew . Thirdly , when thou canst not doe a thing with life , yet doe it with obedience ; when not in Comfort , yet with feare and trembling ; when not as thou wert wont , yet as thou art able . God loves to bee sought when hee hides . Tell me , O thou whom my Soule loveth , where thou lodgest at noone ? When Ezekiah could not pray he chatter'd and peep'd , and when thou art not able to speake thy desires , the Spirit can forme thy sighs into prayers ? Lastly , when still thou art heavie and in darknesse , flie to thy Faith , take Iobs resolution , though he slay me with discomforts , yet I will trust in him ; angry though he may be , yet hee cannot be unfaithfull ; though hee may like Ioseph conceale his affection for a time , yet impossible it is that he should shut up his compassions , and renounce the protection of such as in truth depend upon him . Who is there amongst you that feareth the Lord , that obeyeth the voyce of his Servant , that walketh in darkenesse and hath no light ? Let him trust in the Name of the Lord , and stay upon his God , Esay , 50. 10. God will ever have us so much Conscious of our owne defects , and sensible of our owne disabilities , as that wee may still runne to the Sanctuary of our Faith , and rest on him , not glory or rely upon our selves . And now if our Impotencie drive us to the grace of Christ , make us more v●…e in our owne eyes , and crie out with the Apostle of our owne wretchednesse , there may be as much life and obedience All over , as when this or that particular duty was performed with more vigor ; for that which was wanting in our strength may be made up in our humilitie ; and this is a sure rule , God is more praysed and delighted in those graces unto which humilitie doth more essentially belong , as Faith & Spirituall sense of our owne disabilities , and the like , then in any others . And thus as a small heape of gold may be equall in value to a greater of silver ; so though in other regards we should be many times weake , yet if the sense of that make us more humble , and the lesse holdfast wee have of any thing in our selves , make us take the faster hold of the hope that is set before us , we may be equally acceptable in the sight of God , who doth not Iudge of us according to our sense of our selues , but hath respect to the lowlinesse of his Servants , and of their Graces . The second thing I wil but name ( having largely insisted upon it from another Text ) & that is , that the estate of sin is an estate of enmitie against God and his wayes : this is amongst other characters of wicked men by nature , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haters of God , Rom. 1. 30. and Enemies of the crosse of Christ , by minding earthly things , Phil. 3. 18. 19. and this by nature is universall ; the Apostle useth three expressions for the same thing , when we were sinners , when we were without strength , and when we were enemies , Rom. 5. 6 , 8 , 10. to note that Impotencie and E●…itie is as wide as sinne ; and therefore else where he saith , that we were enemies by wicked workes , Col 1. 21. And our Saviour maketh it all one not to love him , and not to keepe his sayings . Ioh. 14. 24. and to refuse subjection unto him , and to be his enemie , Luk. 19. 27. The very mindes of men , and their wisedome , their purest faculties , their noblest operations , that wherein they retaine most of the Image of God still , is yet sensuall , earthly , fleshly , divellish , enmity against him , Iam. 3. 15. Rom. 8. 7. In a word , Wee are by Nature enemies to the Will of God by rejecting his Word , Ier. 6. 10 , 8 , 9 , 1 , 19 , 44 , 16. 2. Chron. 36 , 16. Zech. 7. 11. Matth. 23. 37. Act. 13. 45. 46. Enemies to the Spirit of God , by withstanding his Operations , Act. 7. 51. Gal. 5. 17. Act. 6. 9. 10. Enemies to the Notions of God , by disliking and suppressing the thoughts and knowledge of him , Rom. 1. 18 , 21 , 28. Rom. 3. 11. Enemies to the righteousnesse of God , by setting up our owne workes and merits , Rom , 9. 32. 1. Cor. 1. 23. Enemies to the wayes of God , by fulfilling our owne lusts and wicked workes , Col. 1. 21. Iob. 21. 14 , 15. Enemies to the Servants of God , in persecutions and cruell workings , &c. Ioh. 15. 19. 2. Tim. 3. 3. Esai . 8. 18. Zech. 3. 8. Gal. 4. 29. Heb. 11. 36. And how should the consideration of this fetch us in to the righteousnesse of Christ , make us fall downe and adore that mercie which spared and pittied us when we were his enemies . Consider but two things ; First , what an vngratefull thing ? Secondly , what a foolish thing it is to be Gods enemies , as every man is that continues in sinne without returning unto him ? First , how ungratefull ? He is our Father , ( Adam the Sonne of God , Luk. 3. 38. ) and therefore there is due unto him Honor : He is our Master , and therefore there is due unto him feare and service : He is our Benefactor , He left not himselfe without a witnesse ; All we are , All we enioy , is from him : He is the Fountaine of our life ; It is his mercy that we are not consumed , his compassions faile not : Therefore there is due unto him Love and Reverence : He is our Purchaser , He bought us out of bondage , when wee had sould away our selves ; therefore there is due unto him Fealty and Homage , nay , he humbled himselfe in Christ to bee our Brother , to be our Husband ; He tooke our ragges , our sores , our diseases , and paines upon him , and therefore there is due unto him all Fidelity and Obedience . O what an aggravation will this be against the sinnes of men at the Last day ! that they have beene committed against the Mercie and Patience , against the Bountie and Purchase , nay , against the very Consanguinitie of God himselfe ! Hee died for us when we were Enemies , and we will continue Enemies against him that died for us ! And yet the folly is as great as the impietie . Consider what God is ? The Iudge of all the World , All Eye to see , All Eare to heare , All Hand to finde out and punish the sinnes and provocations that are done unto him ! A Iealous God , and jealousie is most impatient of disaffection ! A consuming fire ! and who amongst us can dwell with devouring fire , who amongst us can dwell with everlasting burnings ? Doe we provoke the Lord to Iealousie , are wee stronger then hee ? Saint Paul hath resolv'd his owne question before , as long as wee are Enemies wee are without strength . And now for the Clay to contend with the Potter , for the Postheard to smite the Rocke , for impotencie to stand up against Omnipotencie , what a madnesse is it ? Let us learne wisedome from our Saviours parable , Consider whether wee with our tenne thousand are able to goe out against him that meeteth us with twentie thousand ? whether wee with our ten thousand flies and lusts are able to meete him with twentie thousand Angels and Iudgements ? And when we are indeed convinc'd , that in his presence no flesh living shall be justified ; that it is a fearefull thing to fall into the hands of the Living God ; that our hands will not be strong , nor our hearts endure in the day when hee will have to doe with us ; How can wee choose but send forth an Embassage , especially since he is not a great way off ( as it is in the Parable ) but standeth before the dore , and is nigh at hand , and will not carry ; an embassage of repentance , to give up our armour , to strip and judge our selves , to meete him in the way of his judgements , to make our selves vile before him , and be humbled under his mighty hand , and sue forth conditions of peace , to meete him as the Gibeonites did Iosua , and resolve rather to be his servants , then to stand out against him . This is certaine , God is comming against his Enemies , his attendants Angels , and his weapons fire : And if his patience and forbearance make him yet keepe a great way off , that hee may give us time to make our peace ; O let the long suffering of God draw us to Repentance , least wee treasure up more wrath against our selves ! Consider the great aggravation of that spirituall Iezabels sinne , I gave her space to repent of her fornications , and she repented not . Consider that the long suffering of God is Salvation , and therefore let us make this use of it ; Labour to bee found of him in peace , without spot and blamelesse . The last thing in this first point proposed was , How the spirit by the Commandement doth thus convince men to be in the state of sinne . To this I answere briefly . First , by quickning and putting an edge upon the Instrumentall cause , the sword of the Spirit . For the word of it selfe is a dead letter , and profiteth nothing , it is the spirit that puts life and power into it . I am full of power by the Spirit of the Lord to declare unto Iacob his transgressions , saith the Prophet , Mic. 3. 8. As the Spirit is a Spirit of life , so hath he given to the Word to be a Word of life , quicke and powerfull , Phil. 2. 16. Heb. 4. 12. Secondly , by writing it in the heart , casting the heart into the mould of the Word , and transforming the spirit of man into the image of the Word , and making it as it were the Epistle of Christ , bending and framing the heart to stand in awe of Gods Word ; for writing his Law , and putting his feare into the heart is the same thing with God. In which respect ( amongst others ) men are said to bee Sealed by the Spirit , because that Spirituall Holinesse which is in the Word , is fashioned in the hearts of the Saints , as the image of the seale is in the waxe . As the light of the Sunne doth by reflection from the Moone illighten that part of the earth , or from a glasse that part of a roome from which it selfe is absent : So though the Church bee here absent from the Lord , yet his Spirit by the Word doth illighten and governe it : It is not the Moone alone , nor the glasse alone , nor yet the Sunne without the Moone or the glasse that illightneth those places vpon which it selfe doth not immediately shine , but that as the principall , by them as the instruments ; so the Spirit doth not , and the Word cannot alone by it selfe convince or convert , but the Spirit by the Word as its sword and instrument . So then when the Spirit turnes a mans eyes inward to see the truth of the Word written in his owne heart , makes him put his Seale unto it , frameth the will to search , acknowledge and judge the worst of its selfe , to subscribe unto the righteousnesse of God in condemning sinne , and him for it , to take the office of the Word , and passe that sentence upon it selfe which the Word doth , then doth the Word spiritually Convince of sinne . Which should teach us what to look for in the ministry of the word , namely that which will Convince us , that which puts an edge upon the Word , & opens the heart & makes it burne , namely the spirit of Christ ▪ for by that only we can be brought unto the righteousnesse of Christ , we are not to despise the ordinances in our esteeme , when we find them destitute of such humane contributions and attemperations which we haply expected , as Naaman did the waters of Iordan , for though there bee excellent use of Humane learning ▪ when it is sanctified for opening the Word , as a baser colour is a good ground for a better ; yet it is the Word alone which the Spirit worketh by ▪ the flesh , and fleshly accessions of themselves profit no more , nor adde no more reall vertue or lustre to the Word , then the weedes in a field do unto the Corne , or then the ground colour doth unto the beautie of that which is put upon it . We should therefore pray for the Spirit to come along with his Word ; It is not enough to be at Bethesda , this house of mercie and grace , unlesse the Angell stirre , and the Spirit move upon these waters ; It is Hee that must incline and put the heart into the Word , or else it will remaine as impotent , as before . But of this point also I have spoken at large upon another scripture . Having then thus shewed at large that the Spirit by the Commandment convinceth men to be in the state of sin both Actuall and Originall , imputed and inherent ; what kinde of state that is , A state of Impotencie and Enmity ; How it doth it , by quickning the Word , and opening the heart : Now we are very briefly to open the second point , That the Spirit by the Commandment convinceth a man to be under the guilt of sin , or in the state of death because of sinne . I died , for which we must note , First , that there is a two fold Guilt , First Reatus Concupiscentia , which is the meritoriousnesse of punishment , or liablenesse unto punishment , which sinne brings with it : and Reatus personae , which is the actuall Obligation , and obnoxiousnesse of a person vnto punishment because of sinne . Now in as much as nature is not able to discover without the Spirit the whole malignity and obliquity that is in sinne , therefore it cannot sufficiently convince of the Guilt of sinne , which is a Resultancie therefrom , and is ever proportionable thereunto . In which respect the Iudgements of God are said to be unsearchable , Rom. 11 ▪ 33. And the wicked know not whither they goe , 1. Ioh. 2. 11. cannot have any full and proportionable notions of that wrath to come which their sinnes carry them unto . Secondly , wee may note that there is a Twofold Conviction of this Guilt of sinne ; A naturall Conviction , such as was in Cain , Iudas , Spira , and other despairing men ; which ariseth from two grounds . First , the Present sense of Gods wrath in the first fruits thereof upon their consciences which must perforce beare witnesse to Gods ●…ustice therein ; and this is that which the Apostle calls Torment , 1. Ioh. 4. 18. which though it may arise from naturall principles ( for wee know even heathens have had their Laniatus and Ictus as the Historian speakes , their scourges and rendings of Conscience ) yet is it much set forward by the Word , because therein is made more apparant to the Soule the Glory and the Power of God ; therefore the Two Prophets are said to Torment the inhabitants of the Earth , and the Law is said to make men guilty , and to kill , to hew , smite , and destroy those whom it deales with all . Secondly , such a faith as the Divels have , begotten by the Word , and assented unto by the secret suggestions of the heart , witnessing to it selfe that it hath deserved more then yet it feeles ; and this begets a fearefull expectation of being devoured , surpriseth the heart with horrid tremblings and presumptions of the vengeance to come , which the Apostle calls the Spirit of bondage and feare . But all this being an Assent perforce extorted ( for wicked men confesse their sinnes as the Divels confessed Christ , more out of Torment , then out of Love to God , or humiliation under his mighty hand ) amounts to no more then a Naturall Conviction . Secondly ▪ there is a Spirituall and Evangelicall Conviction of the Guilt of sinne and the damnation due thereunto , arising from the Law written in the heart , and tempered with the apprehension of mercie in the new Covenant , which begets such a paine under the Guilt of sin , as a plaister doth to the impostumation which withall it cures ; such a Conviction as is a manuduction unto righteousnesse : And that is , when the Conscience doth not onely perforce feele it selfe dead , but hath wrought in it by the Spirit the same affection towards it selfe for sinne , which the word hath , is willing to charge it selfe , and acquit God ; to endite , accuse , arraigne , testifie , condemne it selfe , meete the Lord in the way of his Iudgements , and cast downe it selfe under his mighty hand . That man who can in secret and truth of heart , willingly , and uncompulsorily thus stand on Gods side against sinne , and against himselfe for it , giving God the Glo●ie of his righteousnesse if he should condemne him , and of his u●searchable and rich mercie , that hee doth offer to forgive him , I dare pronounce that man to haue the Spirit of Christ. For no man by nature can willingly and uprightly Owne damnation , and charge himselfe with it as his due portion and most just inheritance . This can never arise but from a deepe sense and hate of sinne , from a most ardent zeale for the Glory and Righteousnesse of God. Now then since the Conviction of sinne , and of the death and Guilt thereof are not to drive men to despaire or blasphemie , but that they may beleeve and lay hold on the righteousnesse of Christ , which they are then most likely to doe , when sinne is made exceeding sinfull , and by consequence death exceeding deadly ; give mee leave to set forth in two words what this Guilt of sinne is , that the necessitie of righteousnesse from Christ may appeare the greater , and his mercie therein bee the more glorified . Guilt is the Demerit of sinne , binding and subjecting the person in whom it is to undergoe all the punishments legally due the reunto . This Demerit is founded not only in the Constitution , Will , and Power of God over his owne Creatures , of whom hee may justly require whatsoever obedience hee giveth power to performe , but in the nature of his owne Holinesse and Iustice , which in sinne is violated and turned from : and this Guilt is after a sort Infinite , because it springeth out of the aversion from an Infinite Good , the violation of an infinite Holynesse and Iustice , and the Conversion to the Creatures infinitely , if men could live ever to commit adultery with them . And as the Consequence and reward of obedience was the favour of God , conferring life and blessednesse to the Creature , so the wages of sinne , which this Guilt assureth a sinner of , is the wrath of God , which the Scripture calleth Death and the Curse . This Guilt being an Obligation unto punishment , leadeth us to consider what the nature of that curse and death is unto which it bindeth us over . Punishment bearing necessarie relation to a command , the trangression whereof is therein recompenced , taketh in these considerations . First , on the part of the Commander , a will to which the Actions of the subject must conforme , reveal'd and signified under the nature of a Law. Secondly , a justice which will , and thirdly , a power which can punish the transgressors of that Law. Secondly , on the part of the subject commanded there is requir'd , first , Reason and free-will originally , without which there can be no sinne ; for though man by his brutishnesse and impotency which he doth cōtract cannot make void the commands of God , but that they now binde men who have put out their light , and lost their libertie ; yet originally God made no law to binde under paine of sinne , but that unto the obedience whereof hee gave reason and free-will Secondly , a debt and obligation , either by voluntarie subjection , as man to man ; or naturall , as the creature to God , or both , sealed and acknowledged in the covenants betweene God and man , whereby man is bound to fulfill that law which it was originally enabled to observe . Thirdly , a forfeiture , guilt , and demerit upon the violation of that Law. Thirdly and lastly , the evill it selfe inflicted , wherein we consider , first , the nature and qualitie of it , which is to have a destructive power , to oppresse and dis quiet the offender , and to violate the integritie of his well being . For as sinne is a violation offered by man to the Law , so punishment is a violation retorted from the Law to man. Secondly , the Proportion of it to the offence , the greatnesse whereof is manifested in the majestie of God offended , and those severall relations of goodnesse , patience , creation , redemption which he hath to man : in the quality of the creature offending , being the chiefe , and lord of all the rest below him : in the easinesse of the primitive obedience , in the unprofitablenesse of the wayes of sinne , and a world of the like aggravations . Thirdly , the end of it , which is not the destruction of the creature , whom as a creature God loveth , but the satisfaction of justice , the declaration of divine displeasure against sinne , and the manifestation of the glory of his power and terrour . So then Punishment is an evill or pressure of the Creature , proceeding from a Law giver just and powerfull , inflicted on a reasonable Creature for and proportionable unto the breach of such a Law , unto the performance and obedience whereof the Creature was originally enabled , wherein is intended the glory of Gods just displeasure and great power against sinne , which hee naturally hateth . Now these punishments are Temporall , Spirituall , and Eternall . Temporall , and those first without a man , The vanitie of the Creatures , which were at first made full of goodnesse and beautie , but doe now mourne and grone under the bondage of our sinnes . The wrath of God revealing it selfe from heaven , and the curse of God over-growing the earth . Secondly , within him , All the Harbingers and Fore-runners of death , sicknesse , paine , povertie , reproach , feare , and after all death it selfe . For though these things may be where there is no guilt imputed , and so properly no punishment inflicted ( neither the blinde man nor his parents had sinned , that he was borne blinde ) as in the same ship there may bee a malefactor and a Merchant , and to the one the voyage is a trafficke , to the other a banishment ; yet to the wicked where they are not sanctified , they are truely punishments , and fruites of Gods vindicative justice , because they have their sting still in them . For the sting of death is sinne . Secondly , Spirituall , and those threefold . First , Purishment of losse ; separation from the favour and fellowship with God , expulsion from Paradise the seat of Gods presence and love , Aliens , forreiners , farre from God. Secondly , Of sense , the immediate strokes of Gods wrath on the soule , wounds of Conscience , scourges of heart , taste of vengeance , implanting in the soule tremblings , feares , amazements , distracted thoughts , on a cleare view of the demerit of sinne , evidences of immortality , and presumptions of irreconciliation with God. This made Cain a runnagate , and Iudas a murtherer of himselfe , yea some touches of it made David cry out that his bones were broken , and marrow dryed up , and his flesh scortched like a potsheard ; It is able to shake the strongest Cedars , and make the mountaines tremble like a leafe . The sonne of God himselfe did sweate , and shrinke , and pray against it , and with strong cries decline it , though the suffering of so much of it , as could consist with the holinesse of his person , were the worke of his office and voluntary mercy . Thirdly , of sinne , when God in anger doth forsake the soule , and give it over to the frenzie and fury of lust , to the rage and revenge of Satan , letting men alone to joyne themselves unto idoles , and to beleeve lies . Now as the operation of the sunne is strongest there where it is not at all seene , in the bowels of the earth , or as lightning doth often blast and consume the inward parts , when there is no sensible operation without : so the Iudgements of God doe often lie heaviest there , where they are least perceiv'd . Hardnesse of heart , a spirit of slumber , blindnesse of minde , a reprobate sense , tradition unto Satan , giving over unto vile affections , recompencing the errors of men with following sinnes , are most fearefull and desperate judgements . But doe we then make God the Author of sinne ? God for bid . In sinne we may consider the execution and committing of it as it is sinne , and this is onely from man , for every man is drawne away and enticed by his owne lust : and the Ordination of it as it is a Punishment ; and this may be from God , whose hand in the just punishment of sinne by sinne in obstinate , contemptuous , impenitent sinners may thus farre be observed . First , Deserendo , by forsaking them , that is , taking away his abused gifts , subtracting his despised Graces ; calling in and making to retire his quenched and grieved spirit , removing his candlesticke , and silencing his Prophets , and giving a bill of divorce that either they may not see , nor heare at all , or hearing they may not understand , and seeing they may not perceive , because they did not see nor heare when they might . Secondly , Permittendo , when he hath taken away his own Grace which was abused unto wantonnesse , he suffers wicked men to walke in their owne wayes , and because they like not to retaine him in their knowledge , nor to live by his prescript , therefore he leaves them to themselves , and their owne will. Thirdly , Media disponendo , ordering objects , and proposing meanes , not onely to Try but to punish the wickednesse of men , and to bring about whatever other fixed purposes of his hee hath resolved for the declaration of his wonderfull wisedome to execute , and as it were to fetch out of the sinnes of men ; as the conspiracie of Pilat , Herod , and the Iewes , which their former wickednesse had justly deserved to have them given over unto , was by God order'd to accomplish his determined and unchangeable counsell touching the death of Christ. Excellent is the speech of Holy Austin to this purpose , The Lord enclineth the wils of men whither soever pleaseth himselfe , whether unto Good out of his mercie , or unto evill out of their merit , sometimes by his manifest , sometimes secret , but alwayes by his righteous judgement , and this not by his patience onely , but by his power . Fourthly , Perversas voluntates , non invitas flectendo , sed spontaneas & suo impetu faciles ulterius Satanae praecipitandas tradendo . By giving over perverse , wilfull , rebellious sinners to the rage and will of Satan to hurry and enrage them at his pleasure unto further sinfulnesse . When Iudas had listued to the Temptation of Satan to betray Christ , had set himselfe to watch the most private opportunitie , had been warned of it by Christ , and that upon a question of the most bold and impudent hypocrisie that was ever made , Master , Is it I ? ( though it is not an improbable conjecture that Iudas at that very time upon the curse that was pronounced might secretly and for that time seriously resolve to give over his plot , and upon that resolution to aske the question ) then at last , Christ by a sop did give Satan as it were a further seisin of him , and the purpose of Christ was that that which he was to doe , hee might doe quickely . He was now wholly given up to the will of Satan , whose temptation haply before , though very welcome in regard of the purchase and project of gaine which was in it , had not fully silenc'd nor broken through all those reluctancies of Conscience , which were very likely to arise upon the first presentment of so hideous a suggestion ; but now I say whether out of a sinister Construction of our Saviours words , That thou doest doe quickly , as if they had been , not as indeed they were , a giving him over to the greedinesse of his owne lust , and to the rage of Satan , but rather an allowance of his intention , as knowing that hee was able to deliver himselfe out of their hands unto whom he should bee betraide , and so his treason should onely make way to Christs miracle and not to his crosse ; or whether it were out of a secret presumption , that , notwithstanding Christ had made him know how his conspiracie was not hid from him , yet since he was of all the company singled out whom Christ would Carve unto ; therefore his conspiracie was not so vile , but that Christ would red●…re in gratiam , countenance and respect him after all that , and that as by the plot hee had not so lost him , but that hee had gain'd him againe , so also hee might doe after the execution too . Now I say after that soppe , and those words , without further respect to the strugglings and staggerings of his Conscience , hee goes resolvedly about that damned businesse , for he was now delivered unto the will of Sathan . The like libertie and commission was that which God gaue to the evill spirit against Ahab and his Prophets , that hee should goe forth with lying perswasions , and should bee beleeved , and prevaile according to that of the Apostle , that God giveth over those that beleeve not the Truth , but have pleasure in unrighteousnesse , to strong delusions that they may beleeve a lye , and that the God of this world doth blinde the eyes of those which beleeve not . Lastly , the Punishment of sinne is Eternall , That wrath which in the day of the Revelation of Gods righteous Iudgement shall bee powred forth upon ungodly men . The Saints are redeemed already in this life , and are said to have Eternall Life ; but yet that great day is by an excellency called the day of Redemption , because then that life which is here hid , shall be then fully discovered . So on the other side , though the wrath of God be revealed from Heaven already against all unrighteonsnesse , and Abideth vpon those that beleeve not , yet after an especiall manner is the last day called a day of wrath , because then the heapes , treasures , stormes and tempests , blackenesse and darkenesse of Gods displeasure shall in full force seize upon ungodly men . And this wrath of God is of all other most unsupportable . First , In regard of the Author , It comes from God ; Now we know a little stone if it fall from a high place , or a smal dart shot out of a strong bow wil do more hurt , then a farre greater that is but gently laid on . How wefull then must the case of those be who shall have mountaines and milstones throwne with Gods owne arme from Heaven upon them : for though God in this life suffer himselfe to bee wrestled with , and even pressed downe , yet at last he shall come to shew forth the glory of his Power in the just condemnation of wicked men . Secondly , in its owne nature , because it is most heavie , and invincible . All conquest over an evill must proceede either from Power , which is able to expell it , or from Faith and Hope that a man shall be delivered from it by those that have more power then himselfe ; what ever evill it is which doth either keepe downe Nature that it connot rise , or hedge it in that it cannot escape , is very intollerable . Now Gods wrath hath both these in it . First , it is so great that it exceedes all the power of the Creature to overcome it , heavier then mountaines , hotter then fire , no chaffe nor stubble shall stand before it : and it shall be All within a man , folded up in his very substance , like the worme in the wood on which it feedes : And secondly as it is heavie and so excludes the strength of nature to overcome it , so is it infinite too , and thus it excludes the hope of nature to escape it . The ground of which infinitenesse in punishment is the infinite disproportion betweene the Iustice of God which will punish , and the nature of man which must suffer . Gods Iustice being Infinite , the violation thereof in sinne must needes contract an infinite demerit , and debt ( because in sinning we robbe God of his Glory , which we must repay him againe . ) Now the satisfaction of an Infinite debt must needes be Infinite , either in degrees ( which is impossible , For , first nothing can bee Infinite in Being , though it may in duration , but onely God. And , secondly if it could , yet a finite vessell were not able to hold an infinite wrath ) or else in some other infinitenesse , which is either infinitenesse of worth in the person satisfying , or for defect of that infinitenesse of time , to suffer that whith cannot bee suffered in an infinite measure : And this is the reason why Christ did not suffer infinitely in time , because there was in him a more excellent i●…finitenesse of person , which raised a finite suffering into the value of an infinite satisfaction ( though * Scotus and from him some learned men have rendered another reason hereof , because hee suffered onely for those who were to breake off their sinnes by Repentance . Now then to conclude all ; In as much as sinne is by the Law made exceeding sinfull , and death exceeding deadly , not to legall but evangelicall purposes ; not to drive men to blaspheme or despaire , but to beleeve ; not to frighten them from God , but to drive them unto him in his Sonne ; ( for the Law comes not but in the hand of a mediator ▪ ) And in as much as this is the accepted time , and the day of Salvation , that now he commandeth All Men every where to repent , because he hath appointed a Day , in the which he will Iudge the World in righteousnesse , whom hee doth now invite , and beseech in mercy : We should therefore be wise for our selves , and being thus pursued and cast in the Court of Law , flie to that Heavenly Chancery , that Office of Mercie and mi●…gation which is set up in the Gospell , and that while it is yet called to Day , before the Percullis bee shut downe , before the blacke flagge be hung out , before the Talent of Lead seale up the measure of our wickednesse , and the Irreversible decree of wrath be gone forth ; for we must know that God will not alwayes bee despised , nor suffer his Gospell to waite ever upon obdurate ●…ners , or his Sonne to stand ever at our dores , as if he stood in need of our admittance . But when there is no remedy , but that we judge our selves unworthy of Eternall Life , and stand in contempt and rebellion against his Court of Mercie , he will dismisse us to the Law againe . O Consider , what wilt thou doe if thou shouldest bee dragg'd naked to the Tribunall of Christ , and not bee able with all thy cries to obtaine so much mercie from any Mountaine , as to live for ever under the weight and pressure of it ! When thou shalt peepe out of thy Grave , and see Heaven and Earth on fire about thine eares , and Christ comming in the flames of that fire to revenge on thee the quarrell of his Covenant ! Whither then wilt thou fly from the presence of him that sitteth on the Throne ? Let us therefore learne to Iudge our selves that wee may not be condemned of the Lord , to fly to his Sanctuary , before wee be haled to his tribunall ; Hee requires no great thing of us , but onely to relinquish our selues , and in humilitie and sincerity to accept of him and receive that redemption by beleeving in him , which hee hath wrought by suffering for us ; this if in truth and spirit we doe , all the rest will undoubtedly follow , namely the life of our Faith here , in an universall obedience , and the end of our faith hereafter , even the falvation of our Soules . THE RAIGNE OF SINNE . ROM . 6. 12. Let not sinne therefore Raigne in your mortall bodi●…s , that you should obay it in the lusts thereof . AFter the doctrine of the state and guilt of sinne , It will be needefull for the further Conviction thereof ( that sinne may appeare exceeding sinfull ) to shew in the next place the Power and the Raigne of sinne ; from which the Apostle in this place dehorteth us . Having in the former Chapter set forth the doctrine of Iustification , with those many comfortable fruites and effects that flow from it , he here passeth over to another head of Christian Doctrine , namely Sanctification , and Conformitie to the holinesse of Christ , the ground wherof he maketh to be our Fellowship with him in his death and Resurrection : for Christ carried our sinnes upon the Tree with him , and therefore we ought with him to die daily unto sin , and to live unto God. This is the whole argument of the precedent parts of the Chapter , and frequently elsewhere used by the Apostle , and others , 2. Cor. 5. 14 , 15. Gal. 2. 20. 3. 27. 5. 24. Ephes. 2. 6. Phil. 3. 10. Col. 2. 12. 13. 26. 3. 1. 4. Heb. 9. 14 1. Pet. 4. 1. 2. Now the words of the Text are as I conceive a Prolepsis , or answer to a tacite objection which might be made . A weake Christian might thus alledge , If our fellowship in the death of Christ doe bring along with it a death of sinne in us , then surely I have little to doe with his death ; For alas sinne is still alive in me , and daily bringeth forth the workes of life . To this the Apostle answeres , Though sinne dwell in you , yet let it not raigne in you , nor have its wonted hold and power over you . a Impossible it is while you carry about these tabernacles of flesh , these mortall bodies , that sinne should not lodge within you , yet your care must be to give the kingdome unto Christ , to let him have the honour in you which his father hath given him in the Church , to Rule in the midst of his enemies , those fleshly lusts which fight against him . By b Mortall bodie , we here understand the whole man in this present estate , wherein he is obnoxious to death , which is an usuall figure to take the part for the whole , especially since the body is a weapon and instrument to reduce into act , and to execute the will of sinne . Before I speake of the power of sinne , here are Two points offer themselves from the connexion of the words to those preceding , which I will but only name . First , Sinne will abide for the time of this mortall life in the most regenerate , who can say , I have made my heart cleane , I am free from my sinne ? David had his secret sinnes , which made him pray ; and Paul his thorne in his flesh , which made him cry out against it . To the reasons of this point before produc'd wee may adde , that God suffers our sinnes to dwell in us , first to magnifie the glory of his mercy , that notwithstanding he be provoked every day , yet he doth still spare us . It is said in one place , that when God saw that every Imagination of the thoughts of mans heart was continually evill , he said , I will destroy man whom I have created from off the face of the earth ; yet afterwards God said , I will not againe curse the ground any more for mans sake , for the imagination of mans heart is evill from his youth . The places seeme at first view to be contradictory to one another . But we are thus to reconcile them , After there had been a propitiatory offering made by Noah unto God upon an Altar , which was the type of Christ , it is said that God smelt a sweete savour , and resolved , I will no more curse the earth , not Because , but Although the imagination of mans heart be evill from his youth ; that is , though men are so wicked that if I would Iure meo uti , take advantage to powre out againe my displeasure upon them , I might doe it every day , yet I will spare them notwithstanding their lusts continue in them . For we are not to understand the place as if it tended to the extenuation of originall sinne ( as a some doe ) I will take pitty upon them , Because of their naturall infirmities ; but onely as tending to the magnifying of Gods mercy and patience , I will take pitty upon them , b though I might destroy them . For so the originall word is elsewhere taken . Thou shalt drive out the Cananites , Though they have iron chariots , &c. Secondly , to magnifie the Glory of his powerfull patience , that being daily provoked yet he hath power to be patient still . In ordinary esteeme when an enemie is daily irritated , and yet comes not to revenge his quarrell , we accompt it impotency and unprovision , but in God his patience is his power . When the people of Israel murmured upon the report of giants in the land , and would have made a Captaine to returne into Egypt , and have stoned Ioshua and Caleb , so that Gods wrath was ready to breake out upon them , and to disinherite them , this was the argument that Moses used to mediate for them , Let the Power of my Lord be great , according as thou hast spoken , The Lord is long-suffering and of great mercy . Thou hast shewed the Power of thy mercy from Egypt untill now , even so pardon them still . If we could conceive God to have his owne justice joyned with the impotency and impatiency of man , wee could not conceive how the world should all this while have subsisted in the midst of such mighty provocations . This is the only reason why he doth not execute the fiercenesse of his wrath , and consume men , because he is God and not man , not subject to the same passions , changes , impotencies as men are . If a house be very weake and ruinous , & clogg'd with a sore waight of heavy materials which presse it downe too , there must be strength in the props that doe hold it up ; even so that patience of God which upholds these ruinous tabernacles of ours , that are pressed downe with such a waight of sinne , a waight that lies heavie even upon Gods mercy it selfe , must needs have much strength and power in it . The second point from the Connexion is , That our Death with Christ unto sinne is a strong argument against the raigne and power of sinne in us . Else wee make the death of Christ in vaine , for in his death hee came with water and bloud , not onely with bloud to justifie our persons , but with water to wash away our sinnes . The Reasons hereof are , first , Deadnesse argues disability to any such workes as did pertaine to that life unto which a man is dead . Such then as is the measure of our death to sinne , such is our disability to fulfill the lusts of it . Now though sinne be not quite expir'd , yet it is with Christ nail'd upon a crosse , They that are Christs have crucified the flesh with the affections and lusts : so that in a regenerate man it is no more able to doe all its owne will , then a crucified man is to walke up and downe , and to do those businesses which he was wont to delight in . He that is borne of God sinneth not neither can sinne , because he is borne of God , and his seede abideth in him . Secondly , Deadnesse argues disaffection . A condemned man cares not for the things of this World , because he is in Law dead , and so reserv'd to an execution , and utterly devested of any right in the things hee was wont to delight in : the sight or remembrance of them doth but afflict him the more . A divorc'd man cares not for the things of his wife , because in law she is dead vnto him , and hee unto her . So should it bee with us and sin , because we are dead with Christ , therefore we should shew it no affection . Thirdly , Deadnesse argues liberty , unsubjection , justification , He that is dead is freed from sinne , as the woman is from the husband after death . And therefore being freed thus from sinne we should not bring our selves into bondage againe , but stand fast in the liberty wherewith Christ hath set us free , and sinne should appeare in our eyes , as it is in it selfe a dead thing , full of noisomenesse , horrour , and hideous qualities . We therefore should labour to shew forth the power of the death of Christ in our dying to sinne ; for this is certaine we have no benefit by his sufferings , except we have fellowship in them , & we have no more fellowship in them , then we can give proofe of by our dying dayly to sinne ; For his blood clenseth from all sinne . Let us not by raigning sinne Crucifie Christ againe , for he dieth no more : In that hee died , hee died once unto sinne ; Death hath no more power ov●…r him , to shew that sinne must have no more power over us , but that being once dead to sinne , we should thenceforth live unto him that died for us . There is a speech in Tertullian , which though proceeding from Novatianisme in him , doth yet in a moderated and qualified sense carry the strength of the Apostles argument in it , Si possit fornicatio & moechia denno admitti , poterit & Christus denno mori , If fornication and adultery may bee againe committed by a man dead to sinne in that raging and complete manner as before , if raigning sinne after it hath beene ejected out of the Throne , and nail'd to a Crosse , can returne to its totall and absolute soveraigntie as before , Christ may dye againe , for the sinnes of a Iustified and regenerate man are Crucified upon his Crosse , and in his body . Now I proceede to the maine thing in the Text , namely the Regall power of sinne . It is an observation of Chrysostome and Theodoret on the Text , which though by some rejected as too nice , I shall yet make bold to commend for very pertinent and rationall . The Apostle did not say ( say they ) Let not sinne Tyrannize , for that is sius owne worke and not ours , as the Apostle sayeth , Now then is it no more I that doe it , but sinne that dwelleth in me , all the service which is done to a tyrant is out of violence , and not out of obedience : But he sayes , Let it not raigne in you , for to the raigne of a King the obedience of the Subjects doth as it were Actively concurre ( whereas the subjects are rather patients then agents in a tyranny . ) So then in a Raigning King there is a more Soveraigne power then in a Tyrant ; for a Tyrant hath only a Coactive power over the persons , but a King hath a sweete power over the wills and affections of his Subiects , they freely and heartily love his person , and rejoyce in his service ; which rule though it be not perpetuall in the letter and in civill governements ; ( for the unwillingnesse of a people to serve a Prince may not onely arise from his tyrannie , but even when he is just and moderate , from their owne rebellion ) yet it is most generall and certaine in the state of sinne which is never a King over rebellious subjects , who of themselves reject its yoke and governement . For the better discovery then of the power of sinne we must note first that there are but three wayes after which sinne may be in a man. First , as an usurping Tyrant , and seditious commotioner , either by surprizall invading , or by violence holding under , or by projects circumventing a man against his will , taking advantage of some present distemper of minde , or difficultie of estate ; as in David of idlenesse , in Peter of teare and danger , or the like . And thus sinne doth often incroach upon the Saints of God , and play rhe Tyrant , use them like Captives that are sold under the power of sinne . It was thus a Tyrant in Saint Paul ; we reade of him that hee was sold under sinne , and wee read of Ahab , that hee was sold to sinne ; but with great difference , the one sold himselfe , and so became willingly the servant of sinne , the other was sold by Alam , from which bondage hee could not utterly extricate himselfe , though hee were in bondage to sinne , as the Creatures are to vanity , not willingly , but by reason of his act that had subjected him long before . Secondly , As a st●…ve , a Gibeonite ▪ or Tributarie Cananite , as a spoyled , mortified , crucified , dying , decaying sinne , like the house of Saul growing weaker and weaker ; and thus sinne is constantly in all the faithfull ; while they are i●… the field the chaste is about them . Thirdly , As a raging and commanding King , having a throne the heart , servants the members , a counsell the world , flesh and Divell , a complete armorie of lusts and temptations , fortifications of ignorance , malice , rebellion , fleshly reasonings , lawes and edicts , lastly a strict judicature , a wise and powerfull rule over men , which the Scriptures call the gates of Hell. And of the Power of this King we are to speake . In a King there is a Two fold Power . A Power to command , and a Power to make his commands be obeyed . Sinne properly hath no power to command , because the kingdome of it is no way subordinated to Gods Kingdome over us , but stands up against it . And even in just and annointed kings there is no power to command any thing contrary to that Kingdome of Christ to which they are equally with other subject . But though sinne have not a just power to command the soule , yet it hath that upon which that power , where it is , is grounded , namely a kinde of Title and right over the soule . Sinne is a spirituall Death , and man by his first fall did incurre a subjection to every thing which may be called Death , so that then a man did passe into the possession of sinne ; whence that phrase spoken of before , Thou hast sold thy selfe to worke evill . Now Quod venditur transit in potestatem ementis , when a thing is sold it passeth into the possession of that to which it is sold. This is the covenant or bargaine betweene a Sinner and Hell , Man purchaseth the pleasures and wages of sinne , and sinne takes the possession of man ; possession of his nature in Originall sinne , and possession of his life in Actuall sinne . The tryall of this title of sinne , that wee may discerne whether we are under it or no , must be as other Titles are ; we must first inquire who they are , unto whose right and possession a man may belong , and then examine the Evidences which either can make for himselfe . To sinne wee know doth appertaine the primitive right of every naturall and lapsed man ( for we are by nature the Children of wrath . ) A purchase then there must come betweene , before a man can passe over into anothers right ; this purchase was made by Christ , who bought us with his blood : And the treatie in this purchase was not between Christ and sinne , but betweene him and his Father ; Thine they were and thou gavest them me , for the fall of Man could not nullifie Gods Dominion nor right unto him ▪ for when man ceased to be Gods Servant , he then began to be his Prisoner ; and though Sinne and Sathan we●… in regard of man Lords , yet they were in regard of God , but Iaylors , to keepe or part from his Prisoners at his pleasure . Besides though Christ got man by purchase yet Sinne and Sathan lost him by forfeiture ; for th●… prince of this world seizing upon Christ in whom he had ●…o right , ( for he found nothing of his owne in him ) did by that meanes forteite his former right which hee had in men of the same nature . Wee see then , all the claime that can be made is either by Christ , or Sinne ; by that strong man , or him that is stronger ; A man must have evidences for Christ , or else hee belongs unto the power of Sinne. The evidences of Christ are his Name , his Seale , and his Witnesses . His Name , a new Name , a name better then of sonnes and daughters , even Christ formed in the heart , and his Law ingraven in the inner man. As it is fabled of Ignatius , that there was found the Name of Iesus written in his heart ; so must every one of Gods House bee named by him with this new name , Of Him are all the Families in Heaven and in Earth named . The Seale of Christ is his Spirit , witnessing unto and securing our spirits that we belong unto him : For hee that hath not the Spirit of Christ the same is none of his , and by this we know that he dwelleth in us , and we in him , because hee hath given us of his Spirit . The witnesses of Christ are three , The Spirit , the Water , and Blood. The Testimonie of Adoption , Sealing the Fatherly care of God to our Soules , saying to our Soules that he is our Salvation and Inheritance . The Testimonie of Iustification , our Faith in the blood and price of Christ , and the Testimonie of Sanctification in our being cleansed from dead workes , for he came to destroy the workes of the Devill , hee came with Refiners fire and with Fullers sope , and with healing under his wings , that is ( as I conceive ) under the preaching of his Gospell , which , as the beames of the Sunne , make manifest the savor of Him in every place , and by which he commeth and goeth abroad to those that are a far off , and to those that are neere . It was the Office of Christ as well to Purifie as to Redeeme , as well to Sanctifie as to Iustifie us ; so that if a man say hee belongs to Christ , and yet bringeth not forth fruite unto God , but lives still married to his former lusts and is not cleansed from his filthinesse , hee makes God a lyer , because hee beleeveth not the Record which hee gives of his Sonne ; ( for Hee will not have either a barren or an adulterous spouse ) yea he putteth Christ to shame , as if he had undertaken more then he were able to performe : Besides , Christ being a Light , a Starre , a Sunne , never comes to the heart without selfe-manifestation , such evidence as cannot be gainesaid ; unto him belongs this royall prerogative to be himselfe the witnesse to his owne Grace . And when the Papists demaund of us How wee can bee sure that this Testimnoy of Christs Grace and Spirit is not a false witnesse and delusion of Sathan ; wee demaund of them againe , If the flesh can have this advantage to make such Objections against the unvalueable Comforts of Christs Grace , and the heart have nothing to reply ; If Christ witnesse , and no man can understand it ; If the Spirit of Christ be a Comforter , and the Divell can comfort every jot as well , and counterfeit his comforts to the quicke , and so cozen and delude a man ; what is any man the better for any such assertions of Scripture , where the Spirit is called the Spirit of Comfort , the strengthner of the inner man , and the heart said to be established by Grace ? Certainely the Comforts of the Spirit must fall to the ground , if they bring not along a proper and distinct lustre into the Soule with them . And this Ambrosiu●… Catharinus himselfe a learned Papist , and as great a scholler in the Trent Councell as any other , was bold to maintaine against the contrary opinion of Dominicus Soto in a publike declaration , unto whom Bellarmine dares not adhere , though it bee his custome to boast of their unanimitie in point of Doctrine . Besides sinne is of a quarrelling and litigious disposition , it will not easily part from that which was once its owne , but will bee ever raysing sutes , disputing , arguing , wrangling with the Conscience for its old right ; Christ came not to send peace , but a sword , perpetuall and unreconcileable combats and debates with the flesh of man. If a man hold peace with his lusts , and set not his strength and his heart against them , If they bee not in a state of rebellion , they are certainely in the throne . It is impossible for a King to rebell , because hee hath none above him ; and so as long as lust is a king it is in peace , but when Christ subdues it and takes possession of the heart , it will presently rise and rebell against his kingdome . Heere then is the triall of the Title . If a man cannot shew the evidences of a new purchase , the Spirit , the Blood , the Water , the Sonneship , the Righteousnesse , the Holynesse , Conversation , and Grace of Christ ; If he be not in armes against the remnants of lust in himselfe , but live in peace and good contentment under the vigor and life of them , that man belongs yet unto the right of sinne . For if a man be Christs , there will bee Nova regalia extremely opposite to those of sinne . A new heart for the Throne of the Spirit ; New members to bee the servants of Righteousnesse ; New Counsellors , namely the Lawes of God ; A new Panoplie , The whole armour of God ; New lawes , The law of the minde , and of the heart ; A new Iudicature , even the government of the Spirit : Thoughts , Words ▪ Actions , Conversations , All things new as the Apostle speakes . Now let us in the next place consider the power whereby sinne makes its commands to bee obeyed , wherein it is more strong and sure then a Tyrant , who ruleth against the will of his Subjects . The particulars of this strength may be thus digested . First sinne hath much strength from it selfe , and that in these regards . First , it is very wilfull , it is as it were all will. Therefore it is called in the Scripture , The will of the flesh , and the will of the Gentiles , and the will of men . And the will is the seate of strength , especially seeing the will of man , and the will of sinne or the flesh are in the Scripture phrase all one . If a man had one will and sinne another , mans will drew one way and sinnes another , peradventure his power to resist might be stronger then sinnes power to command : but when the will of sinne is in the will of man as a bias in a bowle , as a flame in smoke , as a weight or spring to an engine , as spirits in the body , to actuate and determine it to its owne way , how can a man resist the will of sinne , who hath no other then a sinfull will to resist by ? Secondly , as sinne is wilfull , so it is very passionate and lustfull , which addes wings as it were to the commands of sinne . The Apostle cals them passions , and those working passions ; when we were in the flesh , The motions of sinne did worke in our members . There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lust and passions of lust , which the Apostle cals vile lusts , and burning lusts , and affections and lusts , that is , very lustfull lusts . Lust is in the best , but these violent passions and ardencies of lust are shrewd symptomes of the raigne of sinne . To be fierce , implacable , head-strong , like the horse in the battaile , and that not upon extraordinary distemper or surprizall ( as Ionah and Asa were ) but habitually , so as on any occasion to discover it , is by the Apostle put in amongst the Characters of those that denie the Power of Godlinesse . For sinne must not hold its power where ▪ Godlinesse hath any . Thirdly , it hath Lawes and Edicts , full of wisedome and cunning , edg'd and temper'd with many encouragements and provocations to those that obey , which ( as I said before ) the Scripture cals the Wages of sinne , and pleasures of sinne , by which Balaam was enticed to curse Gods people . A Law is nothing else but a Rule or Principle of working which orders and moderates the course of a mans life ; And so sinne hath a way to carry men in , and Principles to governe men by , which Saint Paul cals Seculum the course of the world . Such as are Rules of Example , Custome , good intentions , Gods mercy taken by halses , without respect to any conditions which it brings with it , the common frail●…e of our nature , that we are All men , and that the best have their infirmities , distinctions , evasions , justifications , extenuations , partiall strictnesse in some particulars , the opus operatum , or meere doing of dueties requit'd , and many like , most of which things I have spoken of more largely heretofore upon another Scripture . Fourthly , it is full of flattery to entice and woe a man , cunning to observe all the best seasons to surprize the soule . And though enticements be base , yet they are very strong , like a gentle showre or a soft fire they sinke , and get in closer then if they should be more violent . That which is as soft as oyle in the touch , may be as sharpe as swords in the operation . And therefore as a man is said in one place to be enticed by lust , so elsewhere he is said to be driven and thrust on by lust . Take heede to your selves lest you corrupt your selves , lest thou lift up thine eyes to heaven , and when thou seest the sunne , and the moone , and the starres , shouldst be driven to worship them and serve them . The Objects themselves have no coactive or compulsory power in them ( for they worke but as Objects , which is the weakest way of working that is , for Objects ▪ a●…e never totall Agents , but onely partiall , they doe never any more then cooperate with some facultie and power unto which they are suteable ) yet such is the strength of those lusts which are apt to kindle by those Objects , that a man is said to be driven to idolatry by them . All which false prophets can doe is but morall and by way of cunning and seducement , yet such is the strength of those lusts which they flatter and worke upon by their impostures , that they are said to Thrust a man out of the way which the Lord commanded him to walke in . For as we use to say of the requests of a King , so we may of the flatteries and allurements of sinne , That they doe amount unto commands . In one word , sinne is throughly furnish'd with all sorts of Armour , both for defence and opposition , all strong holds , all reasonings and imaginations , and thoughts which can be contriv'd to secure it selfe ; and therefore no marvell if it have much strength from itselfe . Secondly , it hath much strength from Satan and the world , which are the counsellers and aides of sinne , which bring in constant supplies and provisions unto it . Therefore lusts are said to be of the World , and to bee earthly and divellish , because the world and the divell supply them with constant fuell . But lastly and principally lust hath much strength in and from us . First , because they are naturall unto us . A mans sinne is himselfe , it is call'd by the name of our a Old man. And therefore to be b carnall , and to walke as man , to live after the lusts of the flesh , and after the lusts of men are all one . To c live to sinne in one place is to d live to our selves in another . To e crucifie fleshly affections in one place , is f to mortifie our earthly members in another . To g deny ungodlinesse and worldly lusts in one place , is to h deny our selves in another . To i lay aside the sinne that doth so easily beset us in one place , is to k cast away our right eye and our right hand in another . And therefore the wayes of sinne are call'd l our owne waies , and the lusts of the flesh m our owne lusts , and being our owne , we love and cherish them . n No man ever hated his owne flesh , neither can any man by nature hate his owne lusts , unto which he is as truly said to be o married as the Church is to Christ. And this serves much to set forth the power of sin . For the love of the subject is the strength of the Soveraigne ; a king shall then certainely be obeyed , when he cōmands such things as it were difficult for him to prohibite . Secondly , lust hath from us weapons to set forward its strength , The heart a forge to contrive , and members instruments to execute , the heart a wombe to conceive , and the members midwives to bring forth lusts into act . Lastly , sinne must be very strong in us because we are by nature full of it . So the Apostle saies of naturall men that they were filled with all unrighteousuesse , and full of envie , debate , deceite , &c. and S. Peter , that they have Eyes full of Adultery , that cannot cease from sinne . Now where there is All of a strong thing that must needes be exceeding strong . If all the foure windes should meete together in their full strength , what mountaines would they not roote up by the foundation ? What a mighty rage and strength is there in the sea , onely because it is full of waters , and All water belongs unto it ? Who is able to looke upon the sunne , or endure the brightnesse of that glorious Creature , onely because it is Full of light ? the same reason is in fleshly lusts , they are very strong in us , because our nature is full of them , and because all their fulnesse is in our nature . Now this strength which is thus made up of so many ingredients , doth further appeare in the Effects of it , which are these Three , all comprised in the generall word of Obeying it in the Lusts thereof , which denotes a full & uncontroled Power in sin . First , the somenting ▪ entertaining , cherishing of lust , shaping of it , delighting in it , consenting unto it ; when a man doth joine himselfe to sin , and setle himselfe upon it , & set his heart to it , and respect it in his heart , and studie & consult it , and resolve upon it . Secondly , Executing of it , and bringing into act the suggestions of the flesh thus conceived , yeelding to the commands , drudging in the service , drawing iniquitie with cords and cartropes , resigning both heart and hand to the obedience of sin . Thirdly , Finishing it , going on without wearinesse or murmuring , without repenting or repining in the waies of Lust , running in one constant chanell , till like the waters of Iordan the soule drop into the dead lake . All these three Saint Iames hath put together to shew the gradations , and the danger of fleshly Lusts. Euery man is Tempted , when he is drawne away of his owne Lusts and enticed ; Lust when it hath Conceiued bringeth forth sinne , and sinne when it is Finished bringeth forth Death . First , there is the Suggestion , Lust draweth away and enticeth . Secondly , the Conception and formation , in the delight and consent of the will. Thirdly , the Execution , and bringing into act . Fourthly , the Consummation and accomplishment of Lust , filling vp the measure , going on vnweariedly to the last , till there is no hope , and so abusing the patience and long suffering of God unto destruction . Sinne growes till it be ripe for the slaughter ; now if men in the interim cut off their sinnes , and turne to God before the decree be sealed , before he stirre up all his wrath , and will suffer his Spirit no longer to strive , if they cōsecrate that litle time & strength they have left to Gods Service , then the kingdome of sin is pull'd downe in them . To this purpose is the Counsell of Daniel to Nebuchadnezar ; That he should breake off his sinnes by righteousnesse , and his iniquities by shewing mercie to the poore , that is , he should relinquish those sins which were most predominant in him ; his unjustice , and oppression , and tyrannie against poore men ( thus Paul preached of righteousnesse , and temperance , and judgement to come , to Felix a corrupt and lascivious Governor ) & by that meanes his tranquillitie should be lengthened , not by way of merit ( for a theefe deserves no pardon , because he gives over stealing ) but by way of mercie and favour . Hitherto I have but shewed that sin is a strong king . But this is not enough to d●…ive men to Christ , ( which is my principall scope . ) It is further required that men bee Convinc'd of being under this power of sinne . The first use then which I shall shew you may bee made of this Doctrine is for Conviction and tryall of the raigne of sinne in our selves ; for the more distinct expediting whereof I shall propose these three cases to be resolved . First whether sin may raigne in a Regenerate man so , as that this power and kingdome of sinne shall consist with the righteousnesse of Christ ? Secondly , How wicked men may be Convinc'd that sinne raignes in them , and what difference there is betweene the power of sinne in them , and in the regenerate ? Thirdly , why every sinne doth not raigne in every unregenerate man ? For the first of these , we must remember in the generall , that sinne doth then raigne when a man doth obey it in the lusts thereof , when he doth yeelde up himselfe to execute all the commands of sinne , when he is held under the power of Sathan , and of darkenesse . And for the regenerate wee must likewise note what Saint Paul , and Saint Iohn have spoken in generall of this point . Sinne shall not have dominion over you , for you are not under the Law , but under Grace , saith Saint Paul , when a man is delivered from the Obligations of the Law , he is then delivered from the strength of sinne ; ( for the strength of sinne is the Law ) And he that is borne of God sinneth not , neither can sinne , saith Saint Iohn , that is , cannot obey sinne in all the lusts and commands thereof , as a servant to sinne , from which service hee hath ceased by being borne of God ( for no man can bee Gods Sonne and sinnes servant : ) for we are to distinguish betweene doing the worke of sinne , and obeying sinne in the lusts thereof . As a man may doe divine workes , and yet not ever in obedience to God , so a man may be subject as a Captiue in this or that particular tyrannie of sinne , who is not obedient as a servant to all the governement of sinne , for that takes in the whole will , and an Adequate submission thereof to the peaceable and uncontroll'd power of sinne . Let us then inquire how farre the power of sinne may discover itselfe in the most regenerate . First , the best have flesh about them , and that flesh where ever it is worketh , and rebelleth against the Spirit of Christ , so that they cannot doe the things which they would . Secondly , this flesh is of itselfe indifferent to great sinnes as well as to small , and therefore by some strong temptation it may prevaile to carrie the Saints unto great sins , as it did David , Peter , and others . Thirdly , this fleshis as much in the will as in any other part of regenerate men , and therefore when they commit great sinnes , they may commit them with consent , delight , and willingnesse of heart ▪ Fourthly , this flesh is in their members as well as in their wills , and therefote they may actuate , and execute those wills of sinne which they have consented unto . Fifthly , we confesse that by these sinnes thus committed , the Conscience of a regenerat man is wasted and wounded , and overcome by the power of sinne , and such a particular grievous Guilt contracted , as must first bee washed away by some particular repentance , before that man can be againe qualified to take actuall possession of his inheritance , or to be admitted unto glory . In which case that of the apostle is most certaine , that the very righteous shall scarsely be saved . For wee are to note that as some things may indispose a man for the present use , or dispossesse him of the Comforts and Emoluments , which yet are not valid enough to devest him of the whole right and state in a living : so some sinnes may bee of so heavie a nature as may unqualifie a man for an actuall admittance into Heaven , or possession of glory , which yet doe not nullifie his Faith , nor extinguish his Title and interest unto it . Thus we see that sinne may in the most holy have great power ; the examples whereof are all written for our learning , to teach us what is indeede within us , how circumspectly wee should walke , how watchfull over our hearts , how stedfast in our Covenant , lest wee fall after the example of those men , and so breake our bones as David did . For one great sinne presumptuously committed , will bring either such a hardnesse of heart , as will make thee live in a wretched securitie and neglect of thy service , and peace with God ; Or such a wofull experience of his wrath and heavie displeasure against sinne , as will even bruise thy Conscience , and burne up thy bowels , and make thee goe drooping and disconsolate it may be all thy dayes . But yet , though sinne may thus farre proceede against a regenerate man , all this doth not amount to a complete raigne . Though sinne may have a victorie in the faithfull and that even over their wills , yet it hath not a kingdome , which imports a complete and universall resignation of the whole will and man to the obedience of it . It is one thing to have the whole consent of the will unto some one sinne stollen away by some particular temptation ; and another , to be whollie addicted and devoted to the waies of sinne , to have the whole heart universally married to Lust , and filled with Sathan , whereby it bringeth forth fruite unto dea●…h . Into the former of these we grant the faithfull may fall , ( and yet even in that case , the seede of God which abideth in them , though it did not operate to prevent ●…inne , will yet undoubtedly serve to supplie repentance in due time ; and though Consent went before to conceive sinne , yet it shall not follow after to allow it being committed ; but they review their sin with much hatred , and selfe-displicencie , with affliction of spirit , humiliation of heart , admiration of Gods patience and forbearance , with renewing their Covenant , with Complaints and heavie bewailings of their owne frowardnesse , with a filiall mourning for their ●…ngratitude and undutifulnesse unto God. ) But that a regenerate man should totally addict himselfe to the wayes of sin , is repugnant to the Scripture , and extremely contrarie to that Throne which Christ hath in the heart of such a man. For the second Case , how unregenerate men may bee convinc'd that sinne doth raigne in them , wee must observe that the complete raigne of sinne , denotes two things . First that strength , power , soveraigntie , and dominion of sinne , which hath beene already opened . Secondly , A peaceable , uncontroled , willing , universall subjection of all the members vnto the obedience of that King. Now to measure the unregenerate by this Adequate Rule , wee must know , that they first are of severall sorts and stampes . Some are apparantly and in conspectu hominum outragious sinners , upon whom every man that sees them , and is well acquainted with the trade and course of sinne which they live in , may without breach of Charitie passe this sentence , there goes a man who declares himselfe in the eyes of the World to bee a servant of sinne ; ( I speake not this for liberty of censuring , but for evidence and easinesse of discerning onely . ) Every man that thinkes it basenesse and below the straine of his spirit to tremble at Gods Word , to feare judgements against sinne denounced , who with a presumptuous and high hand rejects the warnings which God sends him , who in his practise and sinfull conformities makes more account of the course of the World , then of the curse of God ; of the fashions of men , then of the will of the Spirit ; of the estimation of men , then of the opinion of Christ : and such is every one that allowes himselfe in the same excesse of rage and riot , of swearing , swaggering , and uncleannesse with his divelish associates , in the name and autho●…itie of the Lord Iesus . I pronounce that man to be a servant of sinne : and if he continue sinnes servant , he shall undoubtedly have sinnes wages ; The wages of sinne is Death , even the everlasting vengeance and wrath to come ; and if hee despise that warning , the word which I have spoken shall rise against him at the last day . Others there are of a more calme , civill , composed course , men much wiser but not a dramme holyer then those before . And here mainely stickes the inquirie , and that upon Three exceptions , with which they may seeme to evade , and shift off this power of sinne . First , in those men there appeareth not so soveraigne and absolute a dominion of sinne as hath been spoken of , in as much as they seeme to live in faire externall conformitie to the truthes which they have learned . To which I answere first in generall , that there may bee a raigne of sinne where it is not perceived , and that Insensibility is a maine argument of it . For this is a certaine rule , the more tenderly and seriously any man is affected with sense and sorrow for the power of sinne , the more hee is delivered from it . The young man in the Gospell was fully perswaded that hee had kept the whole Law , and little thought that his owne possessions were his king , and that he was a vassall to his owne wealth , till Christ convinced him of a mighty raigne of covetousnesse in his heart . A ship may in the midst of a calme by reason of a great mist , and the negligence of the Marriners to sound and discover their distances from land , split it selfe against a rocke , as well as be cast vpon it by some irresistible storme : and so that man who never fathams his heart , nor searcheth how neere he may be to ruine , but goes leisurely and uniformly on in his wonted formall and pharisaicall securities , may , when he thinkes nothing of it , as likely perish under the power of sin , as he in whom the rage thereof is most apparant . As there is a great strength in a River when it runnes smoothest and without noyse , which immediately discovers it selfe when any bridge or obstacle is set up against it : so when sinne passeth with most stilnesse , and undisturbance through the heart , then is the raigne of it as strong as ever , and upon any spirituall and searching opposition will declare it selfe . The Pharises were rigid , demure , saint-like men , while their hypocrisie was let alone to runne calmely and without noyse ; but when Christ by his spirituall expositions of the Law , his Heavenly conversation , his penetrating and convincing Sermons , had stopt the current , and disquieted them in their course , wee finde their malice swell into the very sinne against the holy Ghost . It is the light of the Sunne which maketh day when it selfe lies shut under a cloud and is not seene ; so in every naturall man there is a power and prevalencie of sinne , which yet may lie undiscovered under some generall moralities . Thus as the Serpent in the fable had a true sting while it lay in the snow , though it shewed not it selfe but at the fire : so there may be a regall power in sinne , when upon externall reasons it may for a time dissemble it selfe . Ahab and Ieroboams wife were as truely Princes in their disguise , as in their robes ; and a Sow as truely a Swine when washed in a spring of water , as when wallowing in a sinke of dirt . The heart of man is like a beast , that hath much filth and garbage shut up under a faire skinne , till the Word like a sacrificing sword slit open , and as it were unridge the Conscience to discover it . All the wayes of man , saith Salomon , are cleane in his owne eyes , but the Lord weigheth the spirits : He is a discoverer of the secrets , and in●…rals of every action . For the more pa●…ticular opening of this point it will be needefull to answere some few questions touching the raigne of some particular sinnes which haply are seldome so thought of . And the first is Touching smallsinnes whether they may be said to be raigning sinnes ? unto which I answere , That it is not the greatnesse but the power of sin which makes it a king . We know there are reguli as well as reges , kings of Cities and narrow territories , as well as Emperours over vast provinces . Nay many times a sinne may be great in Abstracto , as the fact is measured by the Law , and yet in Concreto , by Circumstances , it may not be a raigning sinne in the person committing it : and on the contrary a small sinne in the nature of the fact , may be a raigning sinne in the commission ; as in a Corporation a man not halfe as rich as another may bee the chiefe magistrate , and another of a farre greater estate may bee an underling in regard of Governement . As a small stone throwne with a strong arme will doe more hurt then another farre greater if but gently laid on , or sent forth with a fainter impression : so a small sinne , committed with a high hand , with more security , presumption , and customarinesse , then others , will more waste the conscience then farre greater out of infirmitie or sudden surprizall . As wee see drops frequently falling will eare into a stone , and make it hollower then some few farre heavier strokes could have done , or as water powred into a Sieve with many small holes , or into a bottomlesse vessell , is equally cast away ; A Ship may as well perish upon sands as rockes . Dayly small expences vpon lesser vanities , may in time eate out a good estate , if there be never any accompts taken , nor proportion observ'd , nor provision made to bring in as well as to expend : so a man , otherwise very specious , may by a course of more civill and moderate sinnes runne into ruine . The second Question is , Whether privy and secret sins which never breake forth into light may raigne . To which I answere , That of all other sinnes , those which are secret have the chiefest rule , such as are privy pride , hypocrisie , selfe-justification , rebellion , malitious projects against the Word and worship of God , &c. The Prophet compares wicked mens hearts to an Oven , Hos. 7. 6 , 7. As an Oven is hottest when it is stopp'd that no blast may breake forth : so the heart is oftentimes most sinfull , when most reserv'd . a It was a great part of the state and pride of the Persian kings , that they were seldome seene by their subjects in publicke ; and the kingdome of China at this day is very vast and potent , though it communicate but litle with other people : so those lodging thoughts , as the Prophet cals them , which lie stifled within , may be most powerfull , when they are least discover'd . First , Because they are ever in the throne ( for the heart is the throne of sinne ) and every thing hath most of it selfe , and is least mi●…ed and alter'd where it first riseth . Secondly , because they are in the heart as a stone in the Center , freest from opposition and disturbance , which , breaking forth into act , they might be likely to meete withall . And this may bee one of the depths and projects of Sathan against the soule of a man , to let him live in some faire and plausible conformitie for the outward conversation , that so his rule in the heart may be the more quiet both from clamours of conscience , and from cure of the Word . The third Question is , Whether sinnes of ignorance may be raigning sinnes ? To which I answere , That it is not mens knowledge of a king which makes him a king , but his owne power . Saul was a king when the witch knew not of it . For as those multitudes of imperceptible stars in the milkie way doe yet all contribute to that generall confused light which wee there see : so the undiscern●…d power of unknowne sinnes doe adde much to the great kingdome which sinne hath in the hearts of men . A letter written in an unknowne language , or in darke and invisible Characters , is yet as truely a letter as that which is most intelligible and distinct ; so though men make a shift to fill their consciences with darke and unlegible sinnes , yet there they are as truely as if they were written in capitall Characters . Saint Pauls persecution was a sinne of Ignorance , that was the only thing which left roome for the mercy of God , so he faith of himselfe , I obtained mercy because I did it ignorantly , through unbeliefe . Which words we are not to understand causally , or by way of externall motive to Gods mercy , as if Saint Pauls ignorance and unbeliefe had been any positive and objective reason why God shewed him mercy , but only thus , I was so grievous a persecutor of the Church of Christ , that had it not beene for my ignorance onely , I had beene a subject uncapable of mercy . If I had knowne Christs spirit , and beene so conuinc'd as the Scribes a and Pharises , to whom hee used to preach , were , and should notwithstanding that conviction have set my selfe with that crueltie and rage against him as I did , there would have beene no roome for mercy left , my sinne would have beene not onely against the members , but against the Spirit of Christ , and so an unpardonable sinne . His persecution then was a sinne of ignorance , and yet we may know what a raigning sinne it was by the description of it , That he made havocke of the Church , and haled men and women into prison . And indeed Ignorance doth promote the kingdome of sinne , as a thiese with a vizard or disguise will be more bold in his outrages , then with open face . For sinne cannot be reproved , nor repented of , till some way or other it be made knowne . All things that are reproved are made manifest by the light . The fourth Question is , Whether naturall concupiscence may be esteemed a raigning sinne ? To which I answere , That as a childe may be borne a king , and be crowned in his cradle ; so sinne in the wombe may raigne . And indeed Concupiscence is of all other the sinning sinne , and most exceeding sinfull . So that as there is virtually and radically more water in a fountaine though it seeme very narrow , then in the streames which flow from it , though farre wider , because though the streames should all dry up , yet there is enough in the fountaine to supply all againe : so the sinne of nature hath indeed more fundamentall foul●…nesse in it , then the actuall sinnes which arise from it , as being the adulterous wombe which is ever of it selfe prostituted to the injections of any diabolicall or worldly temptations , and greedy to claspe , cherish and organize the seeds of any sinne . So that properly the raigne of sinne is founded in Lust ; for they are ou●… lusts which are to be satisfied in any sinfull obedience ; All the subsidies , succours , contributions which are brought in are spent upon Lust ; and therefore not to mourne for and bewaile this naturall concupiscence , as David and Paul did , is a manifest signe of the raigne of lust . For there is no medium , if sin , which cannot be avoided ▪ be not lamented neither , it is undoubtedly obeyed . The last Question is , Whether sinnes of omission may be esteemed raigning sinnes ? To which I answere , That the wicked in Scripture are Character'd by such kinde of sinnes , Powre out thy vengeance upon the heathen that know thee not , and upon the families that call not upon thy name . The wicked through the pride of his heart will not seeke after God , God is not in all his thoughts . There is no truth , nor mercy , nor knowledge of God in the land . I was an hungred , and you gave me no meate ; thirsty , and you gave me no drinke ; a stranger , and you tooke me not in , &c. As in matters of governement , a Princes negative voyce whereby he hinders the doing of a thing , is oftentimes as great an argument of his royalty , as his positive commands to have a thing done ( nay a Prince hath power to command that to be done , which he hath no power to prohibite ; as Iosias commanded the people to serve the Lord : ) So in sinne , the power which it hath to dead and take off the heart from Christian duties , from Communion with God , from knowledge of his will , from delight in his word , from mutuall Edification , from a constant and spirituall watch over our thoughts and wayes , and the like , is a notorious fruit of the raigne of sinne . So then as he said of the Romane Senate , that it was an assembly of kings , so we may say of sinfull lusts in the heart , That they are indeed a Throng and a people of kings . The second Exception where with the more moderate sort of unregenerate men seeme to shift off from themselves the charge of being subject to the raigne of sinne , is , that sinne hath not over them an universall dominion , in as much as they abhorre many sinnes , and doe many things which the rule requires . All these things , saith the young man in the Gospell , have I done from my youth . And Hazael to the Prophet , Is thy servant a dog , to rip up women and dash infants to pi●…ces ? He seemed at that time to abhorre so dete●…able facts as the Prophet foretold . Come , saith I●…hu , and see my zeale for the Lord of hoasts . Ahab humbled himselfe , Herod heard Ioh●… gladly , and did many things , the foolish virgins , and apostate ; abstained from many pollutions of the world ; and from such abstinencies and performances as these men seeme invincibly to conclude that they are not under an universall raigne of sinne . For clearing this Exception we must know that there are other causes besides the power and kingdome of the spirit of Christ , which may worke a partiall abstinence in some sins , and conformitie in some duties . First , the Power of a generall restraining Grace , which I suppose is meant in Gods with-holding Abimelech from touching Sarah . As there are generall Gifts of the Spirit in regard of illumination , so likewise in order to conversation and practice . It is said that Christ beholding the young man , Loved him , and that even when he was under the raigne of Covetousnesse . He had nothing from himselfe worthy of love , therefore something , though more generall , it was which the spirit had wrought in him . Suppose we his ingenuitie , moralitie , care of Salvation , or the like . As Abraham gave portions to Ishmael , but the inheritance to Isaac : so doth the Lord on the children of the flesh and of the bond woman bestow common gifts , but the Inheritance and Adoption is for the Saints , his choisest Iewels are for the Kings Daughter . There is great difference betwixt Restraining and Renewing Grace ; the one onely charmes and chaines up sinne , the other crucifies and weakens it , whereby the vigor of it is not withheld onely , but abated : the one turnes the motions and streame of the heart to another channell , the other keepes it in bounds onely , though still it runne its naturall course ; the one is contrarie to the Raigne , the other onely to the Rage of sinne . And now these graces being so differing , needs must the abstaining from sinnes , or amendment of life according as it riseth from one or other , be likewise exceeding different . First , that which riseth from Renewing Grace is Internall in the disposition and frame of the heart , the law and the spirit are put in there to purifie the Fountaine ; whereas the other is but externall in the course of the life , without any inward and secret care to governe the thoughts , to moderate the passions , to suppresse the motions and risings of lust , to cleanse the conscience from dead workes , to banish privie pride , speculative uncleannesse , vaine , emptie , impertinent , unprofitable desires out of the heart . The Law is Spirituall , and therefore it is not a conformity to the letter barely , but to the Spiritualnesse of the Law , which makes our actions to be right before God. Thy Law is pure , saith David , therefore thy Servant loveth it . And this spiritualnesse of obedience is discerned by the Inwardnesse of it , when all other respects being removed , a man can be Holy there where there is no eye to see , no object to move him , none but onely hee and the Law together . When a man can be as much grieved with the sinfulnesse of his thoughts , with the disproportion which he findes betweene the Law and his innerman , as with those evils which being more exposed to the view of the World , have an accidentall restraint from men , whose ill opinious we are loth to provoke ; when from the Spirituall and sincere obedience of the hart doth issue forth an universall Holinesse like lines from a center unto the whole circumference of our lives , without any mercenary or reserv'd respects wherein men oftentimes in steade of the Lord , make their owne passions and affections , their ends or their feares their God. Secondly , that which riseth from Renewing grace is equall and a uniforme to all the Law , It esteemeth all Gods precepts concerning al things to be right , & it hateth euery false way . Whereas the other is onely in some b particulars , reseruing some exceptions from the generall rule , and framing to it selfe a latitude of holinesse , beyond which in their conceits is nothing of realitie , but onely the fictions and chimaeraes , the more abstract notions and singularities of a few men whose end is not to serve God , but to be unlike their neighbours . I deny not but that as oftentimes it falleth out in ill affected bodies , that some one part may be more disordered and disabled for seruice then others , because ill humors being by the rest rejected doe at last settle in that which 〈◊〉 ●…aturally weakest : so in Christians likewise , partly by the temper of their persons , partly by the condition of their liues and callings , partly by the pertinacious and more intimate adherence of some close corruption , partly by the company and examples of men amongst whom they liue , partly by the different administration of the spirit of grace , who in the same men bloweth how and where he listeth , it may come to passe that this uniformitie may bee blemished , and some actions be more corrupt , and some sinnes more predominant and untamed in them then others . Yet still I say Renewing Grace doth in some measure subdue all , and , at least , frame the heart to a vigilancie ouer those gaps which lie most naked , and to a tendernes to bewaile the incursions of sin which are by them occasioned . Thirdly , that which riseth from Renewing Grace is constant , growes more in old age , hath life in more abundance , proceedeth from a heart purged and prepared to bring forth more fruite , where as the other growes faint , and withers ; an hypocrite will not pray alwaies , a torrent will one time or other dry vp and putrifie . Water will mooue vpward by art till it be gotten levell to the spring where it first did rise , and then it will returne to its nature againe . So the corrupt hearts of naturall men , how euer they may fashion them to a shew of holinesse so farre forth as will 〈◊〉 even to those ends and designes for which they assum'd it , yet let them once goe past that , and their falling downe will make it appeare , that what ever motions they had screwed up themselves unto , yet still in their hearts they did bend another way , and did indeed resist the power of that grace , whose countenance they affected . Euen as Scipio and Annibal at Scyphax his table did complement , and discourse , and entertaine one another with much semblance of affection , whereas other occasions in the field occurring made it appeare that euen at that time their hearts were full of reuenge and hostility . Lastly , that which riseth from Renewing Grace is with a delight ▪ and much complacencie , because it is naturall to a right spirit ; it desires nothing more then to haue the law of the flesh quite consum'd , whereas the other hath paine and disquietnesse at the bridle which holds it in ; and therefore takes all advantages it can to breake loose againe . For while naturall men are tampering about spirituall things , they are out of their element , it is as offensiue to them as aire is to a fish , or water to a man. Men may peradventure to coole and clense themselves , step a while into the water , but no man can make it his habitation ; a fish may friske into the aite to refresh himselfe , but he returnes to his owne element : wicked men may for varietie sake , or to pacifie the grumblings of an unquiet conscience looke sometimes into Gods law ; but they can never suffer the word to dwell in them , they are doing a worke against nature , and therefore no marvell if they finde no pleasure in it : nay they b doe in their hearts wish that there were no such law at all to restraine their corrupt desires , that there were no such records extant to be produced against them at the last ; and as soone as any occasions call them unto sensuall and sinfull delights , they c steal●… away the law from their owne consciences , they suppresse and imprison the truth in unrighteousnesse , they shut their eyes by a d voluntary and affected ignorance , that they may more securely , and without checke or perturbation resigne themselves to their owne waies . Secondly , a deepe , desperate , hypocriticall affectation of the credit of Christianitie , and of the repute and name of holinesse , like that of Iehu , Come ●…ce my zeale for the Lord of Hoasts . And this is so farre from pulling downe the raigne of sinne , that it mightily strengthens it , and is a sore provocation of Gods jealousie and revenge . The Prophet compares hypocrites to a e dece●…tfull Bow , which though it seeme to direct the arrow in an even line upon the marke , yet the unfaithfulnesse thereof carries it at last into a crooked and contrarie way . And a little after , we finde the similitude verified : f Israel shall crie unto me , my God we know thee . Here seemes a direct ayme at God , a true profession of faith and interest in the covenant ; but obserue presently the deceitfulnesse of the Bow , Israel hath cast off the thing that is good , though he be well contented to beare my name , yet he cannot endure to beare my yoke ; though he be well pleased with the priviledges of my people , yet he cannot away with the tribute and obedience of my people , and therefore God rejects both him and his halfe services , The enemie shall pursue him . They haue sowed the winde , and they shall reape the whirle winde , saith the Lord in the same Prophet . My people are like a husbandman going over plowed lands , and casting abroad his hands as if he were sowing seed , but the truth is there is nothing in his hand at all but winde , nothing but vaine semblances and pretences , the profession of a leedsman , but the hand of a sluggard ; and now marke what an Harvest this man shall have : That which a man soweth , that also shall he reape , he sowed the wi●…de , and he shall imh●…rit the wind●… as Salomon speakes . Yet you may observe that there is some diff●…rence ; As in Harvest ordinarily there is an increase , hee that sowes a Pecke , may haply reape a Qua●…ter ; so the hypocrite here sowes winde , but he reapes a whirle winde ; he sowed vanitie , but he shall reape furie ( for the furie of the Lord is compar'd to a whirle winde . ) God will not be honored with a lie : shall a man lie for God ? This argument the Apostle useth to proove the Resurrection , because , else , saith he , we are found false witnesses of God , and God doth not stand in neede of false witnesses to justifie his power or glory . Why takest t●…ou my Word into thy mouth , seeing thou hatest to be reformed ? We reade , that in one of the States of Greece , if a scandalous man had lighted upon any wholsome counsell for the honor and advantage of the countrie , yet the Common-weale rejected it as from him , and would not be beholden to an infamous & branded person : And surely Almighty God can as little endure to be honored by wicked men , or to have his Name and Truth by them usurped in a false profession . When the Divell , who useth to ▪ bee the father of lies , would needes confesse the Truth of Christ , I know who thou art , even Iesus the Sonne of the Living God ; we finde our Saviour as well rebuking him for his confession , as at other times for his Temptations . Because when the Divell speakes a lie , he speakes De suo , he doth that which becomes him ; but when he speakes the Truth and Glorifies God , hee doth that which is improper for his place and station ( for who shall praise thee in the pit ? ) Hee speakes then De alieno , of that which is none of his owne , and then he is not a lyer onely by professing that which he hates , but a theefe too . And surely when men take upon them the Name of Christ , and a shew of religion , and yet deny the power thereof they are not only liers in professing a false love , but theeves too , in usurping an interest in Christ which indeede they have not ; and are like to have no happier successe with God ( who cannot be mocked ) then false pretenders have with men ; who under assumed titles of princes deceased , have laid claime to kingdomes . God will deale with such men as we teade that Tiberius dealt with a base pretender to a Crowne , when after long examination hee could not catch the impostor tripping in his tale , at last he consulted with the habite and shape of his body , and finding there not the delicacie and softnesse of a Prince , but the brawinnesse and servile fashion of a Mechanick , he startled the man with so unexpected a triall , and so wrung from him a confession of the Truth . And surely just so will God deale with such men as usurpe a claime unto his Kingdome , and prevaricate with his Name ; he will not take them on their owne words , or empty professions , but examine their hands ; If hee finde them hardned in the service of sinne , hee will then stop their mouth with their owne hand , and make themselves the argument of their owne conviction . Thirdly , the Power of pious and vertuous education ; for many men have their manners as the Colliar had his faith , meerely by tradition , and upon credit from their forefathers . So saint Paul before his Conversion liv'd as touching the Law unblameably in his owne esteeme , because he had beene a Pharisce of the Pharisees . Many times we may observe amongst men ▪ that contrarieti●… of affections proceede from causes homogeneall and uniforme , and that the same temper and disposition of minde will serve to produce effects in apparance contrary . When two men contend with much violence to maintaine two different opinions , it may easily bee discerned by a judicious stander by , that it is the same love of victory , the same contentious constitution of Spirit which did foster those extreme discourses , and many times men would not be at such distance in tenents , if they did not too much concurre in the pride and vaine glory of an opinionative minde . And surely so is it in matters of religion and practise , many times courses extremely opposite are embrac'd out of the selfe same uniforme frame and temper of spirit ; a humor pertinaciously to adhere to the wayes which a man hath beene bred in , may upon contrary educations produce contrary effects , and yet the principall reason bee the same , as it is the same vigor and vertue of the earth which from different seedes put into it produceth different fruites . So then a man may abstaine from many evils , and doe many good things meerely out of respect to their breeding , out of a native ingenuitie , and faire opinion of their fathers pietie , without any such experimentall and convincing evidence of the truth , or Spirituall and Holy love of the goodnesse , by which the true members of Christ are moved unto the same observances . Fourthly , the Legall and Affrighting Power which is in the Word , when it is set on by a skilfull master of the assemblies . For though nothing but the Evangelicall vertue of the Word begets true and spirituall obedience , yet outward conformitie may be fashioned by the terror of it . As nothing but vitall , seminall , and fleshly principles can organize a living and true man ; yet the strokes and violence of hammers , and other instruments being moderated by the hand of a cunning worker can fashion the shape of a man in a dead stone . As Ahab was humbled by the Word in some degree , when yet he was not converted by it . Fifthly , the power of a naturall illightned Conscience , either a wakened by some heavie affliction , or affrighted with the feare of Iudgement , or , at best , assisted with a temper of generousnesse and ingenuitie , a certaine noblenesse of disposition which can by no meanes endure to be condemned by its owne witnesse , nor to adventure on courses which doe directly the wart the practicall principles to which they subscribe . For ( as I observed before ) many men who will not do good Obedientially , with faith in the Power , with submission to the Will , with aime at the Glory of him that commands it , will yet doe it Rationally out of the conviction and evidence of their owne principles . And this the Apostle cals a doing by Nature the things contained in the Law , and a being a Law to a mans selfe . Now though this may carry a man farre , yet it cannot pull downe the kingdome of sinne in him , for these reasons . First , it doth not subdue All sinne , All filthinesse of the flesh and spirit , and so perfect ●…olynesse in the feare of God. Drive a swine out of one dirty way , and he will presently into another , because it was not his disposition but his feare which turned him aside . Where there are many of a royall race , though hundreds be destroyed , yet if any one that can prove his descent do remaine alive , the title and soveraigntie runnes into him ( as wee see in the slaughter which Athaliah made ) so in sinne , if any one bee left to exercise power over the Conscience without controle , the kingdome over a mans soule belongs unto that sinne . Secondly , though it were possible ( which yet cannot be supposed ) for a Naturall conscience to restraine and kill all the children of sinne , yet it cannot rippe up nor make barren the wombe of sinne , that is , Lust and Concupiscence , in which the raigne of sinne is sounded : Nature cannot discover , much lesse can it bewaile or subdue it . As long as there is a Divell to cast in the seedes of temptations , and lusts to cherish , forme , quicken , ripen them , impossible it is but sinne must have an of-spring to raigne over the soule of man. Thirdly , all the Proficiencies of Nature cannot make a mans indeavours good before God ; though they may serve to excuse a man to himselfe , yet not unto God. If one beare holy flesh in the skirt of his garment , and with his skirt doth touch fl●…sh shall it be uncleane , saith the Lord in the Prophet ? and the Priest answered no. But if one who is uncleane by a dead body touch any of these , shall it be uncleane ? and the Priest answered , it shall be uncleane . So is this people , and so is this nation before mee , saith the Lord , and so are all the workes of their hands before me , they are uncleane . They thinke because they are the seed of Abraham , and dwell in the land of promise , and have my worship , and oracles , and sacrifices , not in their hearts , but only in their lips and hands , which are but the skirts of the soule , that therefore doubtlesse they are cleane ; but whatever they are before themselves , in their owne eyes and estimation , yet before me neither the priviledge of their persons , Abrahams seede , nor the priviledge of their nation , the land of promise , nor the priviledge of their meere outward obedience , the workes of their hands , nor the priviledge of their ceremonies and worship , that which they offer before me , can doe them any good , but they , and all they doe is uncleane in my sight . Offerings and sacrifices in themselves were holy things , but yet unto them saith the Lord , to a revolting and disobedient people , they shall be as the bread of mourners , that is uncleane , and the Prophet ▪ elsewhere intimate the reason , I hate , I despise your feast dayis , I will not smell in your solemne assemblies , though yee offer me your meate offerings I will not accept them , neither will I regard the peace offerings of your fat beasts . Your burnt offerings arae not acceptable , nor your sacrifices sweete unto me . Though the things done be by institution Gods ▪ yet the evill performance of them makes them Ours , that is ▪ sinfull and uncleane . Mercie it selfe without Faith , which ought to be the roote of all obedience , is a sinfull mercy ; mercy in the thing , but sinne to the man. Sixthly , the sway and bias of selfe-love , and particular ends . When a mans disposition lookes one way , and his ends carry him another , that motion is ever a sinfull motion , because though it be sutable in outward conformity to the Rule , yet it is a Dead motion like that of puppets or manimate bodies , which have no principle of motion in themselves , but are carried about by the spring or weight which hangs unto them ( for a mans ends are but his weights ) and so the Obedience which comes from them is but a Dead obedience , which the Apostle makes the attribute of sinfull workes , and Saint Iames of a diabolicall saith . The act of Iehu in rooting out the house of Ahab , and the Priests of Baal was a right zealous action in it selfe , and by God commanded , but it was a meere murther as it was by Iehu executed , because hee intended not the extirpation of idolatry , but onely the erecting and establishing of his owne throne . To preach the Word is in it selfe a most excellent worke , yet to some there is a Reward for it , to others onely a Dispensation , as the Apostle distinguisheth , and he gives us as there , so else where , the reasons of it , drawne from the severall ends of men , some preach Christ out of envie , and others out of good will. To give good counsell , for the prevention of approching danger is a worke of a noble and charitable disposition as we see in Ionathan towards David ; but in Amaziah the priest of Bethel , who disswaded Amos from preaching at the Court , because of the kings displeasure , and the evill consequences which might thereupon ensue ( of all which himselfe was the principall if not sole author ) this was but a poore curtesie , for it was not out of love to the Prophet , but onely to bee ridde of his preaching . To seeke God , to returne , to enquire early after him , to remember him as a Rocke and Redeemer are in themselves choice and excellent services ; but not to doe all this out of a straight and stedfast heart , but out of feare onely of Gods sword , not to doe it because God commands them , but because he slayes them ; this end makes all but lying and flatterie , like the promises of a boy under the rod. To feare God is the conclusion of that matter , and the whole dutie of man ; but not to feare the Lord and his Goodnesse , but to feare the Lord and his Lions ( as the Samaritans did ) this is indeede not to feare the Lord at all . Lastly the very Antipathie of sinnes must necessarily keepe a man from many . For there are some sinnes so dissident and various , that they cannot consist together in the practice of them . Though the same Roote of originall corruption will serue for both , yet the exercises of them are incompatible : As the same roote will convey sap to several boughes , which shall beare fruits so different as could not grow out of the same branch . The Apostle gives a distinction of spirituall and fleshly filthinesse betweene many of which there is as great an opposition as betweene flesh and spirit . Ambition , pride , hypocrisie , formality , are spirituall sins ; drunkennesse , uncleannesse , publike , sordid , notorious intemperance are fleshly sinnes ; and these two sorts cannot ordinarily stand together , for the latter will speedily blast the projects , disappoint the expectations , wash of the dawbe and varnish which a man with much cunning and paines had put on . Pilat and Herod did hate one another , and this one would haue thought should haue advantaged Christ against the particular malice of either of them against him ( as in a case something paralell it did Saint ' Paul when the Pharises and Sadduces were divided ) but their malice against Christ being not so well able to wreake it selfe on him during their owne distances , was a meanes to procure a reconciliation more mischievous then their malice . Ephraim against Manasseh , and Manasseh against Ephraim , but both against Iuda , one sinne was put out to make the more roome for another . Many men have some master sinne , which checks and abates the rest . a The ancient Romans were restrain'd from Intemperance , Iniustice , violence by an extreame affection of glorie and an universall soveraigntie . As b many times men cure heates with heates , and one flux of blood with another ; so some sins though not cur'd are yet forborne upon the predominancy of others . The Pharises hated Christ , and feared the people , and many times this feare restrain'd the manifestatiō & executiō of the other . The Third and last Exception is this . Vnregenetate men of a more calme and civill temper may conceive themselves delivered from the raigne of sinne , because they have many conflictes with it , and reluctancies against it , and so afford not such a plenarie and resolved Obedience to it as so absolute a power requireth . To this I answere , That this is no more sufficient to conclude an overthrow of the raigne of sinne , then the sudden mutinie of Cesars souldiers , which hee easily queiled with one brave word , could conclude the nullifying of his government . For when we mention uncontrolednesse as an argument of sins Raigne , we meane not that a bare naturall Conviction ( which the Apostle cals an Accusation ) which imports a former yeelding to the lust , and no more ; but that a spirituall expostulation with a mans owne heart , ioyned with true repentance , and a sound and serious Lusting against the desires and commands of the flesh , are the things which subdue the raigne of sinne . The whole state then of this point touching the Roialtie of si●…ne will be fully opened , when we shall have distinctly unfolded the Differences betweene these Two Conflicts with sinne , the Conflict of a naturall Accusing Conscience , and the Conflict of a spirituall , Mourning and Repenting Conscience . First they Differ in the Principles whence they proceede . The one proceeds from a spirit of feare and bondage , the other from a spirit of love and delight . An unregenerate man considers the state of sinne as a kingdome , and so he loves the services of it ▪ and yet he Considers it as Regnum sub graviore regno . as a kingdome subiect to the scrutinies and enquiries of a higher kingdome , and so he feares it , because the Guilt thereof , and day of accompts affrights him so that this Conflict●…iseth ●…iseth out of the Compulsion of his Iudgement , not out of the propension of his will ; not from a desire to be Holy , but onely to be safe and quiet ; he abhorreth the thoughts of God and his Iustice ; whereas the faithfull hate sinne with relation to the purity and righteousnesse of God , desire to walke in all well pleasing towards him , hunger after his grace , are affected with indignation , selfe-displicencie , and revenge against themselves for sin , mourne under their corruptions , bewaile the frowardnesse of their slipperie and revolting hearrs , set a watch and spirituall iudicature over them , crie out for strength to resist their lusts , and prayse God for any grace , power , discipline , severitie which he shewes against them . In one word , a naturall conscience doth onely shew the danger of sinne , and so makes a man feare it ; but a Spirituall conscience shewes the Pollution of sinne , the extreme contrarietic which it beares to the love of our heart , the rule of our life , the Law of God , and so makes a man hate it , as a thing contrary not only to his happinesse , but to his nature , of which he hath newly beene made partaker . A dogge will be brought by discipline to for beare those things which his nature most delights in , not because his ravine is changed into a better temper , but the following paines makes him abstaine from the present baite : so the conflict of the faithfull is with the unholynesse of sinne , but the conflict of other men is onely with the Guilt and other sensuall incommodities of sinne . And though that may make a man forbeare and returne , yet not unto the Lord : They have not cryed unto me , saith the Lord , with their heart , when they howled upon their beds . Their prayers were not cries , but howlings , brutish and meere sensuall complaints , because they proceeded not from their hearts , from any inward and sincere affection , but onely from feare of that hand whith was able to cast them upon their beds . As a sicke man eates meat , not for love of it , which he takes with much reluctancie and disrellish , but for feare of death which makes him force himselfe ( a. Saul said to Samuel ) against his will , whereas a heal●…y man eates the same meate with hunger and delight : so a naturall ▪ conscience constraines a man to doe some things which his heart never goes along with , onely to avoide the paine which the contrary guilt infers . In a Tempest the marriners will cast out all their wares , not out of any hatred to the things ( for they throw over their very hearts into the Sea with them ) but because the safety of their lives , and preservation of their goods will not stand together ; not sub intuitu mali , sed min●…ris boni , not under the apprehension of any evill in the things , but onely as a lesser good which will not consist with the greater ; and therefore they never throw them over but in a Tempest : whereas at all other times they labour at the pumpe to exonerate the ship of the water which settles at the bottome , not onely for the danger , but stinch and noysomnesse of it too . Thus a Naturall conscience throwes away sinne as wares , and therefore never forbeares it but in a Tempest of wrath , and sense of the curse and quickly returnes to it againe ; but a spirituall conscience throwes out sinne as corrupt and stinking water , and therefore is uniformely disaffected to it , and alwayes laboureth to be delivered from it . A scullion or colliar will not dare handle a coale when it is full of fire , which yet at other times is their common use ; wheras a man of a more cleanly education , as he will not then , because of the fire , so not at any time , because of the foulnesse : so here a Naturall conscience for forbeares sinne somtimes , when the guilt and curse of it doth more appeare , which yet at other times it makes no seruple of ; but a Spirituall conscience abstaines alwayes , because of the basenesse and pollution of it . The one feares sinne , because it hath fite in it to burne ; the other hates sinne , because it hath filth in it to pollute the Soule . Secondly , these conflicts differ in their seates and stations . The naturall Conflict is in severall faculties , as between the understanding and the will , or the will and the affections , and so doth not argue any universall renovation , but rather a rupture and schisme , a confusion and disorder in the soule : But a spirituall conflict is in the same facultie , will against will , affection against affection , heart against heart , because sinne dwels still in our mortall body ; Neither doe the spirit and the flesh enter into covenant to share and divide the man , and so to reside asunder in severall faculties , and not molest one anothers governement ; there can be no agreement betweene the strong man and him that is stronger , Christ will hold no treatie with Beliall ; he is able to save to the uttermost , and therefore is never put to make compositions with his enemie ; he will not disparage the power of his owne Grace so much as to entertaine a parlie with the flesh . So then they fight not from severall forts onely , but are ●…ver struggling like Esau and Iacob in the same wombe . They are contrary to one another , saith the Apostle , and contraries meete in the same subject before they exercise hostility against one another . Flesh and spirit are in a man as light and darkenesse in the dawning of the day , as heate and cold in warme water , not severed in distinct parts , but universally interweav'd and coexistent in all . There is the same proportion in the naturall and spirituall conflict with sinne , as in the change of motion in a bowle . A Bowle may be two wayes alter'd from that motion which the impressed violence from the ar●…e did direct it to ▪ sometimes by an externall cause , a b●…ke meeting and turning the course ▪ ever by an internall , the sway and corrective of the Bias , which accompanies and slackens the impressed violence throughout all the motion . So is it in the turning of a man from sinne ; A naturall man goes on with a full consent of heart , no bias in the will or affections to moderate or abate the violence ; only sometimes by chance he meetes with a convicted judgement , or with a naturall conscience , which like a banke turnes the motion , or disappoints the heart in the whole pleasure of that sinne ; but in another , where haplie he meetes with no such obstacle , he runnes his full and direct course . But now a spirituall man hath a Bias and Corrective of Grace in the same facultie where sin is , which doth much remit the violence , and at length turne the course of it . And this holdes in every sin , because the Corrective is not casuall , or with respect onely to this or that particular , but is firmely fix'd in the parts themselves on which the impressions of sinne are made . Thirdly , they differ in the manner or qualities of the conflict . For first , a naturall conflict hath ever Treacherie mixed with it , but a Spirituall conflict is faithfull and sound throughout ; and that appeares thus . A Spirituall heart doth ever ground its fight out of the Word , labors much to acquaint it selfe with that , because there it shall have a more distinct view of the enemy , of his armies , holdes , supplies , traines , weapons , strategems . For a spirituall heart sets it selfe seriously to fight against every method , deceite , armor of lust , as well against the pleasures , as the guilt of sinne . But a naturall heart hath a secret treacherie and intelligence with the enemy , and therefore hates the light , and is willingly ignorant of the forces of sinne , that it may have that to alledge for not making opposition . There is in every naturall man in sinning a disposition very suteable to that of Vitellius , who used no other defences against the ruine which approached him , but onely to keepe out the memory and report of it with fortifications of mirth and sottishnesse , that so he might be deliver'd from the paines of preserving himselfe . Thus the naturall conscience finding the warre against sinne to be irkesome , that it may bee deliver'd from so troublesome a businesse , labours rather to stifle the notions , to suppresse and hold under the truth in unrighteousnesse , to strive , resist , dispute with the spirit , to be gladly gull'd and darkened with the deceites of sinne , then to live all its time in unpreventable and unfinishable contentions . Secondly , a naturall conflict is ever particular , and a spirituall universall against All sin , because it proceedeth from hatred which is ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Philosopher speakes , against the whole kinde of a thing . A naturall man may be angry with sinne , as a man with his wife or friend , for some present vexation and disquietnesse which it brings , and yet not hate it , for that reacheth to the very not being of a thing . And for a naturall man to have his lusts so overcome as not at all to be , would doubtlesse be unto him as painefull , as mutilation or dismembring to the naturall bodie ; and therefore if it were put to his choice in such termes as might distinctly set forth the painefulnesse and contrarietie of it to his present nature , he would undoubtedly refuse it , because he should be destitute of a principle to live and move by : and every thing naturally desires rather to move by a principle of its owne , then by violent and forraigne impressions , such as are those by which naturall men are moved to the wayes of God. And therefore the naturall conscience doth ever beare with some sinnes , if they be small , unknowne , secret , or the like , and hearkens not after them . But the spirit holdes peace with no sin , fights against the least , the remotest , those which are out of sight . Paul against the sproutings and rebellions of naturall Concupiscence , David against his secret sinnes , as Israel against Iericho and Ai and those other cities of Canaan ; it suffers no Accursed thing to be refer●…ed , it slayes as well women and children as men of warre , lest that which remaines should be a snare to deceive , and an engine to induce more . The naturall conscience shootes onely by aime , and levell against some sins , and spares the rest , as Saul in the slaughter of the Amalekites . But the spirituall shootes not onely by levell against particular notorious sinnes , but at randome too against the whole army of sinne , and by that meanes doth peradventure wound and weaken lusts which it did not distinctly observe in it selfe , by complaining unto God against the bodie of sinne , by watching over the course and frame of the heart , by acquainting it selfe out of the Word with the armour and devices o●… Satan , &c. The opposition then betweene the naturall conscience and sinne is like the opposition betweene fire and hardnesse in some subjects ; the conflict betweene the spirituall conscience and sinne is like the opposition betweene fire and coldnesse . Put mettall into the fire , and the heat will dissolve and melt it , but put a bricke into the fire , and that will not melt nor soften ( because the consistencie of it doth not arise Ex causâ frigidà , but siccâ ) but put either one or other into the fire and the coldnesse of it will be removed ; and the reason is because betweene fire and hardnesse there is but a particular opposition in some cases , namely where a thing is hard out of a dominion of cold as in mettals , not out of a dominion of dry qualities as in bricke and stones ; but betweene fire and coldnesse there is an universall opposition . So a naturall conscience may peradventure serve to dissolve or weaken , in regard of outward practice some sinnes , but never All ; whereas a spirituall reacheth to the remitting and abating every lust ▪ because the one is onely a particular the other an universall opposition Thirdly , the naturall conscience fights against sinne with fleshly weapons , and therefore is more easily overcome by the subtiltie of Satan , such as are servile feare , secular ends , carnall disadvantages , generall reason , and the like ; but the spirituall conscience ever fights with spirituall weapons out of the Word , Faith , Prayer , Hope , Experience Watchfulnesse , Love , godly Sorrow , Truth of heart &c. Fourthly , they differ in their Effects . First , a natural conflict consists with the practice of many sinnes unquestioned , unresisted ; but a spirituall changeth the course and tenor of a mans life , that as by the remainders of the flesh the best may say , We cannot doe the things which we would : So by the first fruits of the spirit , and the seede of God , it may be truely said , They cannot sinne . For though they doe not attaine a perfection in the manner , yet for the generall current and course of their living it is without eminent , visible , and scandalous blame . Secondly , the naturall is onely a combate , there is no victory followes it , sinne is committed with delight and persisted in still ; but the spirituall diminisheth the power and strength of sinne . Thirdly , the naturall if it doe overcome , yet it doth onely represse or repell sinne for the time ; like the victory of Saul over Agag ▪ it is kept alive , & hath no hurt done it , but the spirituall doth mortifie , crucifie , subdue sinne . Some plaisters skinne , but they do not cure , give present ease , but no abiding remedie against the roote of the disease : so some attempts against sinne may onely for the present pacifie , but not truely clense the conscience from dead workes . Fourthly , the naturall makes a man never a whit the stronger against the next assault of Temptation , whereas the spirituall begets usually more circumspection , prayer , faith , humiliation , growth , acquaintance with the depth and mysteries of sinne , skill to manage the spirituall armour , experience of the truth , power , and promises of God , &c. Lastly , they differ in their end . The naturall is onely to pacifie the clamors of an unquiet conscience , which ever takes Gods part , and pleads for his service against the sinnes of men . The spirituall is with an intent to please and obey God , and to magnifie his Grace which is made perfect in our weakenesse . Now for a word of the third Case , Why every sinne doth not raigne in every wicked man ? for answere whereunto we must , First , know that Properly it is originall sinne which raignes , and this king is very wise , and therefore sends forth into a man members and life , as into severall provinces , such vicero●…es , such actuall sinnes , as may best keepe the person in peace and encouragement , as may least disquiet his estate , and provoke rebellion . Secondly , we are to distinguish betweene the Raigne of sinne , actuall , and vi●…tuall , or in praeparatione animi ; for if the state of the king requires it , a man will be apt to obey those commands of ●…ust , which now haply his heart riseth against , as savage and belluine practices , as we see in Hazael . Thirdly , though Originall sinne be equall in All and to all purposes , yet Actuall sinne for the most p●…t followes the temper of a mans minde , bodie , place , calling , abilities , estate , conversings , relations , and a world of the like variable particulars . Now as a river would of it selfe , caeteris paribus , goe the neerest way unto the sea , but yet according to the qualities and exigencies of the earth through which it passeth , or by the arts of men , it is crooked and wried into many turnings : So Originall si●…e would of it selfe carry a man the neerest way to hell , through the midst of the most divellish and hideous abominations ; but yet meeting with severall tempers and conditions in men , it rather chooseth in many men the safest then the speediest way , carries them in a compasse , by a gentler and a blinder path , then through such notorious and horrid courses , as wherein having hell still in their view , they might haply be brought some time or other to start backe and bethinke themselves . But lastly and principally the different administration of Gods generall restraining Grace ( which upon unsearchable and most wise and just reasons he is pleased in severall measures to distribute unto severall men ) may bee conceived a full reason , why some men are not given over to the rage and frenzie of many lusts , who yet live in a voluntary and plenary obedience unto many others . To conclude , By all this which hath beene spoken we should bee exhorted to goe over unto Christ , that wee may be translated from the power of Sathan ; for he only is able to strike through these our kings in the day of his wrath . Consider the issue of the raigne of sinne , ( wherein it differs from a true King , and sympathizeth with Tyrants , for it intendeth mischiefe and misery to those that obey it . ) First , sinne raignes unto Death , that which is here called the raigne of sinne , ●…s before called the raigne of Death , and the raigne of sinne unto Death . Rom. 5. 17. 21. Rom. 6. 16. Secondly , Sinne raigneth unto feare and bondage , by reason of the death which it brings , Heb. 2. 15. Thirdly , Sinne raigneth unto shame , even in those who escape both the death and bondage of it . Fourthly , It raigneth without any fruite , hope , or benefit , What fruit had you then in those things whereof ye are now ashamed ? Rom. 6. 21. Lastly the raigne of sin is but momentary , at the length both it selfe and all its subjects shall be subdued . The World passeth away , and the lusts thereof , but he that doth the Will of God abideth for ever . 1. Ioh. 2. 17. Of Christs Kingdome there is no end . We shall reape if we faint not . Our combate is short , our victorie is sure , our Crowne is safe , our triumph is eternall , his Grace is All-sufficient here to helpe us , and his Glory is All-sufficient hereafter to reward us . THE POLLVTION OF SINNE , AND VSE OF THE PROMISES . 2. COR. 7. 1. Having therefore these Promises ( dearely beloved ) Let us clense our selves from all filthinesse of the flesh and spirit , Perfecting holinesse in the feare of God. HAving set forth the State , Guilt , and Power of Sinne , I shall now in the last place for the further opening the exceeding sinfulnesse thereof , discover the pollution and filthinesse which therefrom both the flesh and spirit ▪ the Body and Soule doe contract . The Apostle in the former chapter had exhorted the Corinthians to abstaine from all communion with Idolaters , and from all fellowship in their evill courses . Severall arguments he useth to enforce his exhortation . First from the Inequality of Christians and unbeleevers , Bee not yee unequally yoked with unbeleevers , v. 14. It hath a relation to the Law of Moses , which prohibited to plow with an Oxe and an●… Asse , or to put into one yoke things disproportionable . Secondly , from their contrarietse , and by consequence uncommunicablenesse to each other , there is as everlasting and unreconciliable an hatred betweene Christ and Be●…al , righteousnesse and unrighteousnesse , as betweene light and darknesse , ver . 14. 15. Thirdly , from those pretious and excellent Promises which are made to Christians , they are the Temples of God , his people , and peculiar inheritance , h●… is their Father , and they his Sonnes and daughters , ver . 16 , 17 , 18. And there are many reasons in this one argument drawn from the Promises to inferre the Apostles conclusion . First , by that unction and consecration whereby they are made Temples unto God ▪ they are separated from profane uses ▪ designed to Divine and more noble imployments , sealed and set apart for God himselfe , and therefore they must not be profaned by the uncleane touch of evill society . Secondly by being Gods Temples , they are l●…fted to a new station , the eyes of men and Angels are upon them , they offend the weake , they blemish and deface their Christian reputation , they justifie , comfort , encourage , settle the wicked in their sinfull courses , by a deepe pollicie of the deceitfull heart of man , apt to build u●…grounded presumptions of safety to it s●…lfe , by the fellowship of such whom it conceives to be in a good condition . Thirdly , they involve themselves in the common calamities with those with whom they communicate . It Israel had not separated themselves from ▪ Egypt by the blood of the Paschall Lambe , but h●…d communicated with them in their idolat●…y , they should have felt the sword of the destroying ▪ Angell in their houses , as well as the Egyptians . If upon hostility betweene nations , warning be given by an adversary to all strangers to voyde the place which he commeth against , and they take not the summons ; though of themselves they bee no way engaged upon the quarrell , yet being promiscuously mingled with the conquer'd people , they also shall share in the common calamity , and become captives with the rest : so good men by communion with the wicked , are involved in the generall miseries of those with whom they communicate . Fourthly , they betray the safety and tranquillitie of the Church and state wherein they live ; for they under Christ are the foundations of the common wealth , their prayers establish the Princes throne , their cryes hold God fast and will not let him alone , to destroy a people . If the Salt bee infatuated , every thing must be unsavoury , if the foundations faile , what can the people doe ? Now lastly , in the words of the Text the Apostle shewes the aptnesse of the promises to clense and purifie , and that therefore they to whom they are made do mis-imploy and neglect them , if they purifie not themselves from all that filthynesse of flesh and spirit which by communion with the wicked they were apt easily to contract . I shall not trouble you with any division of the words , but observe out of them the point I have proposed , Touching the pollution and filthinesse of sinne , ▪ and inferre other things in the Text by way of corolarie and application unto that . The wise man saith That God made all things beautifull in their time , and then much more man , whom hee created after his owne Image in righteousnesse and holynesse with an universall harmony & rectitude in soule and body . Hee never said of any of the Crea●…ures , Let u●… make it after our o●…ne Image as he did of Man , and yet the Creatures have no more beautie in them , then th●…y have footesteps of the power , wisedome , and goodnesse of him that made them . How much more beautifull then was the soule of man , for whose service this whole glorious frame was erected , and who was filled with the knowledge and love of all Gods revealed Will ? Now sinne brought confusion , disorder , vanity , both upon the whole Creation , and upon the Image of God in Men and Angels . What thing more glorious then an Angell , what more hideous then a Devill , and it was nothing but sinne which made an Angell a Divell . What thing more beautifull and benigne then Heaven , what more horrid and mercilesse then Hell , and yet it was sin which drew a * Hell out of Heaven , even fire and brimstone upon Gods enemies . What more excellent and befitting the hands of such a workman then an universall fulnesse and goodnesse in the whole frame of nature ? What more base and unserviceable then emptinesse and disorder ? And it is sinne which hath put chinkes into all the Creatures to let out their vertue , and hath brought vanitie and vexation of Spirit upon all things under the Sunne . In one word what more honourable then to obtaine the end for which a thing is made ? What more abhorrid then to subsist in a condition infinitely more wofull then not to be ? and it is sin only which shall one time or other make all impenitent sinners wish rather to bee hurried into that fearefull gulfe of annihilation , and to be swallowed up in everlasting forgetfulnesse , then live with those markes of vengeance , under those mountainous and unsupportable pressures , which their sinnes will bring upon them . When we looke into the Scriptures to finde out there the resemblances of sinne , wee finde it compar'd to the most loath some of things . To the blood and pollution of a new borne childe , before it bee cut , washed , salted , or swadled ▪ Ezek. 16. 6. To the rottennesse of a man in his Grave , The whole world lieth in mischiefe and sinne , 1. Ioh. 5. 19. even as a dead man in the slime , and rottennesse of his Grave . To that noysome steame and poysonous exhalation which breath ▪ s from the mouth of an open sepulcher , their throat is an open sepulcher ▪ Ro●… . 3. 13. that is , out of their throate proceedeth nothing but stinking and rotten communication , as the Apostle cals it . Eph. 4. 29. To the nature of Vipers , Swine , and Dogges , Luk. 3. 7. 2. Pet. 2. 20. To the dung or garbage , the poyson , sting , excrements , vomit of these filthy creatures ; to a roote of bitternesse which defiloth many , Heb. 12 ▪ 15. to thorns and briers , which bring forth no other fruites but cu●…ses , Heb. 6. 8. To the excrements of mettals , drosse , and reprobate silver , Ier. 6. 28. Ezek. 22 18. To the excrements of a boyling pot , a great scumme , Ezek. 24. 11. 12. To the worst of all diseases , sores , Esai . 1. 6. Rottennesse , 2. Tim. 3. 8. Gangrenes or leaprosies , 2. Tim. 2. 17. Plague and pestil●…nee , 1. King. 8. 38. The menstruousnesse of a removed woman ▪ Ezek. 36. 17. To a vessell in which there is no pleasure , which is but the modest expression of that draught into which nature emptieth it selfe , Hos. 8. 8. And which is the summe of all uncleannesse , sinne in the heart is compar'd to the fire of hell , Iam. 3. 6. So that the pure eyes of God doe loath to see , and his nostrils to smell it , Zach. 11. 8. Amos. 5. 21. It makes all those that have eyes open , and judgements rectified to abho●…re it in ot●…ers . The wicked is an abomination to the righteous , Prov. 29. 27. When desperate wretches poure out their o●…thes and execr●…tions against Heaven , scorne and persecute the Word of Grace . count it basenesse and cowardise not to dare to bee desperately wicked , then every true heart mournes for their pride , compassionates their misery , defies their solicitations , declines their companies and courses , even as most infectious , serpentine , and hellish exhalations which poison the ay●…e , and putrifie the earth upon which they ●…reade . And when God gives a man eyes to looke inward , unridgeth the Conscience , unbo ▪ welleth the heart , stirreth up by his Word the sinke which is in every mans bosome , makes him smell the carrion of his owne dead workes , the uncleannesse of his evill Conscience , the filthinesse of his Nature , every man is then constrained to abhorre himselfe , to be loathsome in his owne sight , and to stoppe his nose at the poyson of his owne sores , Ezek. 36. 31. For the more particular discovery of this Truth , let us first looke upon the best workes of the best men . Though we say not that they are sins , and in naturarei culpable , as our adversaries charge us ; yet so much evill doth adhere unto them by the mixture of our corruptions , by passing through our hands , as when sweete water passeth through a sinke , as that God might justly turne away his eyes from his owne Graces in us , not as his Graces , but as in us . It is true , the Spirituall off●…rings and sacrifices of the Saints , as they come from Gods Grace , are cleane and pure , a sweet savour , acceptable , well pleasing , and delightfull unto God. But yet as they come from us they have iniquitie in them , as not being done with that through and most exact conformitie to Gods Will , as his Iustice requires , and therefore if hee should enter into judgement , and marke what is done amisse , he might reject our Prayers , and throw backe the dung of our sacrifices into our faces , for abusing and defiling his Grace ; For cursedis every one that continueth not in everything written in the Law to doe it . Cleane then and acceptable they are . First , comparatively in regard of wicked mens offerings , which are altogether uncleane . Secondly , by favor and acceptance , because God spareth us as a father his sonne that desires to please him . Thirdly , ( which is the ground of all ) by participation with Christ , being perfum'd with his incense , being strained through his blood , being sanctified upon his Altar ; When he shall sit as a refiner and purifier of gold , to purifie the sonnes of Levi , and purge them as gold and silver , then shall they off●…r unto the Lord an off●…ring in righteousnesse , then shall the offerings of Iudah and Ierusalem bee pleasant unto the Lord. But in it selfe ou●… best righteousnesse is as a m●…nstruous ragge . If God should lay righteousnesse to the line and judgement to the plummet , should take such exceptions as he justly might at the most holy action that any Saint can offer to him ; If hee should shew the conscience how short it falls of that totall perfection which his pure eye requires , how many loose thoughts , how much deadnesse , wearinesse , irreverence , diffidence , vitiat●…th o●…r purest prayers ; how many by ends , corrupt respects , ignorances , oversights , forgetfulnesse , worldly intermixtures deface and blemish our brightest actions ; how much unbeliefe consists with the strongest faith ; how many thornes , stones , birds , doe haunt and cover the best ground , the most honest and good heart to stifle and steale away the word from it ; how many weedes doe mingle with the purest corne ; how much ignorance in the sublimest judgements ; how much vanitie in the severest and exactest mindes ; how much loosenesse and digressions in the most sadde and composed thoughts ; how many impertinencies and irregularities in the most bridled and restrained tongue ; how much mispence of the seasons and opportunities of Grace in the most thrifty redemption of our time ; how much want of Compassion and melting affections in our greatest almes ; of love to the truth , and right acceptation of the beautifull 〈◊〉 of peace in our largest contributions ; how much selfeallowance and dispens●…tion to iterate , and re●…erate ou●… smaller errors ; if in these and a world of the like advantages God should be exact to marke what is done 〈◊〉 , who were able to stand in his presence , or abide his comming ? Say the papists what they will of merit of con●…ignitie , commensurate to eternall life ▪ and proportionable to the Iustice and ●…everest scrutinie of the most pure and jealous God ▪ yet let the Conscience of the Holies●… of them all bee summon'd to single out the most pure and merito●…ious worke which he ever did , and with that to ioyne issue with Gods Iustice to perish or be saved according as that most perfect of all his workes shall appeare ●…ighteous or impure ; and I dare presume none of them would let their salvation runne a hazard upon that triall . So then there is pollution by way of adherencie and contact in the h●…st workes of the best men . How much more then in the best workes of unregenerate men ? Their sacrifices uncleane and abominable before God , being offered upon the Altar of a defiled conscience , Prov. 15. 8. Tit. 1. 15. Their prayers and solemne meeting ●…hatefull , loathsome ▪ impious , Esai . 1 ▪ 13 , 14 , 15. For either they are but the howlings of ●…flicted men , that crie out for paine , but not out of love , Hos. 7. 14. or the babling of carelesse ●…nd secure men , that cry Lord , Lord , and mumble a few words without further notice , like Balaams As●…e , Math. 7 ▪ 21. or the wishings and wouldings of inordinate men , that pray for their lusts and not for their soules , Iam 4. 3. Or lastly the bold and unwarranted intrusions of presumptuous men , who without respect to the Word , Promises , or Conditions of God ▪ would haue mercie from him without grace , and forgivenesse of sinne without for saking of sinne . Their mercies are cruell mercies ; their profession of religion but a forme of godlinesse , 2. Tim. 3. 5. All as I said before but the embalming of a carcasse , which abates nothing of the hideousnesse of it in the sight of God. And now if the best workes of wicked men are so uncleane and full of filthinesse in Gods eyes , where then shall appeare their confessed sinnes ? If their prayers and devotions stinke , how much more their oathes and execrations ? If their sacrifices and that which they offer to God is vnclean , how uncleane is their sacriledge and that which they steale from him ? If their mercies be cruell , how cruel their malice , murthers , br●…beries , oppressions ▪ If there be so much filthinesse in their profession , how much more in their persecution , in their reviling and scorning of the wayes of God ? If their fastings and maceration be sinfull and not unto the Lord , Zach. 7. 5. What is their drunkennesse , their spuing and staggering , their clamors and uncleannesse , all their cursed complements and ceremonies of damnation ? O consider this all yee that have hitherto forgotten God! Remember that his eyes are purer then alwayes to behold iniquitie ; Remember that his spirit will not alwaies strive with flesh ! Admire his bottomlesse patience , which hath thus long suffered thee an uncleane vessel to pollute thy selfe and others , and forborne thee with more patience then thou could'st have done a Toade , or Serpent , then which notwithstanding in his sight thou art farre more uncleane : And Remember that his Patience is Salvation , and should lead thee to repentance ! Consider , that the Law of the Lord is pure , and his feare cleane , and his holynesse beautifull , the garments with which he clotheth his Priests , garments of comelynesse and prayse , made for glory and beauty ; he comes with fire and sope , with water and blood to heale our sores , to purge our uncleannesse . But now if there be lewdnesse in our filthinesse , obstinacie in our evill wayes ; if it suffice us not to have thus long wrought the will of the Gentiles , let us with feare consider those wofull denunciations : Let him that is filthy be filthy still : Ephraim is ioyned to Idols let him alone : Because I have purged thee , and thou wast not purged , thou shalt not bee purged from thy sinnes any more , till I have caused my furie to rest upon thee . We have considered the Quod s●… , that sinne is full of filthinesse and pollution . I will but name the Quid ●…it , What this filthinesse is . It hath Two things belonging to the nature of it . First , a privation of the nitor or beauty which the image of God brought into the soule with it . A difformity to the holinesse and brightnesse of the Law. The Law was both Holy and Good , not onely the Rule but the beauty of our life and nature . So that as evill is a declination and swarving from the Law as a Rule , so it is sinne , and as it is a swarving from the Law as our beauty , so it is the staine and pollution of the soule . Secondly , it notes a positive foulenesse , an habituall ( both naturall and contracted ) defilednesse of minde and conscience , an introducing of the image of Satan , hideous markes of hellishnesse and deformity in the soule , body and conversation . Every desire , motion , and figment of the heart being nothing but the exhalations of an open sepulcher , the dampe and steame of a rotten soule . Now in the last place let us see the Quale sit , those Evill Properties which accompanie this pollution . Foure woefull qualities belong unto it . First , it is a deepe pollution of a Crimson dye , of a skarlet tincture that will not weare out . Esai . 1. 18. Like the spots of a Leopard , or the blicknesse of an Ethiopian , which is not by way of accidentall or externall adherencie , but innate and contemper'd , belonging to the constitution . Ier. 13. 23. It is engraven upon their heart , written with an iron pen , and the claw of a diamond , and so fashion'd even in the very substance of the soule . Ier. 17. 1. It is an iniquitie marked , which cannot bee washed away with niter and much sope , no more then markes imprinted and incorporated in the substance of a vessell . Ier. 2. 22. The whole inundation and deluge of Noah could not wash it of from the earth , but it return'd againe . A showre of fire and brimstone from heaven hath not so clensed it out of the country of Sodome , but that the venome and plague of it doth still there appeare in a poisonous and stinking l●…ke . The plague which came amongst the Israelites for the abominations of Baal Peor had not clensed the filthinesse all away , but many yeeres after the staine remained , Ios. 22. 17. Nay , the very flames of Hell shall not in all eternity be able to eate out the prints , or to fetch away the staines of the smallest sinnes from the nature of man. Nay , which is yet stronger then all this , though Grace be of it selfe apt to wipe out , and conquer sinne , yet that measure and portion of Grace which here the best receive , though it may shorten , weaken , abate , yet it doth not utterly roote ●…t out . Who can say I have made my heart cleane , I am free from my sinnes ? The best of us have yet our sores running upon us , and stand i●… neede of a garment to cover our pollutions . Secondly , It is an universall pollution . I said unto thee when thou wast In thy bloud , live . We are by nature all overdrown'd and plung'd in the filthinesse of sinne . The Apostle here cals it filthinesse of flesh and spirit , to note the compasse of the staine of sinne . For notwithstanding some sinnes belong principally to the spirit , as pride , heresie , idolatry , superstition , &c. and others to the flesh , as drunkennesse , gluttonie , uncleannesse , &c. yet certaine it is that every sinne defiles both flesh and spirit , by the reason of their mutuall dependencie in being and working , and of the contagious quality of sinne . Sinnes of the flesh soake and sinke and eate in to the bottome of the spirit , to drowne that with hardnesse , insensibility , errour , security , inconsideratenesse , contempt of God , &c. and the sinnes of the spirit breake out like plague sores into the flesh , pride into the eye , malice into the hand , heresie●… to the tongue , superstition and idolatry into the knee , &c. the soule and body have so neere communion , that one can no more sinne al●…e without the contagion of the other , then one wheele in an Engine move without the motion of the other . Thirdly , it is a spreading pollution . A leprosie , a gangrene , a plague , that diffuseth poison and infection upon others . First , it spreades in a mans selfe . An evill lust will infect the thoughts , and they the desires , and they the words and actions , and they grow into habits and reflect backe againe upon the heart and conscience to harden and defile them . Secondly , this infection staies not in a mans selfe onely , but runnes forth upon others , to leade and misguide them ; we will certainely doe as we have done , We and our kings , our princes , and our fathers , in the cities of Iudah and in the streetes of Ierusalem . To drive and compell them ; why compellest thou the Gentiles to live as doethe Iewes ? To comfort and hearten them ; Thou hast justified , and art a comfort to thy sisters Sodome and Samaria . To exasperate and enrage them ; Thou hast given occasion to the enemies of the Lord to blaspheme . To deceive and seduce them , as the old Prophet of Bethel did the Prophet of the Lord by his lie . To teach and instruct them ; the Israelites by their idolatry taught their children to walke after Baalim . And by how much the more authority over the persons of men , or emmencie of place , or reputation of piety any man hath , by so much the more spreading and infectious are his sinnes , being taken with the more trust and assurance . If a minister be loose and scandalous , a magistrate carelesse and rustie , a gentleman rude a●…d uncleane , a man that professeth the power of godlinesse , unjust and worldly , strange it is how the lower and more ignorant ranke of men , who beleeve that surely such men as these are not by their places so farre from , or by their learning and studies so unacquainted with God as they , will be hereby strengthned in their deadly and formall courses . Thirdly ( which is yet worse ) the vory godly are apt to be infected by the sinnes of the wicked . It is not so strange to see a godly man misguided and seduc'd by the errours of others like himselfe , the estimation of whose persons may over-rule the opiniō of their actions , and so make a man take them upon trust from them . But that a Holy man should carch infection from the example of another who is in the gall of b●…ternesse , is a thing that wonderfully sets f●…th the corruption of our nature , and the contagion of sin●…e . The sonnes of God saw the daughters of men , and were polluted , the people of Israel saw the Midianitish women and were ensnared . A Holy mans conversing with loose , carnall and formall men , diswonts him from the wayes of God , brings a deadnesse of spirit , and insensible decay of grace upon him secretly , and therefore the more dangerously conveyes a mediocritie and compliancie of Spirit with formes onely of godlinesse and pharisaicall outsides , begets much dispensation and allowance in many errours , that he may keepe pace , and not seeme too austere , censorious , and ill conceited of the men whom hee walkes with . Therefore David would not suffer a wicked man to be in his presence , nor any wicked thing to be before his eyes , lest it should cleave unto him . Take heede , saith the Apostle , lest any roote of bitternesse springing up trouble you , and thereby many be defiled . Fourthly , it spreads not onely upon men , but defiles and curses the good Creatures of God about us ; It puts a leprosie into the stone in the wall , and the beame in the house , barrennesse into the earth , mourning into the Elements , consumption into the Beasts and Birds , bondage , vanitie , griefe , and at last combustion and dissolution upon the whole frame of nature . Fourthly , it is a mortall & apoysonous pollution , the pollution of deadly sores , & putrifactions . I said unto thee in thy blood live , yea I said unto thee in thy blood live . It notes that that estate wherein they were in their sinnes , was so deadly , that the cure of them was very difficult , it required the repetition of Gods power and mercie . If a childe new borne should lie exposed in its blood to the injurie of a cold ayre , not have the Navell cut , nor the body wrapp'd , or wash'd , or tended at all , how quickly would it be that from the wombe of the mother it would drop into the wombe of the Earth ? The state of sinne is an estate of nakednesse , blood , impotencie , obnoxiousnesse to all the temptations and snares of Sathan , to all the darts of death and hell . The ancients compare it to falling into a pit full of dirt and stones , a man is not onely polluted , but hee is bruized and wounded by it . To conclude , there is no deformity nor filthines extant which did not rise from sinne . It is sin which puts bondage into the Creature , which brings discords and deformities upon the face of Nature . It is sin which put devilishnesse into Angels of Heaven , and hurried them downe from their first habitation . It is sin which put a sting into death , without which though it kil yet it cannot curse . It is sin which puts fire into Hell , and supplies unto all eternitie the fuell & materials for those unextinguishable slames . It is sin which puts hell into the Conscience and armes a man with terrours and amazements against himselfe . It is sin which puts rottennes and dishonour into the grave ; he that died without sin rose up without corruption . It is sinne which wrings out those clamors and grones of bruit creatures , which wrestle under the curse of Adams fall . It is sin which enrageth and maddeth one beast against another , and one man against another , & one nation against another . It is sin which brought shame and dishonor upon that nakednesse unto which all the Creatures in Paradise did owe awe and reverence . It is sin which turn'd Sodom into a stinking lake , and Ierusalem the glory of the Earth , into a desolation and haunt for Owles and Bitterns . It is sinne which so often staineth Heauen and Earth with the markes of Gods vengeance , and which will one day roule up in darkenesse , and devoute with fire , and reduce to its primitive confusion the whole frame of nature . It is sinne which puts horror into the Law , makes that which was at first a Law of life and liberty to be a Law of bondage and death , full of weaknesse , unprofitablenesse , hideousnesse , and curses . It is sinne which puts malignity and venome into the very Gospell , making it a savor of Death unto Death , that is , of another deeper death and sorer condemnation , which by trampling upon the blood of Christ wee draw upon our selves , unto that death under which wee lay before by the malediction of the Law. And lastly ( which is the highest that can bee spoken of the ve●…ome of 〈◊〉 . It is sinne which , in a sort , and to speake after the manner of men , hath put hatred into God himselfe , hath moved the most mercifull , gratious and compassionate Creator , to hate the things which he made , and not to take pittie upon the workes of his hands . If God had look'd round about his owne workes , hee could have found nothing but Goodnesse in them , and theresore nothing but Love in himselfe . But when sinne came into the World , it made the Lord repent , and grieve , and hate , and destroy his owne workmanship . And the consideration hereof should drive us all like Lepers and polluted wretches to that Fountaine in Israell which is opened for sinne and for uncleannesse , to buy of him white rayment that wee may be clothed , and the shame of our nakednesse may not appeare . For which purpose we must first finde out the pollution of sinne in our selves , and that is by using the Glasse of the Law , which was published of purpose to make sinne appeare exceeding sinfull . For as rectum is sui index & obliqui so purum is sui index & impuri , That which is right and pure is the measure and discovery of that which is crooked and impure . Now the Law is Right , Pure , Holy , l●…st , Good , Lovely , Honourable , Cleane ; and therefore very apt to discover the contrary affections and properties in sinne . And having gotten by the Law acquaintance with our selves , there is then fit place for the Apostles precept , To cleanse our selves from all filthinesse of flesh and spirit . First the Lord discovered the preposterousnesse of Israels services unto him , when they came before him in their uncleannesse , and lifted up hands full of blood , and then comes the like precepts to the Apostles here , wash ye , make ye cleane , put away the evill of your doings from before mine eyes , &c. But can an uncleane thing cleanse it selfe ? Can that which is intrinsecally , naturally , inherently uncleare purifie it selfe ? It may pollute any thing which toucheth it , but how can it cease from that which belongs to its nature , or wipe out that which hath eaten in , and is marked in its very substance ? It is true of our selves wee cannot cleanse our selves , It is Christs Office to Sanctifie his Church , and it is His comlynesse with which wee are adorned , without him we can doe nothing ; but yet having him we must wash our selves . For God worketh not upon men as a carver upon a stone when he would induce the shape and proportions of a man , but yet leaves it a stone still and no more ; but as himselfe did worke upon Earth in Paradise when hee breath'd into it the Soule of man , and so made it a Living Creature . It is true a naturall man is as dead to grace as a stone is to naturall life , and therefore if onely man should worke upon him hee would continue as dead still ; but hee who of dead Earth made a living man , is able of stones to raise up children unto Abraham , and the worke of conversion is a worke of vivification . Now then being quickned , we must walke and worke our selves . I will take away , saith the Lord , the sto●…ie heart out of their flesh , and I will give them an heart of flesh , that they may walke in my statutes , &c. So then God commands us to cleanse our selves when yet it is his owne worke . First , to teach us that what he doth is not out of dutie or debt , but of Grace and Favour for when he doth that which he commands , it is manifest that ours was the duty , and therefore his the great●…r mercy , to give us mony wherewith to pay him the debt we owed . Thou workest allour workes for us , saith the Prophet . The worke as it is a dutie is ours , but as it is a performance it is thine . Secondly , He doth it to shew that though hee be the Author and finisher of our Faith , though he who beginneth our good workes doth also performe them untill the day of Christ , yet he will not have us abide alwayes under his hand as dead stones , but , being quickned , and healed by his Spirit , and having our impotencies remooved , we likewise must cooperate and move to the same end with him ; for he doth not so worke for us , but hee withall gives us a will and a deede to concurre with him to the same actions , As wee have received Christ , so wee must walke in him . Thirdly , to shew us where wee must fetch our cure , to teach us that hee will bee sought unto by us , and that wee must rely upon his Power and Promises . Therefore Hee commandeth us the things which we cannot doe , that we might know of whom to begge them , for it is Faith alone which obtaineth by Prayer that which the Law requireth onely but cannot effect , by reason of the weaknesse of it . In one place the Lord commandeth , cast away from you all your transgressions , and make you a new heart and a new spirit . In another place he promiseth , I will sprinkle cleane water upon you , and you shall be cleane from all your filthinesse and from all your idols will I cleanse you ; A new heart also will I give you , and a new spirit will I put within you , and I will take away the stonie heart out of your flesh . and will give you an heart of flesh . How can these things consist together , He commands us to doe that which hee promiseth to doe himselfe ? but onely to shew that God gives what he requires . The things which he bids us doe , ( as if they were to bee the workes of our owne will , and being indeede the duties which we owe ) yet he promiseth to doe in us , to shew that they are the workes of his grace , and that his promises are the foundation of all our performances . For wee by working doe not cause him to fulfill his promises , but hee by promising doth enable us to performe our workes . So then wee cleanse our selves by the strength of his promises , they are the principles of our Purification . This the Apostle expresseth in the text . Having therefore these promises ( dearely beloved ) Let us cleanse our selves . This then is the next thing wee must inquire into , wherein the strength of this argument lies , and how a man ought to make use of the promises to inferre and presse upon his conscience this dutie of clansing himselfe . Here then first we must note , that promises doe containe the matter of rewards , and are for the most part so proposed unto us . Abating onely the first promise of ca●…ing unto the obedience of Faith , which I conceive is rather made unto Christ in our behalfe ( Aske of me and I will give thee the heath●…n for thine inheritance and the uttermost parts of the earth for thy possession ) then unto us formally , because the seede of Abraham are the subject of the promises , I say excepting onely that , I conceive all other promises to beare in them the nature of a reward , and so to carry relation to presupposed Services . For benefits have usually burdens and engagements with them , so that promises being the representation of rewards , and rewards the consequents of service , and all services being generally comprehended in this of cleansing our selves from all ●…ilthinesse , and of finishing holinesse in Gods feare , manifest it is that the promises are in this regard fit arguments to induce our dutie . The Gospell which is the Word of Promise hath an obedience annexed unto it , which the Apostle cals the Obedience of the Gospell : And Faith being the hand to receive the promises hath an obedience annexed vnto it likewise , which the same Apostle cals the obedience of Faith , for it is not only a hand to receive , but a hand to worke . To live to our selves , and yet lay claime to the promis●…s , is to make God a lyer , not to beleeve the record which hee gives of himselfe , that he will not cast away pretious things upon swine . His promises are free in fier●… , made onely out of Grace , but conditionall in facto esse , performed and accomplished with dependance upon duties in us . God is Faithfull , saith the Apostle , who shall stablish you and keep you from evill , there is the promise , and we are confident that you will doe the things which we command you there is the duty which that promise cales for . When we pray , Give us our dayly bread , by saying , Give us , we acknowledge that it is from God , but when wee call i●… ours , wee shew how God gives it , namely in the use of meanes . For Bread is Ours , not onely in the right of the promise , I will not faile thee , nor forsake thee , but by service and quiet working in an orderly calling . Secondly , Promises are apt to purifie not onely as arguments to induce it , but likewise as efficiens causes and principles , being by Faith apprehended , of our Holynesse . And so the force of the reason is the fame , as if a rich man having given a great estate unto his sonne , should adde this exhortation , having received such gifts as these , and having now where withall to live in qualitie and worth , keepe your selfe in fashion like the Sonne of such a father . Efficients they are . First , as tokens and expressions of Gods Love , for all Gods promises are grounded in his Love. His Iustice , Truth , ahd Fidelity are the reasons of fulfilling promises , because in them hee maketh himselfe our debtor ( Therefore saith the Apostle , There is laid up for mee a Crowne of righteousnesse which God the righteous Iudge shall give unto me●… ; and againe , God is faithfull , who will not suffer you to bee tempted , and faithfull is hee that hath promised , who also will doe it ; and Saint Iohn , If we confesse our sinnes , he is faithfull and lust to forgive us our sinnes , and to cleanse us from all unrighteousnesse . One would thinke a man should rather feare the revenge then expect the forgivenesse of sinnes by Gods ●…ustice , but God is as Iust in performing the mercy which Hee promiseth , as in executing the vengeance which he threatneth . So then Iustice and Fidelity are the reasons of fulfilling promises , but Gods Love and Mercy is the onely reason of making promises . The Lord did not set his Love upon you nor choose you ( saith Moses to Israel ) because ye were more in number then any people , but because the Lord Loved you , that is the ground of making the promise , and because he would keepe the oath which he had sworne to your fathers , that was the ground of performing his promise . For thy Words sake , and according to thine owne heart , saith David , hast thou done all these great things . According to thine owne heart , that is , ex mero mot●… , out of pure and unexcited love , thou didst give thy Word and Promise , and for thy Word sake thou hast performed it , not for any thing that was in mee ( for wh●… am ●… O Lord , or what is my house ? ) hast thou brought me hitherto . Thou wilt performe , saith the Prophet , the Truth to Iacob , and the mercy to Abraham , which thou hast sworne unto our fathers from the dayes of old ; Why Truth to Iacob , and Mercy to Abraham ? We must note , the promise after a sort began in Abraham ( therefore he is call'd the Father of the Faithfull ) and when God makes a promise , it is onely out of Mercie ; but the Promise was continued unto ●…a cob , who being Abrahams seede was an hei●…e of the Promise , and so the inheritance which was out of mercy given unto Abraham , did out of Truth and fidelitie descend unto Iacob , the seede of Abraham ; and therefore we shall finde Covenant , Mercy , and Oath ioyned together in the Scripture , to note unto us both the ground of making the Covenant , Mercy ▪ and the ground of performing the Covenant made , the Truth and Fidelity of God. Thy God shall keepe unto thee the Covenant and the Mercy which he sware unto thy fathers , saith Moses . To performe the Mercy promised to our fathers , and to re member his holy Covenant , The oath which he sware to ou●… father Abraham , &c. saith Zachary in his song . Th●… wee see that the Promises are the tokens and fruits o●… Gods meere Love ▪ And in that regard they are apt to cleanse , or to moue us to any dut●…e which God requires of us . For Love and mercy , being by faith apprehended ▪ are strong arguments to love and feare God againe . is love him because he loved us , and they shall feare th●… Lord and his goodnesse ; the goodnesse of the Lord begetteth feare , and that is all one as to cleanse and purifie for the feare of the Lord is cleane and pure . There is an uncleane feare , like that of the Adulteresse , who feareth her husband , lest hee should returne and deprehend her in her falsenesse to him ; but the true feare of the Lord is cleane , like that of a chaste spouse who feareth the departure of her Love. There are none so destitute of humanity as not to answere Love for Love. Secondly , Promises are the Efficient causes of our Purification , as they are The grounds of our Hope and expectations . Wee have no reason to Hope for any thing which is not promised , or upon any other conditions then as promised . Hope is for this reason in Scripture compared to an Anker both sure and stedfast , because it must have something of firmenesse and stabilitie to fasten upon before it can secure the Soule in any tempest . To hope without a promise , or upon any promise otherwise then it stands , is but to let an Anker hang in the water , or catch in a Wave , and thereby to expect safetie to the Vessell . This argument the Apostle useth why we should not cast away our confidence , or slacken our hope , because there is a Promise , which by patience and doing the Will of God we may in due time receive , and which is a firme foundation for our Confidence to ●…est upon . So Abraham is said to have beleeved against hope in hope that hee should be the father of many nations and the ground of that hope is added , According to that which was spoken , to that word of Promise , ●…o shall thy se●…de be . And else where he is said to have looked for a City which had foundations ; that is a Citie which was built upon the Immutable stabilitie of Gods ●…ath and Promise . Thus we see Promises are the grounds of our Hop●… , and Hop●… is of a cleansing nature . The Grace of God , saith the Apostle , teacheth as to deny 〈◊〉 and worldly lusts , and to live ●…oberly , righteously ▪ and Godly in this present World ; the reason whereof is presently enforced , Looking for that blessed Hope , and the Glorious appearing of the great God. And againe , He that hath this hope in him , saith S. Iohn , namely to bee like him at his comming , Purifieth himselfe even as He is Pure . Hee that hopeth to be fully like Christ hereafter , and to come to the measure of the stature of his fulnesse , will labour to his uttermost to bee as he was in this World. For a man hopes for nothing de futuro , which he would not presently compasse , if it were in his power . No man is to bee presum'd to Hope for the whole who hates any part , or to expect the fulnesse , who rejects the first fruites of the Spirit . He that loveth not his brother whom hee hath seene , how can hee love God whom he hath not seene ? That is , He that cannot endure nor looke on that little glimpse and ray of Holynesse which is in his brother , in one of the same passions , infirmities and corruptions with himselfe , will much lesse be able to abide the light of the Sonne of righteousnesse , and that most orient , spotlesse , and vast Holynesse which is in him . The same reason holdes here , he that cannot endeavour to purifie himselfe here , doth never truely hope to be like Christ hereafter . He that directs his course towards Yorke can never bee presumed to hope that hee shall by that journey get to London , when he knowes , or might easily be informed that it is quite the other way . And the truth is , no wicked man hath any true or a●… saint Peter cal●… it lively Hope to come to Heaven . Blind presumptions , ignorant wishings and wouldings hee may have , but no true Hope at all . For that ever supposeth some knowledge and preapprehension of the Goodnesse of that which is Hoped for ; and there is nothing in Heaven which wickedmen do not hate as very evill to them ; the Presence of the most Holy God , the purity and brightnesse of his Glory , the Company of Christ Iesus and his Saints , &c. If they might be suffered first to have a view of it , and see what is there doing , what Divine and Holy imployments take up all the thoughts , desires , and powers of the blessed company there , they would abhorre no place more . Hope begets Love ( whom having not seene , ye love , saith the Apostle ) Hope to bee like Christ hereafter will worke a love and desire to expresse so much as wee can of his Image here . Hee that longs for a thing will take any present occasion to get as much of it as he may together . Notably doth Saint Paul set forth this purifying propertie of hope in the promises . I follow after , if that I may apprehend that for which also I am apprehended of Christ Iesus . I am already apprehended of Christ , he hath in his body carried me in hope vnto Heaven with him , and made mee sit together in Heavenly places , and this hope to come to him at last , to attaine to that price of the high calling of God in Christ Iesus , makes me presse , and pull , and strive by all meanes to attaine to perfection , to expresse a Heavenly conversation in earth , because from thence I looke for a Saviour the Lord Iesus Christ : Hope ( as we said ) is an Anker , Our Anker is fix'd in heaven , our vessell is upon earth , now as by the Cable a man may draw his vessell to the Anker , so the Soule being fixed by hope vnto Christ , doth hale and draw it selfe neerer and neerer unto him . Thirdly , Promises are the efficient causes of our purification , as they are the objects of our Faith : For we dare not beleeve without Promises . Therefore Abraham stagger'd not through unbeliefe , but gave glory to God , because he was fully perswaded , that what he had promised he was able to performe . It is not Gods power simply , but with relation to his Promise which secures our faith . So Sarah is said through faith to be deliver'd of a child being past age , because she judg'd him faithfull that had promised . Now by being Objects of faith , the Promises must needs cleanse from filthinesse ; for faith also hath a cleansing property , It purifieth the heart , and worketh by love , and looketh upon the things promised as desireable things , rejoyceth in them , and worketh homogeneall and sutable affections unto them . Againe , we must note , That sinne comes seldome without Promises to pollute us , begets vast expectations and hopes of Good from it . Balaam was whet and enliven'd by promises to curse Gods people ; The Strumpet in the Proverbes , that said to the young man , Come let us take our fill of loves , conceiv'd most adequate satisfaction to her adulterous lusts by that way . This was the delusion of the rich foole in his Epicurisme , Soule take thine ●…ase , eate , drinke , and be merry , for thou hast much laid up for many yeeres : Of the Iewes in their Idolatries to the Queene of heaven , because that would afford them plenty of victuals , and make them see no evill : Of Gehazies foolish heart , who promised to himselfe Olive-yards and Vineyards , and sheepe and Oxen , and men-servants and maide servants by his officious lie . And this was one of the divels master pieces when he tempted Christ , All these will I give thee , if thou wilt fall downe and worship me . Thus we see sinne seldome comes without promises to seduce and pollute the soule . And yet the Truth is these promises cannot hold up the hope of any man. When a man hath wearied himselfe in the pursuit of them , yet still there is lesse hope at last then at first . But now faith fixing upon sure mercies , upon promises which cannot be abrogated or disannull'd ( being made i●…eversible by the oath of God , who after hee hath sworne cannot repent ) and seeing not onely stabilitie , but pretiousnesse in the promises , and through them looking upon the great goodnesse of the things contained in them as already subsisting and present to the soule , and by this meanes overcomming the world ( whose onely prejudice and advantage against Christ is this , that the things which hee promiseth are long hence to come , whereas that which it promiseth it likewise presenteth to the view of sense ; which difference faith destroieth , by giving a subsistence and spirituall presence of things hoped for to the soule ) by this meanes , I say , faith doth mightily prevaile to draw a man unto such holinesse , as becommeth the sonnes and heires of so certaine and pretious promises . Till a man by faith apprehends some interest in the promises , he will never out of true Love endeavour a conformitie unto God in Christ. By them , saith Saint Peter , we are made partakers of the divine nature , and doe escape the corruption that is in the world through lust . What is it to be made partaker of the divine nature ? It notes two things : first , a fellowship with God in his holinesse ; that puritie which is eminenter and infinitely in Gods most holy nature is formaliter , or secundum modum creaturae , so farre as the image of his infinite holinesse is expressible in a narrow creature , fashioned in and communicated unto us by our union with Christ. Secondly , a fellowship with God in his blessednesse , namely in that beatificall vision , and brightnesse of glory which from the face and fulnesse of Iesus Christ ( who as a second Adam is made unto us the Authour and Fountaine of all heavenly things ) shall at last in fulnesse , and doth even now in flashes and glimmerings shine forth upon his members . And all this we have from those great and pretious promises which are made unto us of Holinesse and of Blessednesse . For as we say of the Word in generall , so more especially of the Promises , they are operative words , and doe produce some reall effects , being received by faith . As a man when he receiveth a deed signed , sealed , witnessed , and delivered , doth not onely take parchment or waxe , or emptie words , but hath thereby some fundamentall right created unto the things in the deed mentioned to be convey'd , so that the deed is declaratorie and operative of some Reall effects : so in the word and promises of God sealed by the bloud of Christ , ratified by the oath of the Covenant , testified by the Spirit of Truth , deliver'd by the hand of Mercy , and received by the hand of Faith , there doth not onely passe emptie breath and naked words , but also some Reall effects by the intendment of God are thereby produc'd ; namely , the cleansing of our sinfull nature from the pollutions of the world , and the transforming thereof into the image and purity of the divine nature . Fourthly , Promises are the efficient causes of our purification , as they are the Raies and Beames of Christ the Sunne of Righteousnesse , in whom they are all founded and established . They are All in him Yea , and in him Amen . Every promise by faith apprehended carries a man to Christ , and to the consideration of our unity with him , in the right whereof we have claime to the Promises ; even as every line in a circumference , though there never so distant from other , doth , being pursued , carry a man at last to one and the same Center , common unto them all . For the Promises are not made for any thing in us , nor have their stability in us , but they are made in and for Christ unto us , unto Christ in our behalfe , and unto us onely so farre forth as we are members of Christ. For they were not made to seeds as many , but to seed , namely to Christ , in aggregato , as comprehending the head and the members in the unitie of one body . So then every Promise carrying us to that Vnitie which we have with Christ by his spirit ( who is therefore call'd a spirit of Adoption , because he vesteth us with the sonneship of Christ , and a spirit of holinesse and renovation , because he sanctifieth us by the resurrection of Christ ) doth thereby purifie us from dead workes , and conforme the members to the Head , building them up in an holy Temple and into an habitation of God through that spirit by whom we are in Christ. In one word , Our interest in the Promises is grounded upon our being in Christ , and being one with him ; and our being in him is the ground of our purification . Every branch in me that bringeth forth fruite , my father purgeth , that it may bring forth more fruite . And in this respect the promises may be said to purifie , as still carrying us to our interest in Christ , in whom they are founded . Fifthly and lastly , the Promises are causes of our purification , as Exemplars , patterns , and seeds of purity unto us . For the Promises are in themselves Exceeding great and pretious , Every Word of God is pure and tryed like gold seven times in the fire , it is right , and cleane , and true , and altogether righteous , and therefore very lovely and attractive , apt to sanctifie and cleanse the soule . Sanctifie them by thy truth ( saith Christ ) thy Word is truth , and againe , Now ye are cleane through the Word which I have spoken unto you . For the Word is Seed , and seede a similates earth and dirt into its owne pure and cleane nature . So by the Word there is a trans-elementation , as it were , and conforming of our foule and earthie nature to the spiritualnesse of it selfe . Therefore the Apostle useth this for an argument , why the regenerate cannot si● ( namely in that universall and complete manner as others doe ) because they have the seed of God abiding in them , that is , his Word , Spirit , and Promises abating the strength of lust , and swaying them to a contrary point . For thus the Word of promise makes a mans heart to argue . Hath God of meere Grace made assurance of so pretious things to me who by nature am a filthy and uncleane Creature , obnoxious to all the curses and vengeance in his booke ? Hath he wrought so great deliverance , and laid up such unsearchable riches for my soule ? and should I againe breake his Commandements , and joyne in the abominations of other men ? Would he not be angry till he had consumed me ; so that there should be no escaping ? Should I not rather labour to feele the comforts and power of these Promises , encouraging mee to walke worthy of so great meroy , and so high a calling ? to walke meete for the participation of the Inheritance of the Saints in light ? Shall I that am reserv'd to such honour , live in the meane time after the lusts of the Gentiles , who have no hope ? * Hath God distinguished me by his Spirit and Promises from the world , and shall I confound my selfe againe ? Shall I requite evill for good to the hurt of mine owne soule ? These and the like are the reasonings of the heart from the beauty and purity of the Promises . Thirdly and lastly , Promises are Arguments to inferre our Purification , because in many of them that is the very Matter of which they consist , and so the power and fidelity of God is engag'd for our Purification . I will clense them from all their iniquity whereby they haue sinned against me , saith the Lord. And againe , I will sprinkle cleane water vpon you and you shall be cleane : from all your filthinesse and from all your idoles will I clense you , &c. And againe , They shall not defile themselues any more with their idoles , nor with their detestable things , nor with any of their transgressions , but I will save them , and I will cleanse them . And againe , I will heale their backeslidings , I will Love them freely . The Lord will wash away the filth of the daughters of Sion , & purge the bloud of Ierusalem from the midst thereof by the Spirit of Iudgement , and by the spirit of burning . Which Promises , bringing along the fidelity and power of God to our faith , doe settle our hearts amidst all the corruptions and impotencies of our nature . When the conscience is once throughly acquainted with the sight of its owne foulnesse , with the sense of that life and power which is in concupiscence , it findes it then a great difficultie to rest in any hope of having lusts either subdued or forgiuen . The Psalmist , when his sore ranne , and ceased not , refused to be comforted , thought himselfe cast out of Gods fauour , as if his mercies were exhausted , and his promises come to an end , and his compassions were shut up , and would shew themselves no more . Therefore in this case the Lord carries our Faith to the consideration of his Power , Grace , and Fidelity , which surpasseth not onely the knowledge but the very coniectures and contrivances of the hearts of men . The Apostle saith , That Christ was declared to be the Sonne of God with power , according to the Spirit of holinesse , by the resurrection from the dead ▪ That Spirit which raised Him from the dead is therefore called a spirit of Holinesse , because the sanctifying of a sinner is a resurrection , and requires the same power to effect it , which raised Christ from the dead . When Saint Paul had such a bitter conflict with the thorne in his flesh , the vigor and stirrings of concupiscence within him , he had no refuge nor comfort but onely in the sufficiencie of Gods grace , which was able in due time to worke away and purge out his lusts . And the prophet makes this an argument of Gods great power above all other Gods , that he subdueth iniquities , and blotteth out transgressions . Though wee know not how this can be done , that such dead bones , soules that are even rotten in their sinnes , should be cleansed from their filthinesse , and live againe : yet he knowes ; and therefore when wee are at a stand , and know not what to doe to Cure our lusts , then wee may by faith fix our Eyes upon him , whose grace , power , wisedome , fidelity is all in these his promises put to gage for our purification . Thus wee see how promises in generall doe worke to the Cleansing of us from filthinesse of flesh and spirit . The same might at large be shewed in many particulars . I will but name those in the words before the Text ( to which it referres . ) The Lord promiseth to Dwell in us as in spirituall Temples , and this proves that wee ought to keepe our selues Cleane , that wee may be fit habitations for so Dovelike and pure a spirit . Flee for●…ication ( saith the Apostle ) why ? know you not that your bodie is the Temple of the holy Ghost which is in you — therefore glorifie God in your bodies and spirits for they are Gods. And againe . If any man defile the Temple of God , him shall God destro●… ▪ for the temple of God is holy , which temple ye are . He promiseth to be Our Father , and make us his people , and this also is a strong argument why wee should purifie our selves , and as obedient children not fashion our selves according to the former lusts in ignorance , but as he who hath called us is holy ▪ so should we be holy in all manner of conversation . And if we call him father , who without respect of persons judgeth according to every mans workes , we should passe the time of our sojourning here in feare . Ye are a chosen generation ( saith Saint Peter ) a royall priesthood , a holy nation , a peculiar people , that you should shew forth the vertues of him , who hath called you out of darknesse into his marvellous light . When yee were of the world , ye were then strangers to the Covenant , and aliens from the house and Israel of God , but now being become Gods houshold , ye are strangers and pilgrimes in the present world , and should therefore abstaine from the lusts of the flesh , which are sensuall and worldly things . Those that are a peculiar people , are a purged people ●…oo . He will purifie to himselfe a peculiar people , that they may be zealous of good work●…s . The consideration of which things should make us labour to settle our hearts to beleeve , love , and prize the promises , to store up and hide the word in our hearts , to have it Dwell richly in us , that in evill times and dayes of temptation wee may have some holdfast to relie upon . In times of plenty , security , and peace , men go calmely on without feare or suspicion ; but when stonnes arise , when God either hides his face , or le ts out his displeasure , or throwes men upon any extremities , then there is no hope but in our a●…ker , no stay nor reliefe but in Gods promises , which are setled and sure , established in heauen , and therfore never reversed or cancelled in the earth : And if this faithfull and sure word had not bin Da●…ids delight & comfort , if he had not in all the changes & chances of his owne ●…ife remembred , that al Gods promises are made in heaven , where there is no inconstancie , nor repentance , he had perished in his affliction . Though David by a propheticall spirit foresaw that God would not make his house to grow , but to become a dry and wither'd stocke of ●…esse , yet herein was the ground of all his salvation and of all his desire , that the Lord had made with him an Everlasting Covenant , order'd in all things and 〈◊〉 , that he had 〈◊〉 by his hol●…nesse that he would not faile David ; so that it was as possible for God to be unholy , as for the Word of promise made unto David to fall to the ground , & be untrue . Now that wee may the better apply the Promises to our selves , and establish our hearts in the truth and fidelity of God by them , wee may make use of these few Rules , amongst divers others which might be given . First , Promis●…s generally made , and so in medio for all , or particularly to some , are by the ground of them equally appliable to any in any condition unto which the promises are ●…utable . All the promises are but as one in Christ , as lines tho●…gh severall in the circumference doe meete as one in the center . Take any promise and follow it to its originall , and it will undoubtedly carry to Christ , in whom alone it is Yea and Amen , that is hath its truth , certainety , and stability all from him . Now the Promises meeting in Christ ▪ cannot be severed or have a partition made o●… them to severall men ( for every beleever hath All Christ , Christ is not divided ) any other wise then the exigence of mens present estates doth diversifie them , and so fit them for such promises as now to others , or at other times to themselves would be unseasonable and unapp●…able . The Lord in aslenting to Salomons prayer , made a generall promise to any man , or to all the people ▪ that what prayer or supplication soever should be made towards his temple , he would heare in heaven and forgive , &c. 〈◊〉 bei●…g after in distresse , applied this generall to hi●… 〈◊〉 present 〈◊〉 , when the children of Ammon , 〈◊〉 ▪ and Mount Seir came to turne Israel out of their possessions . The Lord made a particular promise 〈◊〉 Ioshua , that he would be with him to blesse his enterprises against the Cananites , and to carry him through all the difficulties and hazards of that holy warre ; a●…d Saint Paul applies the promise to all the faithfull in any straites or distresses of life , as the Lord himselfe had before applied it from Moses to Ioshua , Let your conversation be without covetousnesse — for as God was with Ioshua , so will he be with thee , He will not faile thee nor forsake thee . Christ made a particular promise unto Peter , I have prayed for thee that thy faith faile not . And the same in effect he applies to All his , I pray that thou wouldst keepe them from the ev●…ll . And the consequent words to Saint Peter make it good ; When thou art con verted strengthen thy brethren , that is , comfort and revive them by thine owne experience , that when they are brought ●…nto the like case with thee they may have the benefit of the same intercessor and the sympathy and compassion of the same Saviour who deliver'd thee . As our Saviour saith in matter of dutie . What ●… 〈◊〉 ●…nto you , I say unto All , so we may say of him in matter of mercy , What he promiseth unto any , he promiseth unto al●… in an equall estate . It is good therefore to observe the truth of God in his Promises to others , and when we finde our selves reduced unto their condition , to apply it unto our selves , that we through patience and comfort of the Scriptures may have hope . This is the counsell of Saint ●…awes , Take my brethren the Prophets for an exam●…le of suffering affliction and of patience — yee have heard of the patience of ●…ob , and ye have seene the end of the Lord that the Lord is very pittifull ●…nd 〈◊〉 〈◊〉 〈◊〉 . And saint Paul assures us that for this cause God comforted him in his tribulation , that he might be able to comfort them who might be in any trouble with the comfort wherewith ●…ee himselfe had beene comforted by God. A poore Christian might object , A●…as If I were an Apostle ▪ if I had such graces , such services , such wayes of glorifying God as Paul had , I might hope for the same power and providence of God in my afflictions as he findes . But I am a poore ignorant , unfruitfull , and unserviceable creature , who doe more blemish then adorne my profession of the Gospell of Christ , and shall I looke for such care from God as saint Paul ? Beloved , the members in the body would not so argue ; If I were an eye , or a tongue , one of the noblest parts of the body , haply some compassion and remedy might be shewed me in my distempers ; but I am but a ioynt of the foote , or a meane , dishonourable , and lesse serviceable member , therefore though I am tormented with a goute or stone , the tongue will not speake , the head will not worke , the hand will not distribute any thing for me . The Children in a family would not so argue ; my father is carefull to provide physicke , and cure the diseases of my brother , because hee is growne up to doe him credit , and his countrie service , but I am but a childe , that lie upon him , and doe no worke , I am unable for any employments , and therefore I shall perish in my disease without care or regard . Surely if the members of a body , or the children of men , who are evill , would not thus argue , how much lesse reason have any of Christs , who have a head entrusted with the care of his meanest members , and a father tender of the fals and failings of his weakest children ? Thus rather should the soule resolve . Though Paul had more grace then I , yet he had no more me●…t then I. All the compassion which was shewed unto him was out of favour and mercie , not out of debt or dutie ; and my wants and miseries make me as fit for mercie as he was ; and the compassion of a father is most ▪ commended toward the unworthiest and most unprofitable childe . Secondly , ' Promises in themselves are certaine , but the wayes of performance are often undiscernable and hidden ; therefore wee must live by Faith , and not by reason , and measure the Truth of Gods Words by the strength of his Power , and not by our owne conceits or apprehensions . When wee looke upon God in his Promises , wee must conceive of him as a God infinite in wisedome to contrive , and in Power to bring about the execution of his owne will. There is a Promise made of calling the Iewes unto Christ , and causing them to turne from their transgressions . The Redeemer shall come unto Sion , and unto them that returne from transgression in Iacob , Esai . 59 ▪ 20. But hee who should consider the extreme obstinacie and stubbornnesse of that people against the Gospell , would thinke it impossible , that they should ever bee pull'd out of the s●…are of the Divell ; therefore the Apostle makes Gods Power the ground of certaintie in this promise , They also shall be grafted in againe , for God is able to graffe them in — As it is written , There shall come out of Sion the deliverer , and shall turne away ungodlynesse from Iacob , Rom. 11. 23. 26. The Sadduces and Gentiles derided the Doctrine and Promise of the Resurrection from the deade ; and our Saviour carrieth the one from their owne prejudice unto Gods Power ; ye erre , not knowing the Scriptures , nor the Power of God , Math. 22. 29. And Saint Paul the other , from their reason unto Faith in God , Why should it be thought a thing incredible with you , that God should raise the Dead ? Act. 26. 8. Therefore wee shall finde mens unbeliefe in Scripture hath risen partly from apprehension of power in those whom they feare , and partly from apprehension of impotencie in those whom they should trust . When the Israelites heard of Giants and sonnes of An●…k in the promised la●…d , presently they murm●…ed against the Lord and his Servants , and provoked him by their unbeleefe of his mighty power which they had had so frequent experience of ▪ How long will this people provoke mee ? How long will it be ere they beleeve me , for all the signes which I have shewed amongst them ? Numb . 14. 1 , 11. They provoked him againe by infidelitie in the wildernesse , when they asked meate for their Iust , and that was by calling the Power of God in question ; They spake against God , they said , can God furnish a table in the Wildernesse ? Behold hee smote the Rocke that the Waters gushed out , and the streames overflowed ; but can hee give bread also , can he provide flesh for his people ? Psal. 78. 19. 20. They measured God by their owne reason , and charged God with that impotencie which they found in themselves . This was the sinne of that noble man who attended upon the king of Israel in the great famine at Samaria ; when the Prophet foretold a marvellous plentie which should suddenly come to the place , hee measured Gods Power by his owne conceits of possibility in the thing , If the Lord would make windowes in heaven , this thing could not be , 2. King. 7. 2. There was a Promise made unto Israel to restore them out of that great captivity of Babylon , and this seemed to them as incredible as for men to bee raised out of their Graves after so many yeeres consumption , therefore they said ▪ our bones are dried up , and our hope is lost , and we are cut off for our parts . Wee have no more reason to beleeve any promise , or to rest upon any expectations of deliverance , then dead bones have to revive againe . Therefore the Lord acquainteth them with his Power together with his Promises . O my people ye sha●● know that I am the Lord ! that is , that my wayes and thoughts are infinitely above your shallow apprehensions , when I shall have brought you out of your Graves , Ezek. 37. 11. 13. Though there should bee famine , and mountaines betweene Gods people and his promises , famine to weaken their feete that they could not crawle away , and mountaines to stop their passage which they could not climbe nor overpasse , yet when there was no might nor power left in them , the Spirit of the Lord should be their strength , their feete should be like Hindes feete to skippe over the mountaines , and the mountaines should be as a plaine before them , Hab. 3. 17. 18. 19. Zach. 4. 6 , 7. All doubts and distrusts arise from this that men make their owne thoughts the measure of Gods strength , and have low and unworthy conceits of his Power . This therefore in all difficulties wee must frame our hearts unto to looke of from second causes , from the probabilities or possibilities which are obvious to our reason , and admire the unsearchablenesse of Gods Power and wisedome , which is above all the thoughts of man. If a rich man should promise a begger a great summe of money , and hee should discomfort himselfe with such plodding scruples as these : Alas these are but the words of a man who meanes well , and takes compassion on my povertie ; but how can hee possibly make good this promise ? If I should engage my selfe thus to another poore man , I should be sure to faile his expectations and ●…latter him with winde , what quiet or comfort could he have ? but he would have more wisedome then to measure rich men by his owne povertie and basenesse . So should we doe in any difficulties and distresses either from sinnes , afflictions , or temptations . As Abraham did 〈◊〉 not at the Promise of God through unbeliefe but was strong in faith , giving glory to God , being fully perswaded that what he had promised he was able to performe , Rom. 4. 19 20. And after , he offered vp his Sonne in faith , because he knew that God was able to raise him even frō the dead from whence he had before in a figure received him namely from a dead and barren wombe , Heb. 11. 29. Th●…s was Iobs onely comfort upon the dunghill , That that God who would after wormes had consumed his flesh ▪ raise him up at the last day , and make him with those very eyes to see his 〈◊〉 , had power enough in his due time to deliver from that wofull 〈◊〉 into which hee had ●…st him , and to revive his strength and estate againe , Iob. 19. 25. 26. 27. A man haply is haunted and pursued with such or such an uncleane affection , is wearied in wrestling with it , and cannot prevaile ( as indeede there is nothing that cleaves more pertinaciously , or is more inexpugnable , then a strong and importunate lust . What must hee now doe ? sinke under the weight ? is there no remedy , nor way of escape ? God forbid . When his owne strength and wisedome failes him , let him looke off from himselfe unto the power and promises of that God , who is Al-sufficient to save to the uttermost those that come unto him by Christ. He is a Refiner , a Sunne of Righteousnesse that can cure the barrennesse of our hearts by the healing vertue of his wings , and purgeaway our drosse and corruptions from us . That Promise which God made to Paul in the stirrings and conflicts of his concupiscence is made unto all of his temper , My Grace is sufficient for thee ; and there are two things in that promise , Grace to make it , and Sufficiencie to fulfill it . Lay aside saith the Apostle , every weight , and the sinne which doth so easily beset you . Alas , may the Soule answere , if it be a weight , how shall I moove it ? If it bee a be●…ieging and encompassing sinne , that doth so easily occupate and invade all my faculties , how shall I repell or drive it of well , saith the Apostle , if you cannot quit your selves of your clog and burthen , yet runne with patience the race which is set before you , bee content to draw your chaine , and to lugge your lusts after you . But how can the soule be patient under such heavie and such close corruptions ? under the motions , importunities , and immodest solicitations of so many and so adulterous lusts ? Looke , faith he , unto Iesus the Author and finisher of your faith ; consider him — lest yee bee wearied and faint in your mindes . He doth not any of his workes by halfes ; he is a Perfect Saviour , He finisheth all the workes which are given him to doe ; If he have begunne a good worke in you , hee is able to perfect it ; if hee be now the Author , he will in due time be the Accomplisher of your Faith. Wee must note , All the promises are made in Christ ; being purchased by his merits , and they are all perform'd in Christ , being administred by his power and office . And in Christ , wee must note , there is , first , a will that wee should be holy , expressed in his prayer to his father , sanctifie them by thy truth . Ioh : 17. 17. Secondly , a power to execute that will , he is able to save those that come unto God by him ; and he quickneth whom he will. Thirdly , both his will and power are back'd and strengthned with authority and an office so to doe , for he was sanctified and sealed by his father unto this purpose . Fourthly , he is furnish'd with Aboundance of wisdome to contrive , and of fidelity to employ both his will , power , and office , for fulfilling all Gods promises of grace and mercie . In him there were treasures of wisedome , and he is a mercifull and faithful high priest . Fifthly , to all this he is further engag'd by his consanguinitie with us ; he is our brother by his sympathie and compassion towards us ; he hath felt the weight of sinne in the punishment therof , and the Contradiction of sinners , and lastly by his propriety unto us ; he should defraud himselfe , if he should not fulfill all his promises to the church ; for the church is His owne house . All the promises are made to Him , in aggregato , with his Church , To the seed of Abraham , that is To Christ , namely to the head and members together . As when any euill befals the church he is Afflicted ; so in all the Advancements of the church he is honored , and , in a sort , further filled ; for the church is His fulnes . Though as God , as man , as mediator , he be full by himselfe ; yet as Head he accounteth himselfe maimed and incomplete without his members . So that when Christ pleads and prayes for the Church he is an Advocate and Intercessor in his owne businesse ; for the Affaires of the Church are His. Thirdly , promises are many times subordinate to one another , and are perform'd in an order , succession , and depeudencie . Therefore we must not anticipate , nor perturbe the order which God hath put in his Promises , but waite upon him in his owne way . Grace and Glory will he give , but first Grace before Glory , no man must snatch at this promise till hee have interest in that . Godlinesse hath the promises of this life , and of that to come ; but wee must note the order which our Saviour puts , first seeke the Kingdome and Righteousnesse of Goa , and then all these things shall be added unto you . The Lord Promiseth to call men unto Christ , Nations that knew thee not shall runne unto thee . The Apostle telsus whereunto hee calls , God hath not called us unto uncleannesse , but unto Holynesse . Therefore in the next place he promiseth to sanctifie and cleanse his Church ; I will put my Law in their hearts , and in their inward parts . The qualification of this Holynesse is , that it be whole and constant . The very God of Peace Sanctifie you , and preserve you blamelesse unto the comming of our Lord Iesus Christ , Is the Apostles prayer for the Thessalonians . Therefore in the next place , God promiseth Perseverance , I will not turne away from them , to doe them good , but I will put my feare in their hearts , that they shall not depart from me . But this Perseverance is not so certaine , but that it admits of fals , slippes , and miscarriages ; therefore in that case , He promiseth healing and restoring . I will heale their backes●…idings , I will love them freely . I will binde up that which is broken , and will strengthen that which was sicke . And after all this comes the promise of Glory , and Salvation . Now then wee must waite upon the promises in their owne order . When God hath called us to the knowledge of Christ , wee must not skip over all the intermediate linkes , and looke presently for the accomplishment of Gods promise of Salvation , or perseverance by Gods sole Power , and in the meane time omit all care of Holynesse in our conversation . When we are sanctified , wee must not resolue then to sit still , as if all our worke were at an end , and expect salvation to droppe into our lappes . But we must make it our care , and esteeme it our owne duty to continue faithfull unto the end , that so we may receive a Crowne of Life . For God doth not fulfill his promises in us onely , but by us too ; and those things which in regard of his Word are his promises , are also in regard of his commaund our Duties . And therefore we must take the promises in that Connexion , and dependencie which they have amongst themselves . Fourthly , promises , though alwayes necessary , are yet most usefull in Extremities , and therefore it is best for us to store up of all sorts ; though wee see no present use of some particulars , yet we know not what time may bring forth , what wayes God my please to try us by . Secondly , It is best to acquaint our hearts with those which are most generall , pretions , fundamentall , wherein Gods Power and Goodnesse is principally seene , and from them it will be easie to inferre the rest . As Iob argues from the finall resurrection to a deliverance from the dunghill . And David from the deliverance of his Soule from Hell , to the deliverance of his feete from falling . And Habakuk , from the deliverance out of Egypt and the wildernesse , to the deliverance out of Babylon . And Abraham from a miraculous generation in a dead wombe to a miraculous restitution of Isaak from the dead againe . And Paul from a deliverance out of the mouth of the Lion , to a deliverance from every evill worke . Some notable act of Gods mercy and providence may bee applyable to severall more particulars ; because experience worketh hope . Thirdly , It is good to bring a mans selfe to a view of extremities in himselfe , to keepe fresh in his eye the nakednesse , poverty , and utter disability that is in him to further his owne happynesse ; and that will fitte him to goe with Patience and Faith through any other exigencies which he may bee brought to . There is as little ground why a sinner should beleeve and trust God for the forgivenesse of his sinnes ; as Hope fōr any comfort and support in his distresses . If a man can therefore now keepe before him a distinct view of the filthynesse of his sinnes , and that anguish and extremities which it brings , and live by Faith in the remission of them , he will bee much the more fitted to trust and leane on God in the middest of any other distresses . There is not so much evill , so much unremoveablenesse , and unmitigablenesse in any 〈◊〉 or misery , as there is in sinne ; and therefore if we can trust God for pardon , purging , and extinguishing of sinne , we may much more trust him for the supporting of us under , or del●…vering us from any other evill . Fifthly , experience of Gods Wisedome , Truth , and Power in some promises will settle and establish the heart in dependance , and expectation of the like in others . Sense doth corroborate and confirme Faith. And this wee shall observe to be a very frequent argument in Holy Scriptures to conclude Gods favour for the present or future , by his proceedings past . When the Israelites were afraid of the Anakims and Giants of the Land , this was Moses his argument , Dread not , neither bee afraid of them ; the Lord your God which goeth before you , hee shall fight for you , according to all that he did for you in Egypt before your eyes , and in the wildernesse , &c. And againe , I commanded Iosua , saith he , at that time saying . Thine eyes have seen all that the Lord your God hath done unto these two Kings : So shall the Lord doe unto all the kingdomes whither thou passest . So David argued against G●…liah , The Lord did deliver me from a Lyon and a Beare , therefore he will deliver me from this Philistime . And S. Paul , The Lord hath delivered from a sentence of Death , and doth deliver , therefore I trust that hee will deliver . So the faithfull argue in the Prophet . Art not thou hee that didst cut Rahab , and wound the Dragon ; that didst dry the Sea , the waters of the d●…pe and mad●…st a passage through the d●…pths of the Sea for the ransomed to passe over . Ther●…fore the Redeemed of the Lord shall returne and come with singing unto Sion , &c. These and sundry the like examples were written for our learning that wee also through comfort of the Scriptures might have hope ; that wee might learne to store up the passages of Gods providence in our lives , that they may bee for presidents and rules in after times . Men are apt to sinke under the present sense of any evill that presseth them , because they doe not looke ba●…kward to Gods former wayes of mercy towards them ; whereas if men could thus argue , I have knowne a famine , and felt a pinching season so long agone , and I did then out-live it , and Gods providence cared for me and ●…arried mee through that plunge and distresse : I have felt a sore disease , and beene in the mouth of the Grave and yet I live to prayse Gods power : The buffets of Sathan have heretofore bruized my soule , and I have beene even drencht in mine owne sorrowes , and swallowed up of despairing and uncomfortable thoughts , and yet out of them all the Lord hath delivered me , and let his countenance shine upon me againe : And hee is the same God still , as full of compassion to com●…iserate my calamities , as full of power to effect , as full of wisedome to contrive , as ful of fidelity to performe his owne Promises , as hee was before : And therefore I will waite upon him in the wayes of his owne mercy , and rest in the constancie , immutability , indeficiencie of that God with whom there is no variablenesse , neither shadow of changing : I say if men could thus learne to comfort their hearts by their experiences and review of Gods former proceedings , they might with the more quietnesse and silent affections expect the salvation of the Lord againe . Sixthly ▪ The same thing in temporall and inferior blessings may belong to one man , only ex largitate , out of that generall providence which causeth the S●…nne to shine on the good and the bad alike ; and to another ex promisso , out of Gods promise ; because god●…ynesse hath the promises of this life as w●…ll as of that to come . Now there is a vast difference betweene these two , to have a thing onely out of patience and forbearance , and to have it out of engagement and promise . For by the promise there is a discharge of all the forfeitures , incumbrances , vexations , perplexities which attended the same thing . As in temporall , so in spirituall and theologicall respects , there is a great difference in Tenures touching the same things . The wicked in the earthly things they enioy are wholly Tenants at will , they have no engagement at all from God , they may be thrust out every houre ; for all their right was forfeited in Adam , and restored unto them only by a Generall providence during Gods good pleasure : as a condemned malefactor till the time of his execution hath some thing allowed him out of favour , but may at pleasure bee cut off from it . But the faithfull have all things by inheritance , by the Right of Christs purchase , and by Covenant in him . Not onely things present , but things to come are theirs ; they have the Truth of God pawn'd for their preservation and supplyes so long as they continue in his way ; A way of Piety , industrie , and honestie . And they have them for themselves and their seede . The promises were to Abraham and his seede . I never saw the righteous forsaken , nor his seede begging their bread . The wicked have earthly things onely as d●…ensations and employments , nay as vexations , and toyles of life ; as idols , snares , and thornes , things that e●…tangle their hearts , and take them of from God. As a cloud exhal'd by the Sunne hides the light of the Sunne which drew it up ; * as a Worme eates out the wood , and rust consumes the Iron which breeds it ; as water in a vessell raised by the fire , puts out the fire which raised it : so the great estates and temporall blessings of God unto evill men , serve but to intercept the thoughts , and to blot out the notions and remembrance of him that gave them I spake unto thee in thy prosperitie , but thou sata'st I will not heare . And this hath beene thy manner from thy youth , saith the Lord , Ier. 22. 21. But the faithfull have earthly things as rewards of their righteousnesse , as an accession , advantage , and overplus unto the Kingdome of God ; as testimonies of Gods Love , and care of them ; as exercises of their thankefulnesse , charitie , mercie , &c. But it may be obiected , why then have not the faithfull more aboundance of these things then worldly men ? I answere , first , A little that the righteous hath is better then greate poss●…ssions of the ungodly . For first they have the maine substance of these things as well as the other , they live , and eate , and are cloathed as well as they ; and secondly they have the comforts more , lesse anguish of heart , vexation and contention of minde then the others have . And to them it is all one whether they goe into heauen through the gate or through the wicket . As a Bird with a little eye and the advantage of a wing to soare up withall may see farre wider then an Oxe with a greater : so the righteous with a little estate , ioyned with faith , tranquillity and devotion , may have more pleasure , feele more comfort , see more of Gods bounty and mercie , then a man of vast possessions , whose heart cannot lift it selfe aboue the earth . Secondly , As nature when shee intendeth a farther and more noble perfection , is lesse curious and elaborate in inferior faculties : ( As man is exceeded by the Eagle for sight , and the Hound for sent , and the hare for swiftnesse , because nature intending in him a more spirituall and divine Soule , chose to be lesse delicate and exact in the senses ) so God intending to bestow upon the faithfull a farre more exceeding and aboundant weight of heavenly glory , doth not alway so fully enlarge his hand towards them in these earthly things , as to those who have no other portion but in this life . We see then how much it concernes us to looke unto the ground of our Tenure , to observe in what service wee hold our estate , whether as appurtenances to Gods kingdome ; or as meerely the pastures of a beast , which doe only fatten against the day of slaughter . Seventhly and lastly , Gods Promises to us must be the grounds of our prayers to him . When ever God makes a promise , wee must make a prayer . And there are two things in this Rule to be observed . First , that wee can make no prayer in boldnesse , faith , or comfort , but for things promised . For if we will have God heare us , wee must pray according to his will : we must aske in faith , we must see the things we aske made Ours in some promise and engagement before we must presume to aske them . This ( as we have before observed ) encouraged David , Iehoshaphat , and Daniel to pray unto God , because hee had made promises of the things they desired , and therefore they were certaine that they prayed according to his will. This was Nehemiahs ground in his prayer for the reparation of Ierusalem . Remember , I beseech thee , the word which thou commandedst thy servant Moses , saying , if ye trangresse , I will scatter you abroad : But 〈◊〉 you turne unto me and keepe my commandements and do them , though there were of you c●…st out unto the uttermost part of the heaven , yet will I gather them from thence , &c. Now these are thy servants and thy people whom thou h●…st redeemed by thy great power , and by thy strong band . O Lord , I beseech thee , let now thine ●…are be attentive to the prayer of thy servant , and to the prayer of thy servants , who desire to feare thy name , &c. Secondly , that God will not performe promises , till by prayer they be sought for from him ; till in our humble desires we declare that we accompt his promises exceeding great and pre●…ous things . The Lord had promised deliverance unto Israel , yet saith the Lord , For this I will be enquired of by the house of Israel to doe it for them . Thus saith the Lord , After seventie yeeres be accomplish●…d at Babylon , I will visit you , and performe my good word towards you , in causing you to returne to th●…●…lace . For I know the thoughts that I thinke towards you ▪ thoughts of peace and not of evill , to give you an expected end . But how shall this excellent promise of God be effected ; It followes ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon me , and ye shall goe and pray unto m●… , ●…nd I will hearken unto you , &c. So againe , The Lord maketh a promise of forgivenesse of sinnes , 〈◊〉 〈◊〉 〈◊〉 blotteth out thy transgression for mine owne 〈◊〉 , and will not remember th●… sinnes . But for the execution of this promise , God will be sought unto . Put mem remembrance , saith he , and let us plead together : for when we pray unto God to fulfill his promises , we testifie first , that they are promises of Mercie , and not of dutie or debt ; because God is not bound to tender them unto us , but we to beg them of him . Secondly , we declare our need , and by consequence estimation of them , and dependance upon them . And lastly , we subscribe to the truth , and acknowledge the wisedome power , fidelity , and wayes that God hath to make good all his owne words unto us . We have no reason therefore to esteeme any thing a blessing , or fruit of Gods Promise , which we doe not receive from him upon our knees , and by the hand of prayer . As promises are the Rule of what wee may pray for in faith ; so prayer is the ground of what wee may expect with comfort . Th●…s we see what use we are to make of the promises to 〈◊〉 〈◊〉 f●…om all filthinesse of flesh and spirit : and the 〈◊〉 we may make of them likewise to perfect our 〈◊〉 〈◊〉 the ●…eare of God. For as the exceeding great ●…d pretious promises of God doe cleanse our natures , and make us ●…scape the corruption●… or filthinesse which is i●… the world through lust ; so do they serve to ad one grace to an●…ther , and to make them abound in us , till we come to cha●…ity , which is the bond of perfection , as Saint Peter shewes . And againe , Grow , saith he , in grace , and in th●… 〈◊〉 of our Lord 〈◊〉 Christ. The more a 〈◊〉 doth abound in the knowledge of Christ , who is the s●…mme , fountaine , ●…le ▪ treasurie of all the promises , the more will he grow in grace and unto perfection . For as some promises are in our hand , and perform'd already , as Rewards for our service past : so others are still before our eyes , to call and allure us , as the price unto which we p●…este . Be ye stedfast and unmoveable and abound alwaies in the worke of the Lord , saith the Apostle , for as much as you know that your labour is not in vaine in the Lord. Holding fast , and going on hath a Crowne attending it . The more we proceede in holinesse , our salvation is still the Neerer unto us . If we lose not the things which wee have wrought , we shall receive a full reward . THE VSE OF THE LAW . ROM . 7. 13. Was that then which is good made death unto me ? God forbid . But sinne [ namely was made death unto me ] that it might appeare sinne , working death in me by that which is good : That sinne by the Commandement might become exceeding sinfull . HEre we finde the Originall discovery of all that Sinfulnesse of sinne which wee have hitherto insisted upon , namely the manifesting , and working property which is in the Law of God. It will bee therefore very requisite by way of Appendixe to the preceding Treatise , and of manuduction to the consequent , to unfeld out of these words The u●…e of the Law ; by which we shall more distinctly understand the scope and purpose of the Holy Ghost , in loading the spirit of man with t●…e vanity of the Creature , and in shutting up the conscience under the sinfulnesse of sinne ; both which have respect unto the Law , that as an effect of the cursing , and this of the Convincing power thereof : and yet in both nothing intended by God but Peace and Mercie . The Apostle in the beginning of the Chapter shewes that we are by nature subject to the Law , and death , which is an unavoidable consequent of the breach thereof , even as the wife is to her husband as long as he liveth . And that by Christ we are delivered from that subjection , who hath shine our former husband , and taken him out of the way , as the Apostle elsewhere speakes . Now because this doctrine of justification by faith in Christ , and deliverance from the Law by him , was mainely opposed by the Iewes , and was indeed that chiefe stumbling blocke which kept them from Christianitie ( which I take it was the reason why the false brethren , under pretence the better to worke on that people , to pacifie affections and reconcile parties , and ferruminate the Churches together would have mingled the Law with Christ in the purpose of Iustification , as the papids now upon other reasons doe : ) Therefore the Apostle ( who was very zealous for the Salvation of his brethren and ki●…sfolke according to the flesh ) labours to deer●… th●…s doctrine from two maine objections in this Chapter , which it seemes the Iewes did use against it . The ground of both is tacitely implied , and it is the same generall hypothesis , or supposition that all deliverance is from evill , and carries necessary relation to some mischiefe which it presupposeth . Therefore if that doctrine be true which teacheth deliverance from the Law , then it must be granted that the Law is evill ; for to be unsubjected to that which is good is no deliverance , but a wilde and b●…utish loosenesse . Now evill is but two fold , either sinne or death . So then if the Law be evill , it must be either sinne or death . The former objection is made , vers . 7. What shall wee say then , is the Law sinne , that we should now heare of a deliverance from it ? Doth not the Scripture account the Law a priviledge , an honour , an ornament to a people ? and from the Iustnesse and Holinesse of the Law conclude the dignity and greatnesse of a nation ? What nation is so great , saith Moses , which hath statutes and iudgements so righteous as I set before you this day ? He sh●…weth his word unto Iacob , his statutes an●… iudgements unto Israel ; He hath not dealt so with every nation , saith David . I sent unto them Honorabilta . Legis , saith the Lord , the honorable and great things of my Law. but they were counted as a strange thing . And is that which Moses and the Prophets esteemed a priviledge and honour become now a yoke and burden ? Shall wee admit a doctrine which over-throwes the Law and the Prophets ? To this the Apostle answeres , God for bid . The Law is not sinne , for I had not knowne sinne but by the Law. It is true , sinne tooke occasion by the Law to become more sinfull , vers . 8. but this was not occasio data but arrepta . no occasion naturally offered by the law , but perversly taken by sinne , whose venomous property it is to suck poison out of that which is holy . So then the Law is not sinne , though by accident it enrage sinne . For of itselfe it serveth onely to discover and reveale it , ver . 9. But as the Gospell , as well when by mens perversnesse it is a savour of d●…ath , as when by its owne gratious efficacie it is a savour of life is both wayes a sweete savour : So the Law either way , when by it selfe it discovereth , and when by accident it enrageth sin , is still Holy , lust and Good ver . 11 Vpon this followes the second Objection in the words of the Text. Is that which is good made death unto me ? If a deliverance presuppose an evill in that from which we are deliver'd , and no evill but belongs either to sinne or death , then admitting a deliverance from the Law , if it be good in respect of holinesse , it must needs be evill in the other respect ; and then that which is good is made death unto me . And this casts a more heavie aspersion and dishonour upon God then the former , that he should give a Law meerely to kill men , and make that which in its nature is good , to be mortall in its use and operation . Wine , strong waters , hard meates are of themselves very good to those purposes unto which they are proper : yet under pretence of their goodnesse to cra●…me the stomicke of a sucking infant with them , would not be kindnesse but crueltie , because they would not in that case comfort or nourish , but kill . Gold is good of it selfe , but to fetter a man with a chaine of gold would be no bounty , but a mockery . So to conceive God to publish a Law good indeed in it selfe , but deadly to the subjects , and to order that which is holy in its nature , to be harmefull and damnable to the Creature in its use , is so odious an aspersion upon so just and gratious a God , as may safely bring into suspicion and disgrace any doctrine which admits of so just an exception . Now to this likewise the Apostle answeres , God forbid . The Law is not given to condemne or clogge men , not to bring sinne or death into the world ; It was not promulgated with any intention to kill or destroy the Creature . It is not sin in it selfe ; It is not death unto us , in that sense as we preach it ( namely as subordinated to Christ and his Gospell . ) Tnough as the rule of righ●…eousnesse we preach deliverance from it , because unto that purpose it is made impotent and invalid by the sinne of man , which now it cannot prevent , or remove , but onely discover and condemne . Both these Conclusions that the Law is neither sinne nor death , I finde the Apostle before in this Epistle excellently provi●…g . Vntill the Law sinne was in the world ; but sinne is not imputed where there is no Law : neverthelesse , death ●…atgned from Adam to Moses , even over them that had not sinned after the similitude of Adams transgression . That is , as I conceive , over those who did not sin●…e against . so notable and evident Characters of the Law of nature , written in their hearts , as Adam in Paradise did ( for sinne had betweene Adam and Moses so obliterated and defaced the impressions of the morall Law , that man stood in need of a new edition and publication of it by the hand of Moses . ) That place serves thus to make good the purpose of the Apostle in this . Sinne was in the world before the publication of the Law , therefore the Law is not sinne . But sinne was not imputed where there is no Law ; men were secure and did flatter themselves in their way , were not apt to charge or condemne themselves for sin , without a Law to force them unto it . And therefore the Law did not come a new to beget sinne , but to reveale and discover sinne . Death likewise not onely was in the world , but raigned even over all men therein , before the publication of the Law. Therefore the Law is not death neither . There was Death enough in the world before the Law , there was wickednesse enough to make condemnation raigne over all men ; therefore neither one nor other are naturall or essentiall consequences of the Law. It came not to beget more sinne ; it came not to multiply and double condemnation ; there was enough of both in the world before . Sinne enough to displease and provoke God , death enough to devoure and torment men . Therefore if the Law had beene usefull to no other purposes , then to enrage sinne , and condemne men ; if Gods wisedome and power had not made it appliable to more wholsome and saving ends , he would never have new published it by the hand of Moses . Here then the observation which from these words we are to make , ( and it is a point of singular and speciall consequence to understand the use of the Law ) is this . That the Law was revived , and promulgated a new on Mount Sina , by the ministery of Moses , with no other then Evangelicall and mercifull purposes . It is said in one place , That the Lord hath no pleasure in the death of him that dyeth : but it is said in another place , That the Lord delighteth in mercie . Which notes , that God will doe more for the Salvation , then he will for the damnation of men ; He will doe more for the magnifying of his mercy , then for the multiplying of his wrath : for if that require it , he will revive and new publish the Law , which to have aggravated the sinnes , and so doubled the condemnation of men , He would never have done . Before I further evidence the truth of this doctrine , It will be needefull to remove one Objection which doth at first proposall thereof offer it selfe . If God will doe more for his mercie , then for his wrath and vengeance , why then are not more men saved , then condemned ? If Hell shall bee more fill'd then Heaven , is it not more then probable that wrath prevaileth against Grace , and that there is more done for furie , then there is for favour . To wave the solution given by * some , That God will intentionally and effectually have every man to bee saved , but few of that every will have themselves to be saved . — ( An explication purpos●…ly contradicted by Saint Austin , and his followers , whose most profound and inestimable Iudgement the Orthodoxe Churches have with much admiration and assent followed in these points ) I rather choose thus to resolve that case . It will appeare at the last great day that the saving of a few is a more admirable and glorious worke , then the condemning of all the rest . The Apostle saith a That God shall bee gloryfied in his Saints , and admired in those that beleeve . For first , God sheweth more mercie in saving some when He might have judged all , then Iustice in Iudging many when he might have saved none . For there is not all the Iustice which there might have beene , when any are saved ; and there is more mercy then was necessary to haue beene , when all are not condemned . Secondly , the Mercie and Grace of God in saving any is absolute , and all from within himselfe , out of the unsearchable riches of his owne will : But the Iustice of God , though not as essentiall in him , yet as operati●…e towards us , is not Absolute but Conditionall , and grounded upon the supposition of mans sinne . Thirdly , his Mercie is unsearchable in the price which procured it ; Hee himselfe wa●… to humble and empty himselfe , that he might shew mercie . His mercie was to be purchased by his owne merit ; but his Iustice was provoked by the merit of sinne onely . Fourthly , Glory which is the fruite of Mercie is more excellent in a few , then wrath and vengeance is in many ; as one bagge full of gold may bee more valuable then tenne of silver . If a man should suppose that Gods mercy and Iustice , being equally infinite and glorious in himselfe , should therefore have the same equall proportion observed in the dispensation and revealing of them to the world ; wee might not therehence conclude , that that proportion should be Arithmeticall , that mercy should be extended to as many , as severitie . But rather as in the payment of a summe of mony in two equal portions , whereof one is in gol●… , the other in silver , though there bee an equalitie in the summes , yet not in the pieces by which they are paide : so , in as much as Glory being the communicating of Gods owne blessed Vision , Presence , Love , and everlasting Societie , is farre more honourable and excellent then wrath , therefore the dispensation of his Mercie in that amongst a few may bee exactly proportionable to the revelation of his Iustice amongst very many more in the other . Suppose wee a Prince , upon the just condemnation of a hundred malefactors , should professe , that as in his owne royall brest mercy and Iustice were equally poised and temper'd , so he would observe an equall proportion of them both towards that number of malefactors , suffering his justice to condemne , and his mercy to spare just so many as might preserve his Attributes i●…aequilibrio , that the one might not over-weigh the other : Certainely in this case there would be more mercy in saving tenne out of favour , then in punishing and condemning all the rest for their Iust demerit . Fifthly , and lastly , let me problematically and by way of 〈◊〉 onely propose this question . Why may it not be justly said that there shall bee in Heaven as much Glorie distributed amongst those few which shall be saved , as wrath in Hell amongst those many which perish ? I dare not speake where the Scripture is silent ; yet this by way of argument may bee said . The proportion of wrath is measured by the finite sinnes of men , the proportion of Glory from the infinite merits of Christ. There is more excellencie and vertue in the merit of Christ to procure life for his few , then vilenesse or demerit in sinne to procure death for many . As there may bee as much liquor in tenne great vessels , as in a thousand smaller : so there may bee as much Glory by the merit of Christ in a few that are saved , as wrath , from the merit of sinne in multitudes that perish . But to returne to that from whence I have digressed . Manifest it is that God will doe more for the magnifying of his mercie , then ●…or the multiplying of his wrath , because to be mercifull he will new publish the Law , which for enlarging his judgements hee would not have done ; but would have left men unto that raigne of sin & death which was in the world betweene Adam and Moses . Notabl●… to this purpose is that place which I have before 〈◊〉 touched , and shall now 〈◊〉 againe more particularly to unfold , with submission of my judgement therein unto the better learned . It i●… Gal. 3. beginning at the 15. vers . ▪ Brethren I speak-after the mann●…r of men : though it be but a mans covenant , yet if it b●… c●…firmed , no man dis●…ulleth or addeth thereto . ▪ The Apostle before mentioned the covenant of Promise and Grace made to Abraham , and in him as well to the Gentil●…s as to the ●…ewes ; unto which the consideration of the Lawes insufficiencie to justifie , and by consequence to Blesse , had led him . In these words hee doth by an Allusion unto humane contracts prove the fixednesse and stability of the Covenant of mercy even from the courses of mutable men . If one man make a grant , and covenant to another , doe ●…grosse , signe , seale , take witnesses , and deliver it to the o●…her for his benefit and behoof●… , it becomes altogether irreversible and uncancellable by the man which did it . If a man make a Testament , and then die , even amongst weake and mutable men it is counted sacred ; and impiety it is for any man to adde , diminish , or alter it . But now , saith the Apostle , God is infinite in wisedome to foresee all inconveniences , and evill consequences which would follow upon any covenant of his , and so if neede be to prevent the making of it . Things future in their execution and issuing out of second causes , are yet all present to the intuition of God ; and so any thing which might after happen to disa●…ull , or voyde the covenant , was p●…esent and evident to his Omniscience before , and therefore would then have prevented the making of it . If then men , whose wills are mutable , whose wisedomes may miscarry , who may repent and be willing to revoke their owne covenants againe , doe by their hand , seale , and delivery disable themselves to disanull their owne act , when it is once past : much more God , who is not like man that hee should repent ▪ when hee makes a covenant , doth make it sure and stable , constant and irreversible , especially since it is a Covenant established by an oath , as the Apostle elsewhere shewes , a●…d when God sweares he cannot repent ▪ Thus the Apostle prooveth the Covenant of mercy and grace to be Perpetuall , from the Immutability and wisedome of him that made i●… ; and if it be perpetuall , then all other subsequent acts of God doe referre some way or other unto it . It followeth vers 16. Now to Abraham and his seede were the Promises made , he saith not , and to seedes as of many , but as of one , and to thy seede , which is Christ. ] Where by One , we understand one mystically and in aggregato , not personally or individually ; and by Christ , the whole Church , consisting of the Head and Members , as he is elsewhere taken . 1 Cor. 12 12. Now these words doe further ratifie the stabilitie of the Covenant ; for though a Covenant bee in it selfe never so constant and irreversible , yet if all the parties which have interest in or by it should cease , the Covenant would of it selfe by consequence expire and grow voyde : but here , as the covenant is most constant in regard of the wisedome , and unvariablenesse of him that made it , so it can never expire for want of a ●…eede to whom it is made ; for as long as Christ hath a Church , and Members upon earth , so long shall the Promise be of force . Vers. 17. And this I say , that the Covenant which was confirmed before of God in Christ , the Law which was foure hundred and thirty yeeres after , cannot disanull that it should make the Promise of none effect . ] These words are a Prolepsis or prevention of an objection which might be made . A man might thus argue : when two lawes are made , whereof the one is expresly contradictory to the other , the later doth in common presumption abrogate and disanull the former ( else men should be bound to contraries , and so punishments would bee unavoydable . ) But here wee finde that foure hundred and thirty yeeres after the promise to Abraham , there was a Law published extremely contrary unto the promise : A law without mercy or compassion , a law both impossible and inexorable , which can neither be obeyed , nor endured : therefore it should seeme that some cause or other had hapned to make God repent , and revoke his former covenant . The Apostle retorts this Objection . And his meaning I thus apprehend . If there bee a covenant made , by a Lawgiver in wisedome infinite , to foresee before hand , and to prevent any inconveniences which might follow upon it , any reasons which might fall out to abrogate it ; A Lawgiver in all his wayes constant and immutable , ( as being by no improvidence , disappointments , or unexpected emergencies ever put to repent ) and this covenant made to a man and his seede for ever , and that without dependance upon any condition , ( being all of Grace and Promise ) save onely that Abraham have a seede , and Christ a Body : Then if it happen , that another law be after made , which primâ facie , and in strict construction , doth implie a contradiction to the termes and nature of the former Law ( for Abrogation notwithstanding whereof there have no other reasons at all de novo intercurr'd , then only such as were actually in being when it was made , namely the sinnes of the world , and yet were not then valid enough to prevent the making , and therefore by consequence have no force to alter or disanull it ) then it is certaine that this latter law must be understood in some other sense , and admitte of some other subordinate use , which may well consist with the being and force of the former covenant ; and not in that which primâ facie seemes to contradict , and by consequence to abrogate it . Now in the next words , verse 18. For if the Inheritance bee of the Law , it is no more of Promise : but God gave it to Abraham by Promise . ▪ The Apostle shewes , what the purpose of the Covenant to Abraham was , namely to give life and salvation by Grace and Promise , and therefore what the purpose of the latter covenant by Moses was not , neither could bee , namely to give the same life by working ; since in those respects there would be contradiction and inconsistencie in the Covenants , and so by consequence instability and unfaithfulnesse in him that made them . The maine conclusion then which hitherto the Apostle hath driven at is this , that the comming of the Law hath not voyded the promise , and that the Law is not of force towards the seede to whom the promise is made , in any such sense as carries contradiction unto , and by consequence implyes abrogation of the Promise before made . Therefore if it be not to stand in a contradiction , it followes that it must in subordination to the Gospell , and so to tend to Evangelicall purposes . This this Apostle proceedes to shew , verse 19. Wherefore 〈◊〉 serveth the Law ? It was added because of transgressions , till the seede should come ▪ to whom the Promise was made ; and it was ordained by Angels , in the hand of a Mediator . ▪ To what en●… saith the Apostle should there be a publication of a Law , so expresly contrary to the Covenant formerly made ? In his Answere to this doubt , there are many things worthy of especiall observation . First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It was added or put to . It was not set up alone , as a thing ingr●…sse by it selfe , as any adequate , complete , solid rule of righteousnesse ; ( as it was given to Adam in Paradise ) much lesse was it published as a thing to voyde and disa ull any precedent covenant : but , so farre was it from abrogating , that it was added to the Promise ▪ Now when one thing is made an Appendant or Add●…ament to another , it doth necessarily put the being of that to which it is Appendant , and presuppose a strength and vigor in it still . But how then was it added ? not by way of Ingrediencie as a Part of the Covenant , as if the Promise had been incomplete without the Law ; ( for then the same Covenant should consist of contradictory materials , and so should overthrow it selfe ; ( For if it bee of workes , it is no more of grace , else grace is no more grace ) but it was added by way of Subserviencie and Attendance , the better to advance and make effectuall the Covenant it selfe . In Adams heart the Law was set up solitary and as a whole rule of righteousnesse and salvation in it selfe : but though the s●…me Law were by Moses revived , yet not at all to the same purpose , but onely to helpe forward and introduce another and a better Covenant . Secondly , It was Added because of Transgressions . ▪ To make them appeare , to awaken the Consciences of men ( who without a Law would not impute , nor charge their sinnes upon themselves ) and make them acknowledge the guilt of them , and owne the condemnation which was due unto them : to discover and disclose the venome of our sinfull nature , to open the mouth of the sepulcher , and make the heart smell the stinch of its owne foulnesse . Thirdly , Till the seede should come unto whom the Promise was made . ▪ There were two great promises made to Abraham and his seed . The one , In thy-seed shall all the Nations of the earth be blessed , and this Promise respects the Person of Christ ▪ ( which yet seemes to bee a Promise not so much made to Christ , as in him to Abraham and all nations ( who were Abrahams seed by Promise , though not after the flesh as Saint Paul distinguisheth , Rom. 9 ) The other , I will be a God unto thee , and to thy seede after thee . which respecteth all nations who should beleeve . Now wh●…ch way soever we understand these words they confirme the point which wee are upon , that the Law hath Evangelicall purposes If we understand by seede the Person of Christ , the●… this shewes that the Law was put to the Promise , the better to raise and stirre up in men the expectations of Christ , the promised seede , who should deliver them from that unavoidable bondage and curse , which the Law did s●…ale and conclude them under . If we vnderstand by seed the faithfull ( which I rather approve ) then the Apostles meaning is this , that as long as any are either to come into the unity of Christs body , and to have the Covenant of Grace unto them applyed ; or to be kept in the Body of Christ when they are com●… 〈◊〉 ; so long there will bee use of the Law to discover Transgressions , both i●… the unregenerate that they may s●…e ●…o Christ for Sanctuary , and 〈◊〉 those that are already called , that they may learne to cast all their faith and hope , and expectations of righteousnesse upon him ●…ull . For the same reason which compels men to come in , is requisite also to keepe them in ; else why doth not God utterly destroy sinne in the Faithfull ? Certainely hee hath no delight to see Christ have leprous members , or to see sin in his owne people . Only because he will still have them see the necessity of righteousnesse by faith , and of grace in Christ ; he therfore suffers concupiscence to stirre in them , and the Law to conclude them under the curse . This then manifestly shewes that there was no other intention in publishing the Law ▪ but with reference to the seede ; that is , with Evangelicall purposes , to shew mercie : not with reference to those that perish , who would have had condemnation enough without the Law. Fourthly , It was ordained by Angels , ( who are Ministring Spirits sent forth for the good of those that shall be saved ) in the Hand ▪ or by the Ministery of a Mediator . ] Namely of Moses ( with relation unto whom Christ is call'd Mediator of a better Covenant ) for as Christ was the substantiall and universall Mediator betweene God and Man : So Moses was to that people a representative , typicall , or national ▪ Mediator . Hee stood betweene the Lord and the people when they were afraide at the sight of the fire in the Mount , and this evidently declares that the Law was published in mercy and pacification , not in furie or reveng● ( For the worke of a Mediator is to negotiate peace , and treate for reconcilement betweene parti●s offended . ) where as if the Lord had intended death in the publishing of the Law , hee would not have proclaimed it in the hand of a Mediator , but of an Executioner . Verse 20. Now a Mediator is not a Mediator of one , but God is one . ] Two expositions I conceive may be given of these words , both which tend to cleare that use of the Law which wee are upon . First , where there is a Mediator there must be parties at variance that are two by their differences and disagreements , and not one . This then shewes first for what reason the Law was promulgated , namely to convince men of their offences which had separated between them and God , who were at the first one in peace and mutuall affections towards each other . Secondly , the words following shew why the Law was published in the Hand of a Mediator , because God is one : Though the law serve to convince men thus of their sinfull variance with God , yet they should not thereupon despaire , and sinke under the feare of his wrath : for as he made a Covenant of Promise to Abraham and his seede , so he is the same God still ; One in his Grace and Mercy towards sinners ; As a Mediator doth shew that men by sinne are at variance with God , so doth he shew likewise that God by Grace is at unitie with men . For when the party offended sends a mediator to him who had done the offence to parly and make tender of a reconcilement , two things doe herein manifestly appeare . First , that before this there was a breach , or else there would have beene no neede of a Mediator . Secondly , that notwithstanding that breach , yet the party offended ( from whom the Mediator comes ) is at unitie and peace againe ; so that though a mediator is not of one , but of disagreeing parties ; yet God is one , that is , He , in sending this Mediator doth declare to mankinde , that Hee is at peace and unity with them againe , if they will accept of the reconcilement . A second exposition may be thus . A Mediator is not of One. By One here may haply bee understood not one Party ▪ but one matter , businesse , or Covenant . And then the meaning runnes thus . As the Lord hath published Two Covenants , A Promise to Abraham , and a Law to Israel , so hee hath appointed Two Mediators of those covenants or businesses which hee had to communicate to men . Moses the Mediator of the Law ( for the Law came by Moses ; ) and Christ the Mediator of the Promise or better covenant , ( For Grace came by Iesus Christ ) Moses the representative , and Christ the substantiall and reall Mediator . But now though there be two Covenants , and two Mediators , and they so much in appearance contrary unto one another , as that God may in them seeme inconstant , and to have by one cancell'd and repented for the other : yet all this while God is One , that is , He is the same in both Covenants , carries the same purpose and intention both in the Lawe and in the Gospell , namely a benevolence and desire of reconcilement with men . Vers. 21. Is the Law then against the Promises of God ? God forbid : for if there had beene a Law given which could have given Life , verily Righteousnesse should have beene by the Law. ] Here wee have an Objection of the Iewes . If God be One , then Hee doth not speake one thing and meane another , pronounce the Law in some words , and require them to be otherwise understoode : And then it will follow that the Law is against the Promises , for in the common construct on and sense of the words it is manifestly contrary . This Objection the Apostle doth retort upon them . In as much as the Law would be against the Promise if it should stand for a rule of Iustification by it selfe , and not for a ma●uduction unto Christ ; therefore God being one and the same , constant in his Promise for Righteousnesse which he made to Abraham , therefore they were in a manifest errour who sought for righteousnesse from the Law , because that would evidently inferre one of these two things , either inconstancie in Gods Will , or inconsistencie in his acts . The substance and strength of the Apostles answer I take to be this . Contrariety is properly in the Nature of things considered by themselves . Now though there bee in the Law an accidentall contrariety to the Gospell by reason of the sinne of man which hath brought weaknesse upon it , so that the Law now curseth , and the Gospell blesseth ; the Law now condemneth , and the Gospell justifieth ; yet of it selfe it is not contrary . For if any Law would have given life and righteousnesse , this would have done it . That which is Ex se , considered in it selfe , Apt to carry to the same end whereunto another thing carries , is not of it selfe contrary thereunto : but the Law is of it selfe apt to carry unto Life and Righteousnesse , as now the Gospel doth therefore of it selfe it is not contrary to the Gospell ; but that difference which is , is from the sin of m●…n which hath weakned the Law. But now the Law in the hand of a Medi●…tor , is not onely not against , but it is for the Promises Suppose we two wayes unto one Citie , whereof the one is Accidentally , either by bogges , or inclosures , or some other reasons become utterly unpassable , the other smooth and easie , these are not contrary wayes considered in themselves ( for of themselves they point both unto one place ) but onely contrary in respect of travellers , because the one will de facto bring to the Citie which the other by accident is unable to doe . So heere , the Law is one way t●… Heaven , the Gospell another ; but sinne hath made the Law weake and unpassable , which otherwise of it selfe would have sufficed unto righteousnesse . And yet even thus the Law is not against the Promise : for the impossibilitie which we finde in the Law , enforceth us to bethinke our selves of a better and surer way to bring us unto righteousnesse and salvation . And this the Apostle shewes in the next words . Vers. 22. But the Scripture hath concluded all under sinne , that the Promise by Faith of Iesus Christ might bee given to them that beleeve . ] Though Sinne have made the Law contrary to the Promise , in that it curseth and condemneth , and concludeth men under sin and wrath : yet such is the mercy of God that he hath subordinated all this , and made it subservient unto the Gospell , that the Promise thereby may be applyed , and advanced . For it is all ordered to no other purpose but that men might beleeve , and inherite the Promises . But what ? Doth the Law make men beleeve , or beget Faith ? Formally it doth not , but by way of preparation and manuduction it doth : As when a man findes one way shut up , he is thereby induc'd to enquire after another . To summe up all that hath beene spoken touching the use of the Law in a plaine similitude . Suppose wee a Prince should proclaime a pardon to all Traitors if they would come in and pleade it : and after this should send forth his officers to attach , imprison , examine , convince , arraigne , threaten , and condemne them . Is hee now contrary to himselfe ? hath he ●…epented of his mercy ? No , but hee is unwilling to lose his mercie , hee is desirous to have the honour of his mercy acknowledged unto him ; and therefore hee bringeth them unto these extremities , that when their mouth is stopp'd , and their guilt made evident , they may , with the more humilitie and abhorrencie of their former lewdnesse , acknowledge the Iustnesse of the Law , which would condemne them , and the great mercy of the Prince , who hath given them liberty to plead his pardon . The same is the case betweene God and us . First , to Abraham he made promise of mercy and blessednesse to all that would pleade interest in it for the remission of their sinnes . But men were secure , and heedlesse of their estate , and though sinne was in them , and death raigned over them , yet being without a Law to evidence this sinne and death unto their consciences , therefore they imputed it not to themselves , they would not owne them , nor charge themselves with them , and by consequence found no necessity of pleading that promise . Hereupon the Lord published by Moses a severe and terrible Law , so terrible that Moses himselfe did exceedingly feare and quake ; A Law which fill'd the Ayre with Thunder , and the Mount with fire ; A Law full of blacknesse , darknesse , and Tempest ; A Law which they who heard it could not endure , but intreated that it might not be sp●…ken to them any more : yet in all this God doth but pursue his first purpose of mercie , and take a course to make his Gospell accounted worthy of all acceptation ; that when by this Law men shall bee roused from their security , shut up under the guilt of infinite transgressions , affrighted with the fire and tempest , the blacknesse and darknesse , the darts and curses of this Law against sinne , they may then runne from Sina unto Sion , even to Iesus the Mediator of the new Covenant , and by Faith plead that pardon and remission which in him was promised . Thus we see the point in the generall ●…leered , That God in the publication of the Law by Moses on mount Sina , had none but mercifull and Evangelicall intentions . I shall further draw downe the doctrine of the use of the Law into a few conclusions . First , The Law is not given ex primaria intentione , to condemne men . There was condemnation enough in the World betweene Adam and Moses , before the Law was new published . It is true the Law shall prove a condemning and judging ▪ Law unto impenitent and unbeleeving sinners : But to condemne or judge men by it was no more Gods intention in the publishing of it by the ministery of Moses , ( I speake of condemnation not pronounced , but executed ) then it was his purpose to condemne men by the Gospell , which yet * de facto , will be a savor of death unto death to all that despise it . It is said that Christ should be as well for the fa●… as for the ri●…ing of many in Israel , and that hee should be a stone of stumbling , and a rocke of off●…nce ; yet hee faith of himselfe , I came not to condemne the World , but that the World by me might bee save●… . The meaning is , the condemnation of the World was no motive no●… impulsiue cause of my comming , though it were an accident●…ll event , con●…quent , and emergencie thereupon . Even so the condemnation which by the Law will be aggravated upon 〈◊〉 sinners , the powring forth of more wrath and vengeance then raigned in the World betweene Adam and Moses , was no motive in Gods intention to publish the Law by his ministery , but onely the furtherance and advancement of the Covenant of Grace . Secondly , The Law was not published by Moses on mount Sina ( as it was given to Adam in Paradise ) to iusti ▪ fie or to save men . God never appoints any thing to an end to which it is utterly unsurable and improper : Now the Law by sinne is become weake and unprofitable to the purpose of righteousnesse or salvation ; nay it was in that regard Against us , as Saint Paul saith ; and therefore we are delivered from it as a Rule of justification , though not as a rule of service and obedience . Thirdly , The uses of the Law are severall according to divers considerations of it . For we may consider it either Per se , in it selfe , according to the primarie intention thereof in its being and new publication ; or Per accidens , according to those secondary and inferior effects thereof . By accident or secondarily , The Law doth , first , * irritate , enrage , exasperate lust , by reason of the venomous and malitious quality which is in sinne . And this the Law doth not by ingenerating or implanting lust in the heart , but by exciting , calling out , and occasioning that which was there before ; as a chaine doth not beget any furie in a wolfe , nor a bridge infuse any strength into the water , nor the presence of an enemie instill or create de novo any malice in a man , but onely occasionally reduce unto Act , and call forth that rage which though lesse discerned , was yet habitually there before . Secondly , the Law by accident doth punish and curse sinne . I say , by accident , because punishment is in no law the maine intention of the Lawgiver ; but something added thereunto , to backe , strengthen , and enforce the obedience which is principally intended . Neither could the Law have cursed man at all , if his disobedience had not thereunto made way ; which shewes that the curse was not the primary intention of the Law , but onely a secondary and subsequent act upon the failing of the principall . For I doubt not but the Lord accounteth himselfe more gloryfied by the Active and voluntary services , then by the Passive and enforced sufferings of the Creature . Herein saith our Saviour , is my Father glorified that you bring forth much fruite . Secondly , consider the Law by it selfe and in its primary intention , and so there are two principall uses for which it serves . First , It hath rationem speculi , It is as a * glasse to manifest and discover sinne and death , and thereupon to compell men to fly for sanctuary unto Christ , and when they see their miserie , to sue out their pardon . And this the Law doth , first , by convincing the Conscience of its owne widenes , ( as the Prophet David speakes , I have seene an end of all perfection , but thy Law is exceeding broad . ) By revealing the compasse of sinne in proportion to the widenesse , and the filthynesse of sin in proportion to the purity of that Holy Law ; by discovering the depth and foulenesse , the deceitfulnesse and desperate mischiefe of the heart by nature ; and giving some evidences to the soule of that horrid , endlesse , and insupportable vengeance which is due to sinne . We know saith the Apostle . that whatsoever things the Law saith , it saith to those that are under the Law ; That every mouth may be stopped , and all the World may become guilty before God. Secondly , By judging , sentencing , applying wrath to the Soule in particular , For when it hath stopped a mans mouth , evidenced his guiltinesse , concluded him under sinne , it then pronounceth him to bee a cursed and condemned Creature , exposed , without any strength or possibility to evade or overcome , unto all the wrath which his sinnes have deserved . Therefore it is called the ministery of death and condemnation , which pronounceth a most rigorous and unmitigable curse upon the smallest , and most imperceptible deviation from Gods Will revealed . Thirdly , by awakening the Conscience , begetting a legall faith and spirit of bondage , to see it selfe thus miserable by the Law , hedged in with Thornes , and shut up under wrath . For the spirit first by the Law begetteth bondage and feare , prickes the Conscience , reduceth a man to impossibilities , that hee knowes not what to doe ▪ nor which way to turne , before it worketh the Spirit of Adoption , or make a man thinke with the Prodigall that hee hath a Father to deliver him . And by these Gradations the Law * leadeth to Faith in Christ ; so that though in all these respects the works of the law be works of bondage , yet the Ends and Purposes of God in them are Ends of Mercie . Secondly , The Law hath Rationem Fraeni and regulae , to cohibite and restraine from sinne , and to order the life of a man. And in this sense likewise it is added to the Gospell , as the Rule is to the hand of the workeman . For as the Rule worketh nothing without the hand of the Artificer to guide and moderate it , because of it selfe it is dead , and the workeman worketh nothing without his Rule ; * So the Law can onely shew what is good , but gives no power at all to doe it ( for that is the worke of the Spirit by the Gospell ) yet Evangelicall Grace directs a man to no other obedience then that of which the Law is the Rule . Now then to make some use of all this which hath beene said : This shewes the ignorance and absurdity of those men who cry downe preaching of the Law , as a course leading to despaire ●…nd discontentment , though we finde by Saint Paul that it leadeth unto Christ. To preach the Law alone by it selfe , wee confesse is to pervert the vse of it ; neither have we any power or commission so to doe ( for we have our power for edification and not for destruction . ) It was published as an appendant to the Gospell , and so must it be preached ; It was published in the hand of a Mediator , and it must be preached in the hand of a Mediator ; It was published Evangelycally , and it must bee so preached : But yet wee must preach the Law , and that in its owne fearefull shapes : for though it were published in Mercy , yet it was published with Thunder , Fire , Tempests , and Darkenesse even in the hand of a Mediator : for this is the method of the Holy Ghost , to convince first of sinne , and then to reveale righteousnesse and refuge in Christ. The Law is the forerunner that makes roome , and prepares welcome in the Soule for Christ. I will shake all nations , and the desire of all nations shall come , saith the Lord ; to note unto us that a man will never desire Christ indeede , till he be first shaken . As in Elias his vision the still voyce came after the Tempest , so doth Christ in his voyce of Mercy follow the shakings and Tempests of the Law. First the Spirit of Eliah in the preaching of repentance for sinne , and then the Kingdome of God in the approach of Christ and evidences of reconcilement to the Soule . And the reason is , because men are so wedded to their sinnes , that they will not accept of Mercy on faire termes , so , as to forsake sinne withall ; as mad men that must bee bou●…d before they can be cured , so are men in their lusts ; the Law must hamper and shut them up , before the Gospell , and the spirit of liberty will bee welcome to them . Now this is Gods resolution to humble the soule so low till it can in truth and seriousnesse bid Christ welcome upon any conditions : His Mercy ▪ and the blood of his Sonne is so pretious and invaluable , that hee will not ca●… it away where no notice shall bee taken of it ; but hee will make the heart subscribe experimentally to that Truth of his , That it is a saying worthy of all acceptation , that Christ Iesus came into the World to save sinners . And we know a man must bee brought to great extremities , who can esteeme as welcome as life the presence of such a man who comes with a sword to cut of his members , or cut out his eyes : and yet this is the manner of Christs comming , to bring a Crosse , and a Sword with him , to hew off our lusts ( which are our earthly members ) and to Crucifie us unto the world . But what then ? M●…st nothing be preached but damnation and Hell to men ? God forbid . We have commission to preach nothing but Christ and life in him : and therefore we never preach the Law , but with reference and manuduction unto him . The truth is , Intentionally wee preach nothing but Salvation ; wee come with no other intention but that every man who heares us might beleeve and bee saved ; wee have our power onely for edification , and not for destruction : but conditionally we preach Salvation and Damnation . He that beleeveth shall be saved , he that beleeveth not shall be damned ; that is the summe of our Commission . But it is further very observable in that place that preaching of the Gospell is preaching both of Salvation , and of Damnation upon the severall conditions . So then , when we preach the Law , we preach Salvation to them that feare it : ( as the Lord shewed mercy to Iosiah because his heart trembled , and humbled it sel●…e at his Law ) and when we preach the Gospell , wee preach Damnation to them that desp●…se it . How sh●…ll we escape , if we neglect so great Salvation . The Gospell is Salvation of it selfe , but he that neglects Salvation is the m●…re certaine to perish ; and that with a double destruction , Death unto Death , to that wrath of God which ab●…deth vpon him before , will come a sorer cond●…mnation , by trampling under foote the blood of the Covenant , and not obeying the Gospell of our Lord Iesus Christ. Here then are two rules to be observ'd . First , by the ministers of the Word , that they so preach the Law as that it may still appeare to be an appendant unto the Gospell , and ●…ot suffer the ministrie to be evill spoken of by men who watch for advantages . We must endeavour so to manage the dispensation of the Law , that men may not thereby be exasperated , but put in minde of the Sanctuary to which they should flie . The heart of man is broken as a flint , with a hard and a soft together : A Hammer and A Pillow is the best way to breake a flint ; A Prison and a Pardon , A Scourge and a Salve , A Curse and a Saviour , is the best way to humble and convert a sinner . When wee convince the hearers that all the te●…rors we pronounce are out of compassion to them ; that wee have mercy and balme in store to powre into every wound that we make , that all the blowes we give are not to kill their Soules , but their sins ; that though our words bring fire and fury with them , yet they are still in the hand of a Mediator ; that the Law is not to breake them unto desperation , but vnto humiliation , not to drive them unto furie but unto Faith , to shew them Hell indeede , but withall to keepe them from it ; if we doe not by these meane●… save their Soules , yet we shall stop their mouths , that they shall be ashamed to blaspheme the commission by which we speake . Secondly , The people likewise should learne to rejoyce when the Law is preached as it was published ; that is , when the Conscience is thereby affrighted , and made to tremble at the presence of God , and to cry unto the Mediator as the people did unto Moses , L●…t not God speake any more to us l●…st we die , Speake thou with us and we will heare . For when sinne is onely by the Law discovered , and death laid open , to cry out against such preaching , is a shrewd argument of a minde not willing to bee disquieted in sinne , or to be tormented before the time ; of a soule which would have Christ , and yet not leave her former husband ; which would haue him no other king then the stump of wood was to the frogges in the fable , or the moulten Calfe unto Israel in the Wildernesse , a quiet idol , whom every lust might securely provoke , and dance about . As the Law may be preached too much , when it is preached without the principall , which is the Gospell : so the Gospell and the mercie therein may bee preached too much ( or rather indeede too little ) because it is with lesse successe ; If wee may call it preaching and not rather perverting of the Gospell ▪ when it is preached without the appendant , which is the Law. This therefore should in the next place teach all of us to studie and delight in the Law of God , as that which setteth forth , and maketh more glorious and conspicuous the mercy of Christ. Acquaintance with our selves in the Law , w●…ll ▪ First , keepe us more lo●…ly and vile in our owne ▪ eyes , make us feele our owne pollution and poverty ; and that will againe make us the more delight in the Law , which is so faithfull to render the face of the Conscience ; and so make a man the more willing , and earnest to be cleansed . Their heart , saith David , is as fat as grease , but I delight in thy Law. The more the Law doth discover our owne leannesse , scraggednesse and penurie , the more doth the Soule of a Holy man delight in it because Gods mercie is magnified the more , who filleth the hungrie , and refr●…sheth the weary , and with whom the fatherl●…sse findeth mercie . Secondly ▪ It will make us more carefull to live by Faith more bold to approach the throne of Grace for mercie to cover , and for Grace to cure our sores and nakednesse . In matters of life and death , impudence and boldnesse is not unseasonable . A man will never die for modesty : when the Soule is convinc'd by the Law that it is accursed , and eternally lost , if it doe not speedily pleade Christs satisfaction at the Throne of Grace , it is emboldned to runne unto him : when it findes an issue of uncleanenesse upon it , it will set a price upon the meanest thing about Christ , and be glad to touch the hemme of his garment . When a Childe hath any strength , beautie , or lovelynesse in himselfe , he will haply depend upon his owne parts , and expectations to raise a fortune and preferment for himselfe : but when a Childe is full of indigence , impotencie , crookednesse , and deformity , if he were not then supported with this hope , I have a father , a●d Parents doe not cast out their Children for their deformities he could not live with comfort or assurance : so the sense of our owne pollutions and uncleanenesse , taking off all conceits of any lovelynesse in our selves , or of any goodnesse in us to attract the affections of God , makes us r●ly onely on his fatherly compassion . When our Saviour cald the poore woman of Syrophenicia Dogge , a beastly and uncleane Creature , yet shee takes not this for a deny all , but turnes it into argument . The lesse I have by right , the more I hope for by mercy ; even men afford their Dogges enough to keepe them alive , and I aske no more . When the Angell put the hollow of Iacobs thigh out of joynt , yet hee would not let him go ; the more lame hee was , the more reason hee had to hold . The Prodigall was not kept away or driven of from his resolution , by the feare , shame , or misery of his present estate ; for he had one word which was able to make way for him through all this , the name of Father . He considered , I can but be rejected at the last , and I am already as low as a rejection can cast me ; so I shall loose nothing by returning , for I therefore returne because I have nothing ; and though I have done enough to bee for ever shut out of dores , yet it may bee , the word Father may have rhetoricke enough in it to beg a reconcilement , and to procure an admittance amongst my fathers servants . Thirdly , It will make us give God the Glory of his mercy the more , when wee have the deeper acquaintance with our owne miserie . And God most of all delighteth in that worke of Faith , which , when the Soule walketh in darknesse and hath no light , yet trusteth in his Name and stayeth upon him . Fourthly , It will make our comforts and refreshments the sweeter , when they come . The greater the humiliation ▪ the deeper the tranquillitie . As fire is hottest in the coldest weather : so comfort is sweetest in the greatest extremities ; shaking settles the peace of the heart the more . The spirit is a Comforter , as well when he convinceth of sinne , as of righteousnesse and judgement ; because he doth it to make righteousnesse the more acceptable , and Iudgement the more beautifull . Lastly , acquaintance with our owne foulnesse and diseases by the Law , will make us more carefull to keepe in Christs company , and to walke according unto his Will ; because he is a Physitian to cure , a refiner to purge , a Father and a Husband to compassionate our estate . The lesse beautie or worth there is in us , the more carefully should we studie to please him , who loved us for himselfe , and married us out of pittie to our deformities , not out of delight in our beautie . Humilitie keepes the heart tractable and pliant . As melted waxe is easily fashioned , so an humble spirit is easily fashioned unto Christs Image : whereas a stone , a bard and stubborne heart , must bee hewed and hammered before it will take any shape . Pride , selfe-confidence , and conceitednesse , are the p●…nciples of disobedience ; men will hold their wonted courses till they be humbled by the Law. They are not humbled , saith the Lord , unto this day , and the consequent hereof is , neither have they feared nor walked in my Law. If you will not heare , that is , if you will still disobey the Lords messages , my Soule shall weepe in secret for your pride ; to note that pride is the principle of disobedience . They and our fathers , saith ●…ehemiah in his confession , deal●… proudly , and hardned their neckes ▪ and hearkered not unto thy Commandements ; and refused to obey . And therefore Ez kiah used this perswasion to the ten tribes to come up to Ierusalem unto the Lords Passeover . Be ye not stiffenecked as your fathers , but yeeld your selves unto the Lord. To note that humiliation is the way unto obedience ; when once the heart is humbled it will bee glad to walke with God. Humble thyselfe saith the Prophet , to walke with thy God. Receiv●… the ingraffed Word with meeknesse , saith the Apostle . When the Heart is first made meeke and lowly , it will then bee ready to receive the Word , and the Word ready to incorporate in it , as seede in torne and harrowed ground . When Paul was dis●…ounted , and cast downe upon the Earth , terrified and astonished at the Heavenly vision , immediately hee is qualyfied for obedience , Lord what wilt thou have mee to doe ? When the Soule is convinc'd by the Law , that of it selfe it comes short of the Glory o●… God ▪ walkes in darkenesse , and can go no way but to Hell ; It will then with ioy and thankfulnesse fo●…ow the Lambe wheresoever hee goes ; as being well assured , that though the way of the Lambe be a way of blood , yet the End is a Throne of Glory , and a Crowne of Life . FINIS . THE LIFE OF CHRIST : OR , THE FELLOWSHIP OF THE SAINTS WITH HIM , IN HIS LIFE , Sufferings , and Resurrection . By EDWARD REYNOLDS Preacher to the Honourable Societie of Lincolns Inne . PAX OPVLENTIAM . SAPIENTIA PACEM . FK printer's or publisher's device LONDON , Imprinted by Felix Kyngston for Robert Bostocke . 1631. THE LIFE OF CHRIST . 1. IOHN 5. 12. He that hath the Sonne , hath Life . HAving shewed the Insufficiencie of the Creature to make man happie , as being full of vanitie , and the Insufficiencie of Man to make himselfe Happie , as being full of sinne ; we now proceede in the last place to discover first the Fountaine of Life and Happinesse , Christ ; and secondly the Channell by which it is from him unto us conveyed , the Instrument whereby wee draw it from him , namely the knowledge of him , and fellowship with him in his resurrection and sufferings . These words we see containe a Doctrine of the greatest consequence to the Soule of Man in the whole Scriptures , and that which is indeede the summe of them all . They containe the summe of mans desires , Life , and the summe of Gods mercies , Christ , and the summe of mans dutie , Faith ; Christ the Fountaine , Life the Derivation , and Faith the Conveyance . Whatsoever things are excellent and desireable , are in the Scripture comprised under the name of Life , as the lesser under the greater ; for Life is better then meate , and the body then ray ment . And whatsoever Excellencies can bee named , wee have them all from Christ. In Him , saith the Apostle , are bid the treasures of wisdome and knowledge . H●…d , not to the purpose that they may not be found , but to the purpose that they may bee sought . And we may note from the expression , that Christ is a Treasurer of his Fathers Wisedome ; He hath Wisedome , as the Kings treasurer hath wealth , as an Officer , a Depositarie , a Dispenser of it to the friends and servants of his father . a He is made unto vs Wisedome . The Apostle saith that in him there are b unsearchable riches , an inexhausted treasurie of Grace and Wisedome . And there had neede bee a treasure of riches in him , for there is a treasure of sinne in us : so our Saviour cals it , c the treasure of an evill heart . d He was full of Grace and Truth . Not as a vessell , but as e a Fountaine , and as f a Sunne ; to note that Hee was not onely full of Grace , but that the fulnesse of Grace was in Him. g It pleased the Father that in him should all f●…lnesse dwell . h God gave not the Spirit in measure unto Him. And as there is a fulnesse in Him , so there is a Communion in us , i Of his fulnesse wee receive Grace for Grace , that is , as a Childe in generation receiveth from his Parents member for member , or the paper from the Presse letter for letter , or the glasse from the face image for image ; so in regeneration Christ is fully k formed 〈◊〉 a man , and he receiveth in some measure and proportion Grace for Grace : there is no Grace in Christ appertaining to generall sanctification which is not in some weake degree fashioned i●… Him Thus there is to Christ a fulnesse of Grace answerable to l a fulnesse o●… sinne which is in us . The Prophet cals him m a Prince of Peace , not as Moses onely was a man of peace , but a Prince of peace . If Moses had beene a Prince of peace , how easily might he have instill'd peaceable and calme affections into the mutinous and murmuring people ? But though hee had it in himselfe , yet hee had it not to distribute . But Christ hath Peace , as a King hath Honours , to dispense and ▪ dispose of it to whom hee will. Peace I leaue with you , my Peace I giue unto you . If I should runne over all the particulars of Grace or Mercy , we should finde them all proceede from him ; He is our Passeover , saith the Apostle . As in Egypt wheresoever there was the blood of the Passeover there was life , and where it was not , there was death ; so where this our Passeover is , there is life ; and where hee is not , there is death : To me to live is Christ , saith the Apostle ; and againe , now I live , yet not I , but Christ liveth in me , and the life that I live , I live by the Faith of the Sonne of God , who loved me , and gvae himselfe for me . To consider more particular this Life which we have from Christ. First , It is a Life of Righteousnesse : for a Life and Righteousnes are in the Scripture taken for the same , ( because sin doth immediatly make a man dead in law , b He that beleeveth not is condemned already , and c in the day that thou eatest thereof , thou shalt die the death . ) And this Life ( being a Resurrection from a preceeding death ) hath two things belonging unto it . First , there is a Libertie and Deliverance wrought for us from that under which we were before held . Secondly , there is an Inheritance purchased for us , the Priviledge and Honour of being called the Sonnes of God conferr'd upon us . There are three Offices or Parts of the Mediation of Christ. First , his Satisfaction as hee is our d Suretie , whereby hee e paid our debt , f underwent the curse of our sinnes , g bare them all in his body upon the Tree , h became subject to the Law for us , in our nature , and representatively in our stead , i fulfill all righteousnesse in the Law required , both Active and Passive for us . For we must note that there are two things in the Law intended ; One principall , obedience , and another secondary , malediction , upon supposition of disobedience ; so that sin being once committed , there must be a double act to justification , the suffering of the curse , and the fulfilling of righteousnesse a new . Vnto a double apprehension of Iustice in God there must answere a double act of righteousnesse in man , or in his surety for him ; To Gods punishing Iustice a righteousnesse Passive , whereby a man is rectus in curia againe ; and to Gods commanding Iustice a righteousnesse Active , whereby he is reconciled and made acceptable to God againe . The one a satisfaction for the injury we have done unto God as our Iudge ; the other the performance of a service which we owe unto him as our Maker . Secondly , In Christ as a Mediator , there is a merit likewise belonging unto both these acts of obedience in Him , by vertue of his infinite person which was the Priest , and of his Divine nature which was the Altar , that offered up and sanctified all his Obedience . By the redundancie of which Merit ( after satisfaction thereby made unto His Fathers Iustice for our debt ) there is further , a purchase made of Grace , and Glory , and of all good things in our behalfe . He was made of a woman , made under the law ; First , toredeeme those that were under the Law , which is the satisfaction and payment He hath wrought . Secondly , That we might receive the Adoption or the inheritance of Sonnes , which is the Purchase He hath made for us . Thirdly , there is the Intercession of Christ as our Advocate , which is the presenting of these his Merits unto his Father for us , whereby He applyeth , and perpetuateth unto us the effects of them , namely our deliverance , and our Adoption or Inheritance . So then the life of righteousnesse consists in two things . First , The remission of sinne , and thereupon deliverance from the Guilt of it , and curse of the Law against it ; which is an effect of the satisfaction of Christs Merit . Secondly , Adoption , or the acceptation of our persons and admittance into so high favour as to be heires of Salvation and Happinesse , which is the effect of the Redundancie of Christs Merit ; there being a greater excesse and proportion of vertue in his obedience , then of malignitie or unpleasingnesse in our disobedience . To consider both these together ; wee are delivered , First , from Sinne and the Guilt or Damnation thereof : There is a no condemnation to them that are in Christ Iesus ; their b sinnes are blotted out , and c forgotten , and d cast into the depth of the Sea , and e done away as a cloud or mist by the heate of the Sunne , they are f forgiven and covered , and not imputed unto us , g they are finished and made an end of , h they were all laid upon Christ , and Hee hath beene a i propitiation for them , and his flesh a vaile betweene them and his Fathers wrath ; and in opposition hereunto , His obedience and righteousnesse is made ours . Hee is k made unto us righteousnesse , and wee are the righteousnesse of God in Him , we are l cloathed with Him , and appeare in the sight of God as parts and portions of Christ himselfe ; for m the Church is the fulnesse of Him that filleth all in all . Secondly , wee are consequently delivered from the Law , so farre forth as it is the n strength of sinne ; and are constituted under another and better regiment , which the Apostle calls o Grace , or the p Law of Faith. First , we are delivered from the Law as a Covenant of righteousnesse ; and expect Iustification and Salvation onely by faith in Him who is q The Lord our Righteousnesse . r Christ is the End of the Law for Righteousnes . We are righteous by the righteousnesse of God without the Law ; that is , not that righteousnesse by which God as God is righteous , but by a righteousnesse which we have , not by nature , or in our selves , or from any principles of our creation , ( which Saint Paul calls Mans own righteousnes ) but from the meer grace & gift of God. Secondly , hereupon consequently wee are delivered from the rigor of the Law , which consisteth in two things : first it requireth perfect obedience : secondly , perpetuall obedience . Wee must doe all things that are written in the Booke of the Law , and we must continue to doe them . Now from this we are delivered , though not as a Dutie , yet as such a necessity as brings death upon the faile in it . When a mans conscience doth summon him before Gods tribunall to bee justified or condemned ; he dares not trust a his owne performances , because no flesh can be righteous in Gods sight . Though the Gospell both command , and b promise , and c worke holynesse in us ; yet when wee goe to finde out that to which we must stand for our last tryall , by which wee resolve to expect remission of sinnes , and inheritance with the Saints , there is so much pollution and fleshly ingredients in our best workes , that we dare trust none but Christs owne adequate performance of the Law , whereby wee are delivered from the rigor and inexorablenesse thereof . That inherent and habituall exactnesse which the Law requireth in our persons in supplied by the merit of Christ : that actuall perfection which it requireth in our services , is supplyed by the incense , and intercession of Christ. And though wee are full of weaknesse , all our righteousnesse as a menstruous cloth , many ragges and remnants of the old Adam cleave still unto us , and we are kept under that captivitie and unavoydable service of sinne which hee sold us under : yet this Priviledge and Immunitie we have by Christ , that our desires are accepted , that God spareth us as Sonnes , that Christ taketh away all the iniquitie of our Holy things ; that when we faint he leads us , when we fall he pitties us , and heales us , when we turne and repent he forgives , accepts , welcomes , and feasts us with his compassions . Thirdly , we are delivered from the curse of the Law , Christ being made a curse for us , and the chastisement of our peace being laid on him . From punishments eternall , He hath delivered us from the wrath to come , and from punishments Temporall , as formall punishments . When we are judged of the Lord , we are chastened , but wee are not condemned ; they are for declaration of Gods displeasure , but not of his fury or vengeance ; they are to amend us , and not to consume us ; blowes that polish us for the Temple and conforme us unto our Head , and weane us from the world , not tastes and forerunners of further wrath . They are like Iobs dunghill set up to see a Redeemer upon . And besides this , as Sons of promise we are blessed with faithfull Abraham , have interest in that pretious vertue of the Gospell which makes all things worke together for the best to those that love God. Lastly , we are hereupon consequently delivered from those effects of the spirit of bondage which come along with the Law. And they are principally three . First , a To manifest to the Conscience that a man is in a desperate and damnable condition , in stead whereof there comes along with Christ to the Soule a Spirit of b Adoption , and of c a sound minde , which sayes unto the Soule that God is our Salvation , settles the heart to rest and cleave unto Gods Promises ; d te●…ifies , seales , secures , certifies our inheritance unto us . Secondly , to e stoppe the mouth , and drive out of Gods presence , and leave utterly f unexcusable , that a man shall have nothing to alledge why the curse should not be pronounced against him , but shall in his conscience subscribe to the righteousnesse of Gods severity . In stead whereof we have in Christ a g free approach into Gods presence ; words put into our mouthes by the h spirit of supplications to reveale our requests , to debate , and plead in Gods Court of mercy ; to i cleere our selves from the accusations of Sathan ; to appeale from them to Christ , and in him to make this just apologie for our selves . I confesse I am a grievous sinner , ( and there is not a Soule in Heaven Christ onely excepted which hath not beene so , though I the chiefe of all ) In Law then I am gone , and have nothing to answere there , but only to appeale to a more mercifull Court. But this I can in truth of heart say , that I deny my owne workes , that I bewaile my corruptions , that the things which I doe I allow not , that it is no more I that doe them , but sinne that dwelleth in me ; that I am truly willing to part from any lust , that I can heartily pray against my closest corruptions , that I delight in the Law of God in mine inner man , that I am an unwilling captive to the Law in my members , that I feele , and cry out of my wretchednesse in this so unavoydable subjection , that I desire to feare Gods Name , that I love the Communion of his Spirit and Saints ; and I know I have none of these affections from nature ( in that I agree with Sathan : ) these are spirituall and heavenly impressions , and where there is a piece of the spirit , where there is a little of heaven , that will undoubtedly carry the soule in which it is to the place where all the Spirit is . If God would destroy me , hee would not have done so much for my Soule ; he would never have given me any dramme of Christs Spirit to carry to hell , or to be burnt with me . No man will throw his jewels into a sinke , or cast his pearles under the feete of swine : certainely God will send none of his owne graces into Hell , nor suffer any sparkle of his owne holynesse and divine nature to be cast away in that lake of forgetfulnesse . If He have begun these good works in me , He will fi●…sh them in his owne time ; and I will wa●…e upon him and expect the Salvation of the Lord. Thirdly , to a terri●… and 〈◊〉 the Soule , with a fearefull expectation of fiery 〈◊〉 and execution of the curse . In stead whereof the soule is calm'd with a spirituall serenity and b peace , which is the beginning of Gods Kingdome , armed with a sweete securitie , and c Lion-like boldnesse , against all the powers and assaults of Men or Angels ; crowned and refreshed with the d joy of Faith , with the first fruites of the Spirit , with the clusters of the Heavenly Canaan , with the earnest of its inheritance , with the prefruition and preapprehension of Gods presence and Glory . This is the Life of Righteousnesse which we have from Christ ; e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Redemption and deliverance from sinne and the Law ; f and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Priviledge , right and interest in the purchased possession . Secondly , He that hath the Sonne hath Life , in regard of Holinesse , as he hath g received Christ Iesus the Lord , so he walketh in Him : h we are in Him created or raised up from the first death , unto good workes , that we should walke in them . Of our selves we are i without strength , without love , without k life ; no power , no liking , no possibilitie to doe good ; not any principle of Holynesse or Obedience in us . It is Hee that l strengthens , that m winnes , that n quickens us by His Spirit to His Service . Wee should here consider Holinesse something more largely , and shew when good workes are Vitall , and so from Christ ; and when onely mortall , earthly , and upon false principles , and so from our selves . But having done this before in the doctrine of the raigne of sinne ; I will onely name some other discourses of a Vitall Operation , and so proceede . First , Life hath ever an Internall principle , a seede within it selfe , a naturall heate , with the fountaine thereof , o by which the body is made operative and vigorous : and therefore in living Creatures the p heart first liveth , because it is the forge of spirits , and the fountaine of heate . So Holynesse which comes from Christ beginnes within , proceedeth from an q ingraffed and implanted seede , from the r feare of God in the heart , and the s Law put into the inner man. The t Conscience is cleansed , u the spirit of the minde is renewed , the x delights and desires of the heart are changed , the bent and bias of the thoughts are new set , y Christ is formed , and dwelleth within , the whole man is z baptized with the Holy Ghost as with fire , which from the Altar of the heart , where it is first kindled , breaketh out , and quickneth every facultie and member . Fire when it prevailes will not be hidde nor kept in . Secondly , Life hath ever a nutritive appetite ioyned with it , and that is most set upon such things as are of the a same matter and principles with the nature nourished : so where a man is by the spirit of Christ quickned unto a Life of Holynesse , he will have a b hungring ▪ thirsting , and most ardent affection to all those sincere , uncorrupted , and Heavenly Truths , which are proportionable to that Spirit of Christ , which is in him . Thirdly , Life is Generative and Communicative of it selfe , all living Creatures have some seminarie of generation for propagating their owne kinde ; so that spirit of Holynesse which wee have from Christ , is a fruitfull spirit , that endeavours to shedde , multiply , and derive himselfe from one unto another . Therefore he descended in fiery tongues , to note this multiplying and communicating property which he hath . The tongue is a member made for Communion , and nothing so generative of it selfe as fire . They that feared the Lord spake often to one another , saith the Prophet . Many people shall gather together , and say come yee , and let us goe to the Mountaine of the Lord , &c. Lastly , where there is perfect life , there is sense too of any violence offered to it : so where the Spirit of God is , will bee a tendernesse , and griefe from the sinnes , or temptations which doe assault him . As that great sinne , which the Scripture calls blaspheming of the Holy Ghost , and despighting of the Spirit of Grace , is after a more especiall manner called the sinne against the Holy Ghost ; as being a sinne which biddeth open defiance to the Truth , Grace , Life and Promises , which that Spirit revealeth and confirmeth unto us ; so every smaller sinne doth in its manner and measure grieve this spirit , even as every distemper in the body doth bring paine in some measure unto the naturall soule . A living member is sensible of the smallest pricke , whereas a body in the Grave is not pained , nor disaffected with the weight and darknesse of the earth , the g●…awing of wormes , the stinch of rotte●…nesse , nor any violences of dissolution , because the principle ofsense is departed : so though wicked men lie in rotten and noysome lusts , have the guilt of many millions of sinnes like so many rockes and mountaines of Lead on their soules , doe dayly cut and teare themselves like the Lunaticke in the Gospell , yet they feele nothing of all this , because they have no spirit of life in them : whereas another , in whom Christ is formed , would bee constrain'd with teares of blood , and most bitter repentance to wash the wound of spirit , which but one of those fearefull oathes , or uncleane actions , ( which the others multiply and wallow in with delight ) would make within them . Now , Hee who hath the Sonne , hath holynesse upon two grounds , according to that double relation which Holinesse hath unto Christ. For it ▪ respecteth Him as the Principle and Fountaine from whence it comes , and as the rule or patterne unto which it answeres . Holynes is called the Image of God ; now as the face is both the Fountaine of that Image or species which is shed upon the glasse , and likewise the exact patterne and example of it too : so Christ is both the Principle of Holinesse , by whom it is wrought , and the Rule unto which it is proportioned . First , Christ is the Principle and Fountaine of Holinesse , as the head is of sense or motion ; from him the whole body is joyned together and compacted , and so maketh encrease and edification of it selfe in Love. The oyntment ran downe from Aarons head unto the skirts of his garment , to note the effusion of the spirit of Holinesse from Christ unto his lowest members . Ye have received an unction from the holy One , saith the Apostle . What this influence of Christ into his members is wee shall more particularly open in the consequent parts of this discourse . Secondly , Christ is the Rule and Patterne of holinesse to his Church . Our Sanctification consisteth onely in a conformitie unto his wayes . For more distinct understanding of which point we must note , first , that Christ had severall waies and workes to walke through . Sometimes we finde him walking to Golgotha and the Garden , which was the worke of his merit and passion . Sometimes to the Mount with Peter , Iames and Iohn , which was the worke of his glory and trans-figuration . Sometimes upon the sea and through the midst of Enemies , which was his worke of power and miracles . Sometimes in the midst of the seven golden Candlestickes , which was his worke of government , guidance , and influence on the Church . Lastly , we finde him going about , and doing good , submitting himselfe unto his parents , going apart by himselfe to pray , and in other the like workes of his ordinary obedience . Secondly , of these workes of Christ we must note , that some are uncommunicable , others communicable . Vncommunicable are , first , his workes of Merit and Mediation . There is but one Mediator betweene God and man , the man Christ. There is no other name under heaven by which a man may be saved , but the name of Christ. There is no Redemption nor intercession to bee wrought by any man but by Christ. None have to doe with the Censer to offer incense , who have not to doe with the Altar to offer Sacrifice . Secondly , his worke of Governement and Influence into the Church , his dispensing of the spirit , his quickning of his Word , his subduing of his enemies , his collecting of his members , are all personall Honours which belong unto Him as Head of the Church . Those which are Communicable , and wherein wee may be by his Grace made partakers , are such as either belong to the other life , or to this . In the other life our Bodies shall bee made Conformed to the transfigured and Glorious body of Christ ; when Hee appeareth wee shall be made like unto Him , by the power whereby Hee subdueth all things unto Himselfe . Here , some are againe extraordinarily Communicable , being for ministery and service , not for sanctity or Salvation . Such were the miraculous workes of the Apostles , which were unto them by way of priviledge and temporary dispensation granted . Others ordinarily , and universally to all his members . So then it remaines that our formall and complete Sanctification consists in a Conformitie to the wayes of Christs ordinary Obedience . The whole Life of Christ was a Discipline , a Living , Shining , and exemplary Precept unto men , a Visible Commentary on Gods Law. Therefore wee finde such names given unto Him in the Scriptures , as signifie not onely Preeminence , but exemplarynesse ; A a Prince , b a Leader , c a Governour , d a Captaine , an e Apostle and high Priest , f a chiefe Sheepeheard and Bishop , g a Forerunner , or Conduct into Glory , a h Light to the Iewes , i a Light to the Gentiles , a k Light to every man that entereth into the World. All which titles as they declare his Dignitie , that He was the first borne of every Creature , so they intimate likewise that Hee was proposed to be the Author and Patterne of Holynesse to his people . All other Saints are to be imitated onely with limitation unto Him , and so farre as they in their conversation expresse his Life and Spirit ; Be ye followers of me even as I am of Christ. But l we must 〈◊〉 pinne our obedience to the example of any Saint , lest we happen to stumble and breake our bones , as they did . Wherefore are the falls and apostacies , the errors and infirmities of holy men in Scripture registred ? Certainely , the Lord delighteth not to keepe those sinnes upon record for men to gaze on , which himselfe hath put behinde his owne backe , and wiped out of the booke of his owne remembrance . Hee delighteth not in the dishonour and deformities of his worthies . But m they are recorded for our sakes , set up for landmarks to warne euery man to take heed of adventuring ( on any mans authority ) upon those rockes where such renowned and noble Saints have before miscarried . Children of light indeed they are , but their light is like the light of the Moone subject to mixtures , wainings , decayes , eclipses . Christ onely is the Sunne of righteousnesse , that hath a plenitude , indeficiencie , unerring holinesse , which neither is deceived , nor can deceive . Now further this conformity unto Christ must be in all his obedience . First , in his actiue obedience unto the Law , n Learne of me , saith he , for I am meeke and lowly . o I have given you an Example that you should doe as I have done unto you . The action was but temporarie , and according to the custome of the place and age , but the affection was universall , the humility of his heart . p Let the same minde , saith the Apostle , be in you , which was in Christ , that is , have the same judgement , opinions , affections , compassions , as Christ had . q As he which hath called you is holy , so be ye holy in all manner of conversation . Secondly , in his passive obedience , though not in the end or purposes , yet in the manner of it , Runne with patience , saith the Apostle , the race which is set before you , looking vnto r Iesus , who for the joy that was set before him , endured the crosse , despised the shame , &c. If the head be gotten through a strait place , all the members will venture after . Therefore since Christ hath gone through shame , contradiction , death , to his glory , let us not be wearied , nor faint or despaire in our mindes . The head doth not thinke all its worke ended when it is gotten through it selfe , but taketh care , and is mindefull of the members that follow . Therefore the Apostle cals our sufferings A fulfilling or s making up of the sufferings of Christ. The Resolution of all is briefely this , We must follow Christ in those things which hee both did and commanded ; not in those things which he did , but not commanded . But heere it may be objected , Christ was Himselfe voluntarily poore ; t Hee became poore for our sakes , and he commanded poverty to the young man , goe sell all that thou hast , and give it to the poore . Is every man to be herein a follower of Christ ? To this I answere in generall , that poverty was not in Christ any act of Morall Obedience , no●… to the yong man any command of Morall Obedience . First , for Christs poverty we may conceive that it was a requisite preparatorie act to the worke of redemption , and to the magnifying of his spirituall power in the subduing of his enemies , and saving of his people ; when it appeared that thereunto no externall accessions nor contribution of temporall greatnesse did concurre . And secondly for the command to the yong man , it was meerely personall , and indeede not so much intending obedience to the letter of the precept , as triall of the sinceritie of the mans former profession , and conviction of him touching those misperswasions and selfe-deceits which made him trust in himselfe for righteousnesse like that of God to Abraham to offer up his Sonne , which was not intended for death to Isaake , but for tryall to Abraham , and for manifestation of his faith . It may be further objected , How can wee bee Holy , as Christ is Holy ? First the thing is impossible , and secondly , if we could , there would be no neede of Christ ; if we were bound to bee so Holy , righteousnesse would come by a Law of workes . To this I answere ; the Law is not nullyfied , nor curtall'd by the mercy of Christ : we are as fully bound to the obedience of it as Adam was , though not upon such bad termes , and evill consequences as he ; under danger of contracting sinne , though not under danger of incurring death . So much as any justified person comes short of complete and universall obedience to the Law , so much hee sinneth , as Adam did , though God be pleased to pardon that sinne by the merit of Christ. Christ came to deliver from sinne , but not to priviledge any man to commit it : though hee came to be a curse for sinne , yet Hee came not to be a Cloake for sinne . Secondly , Christ is needefull in two respects : First , because we cannot come to full and perfect obedience , and so His Grace is requisite to pardon and cover our failings : Secondly , because that which wee doe attaine unto , is not of or from our selves , and so his spirit is requisite to strengthen us unto his service . Thirdly , when the Scripture requires us to be Holy and perfect as Christ and God , by as , we understand not equalitie in the compasse , but qualitie in the Truth of our Holynesse : As when the Apostle saith , That we must love our neighbour as our selves , the meaning is not that our love to our neighbour should be mathematically equall to the love of our selves ; for the Law doth allow of degrees in Love according to the degrees of relation and neerenesse in the thing loved : Doe good unto all men , specially to those of the houshold of Faith. Love to a friend may safely bee greater then to a stranger ; and to a wife or childe , then to a friend : yet in all , our love to others must be of the selfe same nature , as true , reall , cordiall , sincere , solid as that to our selves . Wee must love our neighbour as wee doe our selves , that is , unfainedly , and without dissimulation . Let vs further consider the Grounds of this point touching the Conformitie which is betweene the nature and spirituall life of Christians and of Christ ( because it is a Doctrine of principall consequence . ) First this was one of the Ends of Christs comming . Two purposes He came for ; A restitution of us to our interest in Salvation , and a restoring our originall qualities of Holynesse unto vs. Hee came to sanctifie , and cleanse the Church , that it should be Holy and without blemish ; unblameable and unreproveable in his sight : To Redeeme , and to purifie his people . The one is the worke of his Merit which goeth upward to the Satisfaction of his Father ; the other the worke of his Spirit and Grace , which goeth downeward to the Sanctification of his Church . In the one He bestoweth his righteousnesse upon us by imputation ; in the other He fashioneth his ●…mage in us by renovation . That man then hath no claime to the payment Christ hath made , nor to the inheritance Hee hath purchased , who hath not the Life of Christ fashioned in his nature and conversation . But if Christ be not onely a Saviour to Redeeme , but a Rule to Sanctifie , what use or service is left unto the Law ? I answere , that the Law is still a Rule , but not a comfortable , effectuall , delightfull rule without Christ applying , and sweetning it unto us . The Law onely comes with commands , but Christ with strength , love , willingnesse , and life to obey them . The Law alone comes like a Schoolemaster with a scourge , a curse along with it ; but when Christ comes with the Law , He comes as a Father , with precepts to teach , and with compassions to spare . The Law is a Lion , and Christ our Sampson that slew the Lion ; as long as the Law is alone , so long it is alive , and comes with terrour , and fury upon every Soule it meetes : but when Christ hath slaine the Law , taken away that which was the strength of it , namely the guilt of sinne , then there is honie in the Lion , sweetnesse in the duties required by the Law. It is then an easie yoke , and a Law of libertie , the Commandements are not then grievous , but the heart delighteth in them , and loveth them , even as the honie and the honie combe . Of it selfe it is b the cord of a Iudge which bindeth hand and foote , and shackleth unto condemnation ; but by Christ it is made the c cord of a man , and the band of Love , by which He teacheth us to go●… , even as a nurse her infant . Secondly , Holynesse must needes consist in a Conformitie unto Christ , if wee consider the nature of it . Wee are then Sanctified when wee are re-endued with that Image of God after which we were at first created . Some d have conceived that we are therefore said to bee created after Gods Image , because wee were made after the Image of Christ , who was to come ; but this is contradicted by the Apostle , who saith that e Adam was the figure of Christ , and not Christ the patterne of Adam ; yet that created Holynesse is renewed in us after the Image of Christ. f As we have borne the image of the earthly Adam , who was taken out of the Earth , an image of sinne , and guilt : So wee must beare the Image of the Heavenly Adam , who is the Lord from Heaven , an Image of Life and Holynesse . We were g predestinated , saith the Apostle , to be conformed unto the Image of the Sonne ; Conformed in his Nature , Holynesse ; in His End , Happynesse ; and in the way thereunto , Sufferings . h We all , saith he , beholding with open face as in a glasse , that is in Christ , or i in the face of Christ , the Glory of God , are changed into the same Image with Christ , ( He the Image of his Father , and we of Him ) from glory to glory , that is , either from glory inchoate in obedience and grace here ( for the Saints in their very sufferings are glorious and conformable to the Glory of Christ ▪ The k Spirit of Glory is upon you in your reproaches for Christ ) unto Glory consummate in Heaven , and Salvation here . after : or from glory to glory , that is , Grace for Grace , the Glorious Image of Gods Holynesse in Christ fashioning , and producing it selfe in the hearts of the faithfull , as an Image or species of light shining on a glasse , doth from thence fashion it selfe on the wall , or in another glasse . Holynesse is the Image of God ; now in an Image there are two things required . First , a similitude of one thing unto another . Secondly , A Deduction , derivation , impression of that similitude upon the one from the other , and with relation thereunto . For though there bee the similitude of snow in milke , yet the one is not the image of the other . Now then when an image is universally lost , that no man living can furnish his neighbour with it to draw from thence another for himselfe , there must be recourse to the prototype and originall , or else it cannot bee had . Now in Adam there was an universall obliteration of Gods Holy Image out of himselfe , and all his posteritie . Vnto God therefore Himselfe wee must have recourse to repaire this Image againe . But how can this be ? The Apostle tels us , that He is an Inaccessible , an unapproachable God , no man can draw neere him , but hee will be licked up and devoured like the l stubble by the fire ; and yet , if a man could come neere him ( as in some sense he is m not farre from every one of us ) yet He is an n Invisible God , no man can see Him , and live ; no man can have a view of his face to new draw it againe . Wee are all by sinne come o short of His Glory ; as impossible it is for any man to become holy againe as it is to see that which is invisible , or to approch unto that which is Inaccessible ; except the Lord be pleased through some vaile or other to exhibite His Image againe unto us , and through some glasse to let it shine upon us , we shall be everlastingly destitute of it . And this Hee hath beene pleased to doe through the p vaile of Christs flesh , q God was manifested in the flesh ; in that flesh He was r made visible , and we have an accesse into the Holyest of all through the vaile , that is to say , Christs flesh ; in that flesh He was made accessible . By Him saith the Apostle wee have an s accesse unto the Father . He was the Image of the Invisible God. He that t hath seene Him hath seene the Father . For as God was in him reconciling the World unto Himselfe , so was Hee in Him revealing Himselfe unto the World. No man hath seene God at any time ; the onely begotten Sonne which is in the bosome of the Father Hee hath revealed Him. Thirdly , consider the quality of the mysticall body . It is a true rule , That that which is first and best in any kinde is the rule and measure of all the rest . And therefore Christ being the first and chiefest member in the Church , He is to bee the ground of conformitie to the rest . And there is indeede a mutuall suteablenesse betweene the Head and the Members . Christ by compassion Conformable to His Members in their infirmitie , ( We have not an high Priest who cannot be touched with a feeling of our infirmities ) And the members by communion conformable to Christ in His Sanctity ; Both he that sanctifieth , and they that are sanctified are of one . Fourthly Holynesse in the Scripture is called an Vnction . All the vessels of the Tabernacle were sanctified by that Holy Vnction which was prescribed Moses . Ye have received an ointment , saith S. Iohn , which teacheth you all things . It is an oyntment which healeth our wounds , and cleanseth our nature , & mollyfieth our Consciences , and openéth our eyes , and consecrateth our persons unto royall , sacred , and peculiar services . Now though Christ were annointed with this Holy Oyle above his fellowes , yet not without his fellowes ; but all they are by his unction sanctified . Light is principally in the Sunne , and sappe in the roote , and water in the Fountaine ; yet there is a derivation , a conformitie in the beame , branches , and streames to their originals : Onely here is the difference ; in Christ there is a fulnesse , in us onely a measure ; and in Christ there is a purenesse , but in us a mixture . Fifthly and lastly , Christ is the Summe of the whole Scriptures , and therefore necessarily the Rule of Holynesse . For the a Scripture is profitable to make a man perfect , and to furnish him unto all good workes . Saint Paul professeth b that he with-held nothing which was profitable , but delivered the whole Counsell of God ; and yet elsewhere we finde the Summe of his preaching was c Christ crucified : and therefore that which the Scripture calles d the writing of the Law in our hearts , it calles e the forming of Christ in us ; to note that Christ is the summe and substance of the whole Law. Hee f came to men first in his Word , and after in his Body ; fulfilling the types , accomplishing the predictions , performing the commaunds , remooving the burdens ▪ exhibiting the precepts of the whole Law in a most exemplarie and perfect conversation . Now for our further applycation of this Doctrine unto use and practise : we may hence first receive a twofold Instruction . First , touching the proportions wherein our holynesse must beare conformitie unto Christ ; for conformitie cannot be without proportion . Here then we may observe foure particulars wherein our holynesse is to bee proportionable unto Christs . First , it must have the same principle and seed●… with Christs , namely his Spirit . As in Christ there were two natures , so in either nature there was Holynesse after a severall manner . In his Divine nature he was holy by essence and underivatively ▪ in His humane by consecration , and unction with the Spirit ; and in this wee are to beare proportion unto him . Our holynesse must proceede from the same Spirit whereby he was sanctified ; onely with this difference . The Spirit of Holynesse was Christs , Inr●… proprio , by vertue of the by postaticall union of the humane nature with the divine in the unitie of his person . By meanes whereof it was impossible for the humane nature in him not to bee sanctified , and filled with Grace . But to us the Spirit belongs by an inferior union unto Christ as our Head , from whom it is unto us derived and dispensed in such proportions as Hee is in mercy pleased to observe towards his members . But yet though wee have not as Hee a plenitude of the Spirit , yet wee have the same in Truth and substance with Him. As it is the same light which breaketh forth in the dawning of the day , and inhereth in the Glorious body of the Sunne , though here in fulnesse , and there but in measure : So the Apostle saith we are all changed into the same Image with Christ by the Spirit of our God. And he that is ioyned unto the Lord is one spirit , and that there is but one Body and one Spirit betweene Christ and his members . Secondly , our Holynesse must bee conformable to Christs in the Ends of it . First , the Glory of God : Father , saith hee , I have gloryfied thee on earth , I have finished the worke which thou gavest me to doe . Wherein there are three notable things for our imitation First that God must first give us our workes , before we must doe them . We must have his warrant and authoritie for all we doe . If a man could bee so full of selfe-zeale ( if I may so call it ) of irregular and unprescribed devotion , as to offer rivers of oyle , or mountaines of cattell , or the first borne of his body for the sinne of his soule , should neglect and macerate his body and dishonour his flesh into the gastlynesse , and image of a dead carcasse ; yet if the Lord have not first shewed it , nor required it of him , it will all prove but the vanitie , and pride of a fleshly minde . Secondly , as wee must doe nothing but that which God requires , and gives us to doe , so we must therein aime at his Glory ; as his Authoritie must bee the ground , so his Honour must be the End of all our workes : and thirdly , God is never glorified , but by finishing His workes . To beginne , and then fall backe , is to put Christ to shame . Secondly , all Christs workes were done for the good of the Church . He was given and borne for us . He was made sinne and curse for us . For our righteousnesse and redemption he came , and for our expediencie he returned againe . When the Apostle urgeth the Philippians not to looke to their owne things , but every man also on the things of others , hee presseth them with this argument , Let the same minde bee in you which was in Christ Iesus . Hee thought it no robbery to be equall with God , and therefore to him there could be no accession ; all that he did was for his Church ; and this Saint Paul sealeth with his owne example : If I be offered upon the sacrifice and service of your faith , I ioy and reioyce with you all . And else ▪ where , I will very gladly spend and be spent for you , though the more aboundantly I love you , the lesse I beloved . Onely here is the difference , Christs obedience was meritorious for the redemption of His Church , ours onely ministeriall for the edification of the Church : we doe all things , saith the Apostle , for your edification . When the Apostle saith , I fill up that which is behinde of the afflictions of Christ for his Bodies sake , which is the Church : We are not to conceive it in our adversaries glosse , that it was to merit , expiate , satisfie for the Church ; but only to benefit and edifie it . Let him expound himselfe . The things which happened vnto mee , namely my bonds in Christ , have fallen out rather unto the furtherance of the Gospell : and againe , I endure all things for the Elects sake , that they may also obtaine the Salvation , not which my sufferings merit , but which is in Christ Iesus . To note that the sufferings of the Saints are ministerially serviceable to that Salvation of the Church , unto which the sufferings of Christ are alone meritorious and availeable . Thirdly , our holinesse must bee Proportionable to Christs in the parts of it . It must be universall : the whole man must bee spiritually formed and organiz'd unto the measure of Christ. Every part must have its measure , and every ioynt its supply . Holynesse is a resurrection ; all that which fell must be restored ; and it is a generation , all the parts of him that begetteth must be fashioned . The God of peace sanctifie you throughout , and I pray God that your whole spirit , soule and body may bee preserved blamelesse unto the comming of our Lord Iesus Christ. Lastly , our Holinesse must bee proportion ed unto Christ in the manner of working : I shall observe but three particulars of many . First , it must be done with selfe-denyall ; He that will follow Christ must deny himselfe : Christ for us denyed himselfe , and his owne will ; His naturall love towards his owne life yeelded to his mercifull love towards his members ; not as I will in my naturall desire to decline dissolution , but as thou wilt in thy mercifull purpose to save thy Church . Many men will be content to serve God as long as they may with all advantage themselves : but to serve him and deny themselves is a worke which they have not learned . Ephraim loveth to treade out the corne , saith the Prophet . You know the mouth of the Oxe was not to be muzled that trod out the corne , he had his worke and reward together . But plowing is onely in hope : for the present it is a hungry and a hard worke . So , saith he , while Ephraim may serve me and himselfe , make religion serve his other secular purposes , he will be very forward : but when he must plow , that is , serve in hope of a Harvest , but in paine for the present , hee hath an easier plow going of his owne , as it followes , ye have plowed wickednesse . Secondly , it must bee done in obedience unto God. Christ emptied himselfe , and became obedient ; It was his meate and drinke to doe the Will of his Father : even unto that bitter worke of his Passion he was annointed with the oyle of gladnesse ; to note that though as made of a woman , partaker of the same passions and naturall affections with us , hee did decline it , and shrinke from it ; yet , as made under the Law , hee did most voluntarily and obediently undertake it . Thou hast prepared mee a bodie . In the volume of thy booke it is written of me , Lo I come to doe thy Will O God. Lastly , our holynesse must have growth and proficiencie with it , grow in grace . Let these things be in you and abound ; as it is said of Christ , that He increased in wisedome and favour with God and men , and that He learned obedience by the things which Hee suffered . If it bee here objected , that Christ was ever full , and had the Spirit without measure even from the wombe ; For in as much as his Divine nature was in his infancie as fully united to his humane as ever after , therefore the fulnesse of grace , which was a consequent thereupon , was as much as ever after : To this I answere , that certaine it is Christ was ever full of Grace and Spirit ; but that excludes not his growth in them , proportionably to the ripenesse , and by consequence capacitie of his humane nature . Suppose we the Sunne were vegetable and a subject of augmentation , though it would be never true to say that it is fuller of light then it was , yet it would be true to say that it hath more light now , then it had when it was of a lesser capacitie : Even so Christ being in all things save sinne like unto us , and therefore like us in the degrees and progresses of naturall maturitie , though he were ever full of Grace , may yet be said to grow in it , and to learne , because as the capacitie of his nature was enlarged , the spring of Grace within him did rise up and proportionably fill it . Secondly , from this Doctrine of our conformity in Holinesse to the life of Christ we may be instructed touching the vigor of the Law , and the consonancie and concurrencie thereof with the Gospell . True it is that Christ is the End of the Law , and that wee are not under the Law , but under Grace : Yet it is as true that Christ came not to destroy the Law , and that no jot nor tittle thereof shall fall to the ground . Wee are not under the Law for Iustification of our persons , as Adam ; nor for satisfaction of Divine Iustice , as those that perish ; but we are under it as a document of obedience , and a rule of living . It is now published from mount Sion , as a Law of libertie , and a new Law ; not as a Law of condemnation and bond age . The obedience thereof is not removed , but the disobedience thereof is both pardoned and cured . Necessarie is the observation of it as as a fruite of Faith , not as a condition of Life or Righteousnesse , Necessarie , necessitate praecepti , as a thing commanded , the transgressing whereof is an incurring of sinne ; not necessitate medy , as a strict and undispensable meane of Salvation , the transgression whereof is a peremptorie obligation unto death . Three things Christ hath done to the Law for us . First , He hath mitigated the rig●…r and removed the curse from it , as it is a killing letter , and ministery of death . Secondly , Hee hath by his Spirit conferred all the principles of obedience upon us ; wisdome to contrive , will to desire , strength to execute , love to delight in the services of it . The Law onely commands , but Christ enables . Thirdly , Hee hath by his exemplary holinesse chalked out unto us , and conducted us in the way of obedience : for all our obedience comes from Christ , and that either as unto members from his Spirit , or as unto Disciples from his Doctrine and Example . We see then the necessitie of our being in Christ , not onely for righteousnesse , but for obedience : for we must have Life , before we can have Operation . If we live in the spirit , let us walk●… also in the spirit . Whereas out of Christ a man is under the whole Law , as an insupportable yoke , as an impossible and yet inexorable rule ; as a Covenant of Righteousnesse , and condition by which he must be tried , by which he must everlastingly stand or fall before the tribunall of Christ , when he shall come in flaming fire to take vengeance on those who , though convinced of their iusufficiencie to observe the Law , have yet disobeyed the Gospell of our Lord Iesus Christ. Thirdly we may hence learne the necessitie of diligent attendance on the holy Scriptures and places where they are explained : there is a no abiding in Christ but by walking as he walked : there is no walking as hee walked , but by knowing how he walked : and this is onely by the Scriptures , in which Hee is b yet amongst us , c walking in the middest of his Church , d Crucified before our eyes , set forth and e declared unto us : f many other signes Iesus did which are not written saith the Apostle , but these are written that you might beleeve , and that beleeving you might have life . Wee know not any of Christs wayes or workes but by the Word ; and therefore they who give no attendance unto that , declare that they regard not the wayes of Christ , nor have any care to follow the Lambe wheresoever he goeth . Secondly , we must from hence bee exhorted to take heede of usurping Christs honour to our selves , of being our owne rule or way . The Lord is a jealous God , and will not suffer any to bee a selfe mover , or a God unto himselfe . It is one of Gods extreamest judgements to give men over to themselves , and leave them to follow their owne rules . When hee hath first wo●…d men by his Spirit , and that is resisted ; enticed them by his mercies , and they are abused ; threatned them with his judgements , and they are misattributed to second causes ; cried unto them by his prophets , and they are reviled ; sent his owne Sonne to perswade them , and hee is trampled on and despised : when he offers to teach them , and they stoppe their eares ; to leade them , and they pull away their shoulder ; to convert them , and they hardned their heart ; when they set up mounds against the Gospell , as it were to non-plus and pose the mercies of God , that there may be no remedie left ; then after all these ind●…gnities to the Spirit of Grace , this is the judgement with which God useth to revenge the quarrrell of his Grace and Covenant , to leave them to the hardnesse and impenitencie g of their owne hearts , to be a rule and way unto themselves . My people would not hearken to my voyce , and Israel would none of me . So I gave them up unto their owne hearts lust ; and they walked in their owne counsels . Let us therefore take heede of a will-holynesse . We are the servants of Christ , and our members are to bee the instruments of righteousnesse ; and servants are to be governed by the will of their masters , and members to bee guided by the influence of the head , and instruments to bee applyed to all their services by the superiour cause . h Every thing which Moses did about the Tabernacle was to be done after the patterne which he had seene in the mount ; and every thing which we doe in these spirituall Tabernacles , we are to doe after the patterne of him who is set before us . The services of Israel , after their revolt from the house of David , when they built Altars and multiplyed sacrifices , were as chargeable , as specious , and in humane discourse every whit as rationall , as those at Ierusalem ; yet wee finde when they would bee wiser then God , and prescribe the way wherein they ment to worship him all i ended in shame and dishonor ; Bethel which was Gods house before is turned into Bethaven , a house of vanitie : k Israel hath forgotten his Maker , and buildeth Temples saith the Prophet . One would thinke that hee who buildes temples had God , who was in thē to be worshipped , often in his mind ; but to remember God otherwise then hee hath required , to build many temples , when hee had appointed but one temple and one altar for all that people to resort unto , this was by forgetting Gods Will and Word to forget likewise his service and worship , because to serve him otherwise then he requireth is not to worship but to rob and mocke him . 1 In Gods service it is a greater sinne to doe that which wee are not to doe , then not to doe that which we are commanded . This is but a sinne of omission ; but that a sinne of sacriledge and high contempt : in this we charge the law onely with difficultie , but in that with folly ; in this wee discover our weaknes to doe the will , but in that we declare our impudence and arrogancie to controle the wisedome of God : In this wee acknowledge our owne insufficiencie , in that we deny the all-sufficiencie and plenitude of Gods owne Law. But what ever opinion men have of their owne wisedomes , and contributions in Gods service , yet he esteemes them all but as ●…udicrous things , as games , and playes , and acting of mimicall dancings : l The people sate downe to eate and drinke and rose up to m play . What ever action therefore you goe about , doe it by Rule , enquire out of the scriptures whether Christ would have done it or no , at least whether he allow it or no. It is true , somethings are lawfull and expedient with us , which were not suteable unto the person of Christ. Marriage is honourable with all other men , but it did not befit his person who came into the world to spirituall purposes onely , to beget sonnes and daughters unto God , and to be mystically married unto his Church . To write bookes is commendable with men , because like Abel being dead they may still speake , and teach those who never saw them . But it would have beene derogatory to the person , and unbecomming the office of Christ. For it is his prerogative to bee in the midst of the seven candlestickes , to be present to all his members , to teach by power and not by ministery , to teach by his Spirit , and not by his penne , to teach the hearts of men , and not their eyes or eares . He hath no mortalitie , distance , or absence to be by such meanes supplyed . It became him to commit these ministeriall actions to his servants , and to reserve to himselfe that great honour of writing his Law in the hearts of his people , and making them to be his epistle . But yet I say as in these things wee must respect his allowance , so in others let us ref●…ect upon his example . When thou art tempted to loosenesse , and immoderate living , aske thy conscience but this question , would Christ have d●…unke unto swinishnesse , or eaten unto excesse ? would hee have wasted his pretious time at slewes , stages , or tavernes , or taken delight in sinfull and desperate fellowships ? Did Christ frequently pray both with his Disciples , and alone by himselfe , and shall Inever either in my family or in my closet thinke upon God ? did Christ open his wounds , and shall not I open my mouth ? was not his blood too pretious to redeeme , and is my breath too good to instruct his Church ? was Christ mercifull to his enemies , and shall I bee cruell to his members ? Againe for the manner of Christs obedience ; did Christ serve God without all selfe-ends , meerely in obedience , and to glorifie him ; and shall I make Gods worship subordinate to my aimes and his religion serve turnes ? shall I doe what I doe without any love or ioy , meerely out of slavish feare , and compulsion of conscience ? Thus if we did resolve our services into their true originals , and measure them by the Holynesse of Christ , and have him ever before our eyes , it would be a great meanes of living in comfort and spirituall conformitie to Gods Law. And there are , amongst diverse others , two great encouragements thereunto . First , while we follow Christ wee are out of all danger , his Angels have us in their armes , we are under the protection of his promises , as every good subject in the kings way is under the kings protection . Peter never denyed Christ , nor was assaulted by the servants of the high priest till hee gave over following him . Secondly , the more wee follow Christ the neerer still we come unto him . Because Christ is entered into his rest , he is now at home , hee is not now in motion , but he sitteth still at his Fathers right hand , and hath no higher nor no further to goe : and therefore so long as I hasten and presse forward in his way , I must needes be the neerer unto him . Your Salvation is neerer , saith the Apostle , then when you first beleeved . But a man will say , how shall I doe to follow Christ ? I answere in one word , denie thy selfe , and thou dost then follow him : get out of thine owne way and thou canst not misse of his . The world never rules us but by our owne lusts ; Sathan never overcomes us but by our owne willes , and with our owne weapons ; when he is resisted hee flyes . As Hanibal was wont to say that the onely way to fight against Rome was in Italie : so the other enemies of our salvation know that there is no conquering the soule but in its owne waye . As soone as any man forsakes his owne way , Christ is at hand to lead him into his . He will bee wisedome to those that denie their owne reason ; he will be Redemption to those that despise their owne merits ; hee will bee sanctification to those that cast of their owne lusts ; hee will be salvation to those that relinquish their owne ends ; he will be all things to those that are nothing to themselves . Now we have ( as I may so speake ) two selfes . A selfe of nature , and a selfe of sinne ; and both must be denyed for Christ. This wee must ever cast away as a snare , and that wee must be ever ready to lay downe , as a sacrifice , when he is pleased to set himselfe in competition with it . And so much for the Life of Holynesse which wee have in Christ. Lastly , he that hath the Sonne hath the Life of glory assured to him . For Hee a hath made us to sit together with him in Heavenly places : and b when He appeares we shall bee like him . Hee shall change c our vile bodies into the similitude of his Glorious bodie . When d Hee comes we shall meete him , and be ever with him . e Hee is ascended to his Father and our Father , to his God and our God , and therefore to f his Kingdome and g our Kingdome : His by personall proprietie , and hypostaticall union ; ours by his purchase and merit , and by our mysticall union and fellowship with him . He is gone to prepare a place for us . In Earth Hee was our suretie to answere the penaltie of our sinnes ; and in Heaven , He is our Advocate , to take seifin and possession of that Kingdome for us ; Our Captaine , and Forerunner , and high Priest , who hath not onely carried our names , but hath broken off the vaile of the Sanctuary , and given us accesse into the Holyest of all . And hee that hath the Sonne , hath this life alreadie in three regards . First , in p●…etio , he hath the price that procured it esteemed his . It was bought with the pretious blood of Christ in his Name , and to his use , and it was so bought for him that he hath a present right and claime unto it . It is not his i●… Reversion after an expiration of any others right ( there are no lease●… nor reversions in Heaven ) but it is his as an inheritance is the heires after the death of the Ancestor , who yet by minoritie of yeeres , or distance of place may occupie and possesse it by some other person . Secondly , Hee hath it in promisso , He hath Gods Charter , his Assurance sealed with an oath , and a double Sacrament , to establish his heart in the expectation of it . By h two immutable things , faith the Apostle , namely the Word and the Oath of God , wherein it was impossible for him to he , we have strong consolation , and great ground of hope ; which hope is sure and stedfast , and leadeth us unto that place which is within the vaile , whither Christ our Forerunner is gone before us . Thirdly , He hath it in i primitijs , in the earnest , and first fruites and hansell of it ; in those k few clusters of grapes , and bunches of figges , those Graces of Christs Spirit , that peace , comfort , serenitie , which is shed forth into the heart already from that Heavenly Canaan . The Holy Spirit of Promise is the earnest of our inheritance , untill the Redemption or full fruition and Revelation of our purchased possession to the prayse of his Glory . The Graces of the Spirit in the soule are l as certaine and infallible evidences of Salvation , as the day starre or the morning aurora is of the ensuing day , or Sunne-rising . For all spirituall things in the Soule are the beginnings of Heaven , parcels of that Spirit , the fulnesse and residue whereof is in Christs keeping to adorne us with when he shall present us unto his Father . But this Doctrine of the Life of Glory is in this life more to be made use of , then curiously to bee enquired into . O then where the m Treasure is , let the heart be ; n where the body is , let the Eagles resort ; if wee are already free men of heaven , let our thoughts , our language , our o conversation , our Trading be for Heaven . Let us set our faces towards our home . p Let us awake out of sleepe , considering that now our salvation is neerer then when we first beleeved . If wee have q a hope to be like him at his comming , let us purifie our selves even as hee is pure ; since there is a r price , a high calling , a crowne before us , let us presse forward with all s violence of devotion , never thinke our selves farre enough , but prepare our hearts still , and lay hold on every advantage to further our progresse : Since there is t a rest remaining for the people of God , let us labour to enter into it , and to u hold fast our profession , that x as well absent as present we may be accepted of him . Secondly , since we know that if our y earthly house of this tabernacle be dissolved , we have a building of God , an house not made with hands , eternall in the Heavens ; Let us feele the burden of our fleshly corruptions , and groane after our redemption . Let us long for the revelation of the Sonnes of God , and for his z appearing , as the Saints under the Altar , a How long Lord Iesus , Holy and Iust. Thirdly , let us with enlarg'd and ravish'd affections , with all the vigor and activitie of enflamed hearts recount the great love of God , who hath not onely delivered us from his wrath , but made us Sonnes , married his owne infinite Maiestie to our nature in the unitie of his Sonnes person , and made us in him b Kings , Priests , and Heires unto God. c Beloved what manner of Love , How unsearchable , How bottomlesse , how surpassing the apprehensions of Men or Angels is the Love of God to us , saith the Apostle , that wee should be called the Sonnes of God. Lastly , if God will glorifie us with his Life hereafter , let us labour as much as wee can to glorifie Him in our lives here . It was our Saviours argument ( who might have entered into Glory as his owne without any such way of procurement , if his owne voluntarie undertaking the office of Mediator had not concluded him . ) Glorifie me with thy selfe , with the glorie which I had with thee before the World was ; for I have gloryfied thee on Earth , I have finished the worke which thou gavest mee to doe . If we are indeede perswaded that there is laid up for us a Crowne of righteousnesse , we cannot but with Saint Paul resolve to fight a good fight , to finish our course , to keepe the faith , to bring forth much fruite that our Father may be glorified in us . And now having unfolded this threefold Life which the faithfull have in Christ , wee may further take notice of three attributes or properties of this life , both to humble and to secure us ; and they are all couched in one word of the Apostle , your life is hid with Christ in God. It is in Christs keeping , as in the hands of a faithfull depositary , and it is a Life in God , a full Life , a derivation from the Fountaine of Life , where it is surer and sweeter then in any Cisterne . Here then are three properties of a Christians Life in Christ ; first , Obscuritie ; secondly , Plentie ; thirdly , safetie or Eternitie . First it is an obscure life , a secret a●d mysterious life ; so the Apostle calleth a Godlynesse a Mysterie . As there is a mysterie of iniquitie , and the hidden things of uncleannesse : so there is a Mysterie of Godlynesse , and the b hidden man of the heart . The Life of Grace first is hidden totally from the wicked . c A stranger doth not intermeddle with a righteous mans joy ; d The naturall man knoweth not any things of Gods spirit ; Saint Peter gives the reason , because he is c blinde , and cannot see a farre off . Now the things of God are deepe things , and high things , upward f they have too much brightnesse , and downeward they have too much darknesse for purblinde eyes to apprehend . Secondly , It is hid in some sort from the faithfull themselves . First , under the prevalencie of their corruptions , and adherencie of concupiscence , as Corne under a heape of chaffe , or a wall under the Ivie , or mettall under the rust which overgrowes it . Secondly , under the winnowings and temptations of Satan . As in sifting of Corne the branne being lightest gets upmost , so when Satan disquiets the heart , that which is finest , and should most comfort , will sinke and bee out of sight . Thirdly , under spirituall desertions , and trials ; as in an Eclipse , when the face of the Sunne is intercepted , the Moone looseth her light : so when God , who is our light , hideth his Countenance from us , no marvell if we can discover no good nor comfort in our selves . Secondly , the life of glorie is much more obscure and secret ; for notwithstanding the first fruites and inchoations thereof bee in this life begun in the peace of Conscience , and joy in the Holy Ghost ( as in an Eclipse of the Sunne some dimme glimpses doe glance from the edges of the interposed body ) yet in regard of the plenarie infusion of glorious endowments , and those prerogatives of the flesh which belong unto it at the redemption of the bodie , it is a hidden mysterie ; It is a light which is onely sowed for the righteous ; though we expect a revelation of it , yet now it is but as corne in the ground , covered over with much darknesse . Now we are Sonnes , saith Saint Iohn , we have Ius ad rem , right unto our Life and Crowne already ; but we are in a farre countrie like the prodigall , absent from the Lord ; and therefore It doth not yet appeare what we shall be : we can no more distinctly understand the excellencie of our inheritance by these seales and assurances which ratifie our right thereunto , then one who never saw the Sunne could conjecture the light and lustre thereof by the twinckling of a litle starre , or the picture thereof in a table ; Onely this wee know , that when he shall appeare , wee shall be like unto him ; not onely in true holynesse , for so we are like him now ( wee are already created after him in righteousnesse and true holynesse ) but in full holynesse too ; we shall be filled with all the fulnesse of God , as the same Apostle speakes : Such a fulnesse as shall satisfie us : when I awake I shall bee satisfied with thy likenesse . Therefore the last day is by an emphasis called a Day of redemption . First , in regard of the manifestation and Revelation thereof . The Lord shal then appeare and bee revealed from Heaven , all those curtens shall bee drawne , those vailes betweene us and our Glory , those skinnes with which the Arke is overlaid , shall be torne and removed : our sinnes , our earthly condition , our manifold afflictions , the seeming povertie and foolishnesse of the ordinances , shall be all laid aside , and then wee shall see our Redeemer , not as Iob did from a dunghill , nor as Moses through a Cloude , but we shall know even as we are knowne . Here then wee see one of the maine reasons why wicked men despise religion , and a abominate the righteous , as b signes and wonders to bee spoken against . They judge of Spiritual things as blind men do of colors . These are hidden mysteries to them , no marvell if they count it a strange thing , and a very madnesse that others runne not to their excesse . But our comfort is that our hope is Germen , a growing thing , a stone full of eyes , a hidden Manna , ( sweete though secret ) a new name , which though no other man can know , yet he that receiveth it is able to reade . And this is the reason too why the Saints themselves are not enough affected with the beautie of Holynesse , because it is in great part hidden even from them by corruptions , and admixture of earthly lusts . Lift up your heads , saith our Saviour , for your redemption draweth nigh : noting unto us , that so long as the thoughts and affections of men are downeward , their redemption is out of their sight . Open thou mine eyes , saith David , that I may behold the wondrous things out of thy Law : I am a stranger on earth , O hide not thy Commandements from me . When a man makes himselfe a stranger unto earthly things , and setteth not any of his choisest affections and desires on them , he is then qualified to see those mysteries and wonders which are in the Law. If there were no earth , there would bee no darknesse ( for the shadow of the earth is that which makes the night , and the bodie of the earth which absenteth the Sunne from our view ) It is much more certaine in spirituall things , the light of Gods Word and Graces would not bee eclipsed , if earthly affections did not interpose themselves . This is the reason why men goe on in their sinnes and beleeve not the Word , because they have a vaile over their eyes , which hides the beautie of it from them . Who hath beleeved our report , or to whom is the arme of the Lord revealed ? saith the Prophet : intimating unto us , that the Word will not be beleeved , till it bee revealed . The Lord opened the heart of Lydia to attend unto Pauls preaching . As soone as the vaile is taken away by Christ , and the Truth , Goodnesse , and beautie of the Gospell discover'd , there is immediately wrought a cleare assent and subscription in the minde , an earnest longing and desire in the heart , a constant purpose and resolution in the will to forsake all things as dung in comparison of that excellent knowledge . As in the discoverie of mathematicall conclusions there is such demonstrative and invincible evidence as would make a man wonder he had not understood them before : so in the discoveries of Grace unto the Soule , the Spirit doth so throughly convince a man , that hee wonders at his former stupiditie , which never admired such things before . Againe the faithfull are here to be directed in this state of obscuritie how to carry themselves under those corruptions , temptations , desertions , which here hide the brightnesse and beautie of their life from them . First , above all preserve sinceritie in the heart . There is nothing in us so perfect , so contrarie to our corruptions as sinceritie ; that will ever bee to the soule in the midst of darknesse as a chinke in a Dungeon , through which it may discerne some glimmerings of light ; whereas without it all other shewes and pretences are but like windowes fastned upon a thicke wall onely for uniformitie in the building ; though they seeme specious to the beholder without , yet inward they transmit no light at all , because they are laid over an opace body . Secondly , foster not temptations , doe not pleade nor promote the Divels cause , set not forward thine enemies suggestions . Though it bee our dutie to have our sinnes alwayes before us , so it bee upon the suggestion and proposall of Gods Spirit ; yet we must turne our eyes from our very sinnes when Sathan displayes them . Christ will be confessed , but hee forbids the Divels to confesse him ; and God will have sinne to be felt and seene , but as a dutie , not as a temptation ; in his owne Word , not in Satans false glasses ; to draw us unto him , not to drive or deterre us from him . When the spirit convinceth of sinne , it is to amend us ; but when Satan doth it , it is onely to affright and confound us . And commonly hee drives to one sinne , to cover another . Againe the spirit opens sinne in the soule as a Chirurgian doth a wound , in a close roome , with fire , friends , and remedies about him : but the divell first draw's a man from the Word , from Christ , from the promises , and then strips the soule , and opens the wounds thereof in the cold aire onely to kill and torment , not to cure or releeve . In such a case therefore the Soule should lay the faster hold upon Christ , and when there is no light should trust upon the name of the Lord and stay upon his God. Thirdly , In spirituall desertions exercise faith to see God when Hee is absent : goe into the watch Tower , review thine owne and other mens experiences of Gods dealing ; resolve to trust him though he kill thee ; resolve to cleave to him , as Elisha to Eliah , though he offer to depart from thee ; resolve to venture upon him when he seemes angrie and arm'd against thee ; resolve to runne after him when hee hath forsaken thee ; endure rather his blowes , then his absence ; therefore he removes that thou shouldst crie after him ; therefore he hides from thee , not that thou shouldst lose him , but onely that thou shouldest seeke him : And there is most comfort in a life recovered . Difficulties sweeten our fruition ; and there is a fulnesse in Chtist which will at last be an ample reward of all preceding discomforts . Secondly , the life which we have by Christ is a plenteous and aboundant life . a I am come , saith he , that they might have Life , and that they might have it more aboundantly . b Hee that beleeveth on mee , out of his bellie shall flow rivers of living water , like the c waters of Ezekiels vision which swelled from the ancles to the loynes , and from thence to an unpassable Streame . So the Apostle saith , that the Lord had d shed forth the spirit aboundantly in the renewing of his Saints . And it is an observation which you may easily make , that sundrie times in the Apostles writings , the Graces of the Gospell are called the e riches of Christ , and the riches of his Grace , and the riches of his mysterie , and the riches of his Glory , and the riches of his reproaches , and the f treasure of a good heart ; By all which is expressed the pretiousnes , and the aboundance of the Spirit which wee have from the Life of Christ. Therefore the Spirit is compared unto g water , and that not onely to sprinkle and bedew men , but to wash and baptise them ; h ye shall be baptized with the Holy Ghost . As water knowes no bounds within it selfe , is onely limited by the vessell which holds it ; so the Spirit is of a very spreading and unlimited propertie it selfe , and is onely straitned by the narrownesse of those hearts unto which it comes . i Yee are not straitned in us , saith the Apostle , or in our ministery , wee preach aboundance of Grace unto you ; but ye are straitned in your owne bowels ; you are like narrow mouthed vessels ; though floudes of knowledge , fall downe , ( k The Earth shall bee full of the knowledge of the Lord , as the waters cover the Sea , ) yet but drops fall in . This is a great grieving of the Spirit of Life , and indignitie done to the springing and abounding vertue which he brings , for us by our supinnes and securitie to damme up this fountaine , to let this garden of spices be over growne with weedes ; to nippe , stifle , and keepe under the Graces of Christ ; not to receive a proportionable measure of growth to those meanes , and influences which hee affords us . Lastly , the Life which we have from Christ is a Safe , an Abiding , an Eternall Life : the longer it continues , the more it aboundes . It is such a life as runnes not into death . Our earthly life is indeede but a dying and decaying life : but our Spirituall life is a growing life . It is called in the Scripture our abiding in Christ , to note that our estate in him is a fixed , constant and secure estate . Life can End in Death but upon two reasons ; either by an inward principle and proponsion , carrying it through slow and insensible progresses to a dissolution ; or by the assaults and violence of outward oppositions : either it must be a naturall or a violent death . Now the life which we have from Christ hath no seedes of mortalitie in it selfe , because it comes from Christ : and as hee saw no corruption , so nothing that riseth from him doth of it selfe tend to corruption ; for Christ dyeth no more , death hath no more power over him . He now liveth ever ; not onely by himselfe , but over his members ; not onely as man , but as a member of his owne Bodie , which Body of it selfe , and as it is His Body , in that Spirituall and Heavenly Constitution , and under that denomination can no more die , then Christ suffer againe . For the Body of Christ , quà tale , hath no seedes of corruption in it from him . For the Apostle saith , that the seede by which we are regenerated is a Incorruptible seede . All the danger then must be from forren assault , and externall violence . But against all this we have the power and strength of Christ himselfe to oppose . b He is able to save to the uttermost those that come unto God by Him. Let us consider more particularly the violences which may be offered to our Life in Christ. First , the world assaults us with manifold tepmtations ; On the left hand with skorne , misreports , persecutions , and cruell mockings , with Giants and sonnes of Anak : On the right hand with allurements , objects , promises , dalliances , and 〈◊〉 , with midianitish women . How shall wee secure our lives against such a siege of snares ? Our Saviour quiets us in that case ; c be of good cheere , I have overcome the World. Alas may the Soule answere , If Sampson should have seene a little childe under the paw of a Lion , and should thus comfort him , be of good cheare for I have overcome a Lion , what safety or assurance could hence arise to him who had not the strength of Sampson . But wee must know that Christ overcame not for himselfe , but for us ; and as hee hath overcome the world for us , so he doth it In us likewise by his Grace ; d This is the victorie which overcommeth the World , even your Faith. Secondly , nay but Sathan is a more powerfull , subtill , deepe , wilie , working adversarie then the world . Where shall I have protection and securitie against him ? I answere , in that promise to man , and curse to the Serpent ; e The seede of the woman shall bruize thy head , and thou shalt bruize his heele . He thy Head , Hee shall teare out thy sting , and crush thy projects and machinations against his Church , but thou onely His heele ; the vitall parts shall be above thy reach . And this Christ did not for himselfe , but for us . f The God of Peace , saith the Apostle , shall bruize Sathan under your feete . Hee shall be under our feete , but it is a greater strength then ours which shall keepe him downe . The victorie is Gods , the benefit and insultation ours . If He come as a Serpent with cunning craftinesse to seduce us , Christ is a stronger Serpent , a Serpent of Brasse ; and what hurt can a Serpent of flesh doe unto a Serpent of Brasse ? If as a Lion , with rage and fierie assaults : Christ is a stronger Lion , A Lion of the Tribe of Iud●… , the victorious Tribe . g Who shall goe up for us against the Cananites first ? Iuda shall goe up . If hee come as an Angel of light to perswade us to presume and sinne ; The h mercie of Christ begets feare : The i Love of Christ constraineth us . Sathan can but allure to disobedience , but Christ can constraine us to live unto him . If he come as an Angell of darkenesse to terrifie us with despairing suggestions , because wee have sinned : k If any man sinne , wee have an Advocate ; and l who shall lay any thing to the charge of Gods Elect ? It is Christ that is deade , yea rather that is risen againe , who also sitteth at the right hand of God , to make intercession for us . Thirdly , but I have an enemie within me which is the most dangerous of all . The World may be if not overcome , yet endured , and by being endured it will at last bee overcome . The Divell may bee driven away for a time , though he returne againe : but the flesh is an m Inhabiting sinne , and an n encompassing sinne . If I breake through it , yet it is still within me ; and if I reject it , yet it is still about me . Saint Paul who triumphed and insulted over all the rest , over the World , o Who shall separate us from the Love of Christ ? Shall tribulation , or distresse , or persecution , or famine , or nakednes , or perill , or sword ? nay in all these things we are more then conquerors through him that loved us . Over Sathan and Hell , p O Death , where is thy sting ? O Hell , where is thy victorie ? Even hee cryes out against this enemie his owne flesh . q O wrethed man that I am , who shall deliver mee from this body of Death ? Yet even against this unremoveable and unvanquishable corruption the Life of Christ is safe in us upon these grounds . First , we have his Prayer which helpes to subdue it , and to sanctifie our nature : r Sanctifie them by thy Truth . Secondly , wee have His Vertue and Power to purge it out , and to cure it : s The Sunne of righteousnesse hath healing in his wings . Thirdly , wee have His office and sidelitie to appeale unto , and where to complaine against our owne flesh . He undertooke it as a part of his businesse to t purge and clense his people . Fourthly , we have His Spirit to u combate and wrestle with it , and so by little and little to crucifie it in us ; and lastly we have his Merits as Sanctuarie to flie unto ; to forgive them here , and hereafter to expell them . Fourthly , for all this I am full of doubts and restlesse feares , which do continually fight within me , and make my spirit languish and sinke ; and that which may decay , may likewise expire and vanish away . To this I answer , that which inwardly decayeth and sinketh at the foundation is perishable : but that which in its operations , and , quoad nos , in regard of sense and present complacencie may seeme to decay , doth not yet perish in its substance . A Cloude may hide the Sunne from the eye , but can never blot it out of his orbe . Nay , Spirituall griefe is to that light which is sowen in the heart , but like harrowing to the Earth ; it macerates for the time , but withall it tends to joy and beautie . There is difference betweene the paines of a woman in travell , and the paines of a goute , or some mortall disease : for though that be as extreeme in smart , and present irkefomenesse as the other , yet it containes in it , and it proceedes from a Matter of Ioy : And all the wrestlings of the Soule with the enemies of Salvation are but as the paines of a woman in travell ; when Christ is fashioned , when the issue i●… victorious and with gaine , the soule no more remembreth those afflictio●…s which were but for a moment . Fifthly and lastly , I have fallen into many and great sinnes , and if all sinne be of a mortall and venemous operation , how can my Life in Christ consist with such heavie provocations and apostacies ? To this in generall I answer . If the sight of thy sinnes make thee looke to Christ , If ●…hou a canst beleeve , all things are possible . It is possible for thy greatest b apostacies to vanish like a Cloud , and to be forgotten . Though sinne have weakned the Law , that we cannot be saved by that ; yet it hath not weakned Faith , or made that unable to save . For c the strength of sinne is the Law , it hath its condemning vertue from thence . Now by Faith we are not d under the Law , but under Grace . When once wee are incorporate into Christs body , and made partakers of the new Covenant , though we are still under the Laws conduct , in regard of its obedience ( which is made sweete and easie by Grace ) yet we are not under the laws maled●…ction . So that though sinne in a Beleever bee a transgression of the Law , and doth certainely e incurre Gods displeasure ; f yet it doth not de fect●… ( though it doe de merito ) subject him to wrath and vengeance , because every justified man is a person priviledg'd , though not from the duties , yet from the curses of the Law. If the King should gratiously exempt any subject from the Lawes penaltie , and yet require of him the Lawes obedience ; if that man offend , he b●…ch transgre●…sed the Law , and provoked the displeasure of the Prince , who haply will make him some othe●… way to 〈◊〉 it : yet his offence doth not nullyfie his priviledge , nor voyde the Princes grace , which gave him an immunitie from the fo●…feitures , though not from the observance of the Law. Adultery amongst the Iewes was punished with Death , and Theft onely wtth restitution : amongstus Adulterie is not punished with Death , and Theft is . Now then though a Iew and an Englishman be both bound to the obedience of both these Lawes , yet a Iew is not to die for Theft , nor an Englishman for Adultery , because wee are not under the Iudiciall Lawes of that people , nor they under our Lawes : Even so those sinnes which to a man under the covenant of workes do , d●… facto , bring Death if he continue alwayes under that covenant , doe onely create a Merit of Death in those who are under the Covenant of Grace , but doe not actually exclude them from Salvation , because without * infidelitie no sinne doth peremptorily and quoad eventum condemne . But it may here further be objected , How can I beleeve under the weight of such a finne ? Or how is Faith able to hold mee up under so heavie a guilt ? I answere , the more the greatnesse of si●…ne doth appeare , and the heavier the weight thereof is to the Soule , there is the Grace of God more aboundant to beget Faith , and the strength of Faith is prevalent against any thing which would oppose it . To vnderstand this , we must note that the strength of Faith doth not arise out of the formall qualitie thereof , ( for Faith in it selfe , as a habit and endowment of the Soule , is as weake as other graces ; ) but onely out of the relation it hath to Christ. Faith denotates a mutuall Act betweene us and Christ ; and therefore the Faith of the patriarche●… is expressed in the Apostle by a saluting or embracing ; they did not onely claspe Christ , but he them againe . So that the strength of Faith takes in the strength of Christ , because it puts Christ into a man , who by his Spirit b dwelleth and c liveth in us . And here it is worth our observing , that the reason why the house in the d parable did stand firme against all tempests , was because it was founded upon a Rocke . Why ? may not a weake superstruction ofrotten and inconsistent materials bee built upon a sound foundation ? As a strong house fals from a weake foundation , may not in like manner a weake house by a tempest fall from a strong foundation ? Surely in Christs Temple it is not as in ordinary materiall buildings . In these though the whole frame stand upon the foundation , yet it stands together by the strength of the parts amongst themselves , and therefore their mutuall weaknesse and failings do prejudice the stabilitie of the whole . But in the Church , the strength of Christ the foundation is not an immanent , personall , fixed thing ; but a derivative and an effused strength which runnes through the whole building . Because the foundation being a vitall foundation is able to shed forth and transfuse its stability into the whole structure . What ever the materials are of themselves , though never so fraile , yet being once incorporated in the building , they are presently transformed into the nature and firmenesse of their foundation . To whom comming as unto a living stone , saith Saint Peter , ye also as lively stones are built up a spirituall house ; to note unto us the transformation and uniformitie of the Saints with Christ , both in their spirituall nature , and in the firmenesse and stabilitie of the same . More particularly the strength of Faith preserues us from all our spirituall enemies . From the Divell f Hee that is begotten of God keepeth himselfe , and the wicked one toucheth Him not . g Above all take the shield of Faith , by which you shall be able to quench all the furie darts of the wicked . From the World ; h This is the victorie which overcommeth the World , even our Faith. From our fleshly corruptions ; i The Heart is purified by Faith. k The Law of the Spirit of Life in Iesus Christ , ( that is , the Law of Faith ) hath made mee free from the Law of Sinne , that is , the Law of the members , or fleshly concupiscence . And all this is strengthened by the Power of God ; not by Faith alone are we kept , but l yee are kept , saith Saint Peter , By the power of God through Faith unto Salvation : and that not such a Power as that is wherewith he concurreth in the ordinarie and naturall operations of the Creature , which proportioneth it selfe , and condescendeth unto the exigencie of second causes , failing where they faile , and accommodating the measure of his agencie to those materials which the second causes have supplyed ( as we see when a Childe is borne with fewer parts then are due to naturall integrity , Gods concurrence hath limited it selfe to the materials which are defective , and hath not supplyed nor made up the failings of nature ) but that power whereby hee preserves men unto Salvation doth prevent , bend , and carry the heart of man ( which is the secondary agent ) unto the effect it selfe , doth remove every obstacle which might endanger his purpos●… in saving the Creature , and maketh his people a willing people . But you will say , Faith is indeede by these meanes stronger then sinne when it worketh ▪ but not when it sleepeth ; and the working of Faith , being dependant upon the faculties of the Soule which are essentially mutable and incostant in operation , must needes bee uncertaine too : that sinne , though it bee sarre weaker then Faith , may yet , when by our security Faith is fallen asleepe , surprize and kill it , even as Ia●…l a weake woman upon the same advantage killed Sisera a strong Captaine . But though Faith fleepe , yet Hee that keepeth Israel doth neither slumber nor sleepe , and we are kept not onely by Faith , but by His Power , which Power worketh all our workes for us and in us , giveth us both the Will and the Deede ; * the Gift of continuing in His Feare , and the Will so to continue . The heart of the king , saith Salomon , that is the most soveraigne , unconquerable , peremptorie , and unsubjected will in the World , is in the Hand of God , even as clay in the hand of the Potter . So that though our hearts in regard of themselves bee not onely at large and indeterminate to any Spirituall operations , but have an extreme reluctancie to all the motions of Gods Spirit ▪ yet considering their subordination to Gods mercifull purposes , to the Power of His Grace , to His * Heavenly a Call according unto purpose , to the exceeding greatnesse and working of his mighty Power , manifest it is , that they are b vndeclinable mightily , by c a hidden , wonderfull , most effectuall power ; yea , by an d Omnipotent facilitie , and yet e most sweetly and connaturally moved unto Grace . They are all the frequent words of Holy Austin , that f Champion of Grace , whose unvaluable industry in that behalfe all after ages have admired , but hardly paralell'd . Now then for the further establishing the heart of a man , seriously and searchingly humbled with the sense and consciousnesse of some great relapse ( for what I shall say can yeeld no comfort to a man in an unrelenting , obdurate , and persisting apostafie Let him consider the safety and firmenesse of his life in Christ upon these grounds . First , Gods Eternall Love and free Grace , which is towards us the Highest linke of Salvation , both in order of time , nature , and causalitie . g Whom He predestinated , those also He called ; and whom He called , those He Iustified ; and whom Hee Iustified , those also Hee glorified . h It is not those He will glorifie , but hath glorified . To note that glorification is linked and folded up with justification , and is present with it in regard of their Eternall coexistencie in the predisposition and order of God , though not in effectu operis , in actuall execution . Now i this Eternall Love and Grace of God is not founded upon reasons in the Object ; for k He Iustified , and by consequence loved the ungodly . He l Loved us when wee were his enemies ; and enemies we were not but by m wicked workes . Now then if wicked workes could not prevent the Love of God , why should wee thinke that they can nullyfie or destroy it ? If His Grace did prevent sinners before their repentance , that they might returne , shall it not much more preserve repenting sinners that they may not perish ? If the masse , guilt , and greatnesse of Adams sinne , in which all men were equally sharers , and in which equalitie God looked upon us with Love and Grace ( then n which sinne a greater I thinke cannot be committed against the Law of God ) If the bloody and crimsin sinnes of the unconverted part of our life , wherein we drew iniquitie with cordes of vanitie , and sinne as it were with cart-ropes : If neither o iniquitie , transgression , nor sinne ; neither sin of nature , nor sinne of course and custome , nor sinne of rebellion and contumacie could pose the goodnesse and favour of God to us then , nor intercept or frustrate his Counsell of loving us when wee were his enemies : why should any other sinnes overturne the stability of the same love and counsell , when we are once his Sonnes , and have a spirit given us to bewaile and lament our falls . I cannot here omit the excellent words of P Fulgentius , to this purpose . The same Grace , saith he , of Gods Immutable Counsell doth both beginne our merit unto righteousnesse , and consummate it unto Glorie ; doth here make the will not to yeelde to the infirmitie of the flesh , and doth hereafter free it from all infirmitie ; doth here renew it Continuo Iuvamine , and elsewhere Iugi auxilio , with an uninterrupted supportance , and at last bring it to a full Glory . Secondly , Gods Promise flowing from this Love and Grace . q An everlasting Covenant will I make , saith God , and observe how it comes to be everlasting , and not frustrated or made temporary by us : I will not turne away from them , saith the Lord , to doe them good . True Lord ; wee know thou dost not repent thee of thy Love ; but though thou turne not from us , O how fraile , how apt are wee to turne away from thee , and so to nullifie this thy Covenant of mercie unto our selves ! Nay , saith the Lord , I will put my feare into their hearts and they shall not depart from me . So elsewhere the Lord tels us that his Covenant should be as the water of Noah ; the sinnes of men can no more utterly cancell or reverse Gods Covenant of mercie towards them , then they can bring backe Noahs flood into the World againe : though for a moment he may bee angry and hide His face , yet His mercie in the maine is great and everlasting . The Promises of God as they have Truth , so they have Power in them ; they doe not depend upon our resolutions whether they shall bee executed or no , but by Faith apprehending them , and by Hope waiting upon God in them , they frame and accommodate the heart to those conditions which introduce then Execution . * God maketh us to doe the things which He commandeth , we do not make Him to doe the things which He promiseth . a Tee are kept , saith the Apostle , by the Power of God through Faith unto Salvation . Faith is first by Gods Power wrought and preserved ( It is the b Faith of the operation of God , namely that powerfull operation which raised Christ from the dead : and c your Faith standeth not in the wisedome of men , but in the Power of God ) And then it becomes an effectuall instrument of the same power to preserve us unto Salvation . d They shall be all taught of God , and every man that hath heard and learned of the Father , commeth unto mee . There is a voluntarie attendance of the heart of man upon the ineffable sweetnesse of the Fathers teaching : to conclude this point with that excellent and comfortable speech of the Lord in the prophet . e I the Lord change not , therefore ye Sonnes of Iacob are not consumed . It is nothing in or from your selves , but onely the immutabilitie of my Grace and Promises which preserveth you from being consumed . Thirdly , the Obsignation of the Spirit ratifying and securing these promises to the hearts of the faithfull , for the spirit is the f hansell , earnest , and seale of our Redemption ; and it is not onely an obsignation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto redemption , arguing the certainty of the end upon condition of the meanes ; but it is an g establishing of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , into Christ as a meanes unto that end ; so that from the first fruites of the Spirit a man may conclude his interest in the whole at last , as Saint Paul from the resurrection of h Christ the first fruites argueth to the finall accomplishment of the resurrection . Fourthly , the nature and effects of Faith , whose propertie it is to make future things present to the beleever , and to give them a Being , and by consequence a necessitie and certaintie to the apprehensions of the Soule , even when they have not a Being in themselves . Saint Paul call's it the subsistencie of things to come , and the evidence and demonstration of things not seene : which our Saviours words doe more fully explaine ; He that drinketh my blood hath eternall Life , and shall never thirst . Though Eternall Life bee to come in regard of the full fruition , yet it is present already in regard of the first fruites of it ; And therefore wee finde our Saviour take a future medium to prove a present Blessednesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yee are blessed when men shall hate you , &c : for great is your reward in Heaven . Which inference could not be sound unlesse that future medium were certaine by the Power of Faith , giving unto the promises of God as it were a presubsistencie . For it is the priviledge of Faith * to looke upon things to come , as if they were alreadie conferr'd upon us . And the Apostle useth the like argument ; Sinne shall not have dominion over you , for you are not under the Law , but under Grace . This were a strange inference in naturall or civill things , to say you shall not die , because you are in health ; or you shall not be rejected , because you are in favour . But the Covenant of Grace , being seall'd by an Oath , makes all the grants which therein are made , irreversible , and constant . So that now , as when a man is dead to the Being of sinne ( as the Saints departed this life are ) the Being of sinne doth no more trouble them , nor returne upon them : so when a man is dead to the dominion of sinne , that dominion shall never any more returne upon him . Consider further the formall effect of Faith , which is to a unite a man unto Christ. By meanes of which vnion , Christ and we are made b one Bodie : for He that is joyned to Christ is one , and the Apostle saith , that c He is the Saviour of his Bodie , and then surely of every member of his Bodie too ; for d the members have all care one of ●…ther , else the Bodie of Christ would be a mangled and a maimed thing , and not as Saint Paul calls it , e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fulnesse of Him that filleth all in all . In the Body of Christ there is f a supply to every joynt , a measure of every part , an edification and growth of the whole compacted body , from Him who is equally the Head to all . Being thus united unto Christ , first the Death and Merit of Christ is ours ; whatsoever Hee really in His humane nature suffered for sinne , wee are in moderated Iustice reputed to have suffered with Him. The Apostle saith , that we were crucified and dead with Christ , and that as truely , as the hand which steales is punish'd when the backe is beaten ; and surely if a man were crucified in and with Christ , by reason of His mysticall communion with him ) then he was crucifi'd , as Christ , for al 〈◊〉 which should otherwise have laine upon him . Hee was not in Christ to cleanse some sinnes , and out of him to beare others himselfe . For the Apostle assures us that the Merit of Christ is unconfined by any sinne . The blood of Christ cleanseth from all sinne . As Saint Ambrose said to Monica the mother of Austen , when with many teares she bewailed her sonnes unconversion : Non potest tot lacrymarum filius perire , that is , that it could not be that the Sonne of so many teares should perish ; so may I more certainely say to any Soule that is soundly and in truth humbled with the sense of any grievous relapse , non potest tot lacrymarum frater perire , It cannot bee that the brother of so many teares , and so pretious blood , which from Christ trickled downe with an unperishable soveraigntie unto the lowest and sinfullest of his bodie , should perish for want of compassion in Him who felt the weight of our sufferings , or for want of recovery from him who hath the fulnesse of Grace and Spirit . Secondly , the Life of Christ is ours likewise . Christ liveth in me , saith the Apostle . Now the Life of Christ is free from the power and the reach of death . If death could not hold Him when it had Him , much lesse can it reach or overtake Him having once escaped . Hee died once unto sinne , but Hee liveth unto God : likewise saith Saint Paul , reckon you your selves to be dead unto sinne , but alive unto God , and that through or in Iesus Christ , by whom wee in like manner are made partakers of that Life which Hee by rising againe from the Grave , did assume , as we were by Adā made obnoxious to the same death which heby failing did incurre and contract . a For Christ is the second Adam , and as wee have borne the Image of the earthly in sinne and guilt ; so must we beare the Image of the Heavenly in Life and righteousnesse : and b that which in us answereth to t●…e Resurrection and Life of Christ ( which Hee ever liveth ) is our holynesse and newnesse of life , as the Apostle plainely shew's , to note c that our Renovation likewise ought to be perpetuall and constant , not fraile and mutable , as when it depended upon the life of the first Adam , and not of the second . Thirdly , the Kingdome of Christ is ours also . Now His Kingdome is not perishable , but eternall : a Kingdome which cannot be shaken , or destroyed as the Apostle speakes . Heb. 12. 28. Fourthly the Sonneship and by consequence ●…tance of Christ is ours . I speake not of His personall Sonneship by eternall generation , but of that dignitie and honour which He had as d the first borne of every Creature , and Heire of all things . That Sonneship which Hee had as Hee was borne from the Dead ; e Thou art my Sonne , this day have I begotten thee , namely in the Resurrection , in which respect He is called f the first borne , and the first begotten of the Dead . In this dignitie of Christ , of being g Heires , and a kinde of first borne unto God , doe wee in our measure partake , for wee are called the h Church of the first borne , and i a kinde of first fruites of His Creatures : For though those attributes may be limited to the k Iewes in regard of precedencie to the Gentiles ; yet in regard of the inheritance ( which was usually and properly to descend to the first borne ) they may bee applyed to all , for of all beleevers the Apostle l saith , If you are Sonnes , then are ye heires , Coheires with Christ. We hold in chiefe under his guardianship and protection , as his sequele and dependant . Now from hence our Saviours argument may bring much comfort and assurance ; m The Sonne abideth in the house for ever ; and the House of God is His Church , not in n Heaven onely , but o on Earth likewise , as the Apostle shewes . Fifthly , Christs victories are ours : Hee overcame s p the World , and q Temptations , and r Enemies and Sinnes for us . And therefore they shall not bee able to overcome Him in us . t Hee is able to succour them that are tempted . Hee who once overcame them for us , will certainely subdue them in us : Hee that will overcome the last Enemie , will overcome all that are before ; ( for if any be left , the last is not overcome . ) Lastly , we have the benefit of Christs Intercession : I have prayed for thee that thy Faith faile not . It is spoken of a saving Faith , as the a learned prove at large . And I have shewed before b that particular promises in Scripture are universally applyable to any man whose case is paralell to that particular . If then Peters 〈◊〉 did not by reason of this prayer of Christ overturne his Salvation , or bring a c totall deficiencie upon his faith ; why should any man , who is truely and deepely humbled with the sense of relapse , or consciousnesse of some sinne , not of d ordinary guilt , or dayly incursion , but indeede very hainous , and therefore to be repented of with teares of blood , yet why should he in this case of sound humiliation stagger in the hope of forgivenesse , or mistrust Gods mercie , since a greater sinne then Peters , in the grosse matter of it , can I thinke hardly be committed by any justified man. These are the comforts which may secure the Life of Christ , in a lapsed but repenting sinner : the summe of all is this . Since we stand not , like Adam , upon our owne bottome , but are branches of such a Vine as never withers , Members of such a Head as never dies , sharers in such a Spirit as cleanseth , healeth , and purifieth the heart , partakers of such promises as are sealed with the Oath of God : Since we live not by our owne life , but by the Life of Christ ; are not ledde or sealed by our owne spirit , but by the Spirit of Christ ; doe not obtaine mercie by our owne prayers , but by the Intercession of Christ ; stand not reconciled unto God by our owne endevours , but by the propitiation wrought by Christ , who loved us when wee were enemies and in our blood ; who is both willing and able to save us to the uttermost , and to preserve his owne mercies in us ; to whose e office it belongs to take order that none who are given unto him be lost ; undoubtedly that Life of Christ in us , which is thus underpropped , though it be not priviledg'd from temptations , no nor from f backeslidings , yet is an abiding Life : He who raised g our Soule from death , will either preserve our feete from falling , or , if we doe fall , h will heale our backflidings , and will save us freely . Infinitely therefore doth it concerne the Soule of every man to bee restlesse and unsatisfied with any other good thing , till he find himselfe entitled unto this happy Communion with the Life of Christ , which will never faile him . As all the Creatures in the world , so man especially hath in him a twofold desire ; a desire of perfection , and a desire of perpetuitie ; a desire to advance , and a desire to preserve his Being . i Now then till a mans Soule , after many rovings and inquisitions , hath at last fixed it selfe upon some such good thing as hath compasse enough to satiate and replenish the vastnesse of these two desires : impossible it is for that Soule , though otherwise filled with a confluence of all the glory , wealth , wisedome , learning and curiositie of Salomon himselfe , to have solid contentment enough to withstand the feares of the smallest danger , or to outface the accusations of the smallest sinne . Now then let us suppose that any good things of this World , without the Life of Christ , were able to satisfie one of these two desires , to perfect and advance our nature ( though indeede it bee farre otherwise , since without Christ they are all but like a stone in a Serpents head , or a Pearle in an Oyster ; not our perfections , but our diseases , like Cleopatra her pretious stone ; when she wore it , a Iewell ; but when she dranke it , an excrement . I may boldly say that as long as a man is out of Christ , he were better be a begger , or an idiote , then to bee the steward of riches , honours , learning and wisedome , which should have beene improv'd to the Glory of Him that gave them , and yet to bee able to give up at that great day of accompts no other reckoning unto God but this : Thy riches have beene the authors of my covetousnesse and oppression ; thy honours , the steppes of my haughtinesse and ambition ; thy learning and wisedome , the fuell of my pride . ) But now I say , suppose that nature could receive any true advancement by these things ; yet alas , when a man shall beginne to thinke with himselfe , may not God this night take me away , like the foole in the Gospell , from all these things , or all these from mee ? May I not , nay must I not within these few yeeres , in stead of mine honour , be laid under mens feete ? In stead of my purple and scarlet , be cloathed with rottennesse ? In stead of my luxurie and delycacies , become my selfe the foode of wormes ? Is not the poore soule in my bosome an immortall soule ? Must it not have a being , as long as there is a God who is able to support it ? And will not my bagges and titles , my pleasures and preferments , my learning and naturall endowments , every thing save my sinnes and mine adversaries , and mine owne Conscience forsake mee , when I once enter into that immortalitie ? When a man I say shall beginne to summon his heart unto such sad accompts as these , how will his face gather blacknesse , and his knees tremble , and his heart be even damp'd and blasted with amazement in the middest of all the vanities and lyes of this present world ? What a fearefull thing is it for an eternall soule to have nothing betweene it , and eternall misery to rest upon , but that which will moulder away and crumble into dust under it , and so leave it alone to sinke into bottomlesse calamitie ? O Beloved , when men shall have passed many millions of yeeres in another world , which no millions of yeeres can shorten or diminish , what accession of comfort can then come to those glorious joyes which we shall bee filled with in Heaven , or what diminution or mitigation of that unsupportable anguish which without ease or end must bee suffered in Hell , by the remembrance of those few houres of transitorie contentments , which we have here , not without the mixture of much sorrow and allay enjoyed ? What smacke or rellish thinke you hath Dives now left him of all his delicacies , or Esau of his pottage ? What pleasure hath the rich foole of his full Barnes , or the young man of his great possessions ? What delight hath Iezabel in her paint , or Ahab in the Vineyard purchased with the innocent blood of Him that owned it ? How much policie hath Achitophel , or how much pompe hath Herod , or how much rhetoricke hath Tertullus left to escape or to bribe the torments , which out of Christ they must for ever suffer ? O how infinitely doth it concerne the Soule of every man to finde this Life of Christ to rest upon , which will never forsake him till it bring him to that day of Redemption , wherein he shall be filled with blessednesse infinitely proportionable to the most vast and unlimited capacities of the Creature . And now when we can secure our Consciences in the inward , true , and spirituall renovation of our heart , in this invincible and unperishable obsignation of the spirit , who knitteth us as really ( though mistically ) unto Christ , as his sinewes and joynts do fasten the parts of his sacred body together ; how may our heads bee crowned with joy , and our hearts sweetly bathe themselves in the perfruition and preoccupation of those rivers of glory which attend that Spirit wheresoever he goeth ? Many things I know there are which may extremely disharten us in this interim of mortalitie ; many things which therein encounter and oppose our progresse . The rage , malice and subtilty of Satan ; the frownes , flatterles , threates , and insinuations of this present World ; the impatience and stubbornnesse of our owne flesh ; the struglings and counterlustings of our owne potent corruptions ; the daily consciousnesse of our fall's and infirmities ; the continuall entercourse of our doubts and feares ; the ebbing and languishing , decaying and even expiring of our Faith and Graces ; the frequent experience of Gods just displeasure , and spirituall desertions , leaving the Soule to its owne dumpes and darknesse . Sometimes like froward children we throw our selves downe and will not stand : and sometimes there comes a tempest which blowes us downe that we cannot stand . And now whither should a poore Soule , which is thus on all sides invitoned with feares and dangers , betake it selfe ? Surely so long as it lookes either within or about it selfe , no marvell if it be ready to sinke under the concurrent opposition of so many assaults . But though there be nothing in thee , nor about thee , yet there is somthing above thee which can hold thee up . If there be strength in the merit , life , kingdom , victories , Intercession of the Lord Iesus : If there be comfort in the Covenant , Promises , and Oath of God , beleeve , and all this strength and comfort is thine : leane not upon thine owne wisedome , trust not thine owne righteousnesse , arrogate nothing to thy selfe but impotencie to good : no strength of thy selfe but against thy selfe , and Gods Grace ; no power but to resist and withstand the Spirit . But rest only upon the Promises and Power of Him who is Alpha and Omega , the Author and Finisher of thy Faith ; Who is a Head to take care of his weakest members . When thou art as weake as a worme in thine owne sense , yet feare not O worme Iacob , be not dismaide O Men of Israel , saith the Lord , for I am thy God , I will strengthen thee , yea I will helpe thee , yea I will uphold thee with the right hand of my righteousnesse , that is , with the strength of my Truth and Promises . How shall I give thee up Ephraim , It is spoken to backsliding Ephraim ; How shall I deliver thee Israel ? How shall I make thee as Admah , how shall I set thee as Zeboim ? That is , How shall I make mine owne Church as the cities of Sodome ? My heart is turned within me , my repentings are kindled together , and marke the reason of all . I am God , and not man. Though you are Men , subject to many changes and miscarriages , yet I am not a Man that I should repent of my goodnesse , and therefore I will not turne to destroy Ephraim . But now as men who looke upon the Sunne , when they looke downward againe upon darker objects , can scarse see or distinguish any thing ; so ought it to bee with us , our looking up unto God should make us see nothing in ourselves , but matter to be humbled by , and driven backe unto him againe . If once the strong man beginne to glorie in his strength , or the wise man in his wisedome ; If our prosperity and security make us resolve with David , that we shall never be moved : If because we finde our corruptions wounded and mortified , wee beginne to insult over them more with our pride , then with our faith : How easie and just is it with God to let in Satan upon us , to remove his hand from under us , to overshadow and withdraw His countenance from us , to set on our very wounded corruptious upon us to burne up our citie , and peradventure to plunge us in the guilt of some such fearefull sinnes , as at the very names and first suggestions whereof wee would haply before have beene startled and amazed ? Alas what are wee to David , and Peter , to Salomon and Hezekiah , men of such dayly communion and intimate acquaintance with the Almightie . And yet notwithstanding what fearefull testimonies have they left upon record for all posteritie to take notice what a fraile and inconstant creature man is , when once Gods Spirit departs from him ? That the strength of the greatest champions in the Church of God is but like the strength of Sampson , of whom in all his great exployts the Scripture saith , that a The Spirit of the Lord came upon him , and when hee was overcome , that b the Lord was departed from him . We should therefore labour to c rejoyce in the Lord with trembling , to d worke out our salvation with feare , to pray that wee may be delivered from our selves , and from the traines of Satan ; that wee may never know by our owne fearefull experience , into what an incredible excesse of sinning our flesh , though otherwise mortified , would breake forth , if God should a little subduct his hand , and give us over a while to the violence of our owne passions , to the treacherie of our owne hearts . Wee should be very watchfull and cautious against our selvees , that wee presume not to sinne , because Grace hath abounded . e How shall wee that are dead to sinne , live any longer therein ? saith the Apostle . What a monstrous perverting of the grace and mercie of God is this to build straw and stubble upon so pretious a foundation ? Surely wee would esteeme that man prodigiously foolish and contumelious unto nature , who should spend his time , substance , and industrie to finde out a perverse philosophers stone , that should turne all the gold it touched into lead or drosse : how injurious then and reprochfull are they to the grace of God , who extract their owne presumptions out of His mercie , and turne the redundancie of divine Grace into an advantage and priviledge of sinning ? As if Gods mercie had no other use then a dogges grasse , or a drunkards vomit , or a f Papists confession to his Priest , to absolve us for some sinnes that there might be roome made for more . Surely Grace teacheth men to make other conclusions from Gods mercie . g Deale bou●…tifully with thy seruant that I may keepe thy Word , was Davids inference from Gods favour . And Saint h Paul assures us that none but hard and impenitent hearts despise the goodnesse and riches of Gods patience and forbearance , not knowing that the goodnesse of God should lead them to repentance . It is the worke of grace to re-imprint the image of God in us , to conforme us unto Christ , to bend and incline the heart to a Spirituall delight in the Law , to remoove in some measure the ignorance of our mindes , that wee may see the beautie and wonders of Gods Law , and the difficultie and frowardnesse of the fleshly will against grace , that Gods Commands may not be grievous , but sweete unto us . These are the branches and properties of that Life which we have from Christ. And wee have them from Him at the Sonne , as a middle person betweene us and his Father . First , because the Sonne hath His Fathers Seale : Hath i Iudgement , Power , libertie to dispose of and dispense Life and Salvation to whom He will. k Labour for the Meate that endureth unto Eternall Life , which the Sonne of Man shall give unto you ; for Him hath God the Father sealed . Secondly , because the l Son is in his Fathers bosome , hath His heart , His eare , His affections , and therefore He is m heard alwayes in whatsoever Hee desireth for any of His members : and this interest in His Fathers Love was that by which He raised Lazarus unto Life againe . Lastly , he that hath the Sonne , hath the greatest gift which the Father ever gave unto the World. Hee cannot denie Life where He hath given the Sonne ; He cannot with-hold silver where Hee hath given gold and Diamonds : n If He spared not His Son , but delivered Him up for us all , how shall He not with Him freely give us all things ? Now our life is conveyed from Christ unto us . First , by Imputation of His merit , whereby our persons are made righteous and acceptable unto God. Secondly , by Infusion or communion with His Spirit , which sanctifies our nature , and enables us to doe spirituall services . For though we exclude workes from Iustification formally considered ; yet we require them of every Iustified man ; neither doth any Faith Iustifie but that which worketh by Love , though it justifie not under that reason as a working Faith , but under that relative office of receiving and applying Christ. Thirdly , by His Life and Intercession , applying His merits unto us , and presenting our services unto His Father , as lively sacrifices , cleansed from those mixtures of deadnesse and corruption , which as passing from us did cleave unto them . Having thus unfolded our Life by Christ , wee are in the last place to inquire into that Proprietie which wee have unto Christ , which is the ground of the Life wee receive from Him. For one thing cannot bee the principle and seede of Life unto another , except there be some union , and fellowship , which may be the ground of the conveyance : and this is that which the Text call's the having of Christ , which is the same with that of Saint Iohn , To as many as received Him , He gave power to be called the Sonnes of God. So then there must bee a mutuall Act , Christ exhibiteth Himselfe unto us , and wee adhere , and dwell in Him ; whereby there is wrought a a Vnitie of will 's , a Confederacie of affections , a Participation of natures , a concurrence to the making up of the same bodie ; so that Christ accounteth Himselfe incomplete without His Church . This union of the faithful to Christ , being one of those deepe things of God which are not discernable without the Spirit , is yet set forth unto us in the Scriptures under sundrie vulgar and obvious similitudes , which I will but touch upon . It is first set forth by the expression of a Bodie , consisting of diverse members . Rom. 12. 4 , 5. 1. Cor. 12. 12. 13. Eph , 1. 22 , 23. In which places the purpose of the Apostle is to shew how the proportion that is betweene Christ and His Church , answereth to that relation which is betweene the members of a Body and the Head. For as in the naturall Body all the members are joyned by nerves and vitall ligatures unto the Head , from whence they receive their strength and sensation , and doe , by vertue of that union to the Head , retaine a fellowship and communion amongst themselves : So is it betweene Christ and His Church . Every member of the true and mysticall Body of Christ is by a secret knot of his Spirit so fastned unto him , and so compacted with the other members by that which every joynt supplieth , as that the whole world of Elect , from Christ the Head and first borne of the Creatures , u●…to the lowest and meanest of all His members , doe make up but one Body , unto which Christ , by being the Head , hath these principall relations . First , He is the principle of all Spirituall Influences , as the Head of naturall . All the Grace in us is but an overflowing and measure from His fulnesse . Secondly , He is the principle of all governement and direction ; all the wisedome and prudence of the Church is from Him. He is the everlasting Counsell , or the Light that inlightneth every man that commeth into the world , the power and the wisedome of God unto us . Thirdly , He is conformable to the members ( for Christs Church is no monster ) and maketh them conformable unto Him ; Hee to us in our infirmities , tempted in all things as we are ; and we to Him in His holynesse : He that Sanctifieth and they that are Sanctified are all of one . Now as in a body wee resolve the whole into no parts but those which are integrall and proper to it in the nature of a living and organicall Body , namely the members ; though many things else are in the Body , yet nothing belongs integrally unto it , but the members : So many men are in the Body of Christ , onely by an externall and sacramentall admission , or by some false and presumptuous perswasions and professions ( as wennes or excrements in the naturall body ) they doe no services , they exercise no vitall and spirituall functions , but rather cumber and infest the members . Secondly , this union is compar'd unto a building or house , Eph. 2. 20. 21. 1. Tim. 3. 14. 1. Pet. 2. 5. whose stones are knitte together by the juncture and bond of Love , and are firmely grounded upon the Elect pretious and sure foundation , who as He doth by His power uphold all things , so much more those that are built upon Him. Now as in a structure the stones cannot subsist in the building by any qualities or inherent vertues of their owne , but onely by that direct and perpendicular dependence , and subsistence which they have upon the foundation : so in the Church no graces , no carvings , no inherent excellencies doe hold men up , but onely that full and sole reliance , and subsistence of the Soule upon Christ. If a man have any other bottome that holds him up , if he be not even and full upon Christ , if hee be not in all things levelled and proportioned unto him by the doctrine of the Apostles and Prophets ( which is therefore likewise called a foundation , because by it wee are set right upon Christ , who is the Foundation of foundations , as the Scripture spcakes ) Hee cannot abide in the building for ever ; the wall and the foundation must all have the same center ; and there must bee the same propensions , and affections in us which were in Christ , His Rule must be ours , and His Ends ours , and His Will ours . If there be any such exorbitancies , and swellings out , as make the heart have quite another point and center to move to , other grounds to fixe upon , if men will despise the Word , will not be par'd and regulated to the foundation , but will trust in oppression and perversenesse , and stay on that ; this iniquitie will at length prove a breach which commeth suddenly at an instant . Thirdly , this union is cōpar'd to an ingrafture of a branch in a tree , whereby the juice and nourishment of the stock is conveyed , and the branch thereby quickned to bring forth fruite . Where by the way it is worth our noting that the Church is most vsually in this particular compared to a Vine , and the branches of a Vine , to note that there is nothing of worth or expectation in Christians , but their fruite . A man cannot make a pinne to fasten in a wall of the branch of a vine . An unfruitefull Christian is the most unprofitable Creature that is ; there are no secondarie uses which can mediate ( as I may so speake ) for a dead vine , to keepe that from the fire : either it must be for fruite or for fuell ; to all other purposes it is utterly improper and unprofitable . Now wee must observe , that a Branch may bee in a Tree two wayes . First , by a meere corporeall adherencie , or continuation with the stocke ; by cleaving and sticking to the bodie of the Tree ; and so every dead branch is in the Tree , as well as those that live : but this alone is not that which our Saviour requires , for such branches the husbandman will cut off and cast 〈◊〉 fire . Secondly , by a reall participation of the life , sapp●… and influences of the roote , which unto the former sort of branches , though offered , yet is not received , because of the inward deadnesse and indisposition that is in it : thus it is betweene Christ and Christians . That which makes us to be in Christ after any kinde of way is Faith. And according to the differences of Faith are these differences of being in Christ to bee discerned . Saint Iames makes mention of a dead Faith , when men are in Christ by some generall acknowledgement , by externall profession , by a partiall dependence ( comming to Him only as to a Iesus for roome and shelter to keepe them from the fire ; not as to a Christ for grace and government in His service ) not by any particular and willing attraction of those vitall influences , those working principles of grace and obedience which are from him shed abroad upon true beleevers . And this is the semi-conversion and imperfect renovation of many men , whereby they receive from Him onely generall light of truth and common vertues , which make them visibly , and externally branches in Him. But Saint Paul makes mention of a lively , operative , unfained faith , which in true beleevers draweth in the power of Christs death , and the vertue of His resurrection , unto the mortification of sinne , and quickning of Spirit , and bringing forth f●…uite unto God , and this onely is that which is the ground of our life from Him. The Life that I live , I live by the Faith of the Sonne of God. Lastly , this Vnion unto Christ is compared unto Marriage ▪ Psal. 45. Eph. 5. 32 , whereby the Church hath a right and proprietie created to the body , name , goods , table , possessions , purchases of Christ , and doth reciprocally become all His , resigning its will , wayes , desires unto His governement . Now for the discovery of this we may consider either the essentials , or the consequents of marriage . The former hath for the genu●… the most generall requisite , consent : and that must have these differencies and restrictions . First , it must bee a a mutuall consent : for though Christ declare His good will , when He knocketh at our doores , and beseecheth us in the ministry of His Word ; yet if we keepe our distance , reject His tokens of Love and Favour , and stop our eares to His invitations , there is then no covenant made ; this is but a wooing , and no marriage . Secondly , it must bee a * present consent , and in words de pr●…senti , or else it is onely a Promise , but no Contract . Many men , like Balaam would faine die the death of the righteous , but live their owne lives ; would faine belong to Christ at the last , and have nothing to doe with Him ever before ; would have Him out of neede , but not at all out of love ; and therefo●… for the present they put Him off : Many other suiters they have whom they cannot deferre , or denie ; till at last peradventure Hee grow jealous and wearie , departs from them , and turnes unto those who will esteeme Him worthy of more acceptation . a Seeing you put the Word from you , faith the Apostle , and judge your selves unworthy of Eternall Life , Lo wee turne unto the Gentiles . Thirdly , it must be free and unconstrained ; for compulsion makes it a ravishment , and not a marriage . They b who must be but one Bodie , ought first to agree in the same free and willing resolution . Many men when God c slayes them , will enquire earely after Him ; when Hee puts them upon a racke will give a forced consent to serve Him ; when Hee d sends His Lions amongst them , will send for His Priests to instruct them how to worship Him ; but this is onely to flatter with their lippes , that they may escape the present paine ; ( like the howling devotion of some desperate Mariner in a storme ) not at all out of cordiall and sinceere affection ; wicked men deale no better with God , then the froggs in the fable with the blocke which was throwne in to be their king . When He makes a noyse , and disturbes their peace ; when He falls heavie upon them , they are sore affrighted , and seeme to reverence His Power : but if He suffer their streame to bee calme about them , and stir not up His wrath , they securely dance about Him , and re-assume their wonted loosenesse . Fourthly , it must be c without errour , for hee that erres ; cannot consent . If a woman take her selfe upon some absence of her husband to be now free from him , and conceive him dead , and thereupon marry againe ; if it appeare that the former husband is yet living , there was a mistake and error in the person , and so a nullity in the contract . So if a man mistake himselfe , judge himselfe free from his former tie unto sinne and the Law , and yet live in obedience to his lusts still , and is not cleansed from ●…is filthinesse , he cannot give any full consent to Christ , who ●…ill have a chaste spouse , without adulterers , or corrivals . Lastly , It must g be an universall and perpetuall consent , for all time , and in all states and conditions . This is a great difference betweene a wife , and a strumpet : A wife takes her husband upon all tearmes ; his burdens , as well as his goods ; his troubles , as well as his pleasures : whereas a strumpet is onely for hire and lust ; when the purse is emptied , or the body wasted , the love is at an end . So here , He that will have Christ , must have Him All ; ( for Christ is not divided ) must entertaine Him to all purposes , must follow the Lambe wheresoever He goeth , must leave Father , Mother , Wife , Children , his owne life for Christ ; must take as well His Yoake , as His Crowne ; as well His Sufferings , as His Salvation ; as well His Grace , as His Mercie ; as well His Spirit to leade , as His Blood to redeeme . He that will be his owne Master to doe the workes of his owne will , must , if hee can , bee his owne Saviour too , to deliver his soule from the wrath to come . The consequents and intendments of marriage are two , Convictus & Proles . First mutuall societie ; Christ and a Christian must live together , have intimate , and deare acquaintance with each other ; the spirit of a Christian must solace it selfe in the armes and embracements , in the riches and lovelinesse of Christ ; in his absence and removes long after Him ; in His presence and returnes delight in Him , and entertaine Him with such pure affections , and Heavenly desires , as may make him take pleasure in His Beautie . Secondly , there must be a fruitfulnesse in us , we must bring forth unto God. Christ will not have a barren Spouse : every one that loveth Him , keepeth His Commandements . Now then in one word to unfold the more distinct qualitie of this our union to Christ , wee may consider a h threefold unitie . Of Persons in one nature ; of natures in one Person ; of natures and Persons in one qualitie . In the first is one God. In the second , is one Christ. In the third , is one Church . Our union unto Christ is the last of these , whereby Hee and we are all spiritually united to the making up of one mysticall Body . The i formall reason or bond of this union is the Spirit of Christ , by which as by immortall and abiding seede we are begotten a new unto Christ. For He being the second Adam , we are spiritually in Him , and from Him , as we are naturally , or corruptly , in and from Adam . k As Adam was the fountaine of all that are naturally generated , and by that meanes transmitted condemnation to all chat are One with Him : so Christ is the Head of all that are Spiritually borne againe , and by that meanes transmitteth grace & righteousnes to al that are one with him . From this Vnion of the faithfull unto Christ doth immediately arise a Communion with Him in all such good things as he is pleased to Communicate . I will but touch them , it having been the subject of this discours hitherto . First , we have a Communion with Him in His merits , l which are as fully imputed unto us for Iustification , as if His sufferings had beene by us endured , or the debt by us satisfied . As wee finde in the body medicines often apylyed unto sound parts , not with relation to themselves , but to cure others which are unsound ; In a distillation of ●…hewmes on the eyes , we cuppe and scarifie the necke which was unaffected , to draw backe the humor from the part distempered : even so Christ the glorious and innocent Head of a miserable and leprous bodie suffered Himselfe to be wounded and crucified ; to wrestle with the wrath of His Father ; to bee One with a wretched people in the condition of their infirmities , as He was with His Father in the unitie of divine holinesse ; that so by his infirmitie beirg joyn'd unto us , the Communion of His puritie might joyne us unto God againe . a He alone without any demerit of His suffered our punishment , that we without any merit of ours might obtaine His Grace . b The paines of Christs wounds were His , but the profit ours ; the holes in His hands and side were His , but the balme which issued out was ours ; the thornes were His , but the Crowne was ours : in one word , the price which He paid was His , but the Inheritance which Hee purchased was ours . All the ignominie and agonie of His Crosse was infinitely unbeseeming so honourable a Person as Christ , if it had not beene necessary for so vile a sinner as man. Secondly , we have Communion with Him in His Life and Graces by habituall and reall infusion and inhabitation of His Spirit unto Sanctification . For we are c Sanctified in Him , and d except we abide in Him , we cannot bring forth fruite . Christ comes not onely with a passion , but with an unction to consecrate us to Himselfe : except thou be a partaker as well of this , as of that , bee as willing to be rull'd , as redeemed by Christ ; In Him indeed thou art , but it is as a withered branch in a fruitefull vine ; while thou art in Him , it is to thy shame , that thou shouldest bee dead , where there is such aboundance of Life ; and the time will come that thou shalt bee cut off from Him : Every branch in me that beareth not fruite , He taketh away . Lastly , we have Communion with Him in many priviledges and dignities . But here we must distinguish of the priviledges of Christ : some , are personall and incommunicable ; others , generall and communicable . Of the former sort are all such as belong unto Him either in regard of His Divine Person , as to be the everlasting Sonne , the word and wisedome of His Father , the expresse Image of His Person , and brightnesse of His Glory , the upholder of all things by the Word of His Power , and the like ; or in regard of His Office , as to bee the Redeemer of the Church , the Author and finisher of our Faith , the Prince of our Salvation , the propitiation for the sinnes of the world , the second Adam , the Mediator betweene God and Man , in which things He is alone , and there is none with Him. Other priviledges there are which are communicable , all which may bee compriz'd under this generall of being fellow members with Him in the most glorious Bodie and societie of Creatures in the world . The particulars I touch'd before . First , we have communion in some sort with Him in His Holy unction , where by we are consecrated to be e Kings and Priests , to subdue our corruptions , to conquer spirituall wickednesse , to offer up the sacrifices of prayer , prayses , almes and Holy services ; for we are by Him a f royall priesthood . Secondly we have Communion in His victories ; wee are g more then conquerors through Him , because in the midst of the enemies insultations , and our owne distresses , the victorie is still ours . The enemie may kill us , but not overcome us , because our death is victorious . As Christ h triumphed upon the Crosse , and had His governement on His shoulders : so we i rejoyce in afflictions , glory in tribulations , and in all of them , in a confluence and conspiracie of them all , wee are more then conquerors . Thirdly , wee haue Communion with Christ in His k Sonship , from whence it comes to passe that Christ and His Church doe interchangeably take one anothers names : Sometimes Hee is not ashamed to call Himselfe Iacob and Israel . l This is the generation of them that seeke thy face O Iacob , and m Thou art my servant O Israel in whom I will bee glorified , saith the Lord speaking unto Christ : n yea Hee giveth to the Church His owne Name . o As there are many members , and yet but one body ; so is Christ : p that is , so is the Church of Christ. And q what manner of love is this , saith the Apostle , that we should be called the Sons of God ? From hence it comes that wee have fellowship with the Father , accesse and approach with confidence for all needfull supplyes , assurance of His care in all extremities , interest in the inheritance which Hee reserveth for His Children , confidence to be spared in all our failings , and to be accepted in all our sincere and willing services ; secret debates , spirituall conferences of the heart with God , He speaking unto our spirits by His Spirit in the Word , and wee by the same spirit speaking unto Him in prayers , complaints , supplycations , thankesgivings , covenants , resolutions : r Hee kissing us with kisses of Love and comfort , and wae kissing Him againe with s kisses of reverence and worship . We see then , to conclude all , what an absolute necessity lyes upon us of having Christ , because with Him we have t All things , and u can doe all things : without Him wee are x poore and y can doe nothing . And the more necessary the dutie , the more sinfull the neglect : especially considering that Christ with-holds not Himselfe , but is ready to meete , to prevent , to attend every heart that in truth desires Him. If a man have a serious , simple , sincere will , to come wholy to Christ , not to be held back from him by His dearest and closest corruptions ▪ by the sweetest pleasures , or strongest temptations , which can allure or assault him , he may draw neere unto Him with boldnesse , and assurance of acceptation : he hath a call , Christ z inviteth , yea a intreateth him , and therefore he may come : he hath a b command , Christ requireth it of him , and therefore he must come . And now when we have Christ , how carefull should we be to keepe Him ; how tender and watchfull over all our behaviours towards Him , lest Hee be grieved and depart againe . The Spirit of the Lord is a c delicate spirit , most sensible of those injuries which his friends doe him . Let us therefore take heede of violating , afflicting , discouraging , grieving this Spirit ( which is the bond of all our union and interest with Christ ) in any of those his sacred breathings and operations upon the Soule . But when He teacheth , let us submit and obey , receive the beleefe and the love of His Truth : when He promiseth , let us neither distrust nor despise , but embrace as true , and admire as pretious , all the offers which He makes to us : when Hee contends with our lusts in His Word and secret suggestions , let him not alwayes strive , but let us give up our fleshly affections to bee crucified by Him : when Hee woes and invites us , when Hee offers to lead and to draw us , let us not stop the eare , or pull away the shoulder , or draw backward like froward children , or cast cold water in the face of Grace , by thwarting the motions , and rebelling against the dictates thereof , but let us yeeld our selves unto Him , captivate all our lusts , and consecrate all our powers , and submit all our desires to His rule and government ; and then when Hee hath beene a Spirit of union , to incorporate us into Christs Body ; and a Spirit of unction , to sanctifie us with His Grace , Hee will undoubtedly bee a Spirit of comfort and assurance , to seale us unto the day of our full redemption . THE LIFE OF CHRIST . PHILIP . 3. 10. That I may know Him , and the Power of His Resurrection , and the fellowship of His sufferings . THe purpose of the Apostle in this place is to arme the church of the Philippians against those false Iudaizing Teachers that Confounded Christ and Moses , Circumcision and the Gospell together . This he doth by Arguments Personall from men , and by arguments reall from the matter it selfe . Arguments Personall are first from the disposition , quality , End of those false teachers , whom he describes ver . 3. They are evill trees , and therefore no great heed to be given to the fruits they beare , to the doctrines they obtrude . They are Dogs , uncleane beasts , that barke onely for their bellies , and doe not onely barke , but watch their times to bite too . They are Euill workers ; though they come like fellow workers with Christ , pretending much strictnes in the edification of the Church , yet indeed their businesse is only to pull downe and to pervert . They are the Concision , where the Apostle by an I●…onicall paranomasia shewes the end of their doctrines , They preach indeed Circumcision , but their businesse is schisme and Concision ; In the Law it was Circumcision , Gods ordinance , but now being by Christ abolished it is nothing at all but a bare Concision or cutting of the flesh , and will in the Event prove a rent and schisme in the Church . The Second personall Argument is taken from the Apostles owne condition , who neither by nature nor Education was an enemie to legall Ceremonies , who in all points had as great reason to vindicate the Law , and to boast in fleshly priuiledges as any of those False Teachers . ver . 4. He was by nature an Israelite of the whole bloud as well as they ; by Education , of the strictest sect of all , a pharise ; by custome and practice a persecutor of the Church , under that very name because the law he had been bred under was engdanger'd by that new way ; and in his course of life altogether unblameable in regard of legall Obedience and observations : and lastly in his opinions touching them , he counted them gainfull things , and rested upon them for his salvation , till the Lord opened his eyes , to see the light of the Glorious Gospell of God in the face of Iesus Christ. The arguments from the matter are first from the Substance of which Circumcision was the shadow . Wee are the Circumcision , who worship God in the spirit , and reioyce in Christ Iesus , &c. Vers. 3. They boast in the flesh , they have a Concision , but we are the Circumcision , because we have the fruite and Truth of Circumcision , the spirituall worship of God , which is opposite to externall Ceremonies . Ioh. 4. 23. Secondly from the plenitude and all sufficiencie of Christ , which stands not in neede of any legall accession to peece it out , and this the Apostle shewes by his owne practise and experience . What things were 〈◊〉 to me those I counted losse for Christ , because they were things that kept him from Christ before , and he repeats the same words Confidently againe , that he might not to be thought to have spoken them unaduisedly or in a heate , yea doubtles and I count all things but losse for the Excellency of the knowledge of Christ Iesus my Lord , for whom I have suffered the losse of all things , As a merchant in a tempest is contented to Suffer the losse of all his goods to redeeme his life , or rather as a man will be content to part with all his owne beggerly furniture for a Iewell of greate value , Math. 13. 44. Onely here wee are to note that the Apostle did not suffer the losse of them quoad Substantiam , in regard of the Substance of the duties , but quoad qualitatem et officium Iustificandi , in regard of that dependance , and Expectation of happines which he had from them before . Neither did he onely Suffer the losse of them ( as a man may doe of things which are excellent in themselves and use , as a merchant throwes his wares out of the ship , when yet he dearly loves the , and delights in thē ) but he shews what estimation he had of them , I count them dung , that I may win Christ , I Count them then filthy carrion : so the word signifies ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , garbage and filth that is thrown out to dogs , things which dogs ( such as he describes these false teachers to be ) may delight in ; but the spirit of God in a sincere hart cannot relish nor sauor in comparison of Christ. And may be found in him , when I shall appeare before the face of God , or may finde in him All that I loose for him , that is a most plentifull recompence for any legall commodities which I part from for his sake , not Having mine owne righteousnesse , &c. Here the Apostle distinguisheth of a twofold Righteousnesse ; Legall , which is a mans owne , because a man must come by it by working himselfe , Rom. 10. 5. And Evangelicall , which is not a mans owne , but the righteousnes of God Rom. 3. 21. 22. Freely given to us by grace through Christ. That I may know Him , &c. That I may have the Experience of his Grace and mercy in Iustifying me frely by faith through the vertue of his suffrings and resurrection . Here then we have these two things set down , first , the Pretiousnesse , secondly the nature of Saving Faith. The Pretiousnesse is in the whole scope of the place , for the words are a comparative speech , where faith is preferd before all legall or morall performances . The nature is open'd by the Act of it Knowledge , and the Obiect , the vertue of Christs Resurrection , and the fellowship of his Sufferings . Touching the former of these two , the scope of the Apostle in this place is to shew , that faith is the most pretious and excellent gift of God to a Christian man. So it is Expresly called by Saint Peter , a pretious faith . 2. Pet. 1. 1. For understanding of which point mee must note that faith may be Consider'd in a double respect . Either as it is a Qualitie inherent in the Soule , or as an Instrument whereby the Soule apprehendeth some other thing . Now in the same thing there is much difference betwene it selfe as a Qualitie , and as an Instrument . Heate as a Qualitie , can only produce the like quality againe , but as an Instrument of the Sunne it can produce life and sense , things of more excellency then the Quality it selfe . Faith as a Quality is noe better then other graces of the spirit , but as an Instrument so it hath a Quickning quality which noe other Grace hath . The iust shall live by Faith. Heb. 10. 38. This pretiousnesse of Faith is seene chiefely in two respects . First , in regard of the Obiects , and secondly , in regard of the Offices of it . First Faith hath the most pretitious and excellent object of any other , Christ and his Truth , and promises . Herein , saith the Apostle , God commended His Love , in that when we were sinners Christ died , Rom. 5. 8. This was the soveraigne and most excellent love token and testification of divine favor that ever was sent from Heaven to men . God so loved the world , so superlatively , so beyond all measure or apprehension , that He gave His Sonne , Ioh. 3 16. There is such a compasse of all dimensions in Gods love manifested through Christ , such a heigth and length , and breadth , and depth , as makes it exceede all knowledge , Eph. 3. 18 , 19. It is exceeding & unsearchable riches . In one word that which faith lookes upon in Christ is the price , the purchase , and the promises which we have by Him. The price which made satisfaction unto God ; the purchase which procured Salvation for us ; and the promises which comfort and secure us in the certaintie of both ; and all these are pretious things , The blood of Christ , pretious blood : 1. Pet. 1. 18. The promises of Christ , pretious promises : 2. Pet. 1. 4. And the purchase of Christ , a very exceeding and aboundant weight of Glorie . 2. Cor. 4. 17. But it may be objected , Have not other Graces the same object as well as Faith ? Doe we not love Christ , and feare Him , and hope in Him , and desire Him , as well as Beleeve in Him ? True indeede , but heerein is the excellencie of Faith , that it is the first grace which lookes towards Christ. Now the Scripture useth to commend things by their order & precedencie . As the women are commended for comming first to the Sepulcher ; the messenger which brings the first tidings of good things is ever most welcome ; the servant who is neerest his masters person is esteemed the best man in that order : so Faith being the first grace that brings tidings of Salvation , the neerest Grace to Christs Person , is therefore the most excellent in regard of the obiect . Secondly , Faith is the most pretious Grace in regard of the offices of it . Though in its inherent and habituall qualification it be no more noble then other graces , yer in the offices which it executeth , it is farre more excellent then any . Two pieces of parchment and waxe are in themselves of little or no difference in value , but in their offices which they beare as instruments or patents one may as farre exceede the other as a mans life exceedes his lands ; for one may bee a pardon of life , the other a lease of a Cottage . One man in a Citie may in his personall estate be much inferiour to another , yet as an Officer in the Citie hee may have a great precedence and distance above him . Compare a piece of gold with a seale of silver or brasse , and it may have farre more worth in it selfe ; yet the seale hath an Office or Relative power to ratifie covenants of far more worth then the piece of gold : so is it betweene Faith and other Graces ; Consider Faith in its inherent properties , so it is not more noble then the rest : but consider it as an instrument , by God appointed for the most noble offices , so is it the most superlative and excellent grace . These offices which are to it peculiar , I take it , are principally these three . The first to unite to Christ , and give possession of Him. The Apostle prayes for the Ephesians , that Christ may dwell in their hearts by Faith. Eph ▪ 3. 17. Wealth in the Mine doth no good at all till it be sever'd and appropriated to persons and uses : Water in the Fountaine is of no service unto me , till it be conveyed thence to mine owne Cisterne ; the light of the Sunne brings no comfort to him who hath no eyes to injoy it : So though Christ be a Mine full of excellent and unsearchable riches , a Fountaine full of comforts and refreshments , a Sunne of righteousnesse , a Captaine and Prince of Life and Salvation , yet till Hee is made ours , till there bee some bond and communion betweene Him and us , we remaine as poore and miserable as if this Fountaine had never beene opened , no●… this Mine discovered . Now this Vnion to and Communion with Christ is on our part the worke of Faith , which is as it were the spirituall joynt and ligament by which Christ and a Christian are coupled . In one place wee are said to live by Christ , Because I live , saith he , you shall live also . Ioh. 14. 19. In another , by Faith , The Iust shall live by Faith. Heb. 10. 38. How by both ? By Christ , as the Fountaine ; By Faith , as the pipe conveying water to us from the fountaine ; By Christ , as the Foundation ; By Faith , as the Cement knitting us to the foundation ; By Christ , as the Treasure ; By Faith , as the clue which directs ; as the Keye which opens , and let us in to that Treasure . This the Apostle explaines in the former place , where he shewes by what meanes Faith makes us liue , namely by giving us an enterance and approach to Christ ; for he opposeth Faith to drawing backe , vers . 19. 30. Noting that the proper worke of Faith , is to carry us unto Christ , as our Saviour Himselfe expoundeth beleeving in Him , by comming unto Him , Ioh. 6. 64. 65. Therefore the Apostle puts both together , not I , but Christ liveth in mee , and the life which I live , I live by the Faith of the Sonne of God. Gal. 2. 20. Faith is compared to eating and drinking , Ioh. 6. and we know there is no sense requires such an intimate and secret union to its object as that of tasting , no sense that is the instrument of so neere a union as that . So then as the motion of the mouth in eating is not in the nature of a motion any whit more excellent then the motion of the eye or foote , or of it selfe in speaking ; yet in the instrumentall office of life and nourishment it is farre more necessarie : So though Faith in the substance of it as it is an inherent qualitie hath no singular excellencie above other graces ; yet as it is an instrument of conveying Christ our spirituall Bread unto our soules , and so of assimilating and incorporating us into Him , which no other Grace can doe , no more then the motion of the eye or foote can nourish the body ; so it is the most pretious and usefull of all others . It may be objected , doe not other graces joyne a man unto Christ , as well as Faith ? Vnion is the proper effect of Love ; therefore wee are one with Christ as well by loving Him , as by beleeving in Him. To this I answere , that Love makes onely a morall union in affections , but Faith makes a mysticall union , a more close and intimate fellowship in nature betweene us and Christ. Besides , Faith is the immediate tie betweene Christ and a Christian , but love a secondary union following upon , and grounded on the former . By nature we are all enemies to Christ and His Kingdome , of the Iewes minde , wee will not have this man to raigne over us : therefore till by Faith wee are throughly perswaded of Christs Love to us , we can never repay Love to Him againe . Herein is Love , saith the Apostle , not that wee loved God , but that Hee loved us , and sent His Sonne . 1. Ioh. 4 10. Now betweene Gods Love and ours comes Faith to make us One with Christ ▪ we have knowne and beleeved the Love that God hath to us . ver . 16. And hence it followes that because by Faith as Hee is so are wee in this world , therefore Our love to Him is made perfect , and so wee love Him because Hee first loved us , vers . 19. So that we see the union we have with Christ by Love presupposeth the Vnitie wee have in Him by Faith ; so Faith still hath the preeminence . The second office wherein consists the excellencie of Faith is a consequent of the former , namely to justifie a man : for there is no man righteous in the sight of God any further then he is taken into the unitie of Christ , and into the fellowship of His Merits . God is alone well pleased in Christ , and till a man be a member of His Bodie , a part of His fulnesse , hee cannot appeare in Gods presence . This was the reason why Christ would have none of His bones broken , or taken of from the Communion of His naturall body , Ioh. 19. 36. to note the indissoluble union which was to bee betweene Him and His mysticall Members . So that now as in a naturall bodie the member is certainely fast to the whole so long as the bones are firme and sound : so in the mysticall , where the body is , there must every member be too , because the bones must not be broken asunder . If then Christ goe to Heaven , if Hee stand unblameable before Gods justice , we al shal in him appeare so too ; because his bones cannot be broken . That which thus puts us into the Vnitie of Christ , must needs Iustifie our persons , and set us right in the presence of God : and this is our Faith. The Apostle gives two excellent reasons why our Iustification should be of Faith rather then of any other grace . The first on Gods part , that it might bee of Grace : The second on the part of the promise , that the promise might be sure to all the seede . Rom. 4. 16. First , Iustification that is by Faith is of meere Grace and favour , no way of worke or merit . For the Act whereby Faith Iustifies , is an act of humility , and selfe-dereliction , a holy despaire of any thing in our selves , and a going to Christ , a receiving , a looking towards Him and His Al-sufficiencie ; so that as Marie said of her selfe , so we may say of Faith ; The Lord hath respect unto the lowlynes of his grace , which is so farre from looking inward for matter of Iustification , that it selfe as it is a worke of the heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , doth not justifie , but onely as it is an apprehension or taking hold of Christ. For as the hand in the very receiving of a thing must needs first make it selfe emptie ( If it bee full before , it must let all that goe ere it can take hold on any other thing : ) So Faith being a receiving of Christ , Ioh. 1. 12. must needes suppose an emptinesse in the soule before . Faith hath two properties ( as a Hand ) To worke and to receive ; when Faith purifies the heart , supports the droaping spirits , worketh by love , carries a man through afflictions and the like , these are the workes of Faith : when Faith Accepts of righteousnesse in Christ , and receives Him as the gift of His Fathers Love , when it embraceth the promises a farre of , Heb. 11. 13. and layes hold on Eternall Life , 1. Tim. 6. 12. This is the receiving act of Faith. Now Faith justifies not by working ( lest the effect should not bee wholly of Grace , but partly of Grace , and partly of worke , Ephesians , 2. 8 , 9. ) but by bare receiving , and accepting or yeelding consent to that righteousnesse , which in regard of working was the righteousnesse of Christ , Rom. 5. 18. and in regard of disposing , imputing , appropriating unto us , was the righteousnesse of God , Rom. 3. 21. 1. Cor. 1 , 30. Phil , 3. 9. To make the point of Iustification by the receiving and not the working of Faith plaine , let us consider it by a familiar similitude . Suppose a Chirurgian should perfectly cure the hand of a poore man from some desperate wound which utterly disabled him for any worke : when he hath so done , should at one time freely bestow some good almes upon the man , to the receiving whereof he was enabled by the former cure ; and at another time should set the man about some worke , unto the which likewise the former cure had enabled him ; and the worke being done , should give him a reward proportionable to his labour : I demaund which of these two gifts are arguments of greater grace in the man , either the recompensing of that labour which was wrought by the strength hee restored , or the free bestowing of an equall gift , unto the receiving whereof likewise he himselfe gave abilitie ? Any man will easily answere that the gift was a worke of more free grace then the reward , though unto both way was made by His owne mercifull cure ; for all the mercy which was shewed in the cure was not able to nullifie the intrinsecall proportion which afterwards did arise betweene the worke and the reward . Now this is the plaine difference betweene our doctrine and the doctrine of our adversaries in the point of Iustification . They say we are justified by Grace , and yet by workes , because grace enables us to worke : we say we are justified freely , not by the workes of grace , but by the grace which bestowes our Iustification , and therewith our strength of working unto us . For surely Gods free grace is more magnified in giving us undeservedly both righteousnesse and workes ; then in giving us workes to deserve our righteousnesse . Secondly , Iustification by Faith doth make the promise sure to all the seede . If unto a begger should bee proposed some excellent benefit upon condition to performe some acceptable and perfect service unto the personne that offers it ; whom yet it would bee impossible to please by working , without some exact abilitie for the dutie required ; the man might easily doubt of the certaintie of the benefit , because his performance of the condition requir'd is uncertaine : but if the same benefit should bee proposed upon no other act on his part requir'd , then onely the acknowledgement of his owne want , and the willing acceptance of the thing offered , a man could not bee unsure of it : So if the Lord should propose righteousnesse o●… salvation to a man upon condition of his morall obedience , mans corruptions are so many , and his abilities so weake , his enemies so potent , and his heart so treacherous to comply with them , that the promise cannot bee made sure to him upon the concurrence of his owne workes . But when there is nothing required of a man but to cleave to Christ , nothing but to relinquish his owne endeavours , and to accept the helpe of a sure Saviour , and to rely upon the sure mercies of David , this must needes make our righteousnesse and salvation to be as certaine as is the value of the merits , or fidelitie of the promise , on which we rely . If there bee nothing requisite to the firmenesse and consistencie of a house , but onely to be put upon the foundation , then the house must needs be as sure as the foundation ; if there bee nothing requisite to the safenesse of a mans money or writings , but to put them in a closet or boxe , the things must needes be as safe as the place into which they are put : so since nothing else is required to make our salvation sure but onely to rest upon Christ , who is a safe foundation to his Church , Math. 16. 18. and a certaine Treasure , Col. 3. 3. Faith which alone puts us into him , doth therewithall make our Salvation sure unto us . Behold I lay in Sion a chiefe corner stone , elect and pretious , ( there is both our foundation and our Treasure ) now the safety which Faith brings from hence is this , He that beleeveth shall not be confounded , or put to shame ; in the Prophet it is , shall not make hast , 1. Pet. 2. 6. both words expresse safetie . For a man to rely upon another for any good thing , and at last to faile in his expectation , this must needes shame him in the disappointment of his hopes ; but when the hopes of a man are grounded upon the unsearchable riches , and the unfaileable promise , and the immutable truth , power , and goodnesse of God ; impossible it is that the faith of such a man should shame or deceive him . When a man is secure and certaine of any good thing , he is contented to waite the season of it ; David by Gods promise , and unction was certaine of the kingdome , and therefore he would not take away the life of Saul when it was in his power , but waited till the time of his death by God appointed should come , 1. Sam. 26. 9 , 10 , 11. but when a man is unconsident of a thing , hee is ready to snatch at every probabilitie , to make use of every occasion that happens to further his desires . If I should see two men going towards the Court in competition for some office or preferment , and should observe the one to ride night and day in full speede , to deny himselfe the comforts of the way , and to expresse much impatiencie and indignation at every stoppage that met him ; the other to take time and leisure , to rely upon the former promises of the prince , or the prevalencie of some honourable friends , and to laugh at the gredinesse of his competitor , I should easily conclude that the hopes of that man were greater , whose hast as lesse : for when a man hath a thing already in promise , and that from the hands of a man of whose power and fidelitie he hath infallible assurance , he is not over vehement for performance , but willingly attends the times and good pleasure of his friend . Now this is the businesse of faith to give a being to the things we hope for , and though in themselves they bee a farre of , and out of sight , yet to make them subsistent and at hand in the promise , even within the reach and embracement of Faith , Heb. 11. 1 , 13. So that Faith doth therefore keep a man from greedinesse and precipitancie in his pursuite , and from confusion and shame in his hopes of good , because it sees them as safe , & certain in the power and promises of Christ , as if they were already made good unto him . So then to conclude this point , Faith being the onely Grace wherein is magnified the fulnesse and freenesse of Gods favour , and wherein is secured his promise to all the seede ; It must needes bee the fittest grace for a mercifull Iustification . The third office of Faith , is having put us into Christ , and Iustified us by him , to give us together with Him all other things , which is the conviction that the Apostle makes , Rom. 8. 32. If Hee have given us Christ , how shall He not with Him freely also giue us all things ? These All Things , are of two sorts . First , All graces : Secondly , All secular good things . Saint Peter puts them together , and shewes how they runne from Christ to us , through Faith as the pipe ; His divine Power hath given unto us all things that pertaine to Life and Godlynesse , and that through the knowledge ( that is , the Faith ) of him that hath called us to glorie and vertue . 2. Pet. 1. 3. First all Graces : Faith is the first Grace in a Christian Soule , and the spring of the rest . This is the maine businesse of that excellent chapter , Heb. 11. to shew how Faith was the master wheele in the lives and actions of those holy men whose renowne is there upon record . The Apostle tels us that Faith worketh by Love , Gal. 5. 6. where by Love we may understand either generally the universall habit of all other operative graces , and then the sense is , that Faith doth as it were actuate and animate all other habits of grace , and apply them to their severall workes : Or rather particularly , that Love of God which is shed abroad in our hearts by the Holy Ghost ; and then the method and meaning of the place is this . First , Faith shewes us the great Love of God in Christ , The life that I live , saith the Apostle , I live by the Faith of the Sonne of God , who loved me , and gave Himselfe for me . Gal. 2. 20. where we see the principall discovery that Faith makes in Christ , and that it fixeth upon is His love to us ; and this is a most soveraigne and superlative love : Herein saith the Apostle God commended , God heaped together His Love toward us , in that while wee were yet sinners , Christ died for us . Rom. 5. 8. Secondly , Faith having thus revealed to our hearts the Love of God in Christ , doth kindle in them a reciprocall Love towards Christ againe , working in us the same minde that is in Christ , Phil. 2. 5. and enflaming our spirits to a retribution of Love for Love. We have beleeved the Love that God hath to us , saith the Apostle , and therefore , saith he , we love Him because He loved us first . 1. Ioh. 4. 16 , 19. Thus Faith worketh Love. But now thirdly there is a further power in Faith , for it doth not onely work Love , but it worketh by Love as the text speakes : that is , it maketh use of that Love which it hath thus kindled , as of a goad and incentive to further obedience ; for that Love which we repay unto Christ againe , stirreth us unto an intimate and Heavenly communion with Him , unto an entire and spirituall conformitie unto Him. And the reason is , because it is a conjugall Love , and therefore a fruitefull love , for the end of marriage is fructification . Yee are become dead to the Law , saith the Apostle , by the body of Christ , that yee should be married to another , even to Him who is raised from the dead , and the end of this spirituall marriage is added , That we should bring forth fruite unto God , which is presently after expounded , That wee should serve in newnesse of Spirit , Rom. 7 4 6. If a man Love mee , saith our saviour , he will keepe my Words : and this obedience is the childe of Faith as it is set downe in the same place , yee shall know that I am in my Father , and you in me , and I in you ; and immediately upon this Faith it followes , He that bath my Commandements and keepeth them , hee it is that loveth me : and he that loveth me , shall be loved of my Father , and I will love him , and will manifest my selfe unto Him , Ioh. 14. 20. 21 , 22 , 23. In which place there are these things of excellent observation . First the noble objects that Faith doth contemplate , even the excellencie of Gods Love unto us in Christ. You shall know that I am in my Father ; in His bosome , in His bowels , in His dearest affection : One with Him in mercie , in counsell , in power . That He and I both goe one way ; have both one decree and resolution of Grace and compassion towards sinners : And that you are in mee , your nature in me , your infirmities in me , the punishment of your sinnes upon me , that I am bone of your bone , and flesh of your flesh , that you are in my heart , and in my tenderest affections , that you were crucifi●…a together with me , that you live tog●…ther with 〈◊〉 , that you sit together with mee in Heavenly places ; that ●… died your death , that you rose my resurrection , that I pray your prayers , that you were my righteousnesse , and that I am in you , by my merits to justifie you , by my Grace and Spirit to renew and purifie you , by my Power to keep you , by my wisedome to leade you , by my Communion and Compassion to share with you in all your troubles ; these are the mysteries of the Love of the Father and the Sonne to us . Now this Love kindleth a Love in us againe , and that Love sheweth it selfe in two things . First in having the Commandements of Christ ; that is in accepting of them , in giving audience unto them , in opening our eyes to see , and our hearts to entertaine the wonders of the Law. And secondly in keeping of them , in putting to the strength of our Love ( for Love is as strong as Death ; it will make a man neglectfull of his owne life , to serve and please the person whom he loves ) that so wee may performe the duties which so good a Saviour requires of us . And now as our Love was not the first mover ( we loved Him , because He loved us first ) So neither shall it be the last ; as the Father and the Son did by their first Love provoke ours , so will they by their second Love reward ours . And therefore it sollowes ; He that loveth me shall be loved of my Father , and I will love him . This is not ment of a new Love , but of a further declaration of their former Love , namely in a more close and familiar communion , and Heavenly cohabitation with them ; wee will come unto Him , and make our abode with Him , we will shew Him our face , we will make all our goodnesse to passe before Him , wee will converse and commune with His Spirit , we will Suppe with Him , we will provide Him a feast of fatted things , and of refined wine , wee will open the breasts of consolation , and delight Him with the aboundance of Glory . Excellent to the purpose of the present point is that place of the Apostle , 2. Cor. 5. 14 , 15. The Love of Christ , saith he , constraineth us , that is , either Christs Love to us by Faith apprehended , or our Love to Christ by the apprehension of His Love wrought in us , doth by a kinde of sweete and lovely violence winne , and overrule our hearts ; not to live henceforth unto our selves , but unto Him that died for us and rose againe : and the roote of this strong perswasion is adjoyned , namely because wee thus ●…udge , because we know and beleeve , that if one died for all , then all are dead to the guilt , and to the power of sinne , and ought to live a new life conformable to the resurrection of Christ againe . Therefore in two paralell places the Apostle useth promiscuously Faith and a new Creature . In Christ Iesus neither Circumcision availeth any thing , nor uncircumcision , but * Faith which worketh by Love , neither circumcision nor uncircumcision , but a * new creature . The reason of which promiscuous acceptation the Apostle renders the inseparable union between faith and renovation . * If any man be in Christ , he is a new Creature . Secondly , Faith gives us all good things requisite to our condition . Adam was created Lord of his fellow inferiour Creatures , invested with proprietie to them all . In his fall hee made a forfeiture of every good thing which God gave him : In the second Covenant a reconciliation being procur'd , Faith entitling a man to the Covenant doth likewise re-invest him with the Creatures againe . All things , saith the Apostle , are yours , and hee opens the title and conveyance of them , you are Christs , and Christ is Gods. 1. Cor. 3. 23. So elsewhere hee saith that the living God giveth us all things richly to enjoy , that is , not onely the possession but the use of the things , 1. Tim. 6. 17. where by all things wee may understand , first the libertie and enlargement of Christians , as it stands in opposition to the pedagogie and discipline of Moses Law , which distinguished the Creatures into cleane and uncleane , and so by consequence into usefull and unusefull ; so that now by any immediate tie of conscience we are not prohibited the free enjoyment of any Creature of God. Secondly by all things we understand not all simply , but all requisites ; All that in regard of our state and course are necessary to life and godlinesse . O woman , saith our Saviour , great is thy Faith , Be it unto thee even as thou wilt , Math. 15. 28. This is a large grant to aske what we will and to have promise of obtaining it ; but hee who promiseth to beleevers what they will , doth likewise regulate and confine their wills to desire nothing but with subordination to His Will ; nothing but their owne portion , that which is food convenient for them . The heathen man could say , That man hath as much as hee desires , who desires nothing but what he hath . So we may say of a Christian , hee hath indeede whatsoever hee will , because God gives him a heart to desire nothing but that which is Gods promise and his owne necessitie . Now all these things Faith gives us , first because it gives us the Fountaine , and secondly the Promises of them all . First Faith carries us to the Fountaine , that is , to God. With thee , saith the Prophet David , there is the Fountaine of Life . Psal. 36. 9. And we are of God in Christ Iesus , saith the Apostle , 1. Cor. 1. 30. Now wee know there is a kinde of All-sufficiencie in a Fountaine , what ever water a man wants , hee may have his supply at the Fountaine ; whereas Cisternes and broken pits will bee presently exhausted . Wee may observe in many fountaines that to the eye they seeme to have far lesse water in them for the time , then some greater torrent or winter flood which over●…unnes whole valleyes , and carries away woods and stones before it : yet Iob tell 's us that a Torrent will make men ashamed in summer , when they turne aside for water to refresh them , and can finde none , Iob. 6. 19. 20. But hee that comes to a Fountaine for refreshment shall never be ashamed , because it is living and growing water , and so makes a perpetuall supply . So the Faithfull oftentimes have lesse wealth and aboundance of earthly things then other men : yet notwithstanding they have therewith all the Fountaine , and so by consequence they have more certainty , and more sweetnesse . First more certaintie for Fountaine water is Living water , and so it multiplies ; whereas other men have their water in Cisterns that are broken , full of holes and chinkes to let it out at againe : so the Prophets tels us of some that drudge and labour , but it is in the fire , their worke perisheth as fast as it growes ; and of others that eatne wages , but put it in a bagge with holes , it falles out as fast as it is put in . What are these holes , this fire that melts , and le ts out the estates of wicked men ; they are principally these two . First , the lusts of their owne harts , Te aske and receive not , because yee spend it upon your lusts , saith the Apostle ; and as lust keepes it away , so lust lets it out when wee have it . How many great estates have Wine and women , Hawkes and Hounds , fashions and complements , pride and vaine-glory , humours and projects , quarrels and dissentions , the backe , the belly , the eye , the eare , the tongue , the many inventions of an idle head , the many exorbitancies of a wandring heart , melted away , and reduced to nothing . Every member of the body , every appetite of the soule , so many chinkes to let out an estate . But now the faithfull have their lusts abated , their hearts ordered , the dropsie and intemperancie of their affections removed , and so all the holes at which Gods blessings might soke away are stopped up . Secondly , the cisternes of wicked men are broken , and their bagges full of holes by the secret iudgement and curse of God punishing their sinfull lusts in their sinfull gaine , blasting and withering their fruitlesse estates , as Christ did the barren fig-tree . We see how the Lord threatens to curse the people for their sinnes in their going out and comming in , in their basket and in their store : to breake the staffe of their bread , to take away their cup from their mouth , to take his Wine and his Oyle to himselfe againe , to consume their palaces with fire , to remove their bankers , to discover their treasures , and to seeke out their hidden things , to heare the cry of the beame , and of the stone out of the wall , and to pull them out of their nests , even from among the Starres , with infinite other the like expressions , in which the Lord useth to shew unto us the power and vigilancie of his Iustice in the administration of the World : Wheras the faithfull have the Bread and the Word , the Creatures and the blessings of God together , and so have more certaintie in these things . The Womans Oyle and Meale was not much , yet it encreased , and went along with her occasions , there was a Spring in the Cruse and in the Barrell , it was living Oyle , and living Meale , that grew , and held out in the famine . As a mans occasions are , so the Fountaine supplies him . If he want a Cup , a Bucket , a Cisterne full , there is in the Fountaine answerable to all his wants : so whatever necessitie the Lord brings the faithfull unto , he gives them an eye to see , a heart to rest in , and to expect in the use of honest meanes a supply proportionable to each of them . And as they have more certaintie , so have they more sweetnesse in the waters which they fetch from the Fountaine . Water in pits and cisternes rots , and growes muddy and unfavorie ; so doe the Creatures of God to wicked men . Cares , feares , jealousies , desires , hopes , ends , infinite commixtures and disturbances deprive the Creatures of their native rellish and purenesse . The sweetest wine to an aguish palate tastes of that bitter humour which it there finds . So lusts and curses interweaving themselves with the Creatures in a wicked mans hands , must needs take away the sense of their simple goodnesse , turne their table to a snare , and the things which should have been for their good into an occasion of falling . Whereas the faithfull by the Word and Prayer have the Creature sanctified , seasoned , and perfumed unto their use againe , have the curse of God removed , and their owne lusts corrected , and with-held from mingling with them . Thus faith gives us all things in the Fountaine , more certaine , and more sweet , by stopping the holes which did let them out , and by removing the lusts and curses which did before embitter them . Secondly , Faith gives us all things by giving us the Promises . Godlinesse hath the promises of this life , and that which is to come , 1. Tim. 4. 8. Wicked men haue good things onely by Gods generall providence , which maketh his Sunne to shine as well on them as on the just by a common bounty . But this manner of tenure is liable to many forfeitures , curses , taxations ; many inrodes and devastations , by wolvish and wasting lusts ; and by consequence is not able to settle and secure the heart in the enioyment of them . But now by Faith in the promises the godly have their hold altered , have their estate setled in a better and surer tenure , delivered from those many encumbrances and intanglements vnto the which before they were obnoxious ; so that now a mans heart is secured beyond all doubts or humane feares . A poore man may object ; I am not wise enough to order my affaires , I am disabled by sicknesse and weaknesse to attend my Calling , my charge encreaseth vpon mee , and my probabilities of providing for them waxe smaller then before . But yet Faith is able to answer these and all other the like objections , by proposing the promise . Dost thou live by thine owne strength ? Dost thou prosper by thine owne wisedome and industry , or by the blessing and truth of God in his promises ? and is Gods Truth an Accepter of persons ? Is not his fidelitie as firme towards weake and poore , as towards rich beleevers ? Is there any want or weakenesse , any poverty or deficiency in heaven ? Doe the promises of God stand in need of mans wisedome or strength to bring them to passe ? Can thy encrease of charge or occasions , exhaust the Treasures , or drie vp the Fountaines and truth of God ? If an honourable and wealthy person have occasions to enlarge his retinue , and live at a higher pitch then before , yet because hee hath abundance , he doth not repine at this necessitie . All the faithfull are of the houshold and family of God , who is no whit the poorer in his state and power by maintaining many or few . He gives to all men , & yet he gives liberally , Iam 1. 5. which no rich man in the World is able to do ▪ because as he gives to others , himself decreaseth . But God gives out of a Fountaine , as the Sunne gives light , which whether it shine to one , or to thousands , retaines still equall light in it selfe , neither can the eyes of men exhaust or draw out the light of the Sunne . All the Creatures are mine , saith God , upon a thousand hills . If a thousand hills can beare corne enough , or feed Cattel enough for any poore mans reliefe , he need not doubt or feare ; for God hath still thousands of mountaines , as it were so many granaries or store-houses , in his truth and promises , for the faithfull in any straits to have recourse unto . And thus faith gives us all things by entituling us to the Promises . Against all this which hath been spoken touching the excellency of Faith , may be objected that determination of the Apostle ; Now abideth Faith , Hope , and Charitie , these three ; but the greatest of these is Charitie , 1. Cor. 13. 13. By which comparison this point touching the precedency of faith seemes to be impaired . To which I answer ; That the Apostle speakes of a greatnesse extensivè , in regard of duration , Charitie being an everlasting Grace , but faith pertaining onely to this life , as being requisite to the present qualitie and states of the Church : ( for faith and fruition are oppos'd , 2. Cor. 5. 7. Faith looketh upon things in their promises , fruition in their reall existence ) but now consider faith as an instrument to lay hold on Christ , and the precious promises of life and grace in him , and consider it as a Roote , a living principle to put the heart in worke , to purifie the conscience , to enflame the heart to spirituall obedience , and a retribution of holy love to God for all his love to us in his Sonne ; and thus Faith exceeds Charitie as the motion of the mouth in eating , which is an act that tends immediately to life , doth the motion of the mouth in speaking , which tendeth not to an end so important , nor absolutely necessary . Another objection may be this . Other Graces make a man like Christ , which Faith cannot do , because Christ could not beleeve unto justification , or life , having the Fountaine of both aboundantly in himselfe , whereas the proper and primitive worke of Faith is to carry a man out of himselfe , and to make him see all his sufficiency in another . To which I answer two wayes . First , Christ had faith , though not to such purposes as wee : Faith in the common nature of it , as it imports assent to all divine truth , and adherence , or reliance of the soule to the benefit and goodnesse which the same brings with it ( for ratio veritatis and ratio commodi are the two objects of a right faith , or rather severall qualifications of the same object ) thus it is a Legall thing , comming under the compasse of those duties of the Law , unto which Christ made himselfe subject . But faith as a Condition , an Officer , an Instrument of justification , so it could not stand with Christ , who was not to be righteous by beleeving , but to bee himselfe the righteousnesse of those that beleeve . But in other respects when the Apostle saith , hee was heard in that which he feared , when hee saith himselfe , My God , my God ; it is manifest , that though he had not faith for righteousnesse , yet he had it for deliverance , that though he were not saved by beleeving , yet hee was obedient in beleeving . Secondly , it is more to be one with Christ , then to be like him ; more to bee a part of him , then a picture : now faith makes a unitie with Christ , other graces onely a resemblance ; faith makes a man a member , others onely a follower of him ; and so in that respect still Faith hath the prehemiuence . Now then from the great necessitie and pretiousnesse of this duty we may first inferre the greatnesse of their sin , who neglect it , who live with no sense of the want , and little sorrow for the weaknesse of it , to lie , sweare , revell , cozen , to live in the practice of any notorious outrage , and morall enormitie , many men esteeme hainous and vnworthie ; But to live in infidelitie , without the knowledge or fellowship of Christ , in an utter unacquaintance with their owne unworthinesse , and unexperience of their everlasting insufficiencies to compasse or contrive their owne saluation , are things seldome or never seriouslie thought on by them . And yet infidelity is indeed the edge , and sting of all other sinnes , that which bindes them and their guilt everlastingly upon the soule , and locketh them like shackles to the conscience , which otherwise by the helpe of Christ might easily shake them of . He that beleeveth , saith Christ , is not condemned , he that beleeveth not is condemned already , and the wrath of God abideth on him . There is a displeasure which is but for a moment , a wrath which doth only sing , and blow vpon the soule , and then away ; such the faithfull themselues after some bold adventure into the waies of sinne , may haue experience of . And there is a wrath which is constant , permanent , intimately and euerlastinglie adherent vnto the Soule , which will seize onely vpon vnbeleeuers . The spirit shall convince the World of Sinne because they beleeve not , saith Christ. Sinne there stands in opposition to righteousnesse , and Iudgement , or holinesse ; so that the meaning is , The spirit shall convince men that they are unrighteous and unholie men , held under by the guilt , condemnation , and power of sinne ; shut vp in fast chaines unto the wrath and iudgement of the great Day ; unauoidably cast and condemned in the Court of Law , because they fled not by faith unto that office of mercie and reconciliation which the Father hath erected in his beloved Sonne . All sinnes do of themselues deserve damnation , but none doe de facto inferre damnation without infidelitie . This was that great provocation in the Wildernesse which kept the people out of the Land of Promise , and for which God is said to have beene grieved fortie yeeres together . How long will this people provoke mee ? How long will it bee ere they beleeve in me ? they despised the holy Land , they beleeved not his word ; they drew backward , and turned againe in their hearts into Egypt . The Apostle summes vp all their murmurings and provocations , for which they were excluded that type of heauen , in this one word , They entred not in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of their vnbeliefe . If there bee but one onely medicine against a deadly disease , and when that is offered to the sicke person he refuse it , and throw it vnder his feete , the state of that man is infallibly desperate and remedilesse . There is but one name , but one sacrifice , but one blood , by which we can be saved , perfected , and purged for ever , and without which God can have no pleasure in us : how can wee then escape if we neglect so great salvation , and trample under foote the blood of the Covenant ? It is a fruitlesse labour and an endlesse folly for men to use any other courses ( be they in appearance never so specious , probable , rigorous , mortified , Pharisaicall , nay angelicall ) for extricating themselues out of the maze of sinne , or exonerating their consciences of the guilt or power thereof without faith . Though a man could scourge out of his owne bodie rivers of blood , and in a neglect of himselfe could outfast Moses or Elias ; though he could weare out his knees with prayer , and had his eyes nail'd vnto heaven ; though he could build hospitals for all the poore on the earth , and exhaust the Mines of India into almes ; though hee could walke like an Angell of light , and with the glittering of an outward holinesse dazle the eyes of all beholders ; nay ( if it were possible to be conceiv'd ) though he should live for a thousand yeeres in a perfect and perpetuall observation of the whole Law of God , his originall corruption , or any one , though the least digression and deviation from that Law , alone excepted : yet such a man as this could no more appeare before the tribunall of Gods Iustice , then stubble before a consuming fire . It is onely Christ in the bush that can keepe the fire from burning ; It is onely Christ in the heart that can keepe sinne from condemning . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without mee , that is , separated from mee , yee can doe nothing towards the iustification of your persons , or salvation of your soules , or sanctification of your lives or natures . No burden can a man shake off , no obstacle can hee breake through , no temptation can hee overcome without faith ; shake off every thing that presseth downe , and the sinne which hangeth so fast on , and runne with patience ( namely through all oppositions and contradictions , ) the race that is set before you , saith the Apostle . But how shall we do such unfeasible works ? Hee shewes that in the next words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , looking of from our selves unto Iesus the Author and finisher of our faith . When a man lookes inward upon his owne strength , hee may as justly despaire of moving sinne from his soule , as of casting downe Mountaines with one of his fingers : but he who is able to give vs faith , is by that able to make all things possible unto vs. The world tempts with promises , wages , pleasures of sinne , with frownes , threats , and persecutions for righteousnesse : If a man have not faith to see in Christ more pretious promises , more sure mercies , more full rewards , more aboundant and everlasting pleasures : to see in the frownes of God more terror , in the wrath of God more bitternes , in the threats of God more certainty , in the Law of God more curses , then all the world can load him withall ; impossible it is that he should stand under such assaults ; for this is the victory which overcommeth the world , even our faith . Satan dischargeth his fierie darts upon the soule , darts pointed and poysoned with the venome of Serpents , which set the heart on fire from one lust unto another : if a man have not put on Christ , do not make use of the shield of faith , to hold up his heart with the promises of victory , to hold out the triumph of Christ over the powers of death and darkenesse ; to see himselfe under the protection of him who hath already throwne downe the Dragon from Heaven , who hath Satan in a chaine , and the keyes of the bottomlesse Pit in his owne command ; to say unto him , The Lord rebuke thee Satan , even the Lord that hath chosen Ierusalem rebuke thee ; impossible it is to quench any of his temptations , or to stand before the rage and fury of so roaring a Lion. Whom resist , saith S. Peter , stedfast in the faith . Our corruptions set upon us with our own strength , with high imaginations , with strong reasonings , with lustfull dalliances , with treacherous solicitations , with plausible pretences , with violent importunities , with deceitfull promises , with fearefull prejudices , with profound & unsearchable points and traines ; on all sides lust stirs & workes within us like sparkles in a dried leafe , & sets every faculty against it self . The mind tempts it self unto vanity , the understanding tempts it selfe unto error and curiosity ; the will tempts it selfe unto frowardnesse and contuinacie ; the heart tempts it selfe unto hardnesse and security . If a man have not faith , impossible it is either to make any requests to God against himselfe , or to denie the requests of sinne which himselfe maketh . It is faith alone which must purifie the heart , and trust his power and fidelity who is both willing and able to subdue corruptions . In vaine it is to strive , except a man strive lawfully . In a prayer , it is faith which must make us successefull : in the b word , it is faith which must make us profitable : In c obedience , it is faith which must make us cheerefull : in d afflictions ; it is faith which must make vs patient : in e trials , it is faith which must make vs resolute : in f desertions it is faith which must make us comfortable : in g life it is faith which must make vs fruitfull : and in h death , it is faith which must make us victorious . So that as he said of water , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so may I of faith , It is of all things the most soveraigne and pretious , because it is of universall use in the life of man. Therefore the Apostle calleth men without faith i Absurd men , because it is an unreasonable and sottish thing for a workman to be without his chiefe instrument , and that which is universally requisite to euery one of his works . A Husbandman without a plow , or a builder without a rule , a preacher without a bible , a Christian without faith , are things equally absurd and unreasonable . And yet thus unreasonable are men usually . By faith Moses repell'd and fled from the solicitations of his adulterous mistresse ; and have they then faith that run upon temptations of lust , let their hearts wallow in the speculations , and their bodies in the beds of uncleanenesse ? Faith made David looke to God when Shimei reviled him ; and have they faith that dart out othes , stabs , and execrations at once against their enemie and against God ? Faith made Noah when he was warned of God to feare , and Iosiah to tremble at his word ; and have they faith who mocke the messengers , and despise the Word , and misuse the Prophets , and reject the remedies , and sleight the times of their peace and visitation which God gives them ? Faith made Abraham put a sword to the throat of his beloved son , the Sonne of blessing , and the Sonne of promise ; and have they then faith who will not sacrifice a stinking lust , nor part from a prodigious vanitie when God requires it ? O what a world of sweetnes & closenes is there in sin to our nature , when men love a lust , a rag , a fashion , an excrement , better then Abraham did his Sonne Isaak . Faith made Moses suffer rather the reproaches of Christ then the riches of Egypt ; and have they faith , who had rather be without Christ then their profits and pleasures ; who subordinate the blood , the spirit , the will , the waies , the glory of Christ to their earthlie designes and base resolutions ? By faith he feared not the wrath of a King ; and have they faith who feare the breath of fooles , and would faine be religious , if it did not discredit them , and crush their arts of compliance , plausibilitie , and ambition ? Thus euery sinne wilfully committed is back'd and strengthened with infidelity . If men did by faith see him that is invisible , an unapproachable light , and a consuming fire ; see the sword in his left hand to revenge iniquitie , and the Crowne in his right hand to reward holinesse ; looke upon his judgements as present in his power , and upon his glorie as present in his promises ; It could not be that they should goe on in such outrages against him and his Law. Know you not , saith the Apostle , that neither fornicators , nor Idolaters , nor Adulterers , nor effeminate , &c. nor abusers of themselves with mankind , nor theeves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdome of God ? Nothing but faith can unbinde and unlocke the sinnes from the soule , and by faith not onely their guilt , but their power and dominion is removed and subdued . A second use and inference from this Doctrine is to enflame the heart to seeke for faith as for a pretious Iewell , or a hidden treasure . Men are never satisfied with earthly treasures , though oftentimes they heape them up for the last day : How much more carefull should they be to lay up a good foundation for the time to come , that they may obtaine eternall life ? Great encouragement we may have hereunto upon these considerations . First , the more faith a man hath , the more comfort he may take in all the good things which he doth enjoy . He may looke upon them as the witnesses of Gods truth and promises , as the tokens of his love , as the accessions and supernumerary accruments unto his Kingdome , as the supplies and daily provisions of a Father which careth for us . Secondly , the more faith a man hath , the more securitie he hath against all evils , he may undergoe them with patience , with a hope , with b joy , with c triumph , with d profit . He may looke upon them as e needfull things , as f pretious things , as g conformities unto Christ his Head , as the h seeds of peace , righteousnesse and praises ; As raine though it make the way foule , yet it makes the Land fruitfull . Thirdly , the more faith a man hath , the more certaine and victorious will his conquests be against his enemies : that which by faith wee relie upon , and put on , will bee impregnable munition , and impenetrable armour to secure us . The love , the blood , the compassions , the temptations of Christ , i these by faith apprehended have pulled downe walles , subdued kingdomes , stopped the mouthes of Lions , quenched the violence of fire , escaped the edge of the sword , and turned to flight the armies of the Aliens . Fourthly , the more faith a man hath , the more insight hee hath into Christ , and those mysteries of salvation which the k Angels desire to looke into . l Faith is the eye , and mouth , m and n eare of the soule , by which wee peepe through the curtaines of mortalitie , and take a view and foretaste of heavenly things , wherby we have a more secret and intimate communion with God in his Covenants , promises , precepts ; in his will guiding vs by counsell ; and in his face , comforting us with his favour . Fifthly , the more faith a man hath , the more tranquillitie and establishment of heart shall he find in the midst of all spirituall desertions , distractions and difficulties . When a mans wits are non ▪ plusd , his reason pos'd , his contrivances and counsels disappointed , his heart clouded with sorrow , and feare ; when he walketh in darknesse , and hath no light ; O then to have a sanctuary , an Altar to flie unto ; to have a God to role himselfe upon , to leane upon his wisedome , to lay hold upon his Covenant , to o waite quietly upon the salvation of that God , who doth not cast off for ever ; but though hee cause griefe , yet will have compassion according to the multitude of his mercies ; p to commit his way to him who is able to bring it to passe , and to doe abundantly above the thoughts , desires , expectations , or petitions of men : what peace and serenity must this bee to the ●…oule which is otherwise without light and peace ? Lastly , the more faith a man hath , the more joy and glory he hath in spirituall , the more contentment and quietnesse in earthly things . Being iustified by faith , wee have peace with God ; in whom beleeving , we reioyce with ioy unspeakeable , and full of glory . Let your conversation be without covetousnesse , and bee content with such things as you have , for he hath said , I will not faile thee , nor forsake thee . Earthly-mindednesse and worldly cares grow out of want of faith . In these and a world the like respects should we be moov'd to seeke for this grace : and that so much the more carefully , because the heart is of it selfe barren , and therefore very unfit to have a forraigne plant grow in it ; very apt to over-top it with lusts and vanities . We must therefore bee diligent to make our assurance full and certaine ; diligent in the Word of faith , and with the spirit of faith . Beeyee not slothfull , saith the Apostle , but followers of them who through faith and patience inherit the Promises . Lastly , we must doe with faith , as men doe with pretious things , Try it , and put it to the touchstone , that wee may prove whether it be truly valuable and unfeigned ; because there is much counterfeite faith , as there is false money , and deceitfull jewels , and wilde herbes in the field , which very neerely resemble those that are right and pure . This is an argument which hath been much travail'd in by men of more learning and spirit ; and therefore I will but touch upon it , by considering foure principall effects of this Grace . The first is a love and liking of those spirituall truths which by faith the heart assenteth unto : for according as is the evidence and pretiousnesse of the thing beleeved , such is the measure of our love unto it . For saving faith is an assent with adherence and delight , contrary to that of Divels , which is with trembling and horror ; and that delight is nothing else but a kind of rellish and experience of the goodnesse of that truth which we assent unto . Whereupon it necessarily followes even from the dictate of nature ( which instructeth a man to love that which worketh in him comfort and delight ) that from this assent must arise a love of those truths whence such sweetnesse doth issue . By the first act of faith we apprehend God a reconcileable God ; by the second a reconciled God ; for faith shewes us a Gods love to us in Christ , proposeth him as altogether lovely , the chiefest of ten thousand , and thereby beget●…eth in us a love unto Christ againe : and this love is a sincere , uncorrupted , immortall love ; a conjugall and superlative love ; nothing must be loved in competition with Christ ; every thing must be rejected and cast away , either as a snare when hee d hates it , or as a Sacrifice when he calles for it . Therefore c God required the neerest of a mans blood in some cases c to throw the first stone at an Idolater ; to shew , that no relations should preponderate , or over-sway our hearts from his love . Christ and earthly things often come into competition in the life of a man. In every un just gaine , Christ and a bribe , or Christ and cruelty ; in every oth or execration , Christ and a blasphemy ; in every sinfull fashion , Christ and a ragge , or Christ and an excrement ; in every vaine-glorious affectation , Christ and a blast ; in every intemperancy , Christ and a vomit , a stagger , a shame , a disease . O where is that faith in men which should overcome the world , and the things of the world ? Why should men delight in any thing while they live , which when they ●…e on their death ▪ beds ( a time speedily approching ) they shall never bee able to reflect on with comfort , nor to recount without amazement and horror ? Certainely he that fosters any Dalila or darling lust against the will and command of Christ , well may hee delude himselfe with foolish conceits that hee loves the Lord Iesus ; but let him be assured , that though he may be deceived , yet God will not bee mocked ; not every one that faith , Lord , Lord , shall bee accounted the friends of Christ , but they who keepe his Commandements . The second effect of faith is Assiance and Hope , confidently for the present relying on the goodnesse , and for the future waiting on the power of God , which shall to the full in due time performe , what in his word hee hath promised . I haue set life and death before you , saith Moses to the people , That thou maist love the Lord thy God , and that thou maist obey his voice , and that thou maist cleave unto him , &c. Wee are confident , saith the Apostle , knowing that whilst wee are at home in the body we are absent from the Lord. When once the minde of a man is wrought so to assent unto divine promises made in Christ as to acknowledge an interest , claime , and propriety unto them , and that to be at last actually performed , not by a man , who may be subject both to unfaithfulnesse in keeping , and disability in performing his promises , but by Almighty God , who the better to confirme our faith in him , hath both by word and oath engaged his fidelity , and is altogether omnipotent to do●… what hee hath purposed or promised : Impossible it is but from such an assent grounded on the veracity and all sufficiency of God , there should result in the minde of a faithfull man , a confident dependance on such Promises : renouncing in the meane time all selfe-concurrencie , as in it selfe utterly impotent , and to the fullfilling of such a worke , as is to be by Gods owne omnipotencie eff●…cted , altogether irrequisite : and resolving in the midst of temptations to relie on him , to hold fast his mercy and the profession of his faith without wavering , having an eye to the recompence of reward , and being assured that hee who hath promised will certainly bring it to passe . A third effect of faith is ioy and peace of Conscience : Being justified by faith wee haue peace with God. The God of peace fill you with all ioy and peace in beleeuing . The mind is by the rellish and experience of sweetnesse in Gods Promises , composed unto a setled calmenesse and serenity . I doe not meane a Dead peace , which is onely an immobility and sleepinesse of Conscience , like the rest of a dreaming man on the top of a mast , but such a peace as a man may by afyllogisme of the practicall judgement , upon right examination of his owne interest unto Christ , safely inferre unto himselfe . The wicked often haue an appearance of peace as well as the faithfull , but there is a great difference . For there is but a dore betweene a wicked man and his sinne , which will certainely one day open , and then sinne at the doore will fly upon the Soule : but betweene a faithfull man and his sin there is a wall of fire , and an immoveable & impregnable fort , even the merits of Christ : the wicked mans peace growes out of Ignorance of God , the Law , himselfe : but a righteous mans peace growes out of the knowledge of God , and Christ. So that there are two things in it , Tranquillity , it is a quiet thing , and serenitie , it is a cleare and distinct thing . However , if a faithfull man have not present peace ( because peace is an effect not of the first and direct , but of the second and reflexive act of faith ) yet there is ever with all faith the seed of peace , and a resolution to seeke and to sue it out . The last effect of faith which I shall now speake of is fructification ; faith worketh by love . And it worketh first , Repentance , whereby we are not only to understand griefe for sinne , or a sense of the weight and guilt of it , which is onely a legall thing ( if it proceed no farther ) and may goe before faith ; but hatred of sinne , as a thing contrary to that new spirit of holinesse and grace , which in Christ wee haue receiued . For as sense of sin as a cursed thing ( which is legall humiliation ) doth arise from that faith whereby wee beleeve and assent to the truth of God in all his threatnings ( which is a legall faith ) : so the Abominating of sinne as an uncleane thing and contrary to the image and holinesse of God ( which is evangelicall repentance ) doth arise from evangelicall faith , whereby we look upon God as most mercifull , most holie , and therefore most worthie to bee imitated and served . Secondly , Renovation , and that two fold . First , inward in the constitution of the heart which is by faith purified . Secondly , outward in the conversation and practice , when a man out of the good treasure of his heart bringeth forth good things , and as he hath received the Lord Iesus so walketh in him . Now in all our obedience wee must observe these three Rules . First , that binding power which is in the law , doth solely depend upon the authority of the Lawgiver who is God. Hee that customarilie , and without care of obedience , or feare of displeasure , or antipathy of spirit , breaks any one Commandement , ventures to violate that authority which by one and the same ordination made the whole law equally binding , & by consequence is habitually , & in praeparatione animi a transgressor of the whole Law. And therefore Obedience must not bee partiall but vniversall , as proceeding from that faith which hath respect equally to all Gods will , and lookes upon him as most true and most holy in all his commands . Secondly , As God , so his Law is a spirituall and a perfect Law , and therefore requires an inward universality of the subject , as well as that other of the Precepts which wee walke by . I meane such a spiritual and sincere obedience of the hart , as may , without any mercenary or reserv'd respects , uniformely sway our whole man unto the same way and end . Thirdly , In every Law all matter Homogeneall and of the same kind with the particular named , every sprig , seede , originall of the Dutie is included , as all the branches of a tree belong unto the same stock . And by these rules wee are to examine the truth of our obedience . Before I draw downe these premises to a particular ▪ Assumption and Applycation , I must for Caution sake premise that faith may be in the heart either habitually , as an actus primus , a forme or seede , or principle of working , or else actually as an actus secundus , a particular Operation ; and that in the former sense it doth but remotely dispose and order the soule to these properties ; but in the later it doth more visibly and distinctly produce them . So then according as the heart is deaded in the exercise of Faith , so doe these properties thereof more dimly appeare , and more remisly worke . Secondly , we must note that according as faith hath severall workings , so Satan hath severall wayes to assault and weaken it . There are two maine workes of Faith , Obedience , and Comfort , to purifie and to pacifie the heart : and according unto these , so Satan tempts . His maine end is to wrong and dishonour God , and therefore chiefly hee labours to disable the former vertue of Faith , and tempts to sinne against God. But when hee cannot proceede so farre , hee labours to discomfort and crush the spirits of men : when hee prevailes in the former , he weakens all the properties of Faith : when in the later onely , he doth not then weaken all , but onely intercept and darken a Christians peace . For understanding this point , we must note that there are many acts of faith . Some direct , that looke outward towards Christ , others reflexive , that looke inward upon themselves . The first act of faith is that whereby a man having beene formerly reduced unto extremities and impossibilities within himselfe , lookes upon God as Omnipotent , and so able to save ; as mercifull , and in Christ reconcileable , and so likely to save if he be sought unto . Hereupon growes a second act , namely a kinde of exclusive resolution , to be thinke himselfe of no new wayes ; to trust no inferiour causes for salvation , or righteousnes , to sell all , to count them all dung , not to consult any more with flesh or blood , but to prepare the heart to seeke the Lord : To resolve as the Lepers in the famine at Samaria , not to continue in the state he is in , nor yet to returne to the Citie , to his wonted haunts and wayes , where he shall be sure to perish : and from this resolution a man cannot by any discomforts bee removed , or made to bethinke himselfe of any other new way , but onely that which hee sees is possible and probable , and where he knowes , if he finde acceptance , hee shall have supplyes and life enough : and this act may consist with much feare , doubt , and trembling . The Syrians had food , and Samaria had none , therefore the Lepers resolve to venture abroad . Yet this they cannot doe without much doubting and distrust , because the Syrians whom they should meete with were their enemies . However this resolution over-rul'd them , because in their present estate , they were sure to perish , in the other there was roome for hope , and possibilitie of living ; and that carried them co Esters resolution ; If we perish , we perish : such is the Act of Faith in this present case . It is well assured that in the case a man is in , there is nothing but death to bee expected ; therefore it makes him resolve to relinquish that . It lookes upon God as plenteous in power and mercie , and so likely to save , and yet it sees him too as arm'd with Iustice against sinne , as justly provoked and wearied in his patience ; and therefore may feare to bee rejected , and not saved alive . Yet because in the former state there is a certainty to perish , & in the later a possibility not to perish , therefore from hence ariseth a third act , a conclusive and positive purpose to trust Christ. I will not onely deny all other wayes , but I will resolve to trie this way , to set about it , to go to him that hath plenty of redemption and Life . If I must perish , yet He shall reject me ; I will not reject my selfe ▪ I will goe unto Him. And this act or resolution of faith is built upon these grounds . First , because Gods Love and free Grace is the first originall mover in our salvation . If God did beginne His worke upon prevision of any thing in and from our selves , we should never dare to come vnto Him , because wee should never finde any thing in our selves to ground His mercie towards us upon . But now the Love of God is so absolute and independant , that it doth not only require nothing in us to excite and to cal it out , but it is not so much as grounded upon Christ himselfe . I speake of His first Love and Grace : Christ was not the impulsive cause of Gods first Love to mankinde , but was Himselfe the great gift which God sent to men therein to testifie that Hee did freely love them before . God so loved the World , that He gave His Son. Herein is Love , not that we loved Him , but that Hee loved us and sent His Son. The love must needs go before the gift , because the gift is an effect , a token , a testimonie of the Love. Christ first a loved the Church , before He gave Himselfe for it . Now then if the first Love of God to man was not procured , merited , or excited by Christ Himselfe as Mediator ; but was altogether absolute : b much lesse doth the Love of God ground it selfe upon any thing in us . The whole series of our Salvation is made up without respect to any thing of ours , or from us . c He Loved us without cause or ground in our selves . For we Love Him , because He first loved us . He elected us of meere grace , without cause or ground from our selves . d There is a remnant , saith the Apostle , according to the Election of grace ; and if of grace , then is it no more of workes , otherwise grace is no more grace . Hee called us without Intuition of any thing in our selves , e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Apostle , not according to our owne workes , but according to His purpose and grace He called us with an Holy calling . He Iustified us without any ground in or from our selves , f frely by his grace , when we were enemies and ungodly persons . He saveth us without any ground in and from our selv's . g By grace ye are sav'd through faith , & that not of your selvs ' . There is nothing in us of which wee may boast in the matter of Salvation , and therefore there is nothing in us which should make us despaire or flie from God : for all the gradations and progresses of our Salvation are alone from His Grace . Secondly , because there is an All-sufficiencie in the righteousnesse and merits of Christ , h To cleanse all sin , i To consummate all our saluation , to subdue all our enemies , k To answere all our objections , to silence all challenges and charges that are laid against us . Thirdly , because of the manifold experiences which many other grievous sinners have found of the same love , and All-sufficiencie . When Faith lookes upon a converted Manasse , upon a thiefe translated into paradise , upon a persecutor turned into an Apostle ; and when it considers that God l hath a residue of spirit still , that the blood of Christ is an inexhausted fountaine , and that these spectacles of Gods compassion are in the Scriptures exhibited , that m wee through patience and comfort of the Scriptures might have hope , and that God in n them did shew forth all long suffering for a patterne to those who should after beleeue in Him : It then makes a man reflect inward upon himselfe , and resolve to trie that gate , at which they have entered before . Fourthly , because there is a generalitie and unlimitednesse in the Invitation unto Christ. o Come unto mee all that are wearie . p Let every one that will come . There is in Christ erected an Office of Salvation , a Heavenly Chancerie of equitie and mercie , not onely to moderate the rigor , but to reverse and revoke the very acts of the Law. Christ is q set foorth or proposed openly as r a Sanctuarie , and s ensigne for the natious to flie unto ; and He hath sent His t Ambassadors abroad to warne , and to invite every man. As a Fountaine is open for any man to drinke , and a schoole for any man to learne , and the Gate of a Citie for any man to enter , and a Court of Equitie for any man to relieve himselfe : so Christ is publikely and universally set forth as a generall refuge from the wrath to come , upon no other condition then such a will as is nor onely desirous to enjoy His mercie , but to submit to His Kingdome , and glorifie the power of His Spirit and Grace in new obedience . Fifthly , because God Himselfe workes the worke and the will in us . For in the new Covenant God workes first . In the first Covenant man was able by his created and naturall strength to worke his owne condition , and so to expect Gods performance : But in the New , as there is difference in the things covenanted , then only righteousnesse and Salvation , now u remission of sinnes and adoption ; in the x meanes or intermediate causes , which are now y Christ and His righteousnesse and Spirit ; in the z stability , that a perishable , this an eternall and finall Covenant , that can never be changed ; in the conditions , there legall obedience , heere only faith , and the certaine consequent thereof repentance : So likewise is there difference in the manner of performing these conditions ; for now God Himselfe beginnes first to worke upon us , and in us , before we move or stirre towards Him. Hee doth not onely commaund us , and leave us to our created strength to obey the Command , but He furnisheth us with His owne Grace and Spirit to fulfill the Commaund , and when He bids us come unto Him , He doth likewise draw us unto Him. In this Covenant the first Treatie is betweene God and Christ. For though the Covenant be betweene God and us ; yet the negotiation and transaction of it is betweene God and Christ , who was a a suretie of the Covenant for us . For first God in His decree of Love bestowed us upon Christ. b ( Thine they were , and thou gavest them unto me ) we were c chosen in Him : wee to be members in Him , and He to be a Head and Fountaine unto us of all grace and glorie . For d God had committed unto Him an Office of power to redeeme His Church , and He received a Commandement from His Father to finish the worke of mediation . Secondly , being thus made Christs , partly by the gift of Gods eternall Love , partly by Christs owne voluntarie susception of that Office whereby He was to be a Head and Captaine of Salvation to His Members ; God in due time reveales Himselfe , His Name , Power , and Covenant unto us : e I have manifested thy Name unto the men which thou gavest mee , and this is the tender of the Covenant , and beginning of a Treaty with us . And here God beginnes to worke in us : for though the Covenant be proposed under a condition ; yet God gives us as well the condition as the Covenant . Our Faith is f the operation of God , and the work of his Power : g that which he requires of us , He doth bestow upon us ; and here the first worke of God is h spiritual and heavenly teaching . The second , is the terminus , or product of that teaching i our learning which I call Gods worke , not as if we did nothing when we are said to learne , and to come unto Christ ; but because all that we doe is by the strength and grace which from Him we receive : wee come unto Christ as a childe may be said to come unto his mother , or nurse , who holds him at a distance from her selfe , and drawes him neerer and neerer when she cals him . Thus as we were made Christs by donation , Thou gavest them me ; so after likewise by incorporation , and unitie of natures with him in his spirit , and having this Spirit of Christ , He thereby worketh in us the will and the deed , and thus k our seal●… is put unto Gods covenant , and wee have a constat of it in our selves in some measure ; whereas l jnfidelitie makes God a lyer , by saying either I looke for life some other way , or I have nothing to doe to depend on Christ for it , though God have proposed Him as an all-sufficient Saviour . Now then when man hath experience of Gods working this will in him , when he findes his heart opened to attend , and his will ready to obey the call : when hee is made desirous to feare Gods Name , and prepared to seeke His face , ready to subscribe and beare witnesse to all Gods wayes and methodes of saving ; That Hee is righteous in His Iudgements , if He should condemne ; wonderfull in His patience , when He doth forbeare ; mighty in His power , wisedome , and mercie , when Hee doth convert ; unsearchable in the riches and treasures of Christ , when he doth Iustifie ; most holy , pure and good in all His commands ; the soveraigne Lord of our persons and lives , to order and dispose them at His will ; on the sense and experience of these workes doth grow that conclusion and resolution to cleave to Christ. Lastly , because this act of Faith is our dutie to God : As we may come to Christ because we are called , so wee must come , because wee are commanded . For as Christ was e commanded to save us , so we are f commanded to beleeve in Him. From these and the like considerations ariseth a purpose to rely on Christ. But yet still this purpose at first by the mixture of sinne , the pragmaticalnesse and importunitie of Satan in tempting , the unexperience of the heart in trials , the tendernesse of the spirit , and fresh sight and reflexion on the state of sinne , is very weake , and consisteth with much feare , doubts , trepidation , shrinking , mistrust of it selfe . And therefore though all other effects flow in great measure from it , yet that of comfort , and calmenesse of spirit , more weakly ; because the heart being most busied in sprituall debatements , prayers , groanes , conflicts , struglings of heart , languishing and sighing importunities of spirit , is not at leisure to reflect on its own translated condition , or in the seeds time of teares to reape a harvest of Ioy. As a tree new planted is apt to be bended at every touch or blast of winde , or children new borne to crie at every turne and noyse , so men in their first conversion are usually more retentive of fearefull , then of more comfortable impressions . The last act then of Faith is that reflexive act , whereby a man knoweth his owne Faith and Knowledge of Christ , which is the assurance of faith upon which the joy and peace of a Christian doth principally depend ; and hath its severall differences and degrees according to the evidence and cleerenesse of that reflection . As beautie is more distinctly rendered in a cleere , then in a dimme and disturbed glasse ; so is comfort more distinct and evident according to the proportions of evidence and assurance in faith . So then to conclude with this generall rule ; according as the habits of faith are more firme and radicated ; the acts more strong , constant and evident ; the conquests and experiences more frequent and successefull ; so are the properties more evident and conspicuous . For the measure and magnitude of a proper passion and effect , doth ever follow the perfection of the nature and cause whence it proceedes : And therefore every man as he tenders either the love and obedience he owes to God , or the comfort he desires in himselfe to enjoy , must labour to attaine the highest pitch of Faith , and still with Saint Paul to grow in the knowledge of him and his resurrection and sufferings . So then upon these premises the heart is to examine it selfe touching the truth of faith in it . Doe I love all divine truth , not because it is proportionable to my desires , but conformable unto God who is the Author of it ? Can I in all estates without murmuring , impatiencie , or rebellion , cast my selfe upon Gods mercie , and trust in Him though He should kill me ? Doe I wholly renounce all selfe confidence and dependance , all worthinesse or concurrence of my selfe to righteousnesse ? Can I willingly , and in the truth and sinceritie of my heart , owne all shame and condemnation , and acquit God as most righteous and holy if He should reject me ? Doe I not build either my hopes or feares upon the faces of men , nor make either them or my selfe the rule or end of my desires ? Doe I yeeld and seriously endeavour an universall obedience unto all . Gods law , and that in the whole extent and latitude thereof , without any allowance , exception , or reservation ? Is not my obedience mercenarie , but sincere ? Do I not dispense with my selfe for the least sprigges of sinne , for irregular thoughts , for occasions of offence , for appearances of evill , for motions of concupiscence , for idle words , and vaine conversation , for any thing that carries with it the face of sinne ? And when in any of these I am overtaken , doe I bewaile my weaknesse , and renew my resolutions against it ? In a word , when I have impartially and uprightly measured mine owne heart by the rule , doth it not condemne mee of selfe-deceite , of hypocrisie , of halting and dissembling , of halfing and prevaricating in Gods service ? I may then comfortably conclude , that my Faith is in some measure operative and effectuall in mee : Which yet I may further trie by the nature of it , as it is further expressed by the Apostle in the Text ; That I may know him . Here we see the nature of faith is expressed by an act of knowledge , and that act ( respectively to justification ) limited to Christ ; This is eternall Life to know thee , and him whom thou hast sent : where by knowledge I understand a certaine and evident assent . Now such assents are of two sorts ; some grounded upon the evidence of the object , and that light which the thing assented unto doth carrie and present to the understanding ; as I assent to this truth , that the Sunne is light by the evidence of the thing it selfe : and this kinde of assent the Apostle contradistinguisheth from faith by the name of sight . Others are grounded upon the authoritie or authenticalnesse of a narrator , upon whose report while wee rely without any evidence of the thing it selfe , the assent which we produce is an assent of faith or credence . Now that Faith is a certaine ass●…nt , and that even above the certaintie of meere naturall conclusions , is on all hands I thinke confessed : because , how ever in regard of our weaknesse and distrust , wee are often subject to stagger , yet in the thing it selfe , it dependeth upon the infallibilitie of Gods owne Word , who hath said it , and is by consequence neerer unto him who is the fountaine o●… all truth , and therefore must needes more share in the properties of truth , which are certainty and evid●…nce , then any proved by meere naturall reasons : and the assent produced by it is differenced from suspition , hesita●…cie , ●…ubitation in the opinion of school●…men themselves . Now then in as much as we are bound to yeeld an evident assent unto divine truths , necessary hereunto it is that the und●…rstanding bee convinc'd of these two things . First , that God is of infallible authoritie , and cannot lye nor deceive ( which thing is a principle by the light of nature evident and unquestioned . ) Secondly , that this authoritie which in faith I rely upon is indeede and infallibly Gods owne authoritie . The meanes whereby I come to know that may bee either extraordinary , as revelation , such as was made by the Prophets concerning future events ; or else ordinary and common to the faithfull . This the Papists say is the authoritie of the Church . Against which if one would dispute much might bee said . Briefly ( granting first unto the Church a ministeriall , introductory , perswasive , and conducting concurrence in this worke , pointing unto the starre , which yet it selfe shineth by its owne light , reaching forth and exhibiting the light , which though in it selfe visible , could not bee so ordinarily to mee , u●…lesse thus presented ; explaning the evidence of those truths unto which I assent for their owne intrinsecall certain●…y : ) I doe here demaund how it is that each man comes to beleeve ? The Colliar will quickly make a wise answere , as the Church beleeves . But now how or why doth the Church beleeve these or these truths to bee divine ? Surely not because the Church hath so determined ; our Saviour Himselfe would not be so beleeved . If I beare record of my selfe , my record is not true . Well then , the Church must needes beleeve by the spirit which leads it into all truth . And what is the Church , but the Bodie of Christ , the congregrtion of the faithfull , consisting of divers members ? And what worke is that whereby the Spirit doth illuminate and raise the understanding to perceive aright divine truth , but onely that Oyntment which dwelleth in you , saith the Apostle , whereby Christs sheepe are enabled to heare His voyce , in matters of more Heavenly and fundamentall consequence , and to distinguish the same from the voyce of strangers ? Now , have not all the faithfull of this unction ? Doth it not runne downe from the head to the skirts of the garment ? Are wee not all a royall Priesthood ? and in both these respects annointed by the Spirit ? And having all the Spirit , ( though in different measures and degrees ) is it not in congruitie probable that we have with Him received those vivificall and illightning operations which come along with him ? Capable is the poorest member in Christs Church , being growne to maturitie of yeeres , of information in the faith . Strange therefore it is , that the Spirit , not leaving mee destitute of other quickning graces , should in this onely leave my poore soule to travell as farre as Rome , to see that by a candle , or rather by an ignis fatuus , which himselfe might more evidently make knowne unto me . For the Spirit doth beget knowledge . We have received the spirit which is of God , that we might know the things which are freely given to us of God. And againe , Hereby we know that wee dwell in Him and Hee in us , because Hee hath given us of His Spirit . And againe , Hereby we know that Hee abideth in us , by the Spirit which Hee hath given us : Especially since wee must take even the determinations of the Church and Pope , ( though they were infallible in themselves ) at second hand as they passe through the mouth of a Priest , whose authoritie , being not infallible , nor apostolicall , but humane , impossible it is not but that he may misreport His holy Father , and by that meanes misguide and delude an unsetled soule . Againe I demaund , How doth it appeare unto mee , that the Iudgment of the Church is infallible , when it alone is the warrant of my Faith ? That this is it selfe no principle , nor to the light of naturall reason primo intuit●… manifest ex evidentia terminorum , is most certaine . For that this company of men should not erre , when other companies of men may erre , cannot possibly be immediate●…y and por se evident , since there must first needs apriori be discovered some internall difference betweene those men , from whence , as from an antecedent principle , this difference of erring or not erring must needes grow . Now then I demand , what is that whereby I doe assent unto this proposition ( in case it were true ) That the Church cannot erre ? The Church it selfe it cannot be , since nothing beares record of it selfe , and if it should , the proofe would be more ridiculous then the opinion , being but idem peridem , and petitio quaestionis . Above the Church a Priori there is not any light but the scriptures and the spirit . Therefore needs by these must I assent unto that one proposition at least . And if unto that by these , why then by the same light may I not assent unto all other divine truths , since evident it is , that the same light which enables me rightly to apprehend one object , is sufficient also to any other , for which a lesser light then that is presumed to suffice ? So then a true faith hath its evidence and certainty grounded upon the Authoritie of the word , as the instrument , and of the spirit of God raising and quickning the soule to attend , and acknowledge the things therein revealed , and to set to its owne seale unto the truth and goodnesse of them . But how doe I know either this word to be Gods Word , or this spirit to bee Gods spirit , since there are sundry false and lying spirits ? I answer , first , ad Hominem , there are many particular Churches , and Bishops , which take themselves to be equally with Rome members , and Bishops of the universall Church . How shall it invincibly appeare to my Conscience that other Churches and Bishops all , save this onely , doe or may erre ? and that this , which will have me to beleeve her infallibility , is not her selfe an hereticall and revolted Church ? This is a question controuerted . By what autority shall it be decided , or into what principles á priori resolved ? and how shall the evidence of those principles appeare to the Conscience ? That the Popes are successors of Peter in his see of Rome , that they are doctrinall as wel as personall successours , that Peter did there sit as moderator of the Catholike Church , that his infallibility should not stick to his chaire at Antioch , as well as to that at Rome ; that Christ gave him a principality , jurisdiction , and Apostleship to have to himselfe over all others , and to leave to his successors ; who though otherwise privat men , and not any of the pen-men of the holy Ghost , should yet have after him a power over those Apostles who survivd Peter ( as it is manifest Iohn did . ) That the scripture doth say any title of all this , that the traditions which do say it are a divine word , are al controversed points : and though there be sorceries more then enough in the Church of Rome , yet I doubt whether they have yet enough to conjure themselves out of that circle , which the agitation of these questions doe carry them in . But secondly , there are sundry lights , there is light in the Sunne , and there is light in a blazing or falling starre . How shall I difference these lights will you say ? surely I know not otherwise then by the lights themselves ; undoubtedlie the spirit brings a proper , distinctive , uncommunicable Majesty and luster into the soule , which cannot be by any false spirit counterfeited : and this spirit doth open first the eie , and then the Word , and doth in that discover not as insit as veritatis those markes of truth and certainty there , which are as apparant as the light , which is without any other medium , by it selfe discerned . Thus then we see in the general , That saving faith is an assent created by the word & spirit . We must note further that this knowledge is two fold , first , Generall , mentall , sp●…culative , and this is simply necessary , not as a part of saving faith , but as a medium , degree , & passage thereunto . For how can men beleeve without a teacher ? Secondly , particular , practicall , Applicative , which carries the soule to Christ and there ●…ixeth it . ●…o whom shall wee go ? thou hast the words of eternall life ; wee beleeve and are sure that thou art that Christ. I know that my Redeemer liveth . That yee being rooted and grounded in Love , may be able to comprehend , and to know the Love of Christ. I live by the faith of the Sonne of God , who loved me , and gave himselfe for me . By his knowledge shall my righteous servant iustifie many . This saving knowledge must b●…e commensurate to the object knowne , and to the ends for which it is instituted , which are Christ to be made ours for righteousnesse and salvation . Now Christ is not proposed as an object of bare and naked truth to bee assented unto , but as a Soveraigne and saving truth to do good unto men . He is proposed , as the Desire of all flesh . It is the heart which beleeves ; With the heart man beleeveth unto righteousnesse , and Christ dwelleth by faith in the heart ; If thou beleevest with all thine heart thou maist be bap●…ized . And the h●…art doth not onely looke for truth but for goodnesse in the objects which it desireth , for an allsufficiencie and adequate ground of full satisfaction to the appetites of the soule ; such a compasse of goodnesse as upon which the whole man may test , and relie , and unto the which he may have a personall propriety , hold-fast , and possession . So then in one word , faith is a particular assent unto the truth and goodnes of God in Christ , his sufferings and resurrection , as an allsufficient and open treasurie of righteousnesse and salvation to every one which comes unto them ; and thereupon a resolution of the heart there to fixe and fasten for those things , and to looke no further . Now this faith is called knowledge . First , in regard of the principles of it , The a word and spirit : both which produce faith by a way of b conviction , and manifestation . Secondly , in regard of the ground of beleeving , which is the knowledge of Gods will revealed : for none must dare demand or take any thing from God , till hee have revealed his will of giving it ; c He hath said , must be the ground of our faith .. Thirdly , in regard of the certainty and undoubtednesse which there is in the assent of faith . d Abraham was fully perswaded of Gods pow'r and promise ; now there is a twofold certainty : a certainty of the thing beleeved , because of the power and promise of him that hath said it ; and a certainty of the minde beleeving . The former is as full and sure to one beleever as to any other , as an Almes is as certainly and fully given to one poore man who yet receives it with a shaking and Palsie hand , as it is to another that receives it with more strength . But the mind of one man may bee more certaine and assured then another , or then it selfe at some other time : sometimes it may have a certainty of evidence , assurance , and full perswasion of Gods goodnesse ; sometimes a certainty onely of Adherence , in the midst of the buffets of Satan , and some strong temptations , whereby it resolveth to cleave unto God in Christ , though it walke in darkenesse , and have no light . Fourthly , and lastly , in regard of the last Reflexive Act e Whereby we know that we know him , and f beleeve in him . And yet both this and all the rest are capable of grow'th , as the Apostle here intimates ; we know heere but in part , and therefore our knowledge of Him may still increase . The heart may have more plentifull experience of Gods mercie in comfotting , guiding , defending , illightning , sanctifying it , which the Scripture cals the g learning of Christ , and thereupon cannot but desire to have more knowledge of Him , and Communion with Him : especially in those two great benefits , His Resurrection and sufferings . And the power of His resurrection . ] The Apostles desire in these words is double . First , that he may finde the workings of that power in his soule , which was shewed in the resurrection of Christ from the Dead , that is , the Power of the Spirit of Holynesse , which is the mighty principle of Faith in the heart . That Spirit h of Holynesse which quickned Christ from the Dead , doth by the same glorious power beget Faith and other graces in the Soule . It is as great a worke of the Spirit to forme Christ in the heart of a sinner , as it was to fashion Him in the wombe of a virgin . Secondly , that He may feele the resurrection of Christ to have a Power in Him. Now Christs resurrection hath a twofold Power upon us or towards us . First , to apply all His merits unto us , to accomplish the worke of His satisfaction , to declare his conquest over death , and to propose himselfe as an All-sufficient Saviour to the faithfull . As the stampe addes no vertue nor matter of reall value to a piece of gould , but onely makes that value which before it had , actually applyable and currant : So the resurrection of Christ , though it was no part of the price or satisfaction which Christ made , yet it was that which made them all of force to His members . Therefore the Apostle saith that Christ was Iustified in Spirit . In His Death Hee suffered as a malefactor , and did undertake the guilt of our sinnes ( so farre as it denotes an obligation unto punishment , though not a meritoriousnesse of punishment ; ) but by that Spirit which raised Him from the Dead Hee was Iustified Himselfe , that is , He declared to the world that Hee had shaken of all that guilt from Himselfe , and as it were left it in His Grave with His Grave clothes . For as Christs righteousnesse is compared to a robe of triumph , so may our guilt to a garment of Death , which Christ in His Resurrection shooke all of , to note that Death had no holdfast at all of Him. When Lazarus was raised , It is said that Hee came forth bound hand and foote with Grave cloathes , to note that Hee came not out as a victor over Death , unto which He was to returne againe : but when Christ rose Hee left them behinde , because death was to have no more power over Him. Thus by His resurrection He was declared to have gone through the whole punishment which Hee was to suffer for sinne , and being thus justified himselfe , that hee was able also to justifie others that beleeved in him . This is the reason why the Apostle useth these words to prove the resurrection of Christ , I will give you ▪ the a sure mercies of David , for none of Gods mercies had been sure to us if Christ had been held under by death ; b Our faith had been vaine , we had been yet in our sinnes . But his worke being fully finished , the mercy which thereupon depended was made certaine , and as the Apostle speakes , c sure unto all the 〈◊〉 . Thus as the Day wherein Redemption is victorious and consummate is cald the d day of Redemption : so the worke wherein the merits of Christ were declar'd victorious is said to e have been for our justification , because they were thereby made appliable unto that purpose . The second worke of the Power of Christs Resurrection is to overcome all death in vs , and restore vs to life againe . Therfore he is cald f the Lord of the living , and g the Prince of life , to note that his life is operative unto others . wee are by his Resurrection secur'd first against the death and Law , which wee were held under ; for euery sinne●… is condemn'd already . Now when Christ was condemned for sinne , hee thereby deliver'd us from the death of the Law , which is the curse : so that though some of the grave cloathes may not be quite shaken off , but that wee may be subject to the workings & feares of the Law upon some occasions , yet the malediction thereof is for ever removed . Secondly , we are secured against the death in sinne , h regenerated , quickned , renued , fashioned by the power of godlinesse , which tameth our rebellions , subdueth our corruptions , and turneth all our affections another way . Thirdly , against i the hold-fast and conquest of death in the grave , from whence wee shall bee k translated unto glory : a specimen and resemblance of this was shewed at the resurrection of Christ , l when the graves were opened , and many dead bodies of the Saints arose , and entred into the Citie . As a Prince in his inauguration or sosemne state openeth prisons , and unlooseth many which there were bound , to honour his solemnitie : so did Christ do to those Saints at his resurrection , and in them gave assurance to all his of their conquest over the last Enemy . What a fearefull condition then are all men out of Christ in , who shall have no interest in His resurrection ? Rise indeed they shall , but barely by his power as their m Iudge , not by fellowship with him as the first fruites and first borne of the dead ; and therefore theirs shall not be properly , or at least comfortably a Resurrection , no more than a condemn'd persons going from the prison to his execution may be cald an enlargement . Pharaoh●… Butler and Baker went both out of prison , but they were not both delivered ; so the righteous and the wicked shall all appeare before Christ , and bee gathered out of their graves , but they shall not all bee Children of the Resurrection , for that belongs onely to the just . The wicked shall be dead everlastingly to all the pleasures and wayes of sin , which here they wallowed in . As there remaines nothing to a drunkard or adulterer after all his youthfull excesses but crudities , rottennesse , diseases , and the worme of Conscience ; so the wicked shall carry no worlds nor satisfactions of lust to hell with them , their a glorie shall not descend after them . These things are truths written with a sunne beame in the booke of God : First , That b none out of Christ shall rise unto Glorie . Secondly , That c all who are in him are purged from the Love and power of sinne , are made a people willingly obedient unto his scepter and the government of his grace and spirit ; and have eyes given them to see no beauty but in his kingdome . Thirdly , Hereupon it is manifest d that no uncleane thing shall rise unto glory . A prince in the day of his state , or any roiall solemnitie , wil not admit beggers , or base companions into his presence . e Hee is of purer eyes then to behold , much lesse to communicate with uncleane persons . f None but the pure in heart shal see God. Fourthly , that every g wicked man waxeth worse and worse , that hee who is filthy growes more filthy , h that sinne hardneth the heart , and i infidelitie hasteneth perdition . Whence the conclusion is evident , That every impenitent sinner , who without any inward hatred & purposes of revenge against sinne , without godly sorrow forepast , and spirituall renovation for after-times , allowes himselfe to continue in any course of uncleannesse , spends all his time and strength to no other purpose , then k onely to heape up coales of Iuniper against his owne soule , and to gather together a treasure of sins and wrath , like an infinite pile of wood to burne himselfe in . Again , this power of Christs resurrection is a ground of solid and invincible comfort to the faithfull in any pressures or calamities though never so desperate , because God hath power and promises to raise them up againe . This is a sufficient supportance , first , Against any either publike , or privat afflictions . However the Church may seeme to be reduc'd to as low and uncureable an estate l as dried bones in a grave , or the brands of wood in a fire , yet it shall be but like m the darknesse of a night , after two daies he will revive againe , His goings forth in the defence of his Church are prepared as the morning . When n Iob was upon a dunghill , and his reines were consumed within him ; When o Ionah was at the bottome of the Mountaines , and the weedes wrapped about his head , and the great billowes and waves went over him , so that he seemed as cast out of Gods sight ; When p David was in the midst of troubles , and q Ezekiah in great bitternesse , this power of God to raise unto life againe was the onely refuge and comfort they had . Secondly , against all temptations and discomforts : Satans traines and policies come too late after once Christ is risen from the dead ; for r in his resurrection the Church is discharged and set at large . Thirdly , against Death it selfe ; because wee shall come out of our graves as gold out of the fire , or miners out of their pits , laden with gold and glory at the last . Lastly , wee must from hence learne s to seeke those things that are above whither Christ is gone . t Christs Kingdome is not here , and therefore our hearts should not be here . u Hee is ascended on high , and hath given gifts unto Men , as absent lovers send tokens to each other , to attract the affections , and call thither the thoughts . If Christ would have had our hearts rest on the earth , He would have continued with us here , x but it is his Will that we be where He is : and therefore we must make it the maine businesse of our life to move towards him . Things of a nature encline to one another even to their prejudice . A stone will fall to his center , though there be so many rubbes in the way , that it is sure to bee broken all to peeces in the motion . The same should be a Christians resolution . Christ is his Center , and Heaven is his Country , and therefore thither hee must conclude to goe , notwithstanding he must be broken in the way with manifold temptations , and afflictions . Saint y Paul desired , if it had been possible , to be clothed upon , and to have his mortalitie swallowed up of life , and to get whole to Heaven . But if he may not have it upon so good termes , hee will not onely z confidently endure , but * desire to be dissolved and broken in pieces , that by any meanes he may come to Christ , because that , being best of all , will be an aboundant recompence for any intercurrent damage . It is not a losse , but a marriage and honour for a woman to forsake her owne kindred , and house , to go to a husband : neither is it a losse but a preferment for the soule , to relinquish for a time the bodie , that it may goe to Christ , who hath married it unto himselfe for ever . And the fellowship of his sufferings ] This fellowship notes two things : First , A participation in the benefits of his Sufferings ; Secondly , A Conformity of ours to his . First , His a Sufferings are Ours ; we were buried and Crucified with him , and that againe notes two things . First , we communicate in the Price of Christs Death , covering the guilt of sinne , satisfying the wrath of God , and being an Expiation and propitiation for us . Secondly , in the b Power of his Death , cleansing our Consciences from dead workes , mortifying our earthly members , crucifying our old man , subduing our iniquities and corruptions , pulling downe the throne of Satan , spoiling him of all his armor , and destroying the workes of the Divell . And this power worketh , first , by the propheticall office of Christ , Revealing ; secondly , by his Regall office , applying and reaching forth the power of his bloud to subdue sinne , as it had before triumphed over death and Satan . But here the maine point and question will be , what this mighty power of the Death of Christ is thus to kill sinne in us , and wherein the Causality thereof Consisteth ? To this I answere that Christs Death is a threefold Cause of the death of sinne in his members . First , It is Causa meritoria , A meritorious Cause . For Christs death was so great aprice that it did deserve at Gods hand to have our sinnes subdued . All power and Iudgement was given unto him by his father , and that power was given him to purchase his Church withall . And this was amongst other of the covenants , that their sinnes should be Crucified . He gave himselfe unto Gods Iustice for his Church ; and that which by that gift he purchased , was the sanctification & cleansing of it . Now as a price is said to doe that which a man doth by the power which that price purchased : so the bloud of Christ is said to cleanse us , because the office or power whereby he purifieth us , was Conferd upon him Sub intuitu pretij , under the condition of suffring . For it was necessarie that remission and purification should be by bloud . Secondly , it is Causa exemplaris , The death of Christ was the Exemplar pattern , and Idea of our Death to sin . He did beare our sinnes in his Body on the tree , to shew that as his Body did naturally , so sinne did by analogie and legally dye . Therefore the Apostle saith that he was made sinne for us ; to note that not onely our persons were in Gods accompt Crucified with him unto Iustification ; but that sinne it selfe did hang upon his Crosse with him unto monification and holinesse . In which respect Saint Paul saith , That he condemned sinne in the flesh , because he died as sinne in Abstracto . And in this regard of mor●…ification wee are said to be planted in the likenesse of Christs Death ; because as when an Ambassador doth solemnize the marriage of his king with a forraine princesse , that is truely effected betweene the parties themselves , which is transacted by the agent , and representative person to that purpose and service autho●… : so Christ being made sinne for us ( as the Sacrifice had the sinnes of the people emptied upon him ) and in that relation , Dying ; sinne it selfe likewise dieth in us . And there is a proportion betweene the Death of the Crosse which Christ died , and the Dying of sinne in us . Christ died as a Servant , to note that sinne should not rule , but be brought into slaverie and bondage : He died a Curse , to note that wee should loke upon sinne as an accursed and devoted thing , and therefore should not with Achan hide , or reserve any : He Dranke vinegar on his Crosse , to note that wee should make sinne feele the sharpnesse of Gods displeasure aginst it ▪ he was fast naild unto the Crosse , to note that wee should put sinne out of ease , and leave noe lust or Corruption at large , but crucifie the whole body thereof . Lastly though he did not presently die , yet there he did hang till he died ; to note that wee should never give over subduing sinne while it hath any life or working in us . Thus the Death of Christ is the patterne of the death of sinne . Thirdly , It is Causa Obiectiva , an Impelling or moving cause as Obiects are . For Obiects have an Attractive Power . Acha●… saw the wedge of gold , and then Coveted it . David saw Bathsh●…ba , and then desired her . Therefore the apostle mentions Lusts of the Eye , which are kindled by the Things of the world . As the strength of imagination fixing upon a blackemoo●…e on the wall made the woman bring forth a blacke child : so there is ●… kinde of spirituall Imaginative power in faith to crucifie sinne by looking upon Christ Crucified . As the Brasen Serpent did heale those who had been bitten by the fierie serpents 〈◊〉 obiectum fides , meerly by being looked upon : so Christ Crucified doth heale sin by being looked upon with the ey●… of faith . Now faith lookes upon Christ crucified , and bleeding , First , as the gift of his fathers love , as a token and spectacle of more unsearchable and transcendent mercie , then the comprehension of the whole hoast of Angels can reach unto . And hereby the heart is ravished with love againe , and with a gratefull desire of returning all our time , parts , powers , services unto him , who spared not the sonne of his owne love for us . Secondly , It looketh on him As a sacrifice for Sinne , and Expiation thereof to Gods Iustice ; and hereby the heart is framed to an humble feare of reproaching , voiding , nullifying unto it selfe the Death of Christ , or by Continuance in sinne of crucifying the Lord Iesus againe . It is made more distinctly , in the sufferings of Christ , to know that infinite guilt , and hellish filthinesse which is in sinne , which brought so great a punishment upon so great a person ; And hereupon groweth to a more serious Hatred thereof , and carefulness●… against it , as being a greater enemie unto his Iesus , then Iudas that betraid , or the Pharisees that accu●…ed , or the souldiers that Crucified him ; as being more sharpe to the soule of Christ then the nailes or speares that pierced his sacred body . How shall I dare ( thinkes the faithfull soule ) to live in those sinnes by which I may as truely be denominated a betrayer and Crucifier of him that saved mee , as Iudas , or Pilate , were ? Thirdly It lookes on him as Our Forerunnerinto Glorie . whither he E●…tred not but by away of bloud . From whence the heart easily concludes , if Christ Entred not into his own glory but by suffering , how shall I enter into that glory which is none of mine , if I shed not the bloud of my lusts , and take order to Crucifie all them before I goe ? So then none can Conclude that Christ died for him , who findes not himselfe Set against the life of sinne within him , in whom the body of Corruption is not so lesned , as that it doth no more ●…ule to wast his conscience or enrage his heart . If a man grow worse and worse , his heart more hard , his Conscience more senselesse , his resolutions more desperate , his ●…are more dead , his courses more car●…all and worldly then before ; certainely the fellowship and vertue of the bloud of Christ hath hitherto done little good to such a man. And what a wofull thing is it for a man to live and die in an estate much more miserable then if there never had beene any Iesus given unto men ? For that man who hath heard of Christ , at whose heart he hath knocked , unto whose Conscience he hath beene revealed , and yet never beleeveth in him unto righteousnesse , or sanctification , but lives and dies in his filthinesse , shall be punished with a farre sorer Condemnation , then those of Tyre , Sydon , or Sodome , that knew nothing of him . O then let us labour to shew forth the power of Christs Death , and that he died not in vaine unto us . Though wee cannot yet totally kill , yet let us crucifie our corruptions , weaken their vigor , abate their rage , dispossesse them of the throne in our hearts , put them unto shame : and in as much as Christ hath Suffered for sinne , let us cease from sinne , and live the rest of our time not to the will of the flesh , nor to the lusts of men , but to the will of God. The second part of our fellowship in sufferings with Christ is the conformitie of ours to His. In all our afflictions he is afflicted ; and Saint Paul cals His sufferings the filling up of that which is behinde of the afflictions of Christ. Not as if Christs sufferings were imperfect ( for By one offering He●… hath perfected for ever them that are sanctified . ) But as Christ hath Personall sufferings i●… corpore proprio , in His humane Body , as Mediator , which once for ever He finished : So He hath generall sufferings in corp●…re mystico , in His Church , as a member with the rest . Now of these sufferings of the Church we must note that they have no conformitie with Christs in these two things . First , not in Officio , in the office of Christs sufferings ; for His were meritorious a●…d satisfactorie ; Ours onely mini●…teriall , and for edification . Secondly , not in 〈◊〉 & 〈◊〉 , not in the weight and measure of them ; not so bitter , heavie , and wofull as Christs were ▪ For the sufferings of Christ , vpon any other Creature , would have crushed him as low as Hell , and swallowed him up for ever . In other respects there is a conformitie of our sufferings to Christs ; so that He esteemeth them His. Our sufferings are : First , such as wee draw upon our selves by our owne folly ; and even in these afflictions which Christ as the King ●…ver His people inflic●…eth upon them , yet as their Head and fellow member Hee compassionateth and as it were smarteth with them . For Christ is so full of tendernesse , and so acquainted with sorrowes , that wee may justly conceive Him touched with the feeling of those paines , which yet He Himselfe seeth needefull for them . Secondly , ▪ such as are by God imposed for triall and exercise of those graces which himselfe gives ; and in these we have a twofold Communion and conformitie to Christ : First , By association ; Christ : giveth us His Spirit to draw in the same yoke with us , and to hold us under them by His strength . That Spirit of Holynesse by which Christ overcame his sufferings , helpeth our infirmities in ours . Secondly , in the manner of undergoing them , with a proportion of that meeknes and patience which Christ shewed in His sufferings . Thirdly , such as are cas●… upon us by the injuries of Satan and wicked men . And these also beare conformitie unto Christs , as in the two former respects , so thirdly in the cause of them , for it is Christ only whom in his members Satan and ●…he world doe persecute . All the enmitie that is betweene them is because of the seede of the woman . If Christ were now amongst us in the fashion of a servant and in a low condition as once he was ▪ & should convince men of their wickednesse as searchingly as once he did , Hee would doubtlesse be the most hated man upon the Earth . Now that Hee is conceived of , as God in glory , men deale with him as Ioa●… with Abner , they kisse and flatter him in the outward profession of His Name and Worship ; and they stabbe and persecute Him in the hatred of His wayes and members . And this is the principall reason why so many stand of from a through embracing of Christ and his wayes ; because when they are indeede in His body , they must goe His way to Heaven , which was a way of suffering . They that will live godly in Christ Iesus must suffer persecution , and be by wicked men esteemed as signes and wonders to bee spoken against , and that not onely amongst pagans , and professed enemies to the Truth , but even in Israel , and amongst those who externally make the same profession . But this should comfort us in all our sufferings for Christs sake , and for our obedience to His Gospell ; that wee drinke of our masters owne Cuppe , that wee fill up that which is wanting of His afflictions , that Christ Himselfe was called a Samaritane , a Divell , a wine-b●…bber , entrapped , spied ▪ snared , slaine ; and Hee who is now our Captaine to leade us , will hereafter be our a Crowne to reward us ; wee may safely b looke upon Christs issue , and know it to bee ours . First , wee have Christs fellowship in them ; and if it were possible , a man were better bee in Hell with Christ , then in Heaven without Him : for His presence would make any place a Heaven , as the c King makes any place the Court. Secondly , wee have d Christs strength to beare them . Thirdly , e His victories to overcome them . Fourthly , f His Intercession to preserve us from falling away in them . Fifthly , His Graces to be the more gloryfied by them , as a Torch when it is shaken shines the brighter . Sixthly . His compassion to moderate and proportion them to the measure of strength which Hee gives us : And lastly , His Crowne on our heads , His Palme in our hands , His triumphall Garments upon us , when wee shall have tasted our measure of them . For our light affliction , which is but for a moment , worketh for us a farre more exceeding and Eternall weight of Glory . While we looke not at the things which are seene , but at the things which are not seene : For the things which are seene are Temporall , but the things which are not seene , are Eternall . FINIS . Notes, typically marginal, from the original text Notes for div A10659-e4080 Eccles. 12. 13. Rom. 8. 20 , 22. Rom. 3. 23. Psal. 78. 41. Rom. 14. 15. 20. Ex eodem utero ignorantiae . Tertul. a Tit. 1. 4. b Iud. verse 3. c Gal. 3. 16. Phil. 3. 16. d Ephes. 4 4. e 1. Cor. 3. 11. f Ephes 2. 19. Eph. 3. 15. 1. Tim. 3. 15. g 1. Cor. 12. 25. h Gen. 1. 27. i 1. Tim. 3. 16. Rom. 8. 3. k Ephes. 4. 24. Col. 3. 10. l Matth. 16. 26. Ier. 16. 19. Hos. 2. 8. 12. Psal. 36. 9. Matth. 13. 22. Prov. 30. 8. Heb. 13. 5. Act. 13. 34. Iob 6. 18. 1. King. 12. 26. Ier 48 13. Esai 30 3. Esai . 20. 5. 1. Ioh. 3. 15. Ioh. 10. 10. Mark. 11. 20. 1. Tim. 4. 8. 2. Tim. 1. 1. Habac. 2. 13. Habac. 1. 15. 16. Ephes. 5. 5. Col. 3. 5. Psal. 49. 6. Luk. 12. 19. Psal. 49. 11. Psal. 10. 6. Uid Brisson . de Regno Pers. lib. 1. pag. 8. 14. Zeph. 2. 15. Psal. 9. 20. Matth. 6. 21. Psal. 49 6. Psal 62. 10. Prov. 10. 15. Ier. 43. 2. Obad. ver . 3. Psal. 17. 10. Psal. 10. 4 , 5. Iob 20. 7. 15. 1. Ioh. 5. 10. Hag. 2. 15. 19. Mal. 3. 10. Prov. 19. 17. Deut. 28. 2. 14. Matth. 25. 42. Ier. 22. 21. Hos. 13. 6. Deut. 6. 10 , 11 , 12. Deut. 8. 10. 18. Iam. 2. 5. Matth. 11. 5. 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. Hom. 2. ad pop . Antioch . Hos. 9. 2. Eccles. 6. 1 , 2. Quantumlibet delectent jactantia divitiarum , & tumor honorum , & vorago popinarum , & bella theatricorum , &c. Aufert omnia ista una febricula , & adhuc viventibus totam falsam beatitudinē subtrahit ; remanet inanis & saucia consciencia . Aug. de Catechiz . Rud. ca. 16. Gen. 4. 7. 1. Tim. 4. 4. Rom. 14. 14. Tit. 1. 15. Act. 10. 14. Rom. 8. 20 , 21. Eph. 5. 26. Revel . 21. 5. 2. Cor. 5. 17. Ioh. 10. 35. 36. Heb. 5. 5. Ioh. 6. 27. 37. 40. Act. 4. 27. Ioh. 10. 18. z Ioh. 5. 22. 27. 30. Matth. 28. 18. Esai . 11. 2 , 3 , 4. Ioh. 3. 34 , 35. Eph. 1. 13. Ioh. 17. 17. Matth. 9. 2 , 6. 1. Tim. 4. 8. Psal. 37. 25. Heb. 13. 5. Matth. 6. 33. Heb. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in 1. Cor. homil . 2. Chrysost. Ephes 3. 17. Gal. 2. 20. Rom. 8. 17. Heb. 1. 2. 1. Ioh. 1. 3. 1. Cor. 3. 21 , 23. Rom. 8. 32. Aug. epist. 89. 2. Cor. 8. 9. Iam. 2. 5. 2. Cor. 6. 10. * Gen. 24. 12. * Nehem. ● . 4. a Morbis grassantibus vel prodigijs nunciatis Pacem Deûm exposci moris erat , vide Brisson . de Formul . lib. 1. pa. 81. edit . 1592 b Plin. Panegyr . Bene ac sapienter majores instituerunt ut rerum agendarum , ita dicendi ini●ium à Precationibus capere , &c. Sueton. in Aug. cap. 35. vid. Brisson . de Form. lib. 1. pag. 42. Et Coqu 〈…〉 ●ommentaria in Aug. de Civit. Dei. lib. 2. cap. 8. num . 2. c Livius li● . 26. A. Gel. Noct. Attic . lib ▪ 7. cap. 1. C●●●s ab A 〈…〉 describitur 〈◊〉 dedita , 〈◊〉 〈◊〉 〈◊〉 Civit. Dei. lib. 3. . cap. 21. d ●…ph . 6. 18. 1. Thell . 5. 17. Phil. 4. 6. a Marke 1 35. b Matth 1●… . 23. c Luk. 21. 39. d Mark 1. 3●… . 38. e Mark. 6. 41. f Luk. 9. 12 , 13. g Luk. 9. 28. h Matth. 26. 36. Ioh. 17. 1. i Heb ▪ 5. 7. k 〈◊〉 orat . cap. 9. Revel . 8. 3 , 4. Exod. 28. 38. Rom. 8. 34. 2. Chron. 20. 6. 2. Chron. 14. 11 Matth. 8. 2. Esai . 43. 76. Dan. 9 1 , 2 , 3. 2 Chron. 20. 9. 2. Sam. 7. 27 , 28 , 29. Aug 〈◊〉 . lib. ●… . cap. 9. Ezek. 36. 37. Psal. 106. Iustin Martyr Apolog. Tertul. Apol. c. 5. Eccles. 5. 19. 2. Tim. 3. 4. Eccles. 7. 1. Pro●… . 22. 1. Matth. 23. 5. Ioh. 5. 44. 12. 43. Luk. 6. 26. 1. Tim. 6. 10. Act. 7. 22. Col. 2. 4. 8. a Tertul. de praescript . cap. 7. de Idolatr . cap. 10. Hieron . contr . Luciser . cum praefat . Erasmi . vid. Pet. Erodium . Decret . lib. 1. Tit. 6. §. 2. Hook. l. 5. §. 3. b See Reynolds 〈◊〉 〈◊〉 . c. 2. diuis . 3 p●…g . 72. Act 6. and 17. Eccles. 12. 12. Rom. 1. 22. 2. Tim. 3. 9. Deut. 25. 14. 16. Prov. 20. 10. 23. Prov. 21. 6. In cofundamentum non est Christꝰ cui cae●…era praeponuntur . Aug. de Civ . dei . lib. 21. cap. 26. Luk. 12. 25. 2. Thes. 3. 2. Multi no●… a Christi vnitate sed a suis commodis nolunt recedere . Aug. de Baptis . lib 4. c. 10. Mark 5. 17. Psal. 106. 24. Act. 7. 39. Mal. 1. 7. Zech. 11. 12. Uti volunt Deo vt fruantur mund●… . Aug. de Civ . dei . lib. 15. cap. 7. Amos. 3. 10. lam . 5. 3. Prou. 8. 18. 1. Pet 1. 18. Iam. 5. 2. Psal. 55. 19. 2. Pet. 3. 4. Numb . 16. 32. Rom 8. 2●… . 2. Pet. 3. 10. Aristet . Polit. lib. 5. cap. 1. 10. Rom. 1. 18. Ioel 2. 30. Zeph. 1. 15. ●…sal . 11. 6. Psal. ●…8 . 12. Ier. 4. 23. 28. Esay 13. 10. Euseb. H●…st . l. 3. cap 8 & Ioseph . de Bello Iudaico lib. 7. cap. 12. Gen. 3. 17. 18. Hos. 10. 8. Esay 34. 13. Ier. 43. 8 , 13. Esay 30. 23. Esay 11. 6. 7. locl 3. 18. Amos 9. 13. Quodcunque nunc 〈◊〉 , mundi ipsius senectute degenerat , ut nemo mirari debea●… singula in mundo coepisse desicere , cum totus ipsetam mundus in defectione 〈◊〉 . Cyprian . 〈◊〉 . Dem. Hol. 5. 12. Prov. 23. 5. Eccles 5. 11. Hag. 1. 6. Hos. 9. 11. Psal. 127. 3. 5. Amos 3. 15. Amos 1. 4. Psal. 49. 11. Zach. 5. 4. Levit. 14. 35. 55. Iam. 5. 1. Habak . 2. 6. 7. Prov. 10. 3. Iob 20. 28. Psal. 73. 18. 19. Prov. 10. 7. Amos 4. 7. Vers. 9. Psal. 78. 30. 31. Io●…l . 1. 5. Habak . 2. 16. Isai. 51. 17. 22. Ezek. 23. 33. Ier. 25. 16. 27. Esai . 62. 8. 2. Thes. 1. 9. Eccles. 1. 4. Psal. 49. 11. 2. Pet. 3. 7. 10. 1. Ioh. 2. 18. Esai . 59. 5. Esai . 28. 20. Ier. 17. 11. Ier. 12. 2. Psal. 124. 5. Habak . 2. 16. Amos 1. 2. Gen. 15. 16. Amos 8. 1 , 2. Ierem. 1. 11. ●…2 . Zachar. 5. 6. 7. 8. 9. 10. 11. Ioel 3. 13. Math. 13. 30. Esay 63. 3. Lament . 3. 15. Hos 9. 7. Esai . 26. 11. Esai . 42. 25. Deut. 32. 34. 35. Esai . 65. 6. Ier. 17. 1. Hos. 13. Ier. 2. 22. 24. Hag. 2. 18. Gen 6 3. Hos. 5. 7. Hos. 10. 15. Psal. 37. 17. Iob. 21. 16. Solatia miscrorum non gaudia beatorum . Aug. E●…ist . 119. Imaginaria in seculo & 〈◊〉 veri . Tertul. de coron . mil. ca. 13. Eccles. 11 9. Tertull. Apolog. cap. 33. Brisson . de Formul . lib. 4. Aug●…stus n●…cturno visu s●…ipem quota●…is die cert●… 〈◊〉 à p●…pulo cavam man●…m asses ●…orr . gentibus praebens . Sue●…on . in Aug. cap 9●… . 1. Cor. 7. 29. Esai . 38. 12. 1. Pe●… . 47. 2. Pet 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Rhet. lib. 2. Heb. 11. 1. Heb. 11. 13. Ioh. 8. Esai 40. 8. Si desunt , non per mala opera quarantur in mundo , si adsunt , per bona opera serventur in coel●… . Epi. 205. Luk. 16. 9. Esai . 58. 10 , 11. Eccles. 1. 8. Matth. 13 22. 1. Tim. 6. 10. 2. Cor. 7. 10. Luk. 14. 18 , 20. 1. Iohn 2. 15. Ezeck . 33. 31. Hos. 13 ▪ 6. Psal. 10 4. 1. Cor. ●… . 25. Act. 17. 32. Ier. 43. 2. Luk. 16. 14. Obad vers . 3. 4. Habak . 2. 9. 10. Ezek. 28. 17. Zeph. 2. 15. Psal. 58. 9. 118. 12. Eccles. ●… . 22. 23. Tacit. Hist. lib. 1. Prov. 21. 5. 26. 1. Tim. 6. 9. Rom. 8. 23. 26. Psal. 42. 1. Cant. 2. 5. 2. Sam. 13. 2. 1. King. 21. 4. Aug. de Civ . Dei. lib. 14. c. 4. Confess . lib. 6. c. 8. Coofess . lib. 9. c. ●… . Tacit. 1. Tim. 6. 10. Exod. 16. 20. Amos 2. 6 , 7. Habak . 2. 6. Amos 3. 10. Iames 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ad pop . Antioch . Hom. ●… . 1. Tim. 6. 17. Senec. ep . Rom. 1. 22. Ethic. lib. 7. c. 3. & 4. Vide de philosophis Impudicis & veritatem corrumpentibus . Tertul. Apolog. cap. 46. Tacit. An. lib. 13. Dio. Tacit. Annal. lib ▪ 6. Aristotel . Polit . lib ▪ 1. cap. 10. Uid . Rosin ▪ Antiq . lib. 8. cap. 20. 1. King. 4. & 10. 2. Sam. 13. 15. See Io●… 20. 15. — 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ad pop . 〈◊〉 . ●…om . 2. Iob 20. 14. 16. 20. 22. 23. Psal. 69. 22. 1. Cor. 9. 17. Tit. 1. 15. Hag. 2. 12 , 13 , 14 Revel . 10. 9. Solatia non negotia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. polit . lib. 2. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. polit lib. 1. cap. 9. Esai . 64. 3. Esai . 30. 13. Esai . 47. 9. Psal. 58. 9. 2. Pet. 2. 1. Zach. 5. 2. 9. Clem. Alex. in Paedag. li. 3. ca. 2. Gen. 3. 6. 1. Tim. 2. 14. Gen. 25. 32. Luk. 12. 20. Ezek. 28. 9. Ier. 2. 36. Hos. 10. 6. Esay 10. 7. 16. Esay 47. 8. 11. Iob 6. 19. 20. Psal 62 9. Hos. 10. 13. Ier. 16. 19. 1 Pet. 1. 18. Psal. 49. 7. 8. Revel . 18. 13. Prou. 11. 4. 10. 2. Ezek. 7. 19. Zeph. 1. 18. Esay 28. 14. 15. Amos 6. 1 , 7. Amos 2. 14 16. Amos 9. 2. 5. Obad. vers . 3. 9. Esay 57. 13. Ier. 2. 28. Deut. 32. 37. 42. Ier 11. 12. Esay 10. 3. 4. Ezek. 22. 14. Ier. 4 ▪ 30. Esay 31. 3. Aug. de Mendac . ad Consent . lib. 2. Sa. 15 25. 26. 1. Sam. 3. 18. Act. 21. 12. 14. 2. King. 6. 33. 1. Thes 5. 8. 1. Cor. 3. 6. Matth. 14. 28. Luk. 12. 25. 1. Pet. 5. 7. Psal. 55. 22. Eph. 2. 19. Gal. 6. 10. Matth. 6. 32. Heb. 13 5. Dan. 3. 17. 2. Sam. 30. 6. 2. Chron. 14 11. 12. 2 Chron. 16. 9. Numb . 14. 11. Psal. 78 19. 20. Psal. 106. 24. Gen. 4. 13. Ezek. 37. 11. Esay 49. 24 25. Hab. 3. 3. 18. Zach. 4. 6. 10. Esay 55. 8. 12. Hos. 11. 9. 2 Chro. 20. 6. 12 Ezek. 37. 3. Mat. 10. 16. 17. Phil. 4. 5. 6. 7. 1. Sa. 1. 7. 10. 18. 1. Chron. 29. 9. Deut. 12. 18. Deut. 28. 47. Mal. 2. 13. Esay 38. 14. 20. Hab. 3. 2. 16. 18. 19. Psal. 6. 6. 9. Eph. 4. 17. Matth. 6. 32. Ioh. 15. 10. 1. Cor. 2. 10. Rom. 12. 2. Psal. 4. 3. Tit. 2. 14. 1. Pet. 2. 9. Cyprian . Iam. 4. 3. 2. Cor. 7. 10. Math. 13. 22. Iam 4 4. 2. Cor. 8. 9. Phil. 2 7. Matth. 12. 24. Act. 27. 23. 2. Cor. 12. 7. 9. Phil. 4. 13. Matth. 25. Ephes. 2. 6. Col. 1. 24. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrysost. ad pop . Antioch . hom . 5. Psal. 6●… . 10. Nec vulnus adactis debetur gladijs , percussum est pectore ferrum . Luc. a Mic. 2. 1. b Hab. 2. 10. c Luk. 12. 17. 18. d Luk. 12. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Hos. 4. 17. f Rom. 13. 14. g Eph. 5 ▪ 5. Col. 3. 5. 1. Sam. 4. 20. Ioh. 16. 21. Hos. 9. 11. 2. Sam. 18. 3. Prov. 10. 15. Psal 49. 6. 1. Tim. 6. 17. Ier. 9. 23. Hos. 7. 9. 11. Deut. 24. 5. Iam. 1. 14. Causas corruptelarum non in illecebris , sed in cordibus habemus , & vitiositas nostra mens nostra est . Salvi . de Guber . lib. 6. a Gen. 3. 5. b Exod. 7. 23. c 1. King. 13. 18. d 2. Chro. 1●… . 11 e Ier. 7. 4. f Act. 19. 27. g Act. 17. 19. 1. Tim. 6. 9 , 10. Amos 2. 6. Prov. 1. 18 , 19. Luk. 16. 14. Ezek. 33. 31. Hos. 5. 4. 11. Hos. 13. 1. Dan. 3. 6 , 7. 2. Thes. 2 9. ●…2 . Mark. 10. 22. Ephes 2 3. Col. 2. 11. & 3. 5 Heb. 12 11. Rom. 8. 6. Iam : 3. 13. 17. a Ezek. 28. 5. Psal. 10. 4. Obad. v. 3. Esay 10. 12. Ier. 22. 21. & 43 2. Hos. 13. 6. b Mal. 3. 13. 14. Nehem. 9. 29. Ier. 13. 17. c Exod. 7. 23. & 9. 17. d Psal. 10. 6. Ier. 21. 13. Ezek. 28. 2. e 2 Tim. 3. 2. f Mat 1●… . 24. g Iam 4. 1. 4. 1. Pet. 2. ●…1 . h Rom. 8. 7. i Levit. 26. 41. k Mic. 7. 9. l 2. Tim 3 8. Ier. 12. 21. Zech. 7 ▪ 9. 12. Luk. 16. 14. Acts 7. 51. 2. Cor. 10. 3. 5. m Psal. 1 19 92. 114. 143 165. . n Ier. 30. 11. Esay 63. 13. Esay 28. 27. 18. Hab. 3. 3. Psal. 78. 38. o Heb. 12 , 6. 10. 11. Esay 10. 12. p 1. Cor. 10. 13. Zech. 1. 16. 4. 6. 7. Esay 64. 7. 12. Hab. 3. 17. 19 Prov. 10. 3 Ier. 17. 8. q Psal 119. 71. Heb. 12. 11. r 2. Cor. 12. 9. Phil. 1. 29. Phil. 4. 12. 13. 1. Cor. 10. 16. 2. Cor. 4 17. Esay 6. 7. & 54. 8. Rom. 13. 14. u Deut. 6 5. x Hos. 10. 2. Iames 1. 8. y Psal. 78. 37. z Act. 7 39. Ier. 11. 10. a Phil. ●… . 21. Esay 56. ●…1 . Ezek. 34. 2. b 2. King. 9. 7. 10. 10. 16. Hos. 1. 4. c Ioh. 5. 44. Iam. 3. 12. Iam. 1. ●… . Rom. 7 3. 4. Matth. 6. 24. Ephes. 5. 27. Psal. 45. 10. Matth. 10. 37. Cant. 5. 10. 16. Phil. 3. 8. Iam. 4. 3. Mark. 10. 21. 22 Matth. 6. 21. Matth. 24. 28. Luk. 7. 29. 30. Mat. 9. 12. 13. Iam. 1. 21. Ier. 42. 5. 6. Ier. 43. 2. Ier. 5. 12. Ier. 17. 15. 2. Chro. 36. 16. Luk. 8. 19. 1. Sam. 9. 20. Iudg 9. 14. 15. 〈◊〉 〈◊〉 servi , ne●… domini deteriores . 2. Sam. 23. 6. 7. 1. Ti●… . 6. 10. Iam. 4. 4. 1. Ioh. 2. 15. Iudg. 8. 16. Notes for div A10659-e17620 Elen●…hus est Syllogismus cum contradiction●… conclusionis . Arisi . 1. Cor. 3. 14. a Vid. Iacob . Portum contra Ostorod . cap. 1. b Sine lumine supernaturali potenti●… superinfuso . Episcop . disput . 3. c Armin. in Rom. 7. pag. 843. Remonstr . Declar . fidei . cap. 1. §. 14 ▪ Exam. Censur . cap. 1. ●…l . 33. 37. a Psal. 119. 18. 27. 73. 125. 169. Phil. 3. 10. b 1. Cor. 8. 2. ●… Ephes. 3. 19. d Ioh. 104. 14. e 2. Cor. 3. 14. f 1. Cor ▪ 2. 14. Ier ▪ 6 ▪ 10. g 1. Ioh. 5. 20. h Acts 16. 14. i 2. Cor. 3. 17. 18 Lu●… . 24. ●…5 . k Hos. 7. 9. Esay 42. 25. l Iohn 7. 17. Psal. 25 9. 14. Rom. 12. 2. Matth. 11. 25. Ante omnia opu●… est Dei Timore ad ipsum converti , ut eius voluntatem cognoscamus — in tantum non vident in quantum hui●… secul●… vivunt . Aug. de Doctr. Christi . l. 2 c. 5. Deus nos Adiuvat & ut Sciamus , & Am●…mus . epist. 143. Non doctrina extrinsecus insonante , sed inte●…na , occulta , mirabili , ine●…fabili potestate operatur Deus in cordibus hominum & U●…ras Revelationes & bonas voluntates . de Grat. Christi . c. 24 And elsewhere he recants his opinion , Quod , ut praedicato Eva●…gelio con●…tiremus , nostrum esset proprium & ex nobis . Adprosper . & Hilar. lib. 1. cap. 3. m So●… . Armin. Tolet. vid. ●…xam . censur . c. 11. fol. 129. Contr. Iu●… . lib. 6. cap. 23. & cont . 2. Epist. Pelag. lib. ●… . cap. 8. 9. 10. 11. Phil 3. 5. Act. 22. 3. 2. Tim. 1. 3. 1. King. 10. 7. 2. Sam. 14. 32. ●…er 8. 8. Hos. 8. 2. Rom. 2. 13. 17. De arbitris sensus sui Deum pensitant . Tertu . con●… . mar . l. 2. c. 2 Iudicia domestica . Tertull. Apol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Esai . 28. 15. 17. Deut. 19. 19 , 20. 2. Cor. 10 4 , 5. Iam. 1. 21. Luk. 11. 22. Qui se dedebant arma tradiderunt . Brisson . deformul . lib. 4. Mic. 6. 8 , 9. Act. 17. 23. 27. Rom. 2. 15. Tit. 1. 12 , 13. Ester . 1. 8. 1. Cor. 11 14. Hieronym . in 1. Cor. 11. 14. De Coron . mil. cap. 14. De opere mon. cap. Aperte contra Apostoli Praeceptum . Manifesta verba Apostoli in perversam detorquere sententiam . Rom. 5. 12. Iob 14. 4. Psal. 51. 5. Rom. 7. 7. 1. Ioh. 3 4. Psal. ●… 19. 96. Ioh. 3. 20. Ioh. 5. 45. Eph. 4 20. Eph. 3. 17. 4. 14. Psal. 78. 37. * Esay 56. 2 , 6. Heb. 6. 18. Act 11. 23. * 1. Tim. 4. 16. 2. Tim. 3. 14. Tit. 1. 9. Iud. v. 3. 1. Thess. 5. 21. a Psal. 19. ●… . b Psal. 119. 128. c Ibid. v. 140. d Ibid. v. 138. Psal. 19. 7. e Rom 7. 12. 14. f Psal 119 50. Heb 4. 12. g Eccles. 7. 29. h Deut. 32. 5. i Iam. 1. 8. k 2. Tim 3. 13. l Gen 6. 5. Tit. 1. 15. m Col 2 18. n Rom. 1. 18 〈◊〉 . o ●…am . 4. 10. p Dan. 9. 7. q Ezta . 9. 6. Ezek. 16. 63. r Ezek. 36. 31. Gen. 18. 27. Iob 42. 6. s Iob 40. 4. 2. Sam. 6. 22. t 2. Cor. 1●… . 11. u Nehem. 9. 33. x 1. Cor. 11. 31. y Ezra . 9. 13. Psal. 51. 4. z 2. Tim. 3. 8. Tit. 1. 15. * Esai . 5. 2●… . a Prov. 14. 12. b Rev. 3. 17. Hos. 12. 8. Prov. 21. 2. c Arist. polit . lib. 2. cap. 1 , 2. d Eudem , lib. 3. cap. 7. mag . moral . cap. 31. Ethic. lib. z. c. 8. lib. 4. cap. 14. lib. 4. cap. 7 , 8. e Alicubi Quintilia . f De petitione consulatus ad M. fratrem . g Quintil. lib. 12. cap. ●… . h Tertul Apolog. cap. 46. i Luk. 18. 11. 12. Act. 26 5. Ios●…ph . Antiq. lib. 18. c. 2. De Bello Iudaico lib. 1. cap ▪ 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…d . Epipha●…m contra Haeres . lib. ●… . to Haeres . 16. k Prov. 21. 27. Hag. 2. 12. Psal. 51. 5. Gen. 6. 5. Gen. 8. 21. 1. Cor. 7. 14. Esay 1. 4. Prou. 22. 15. Heb. 6. 4. Sacros Scripturae libros ●…ull us inimicus cognoscere sinitur . Aug. de Mor. Eccles●… . l. 1. c. 25. Si voluntatem Dei nosse quisquam desiderat fiat Amicus Deo — Hoc si haberent non essent Haeretici . Idem de Gen. contr . Manich●…os . l. ●… . c. 2. Luk. 22. 25. 1. Pet. 2. 11. Herodot . Lu●… . 11 〈◊〉 . a Rom. 3. 19. b Rom. 11. 32. Gal. 3. 2●… . c Rom. 7. 6. d Gal. 3. 10. 13. 2. Cor. ●… . 7. Mark. 16. 16. 1. Cor. 14. ●…5 . e Hos 6. 5. f Rom. 8. 15. g 2. Tim. 1. 7. h 1. Kin. 18. 44. i Heb. 10. 26. Aristot. Problem . sect . 23. quest . 5. Tertul●…de Anima , cap. 52. 〈◊〉 Ge●…rg . 〈◊〉 . con●… d●… 〈◊〉 〈◊〉 Dei. cap. 4. 〈◊〉 4 ▪ 8 Ioh. 3 5 6. Rom. 5 12 , 16 , 17 , 18. 1. Cor. 15. 17 , 48 , 49. a Omnes in Ada●… 〈◊〉 , quia ●…mnes 〈◊〉 〈◊〉 〈◊〉 . Aug. Traxit 〈◊〉 ho●… , quia unus erat cum 〈◊〉 quo traxit ▪ Aug. ●…p 23. pres●… 〈◊〉 . coll . c. 18. Genus H●…manumin parente ▪ primo ●…elut in radiceputruit . Gregor . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost apud Au●… . vid. Ge●…ard . voss. 〈◊〉 . 〈◊〉 . ●… . part . 1. & 2. c 〈◊〉 Institut . vid. Iacob . Portum . cap 27. Remonst . exam . censur . cap 7. sect 4. Quis ante prodigiosu●… Coeles●…ium Re●…tu praevari●…ationis Adam omne genus 〈◊〉 n●…g . vit 〈◊〉 Vincent . Lirinens advers . Haeres . c. 34. d 〈◊〉 L●…x , & Matrix praeceptorum Dei. Tertul. contra Iudae●…s c. 2. e Possibile a●…●…cile praeceptum . Aug. cont . Iul. l. 3. c. 18. Aug. Enchirid. c 45. a Aug. Retract . li●… . 1. cap. 13. Aquin. Andrad . Orthodox . expli●… . lib. 3. b 〈◊〉 . Iuoledientia . Vivacitas , libido . ●…orbidus , affectus . Aug. deperfect . In●… . c 4 de Civ . Dei. l 14. c 15. 〈◊〉 . 〈◊〉 . l. 4. c. 13 de 〈◊〉 . & con●… . lib. 2. c. 13. Retract . lib. 1. cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Instit. Martyr . 〈◊〉 Anglic. Art. 9. c Ioh 3. 6. d Rom 8. 6 , 7. lam . 3 15. e Rom. 6. 6 Eph. 4. 22. f Colos. 3. 5. g Rom. 7. 23. h 1. Ioh. 3. 8. i Ioh 8 44. k Iam. 3. 6. l Rom 7 24. 1. Cor. 12 8. m Luk 24 45. n Rom. 7. 14. Ioh 4. 24. o Heb 4 12. p Psal. 119. 96. q Luk. 10. 27. r 〈◊〉 Ori●… 〈◊〉 , 〈◊〉 〈◊〉 & 〈◊〉 non 〈◊〉 quam 〈◊〉 〈◊〉 Tertull. de p●…dicit . c 6. s 〈◊〉 con●… 〈◊〉 1. S●…to de natura & grat●…a , li●… 1. c. 3. And●…ad 〈◊〉 . explic . lib. 3. p. 217. ●…er . in Gen. lib. 5. de 〈◊〉 . Inn●…nt . 〈◊〉 excel . 4 〈◊〉 . 4. num . ●…64 . 〈◊〉 . de gratia 〈◊〉 , cap. 5. 〈◊〉 . 〈◊〉 . 〈◊〉 . cap. 8. §. 1. qu●…m 〈◊〉 ho●… 〈◊〉 re●… 〈◊〉 n●… Deus Author 〈◊〉 〈◊〉 〈◊〉 . lib. 2. cap. 7. & 〈◊〉 〈◊〉 〈◊〉 esse dicit . de gratia & lib. Arbitrio . t Rom. 5. 13 , 14 , 20 , 21. u Rom. 2 ▪ 12 , 14. Ro●… . ●… . ●… . 〈◊〉 . ●… . 13. Gal. 3. 19. Phrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notat ministerium Legati . Tarnou . ex●…rcit . biblic . pag. 83. edit . ●… . Heb. 1. 14. Deut. 5. 5. Heb. 8. 6. Heb. 8. 6. Exod. 34. 30. 2. Cor. 3. 7. Deut. 5 25. Heb. 2. 15. Rom. 8. 15. Heb. 12. 18-20 . Ro. 3. 9-19 . 23. Rom. 11. 32 ▪ Gal. 3. 22. Gen. 6. 5. 8. 21. Amama . Antibabaris . biblic . l 2 P. 395. Heb. 4. 13. Mark. 7. 21. Col. 2. 11. 3. 5. 9. Licet facultates non fuerunt per lapsum abolitae , determinatio tamen earum ad obiecta spiritis ▪ alia fuit protinus extincta . Zexman de Imag Dei. cap. 7. Ephes. 4. 17. Rom. 1. 28. Rom. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophilus ad Antolis . l. 1. Rom. 1. 18 , 2 , 22 , 28. 1. Tim. 6. 4. 5. 2. 〈◊〉 . 2. 16 , 23. 1. Tim. 6. 20. 2. Cor. 10 5. Ephes 4. 21. Rom ▪ 8. 7. 1. Cor. 1. 23. 1. Cor. 3. 12. 19. Col. 2. 23. Iam. 1. 8. Ephes. 4. 19. 1. Tim. 4. 2. Tit. 1. 15. Heb. 9. 14. Ier. 17. 9. Ier. 8. 5. Ro●… 2. 4. E●…y 57. 11. 〈◊〉 9. 15. 16. 18. 30. Prov. 22. 15. 1. Cor. 3. 19. Ier. 8. 9. Rom. 1. 21. E●…cles 9. 3. Heb. 3. 12. Psal. 1 c 6. 24. Psal. 78. 18 , 19 , 20 , 12. Mat 15. 19. Heb 4. 1●… . Iam. 3. 6. Ier. 6. 10. Rom. 8. 7. Ier. 2. 27. Neh. 9. 29. Ma●… . 1. 13. Zach. 7. 11. Libertas as Arbi●… perijt qu●…ntum ad Iu●…itam , non quantum ad naturam aut peccatum . Vid. ●…ag . cont . 2. epist. Pelag . lib. 1. cap. 2. & lib. 2. c. 5. & ●…nchirid . c. 30. 31. a Psal. 106. 24. Luk. 6. 14. Exod. 5. 2. b Matth. 23. 37. Act 7. 39. 51. Act. 13. 46. Luk. 7. 30. Luk. ●…9 . 14. c Mal. 3. 14. d Gal. 5. 17. Ier. 2. 25. Esay 30. 15 , 16. Ier. 6. 17. & 7. 27. I●…r . 44. 16 , 17. c Heb. 2. 1. Nehem 9. ●…7 . Psal. 106. 7. & 13. 21. Iob 31. 1. Psal. 29 1. Matth. 20. 15. 2. P●…t 2. 14. 1. Ioh. 2. 16. Iam. 3. 6. 1. Cor. 3 3. Ioh. 8. 44. 2. Cor. 3. 5. 1 Cor. 15. 10. Rom. 1. 24. Iam. 1. 14. Col. 2. 18. Eph. 2 3. Gal. 5. 24. 〈◊〉 in Ioh. 1. 29. Rom. 7. 17. Vid. Scultet . 〈◊〉 . Evang. lib. 1. pag. 87. Epiphan . Hares . l. 2. H 64. Levit. 14. 41-45 Heb. 12. 1. Uid . Glassi●…philolog . Sacram. lib. 1. Tract . 2. pag. 168. Rom. 7. 20-23 . Rom. 6. 3-8 . 11. & 7. 3. 4. Col. 2. 11. Glass●…philolog . Sacr. l. 2. pag. 425 1. Ioh. 3. 9. Ioh. 3. 5. 1. Ioh. 1. 8. Rom. 10. 4. Rom. 3. 20. 21. Phil 3. 9. Ephes. 2. 8. 10. Planè dicimus decessisse legem quoad onera , non quoad Iustitiam . Tertull. 2. Sam. 23. 5. 2. Cor. 8 12. Mal. 3. 17. Hos. 11. 3. Hos. 14 5. Gal. 3. 13. Esay 53. 3. Col. 1. 9. Phil. 2. 13. Phil. 4. 13. Luk. 1. 74. Rom. 7. 22. Psal. 110. 3. Mic. 4. 2. Rom. 5 5. 〈◊〉 Cor. 3. ●…7 . 2. Tim. 1. 7. Ioh. 13. 34. Iam. 1. 25. Matth. 11. 30. 1. Ioh. 5. 〈◊〉 . Ut sentiat se mori . 〈◊〉 . Aug. Confess . lib. 8. cap. 5. Depeccator : merit . & Remiss . lib. 2. cap. 7 8 28. Contra I●…lian . lib 6. cap. 16. Contraduas epist. P●…lag . lib. 3. c. 3. Hicron . ●…p . 8. 9. Fulgent . ad Mon. lib. 1. Psal. 19 12. Pro●… . 20 6. 1. Cor. 4. 4. 1. Ioh. 3. 20. Exam. Censur . cap. 11. §. 6 fol. 132 133. Vid. Aug. de nat . & grat . c. 27. Socrat. ●…ccl . Hist. lib. 5. c. 16. 2. Cor. 12. 7. Ezek. 36. 31. Aug despir . & lit cap. ult . Eccles. 8. 11. Iob 21. 30. Psal. 37. 13. 38. Rom. 8. 23. 2. Cor. 5. 2 , 3 , 4. 2. Cor. 12. 9. K●…liisons survay . li. 6. cap. 5. B. 〈◊〉 opus●… . Tom 1. op 6. Bellarm. de Iustisic . l. 4. c. 10. See this point learnedly stated by D. Reynolds Confer . with Heart . cap. 8. Divis. 4. pag. 525. 528. and by D. Iohn White in his Way to the Church . Digress . ●…7 . Vid. Calvinum hec ●…ore suo , nempe p●…sime & 〈◊〉 tractantem . 〈◊〉 . lib. 3 c. 14. Aug. 〈◊〉 . mer. & remissi . lib 2. 〈◊〉 18. Numb . 19 22. 〈◊〉 . 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 7. 5. Iam. 3. 6. Esay 57. 20. Matth. 15. 19. Esay 66. 8. lib. 1. cap. 7. Prov. 27. 19. 2. King. 8. 13. Mat. 26. 33 , 35. Gal. 6. 1. Matth. 4. 3. 1. Thes. 3. 5. Iam. 1. 14. Ioh. 14. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iust. Martyr . Apol. ●… . Bernard . Quid tibi facturus est Tentator ? Te vince& mundus est victus . Quid tibi facturus est Tentator extranius — Adsit intus castitas , victa est foris iniquitas . — Si non in te inventa fuerit Avaritia , remansit frustra extenta muscipula , &c. Aug. tom . 10. Serm. 9. de Diversis , cap. 9. Non diabolus voluntatem delinquendi imponit , sed materiam voluntatis subministrat . Tertull. exhort . castitat . cap. 2. Vid Aug. contr . 2. cp . Pelag. lib. 1. c. 2. Eos qui soris nobis oppugnant intus vincimus vincendo concupiscentias per quas nobis dominantur . Aug. tom . 3 lib. de Ag●…ne Christiano , cap. 2. * Weems Christian . S●…ag . De●… ▪ 2●… . 27. ●… I●…sum delectabili cibo boletorum venenum . Tacit. An. Boletum 〈◊〉 Avidissime ●…iborum ●…alium 〈◊〉 . Su●…t . Rom. 7. 23. Gal. 5. 17. 1. Pet. 2. 11. Quid est hoc monstrum ? Imperat animus corpori , & paretur , Imperat animus sibi & resistitur , &c. Aug. confess . lib. 8. c. 9. 10. Mark. 9 24. Gen. 25. 22 , 26. Gen. 27. Gen. 32. 24. Gen. 29. 25. Gen. 31 , 36-41 Luk. 23. 39. Gal. 5. 24. 1. Sam. 18. 7 , 8. & 28. 9. Gen. 38. 28. In tota anima , & in toto corpore conditorem habeopacis Deum , quis in me seminavit hoc bellum ? Aug lib. 5. contr . Iulian. cap. 7. Odi quod sum , non sum quod amo , infelix ego , qui in me venenatu●… inimi●…ae arbor is gustum 〈◊〉 c●…ucis ligno digessi Aug. ep . 106. Conflictus licet non sit damnabilis , quia non perficit iniquitat●…m , miserabilis tamen , quia non habet pacem . Aug. de Nupt. & concupis . lib 2. cap. 2. Rom. 8. 7. Iam. 3. 15. Ier 4. 22. 2 Cor. 10 5. Iam. 1. 14. 2. Pet. 3. 17. Gen. 3. 13. 1. Tim. 2. 14. I●…r . 17. 9. Eph. 4. 22. 2. Thes. 2. 10. H●…b . 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Solâ Socordiâ Innocens . Tacit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 2. 3. Prov. 25. 3. Hos. 5. 2. Grande profundum est Homo , ●…uius capillos tu Domine numeratos habes , & tamen capilli eius magis numera●…iles sunt , qu●…m affectus & motus cordis . Aug. Confess . lib. 4. cap. 16. 1. Cor. 14. 24 , 25 Heb. 4. 12. Rom. 15. 16. Ezek. 16. 63. Ezek. 36. 31. Luk. 18. 13. Ezra 9. 15. Psal. 51. 4 , 5. Tertul. de praescrip . advers . Haeretic . c. 39. Rom. 6. 12. Rom. 7. 23. Iob. 8. 34. Rom. 7. 14. Heb. 11. 6. Tit. 1. 15. 16. Iam. 2. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phil. 1. 19. Zech. 3. 2. Esay 30. 21. Heb. 13. 5. Psal. 37. 24. Lam. 3. 22 , 23. Hos. 14. 4. Psal. 23. 6. 1. Pet. 1 5. Iude vers . 24. 〈◊〉 Impi●… ut s●…at Iusius , subsequitur Ius●…m ne fiat Impius . Pravenit , ut Lumen cons●…at , subsequitur ut quod contul●…t servet , pravenit elisum ut surgat , subsequitur elevatum ne cadat , &c. Fulg. de praedest . lib. 1. a Ioh. 1. 29. Rom. 7. 17. Iam. 1. 14. b 1. Pet. 2. 11. Eph. 4. 22. Col 3. 5. Eccles. ●… . 3. 2. King. 9. 20. Rom. 1. 31. 2. Tim. 3. 3 , 4. Hos. 4. 2. Hos. 7. 6. Esay 57. 20. Hos. 4. 8. Eccles. 8. 11. Matth. 8. 28. Mark. 5. 3 , 4. Psal. 2. 3. Psal. 12. 4. Ier 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. Ier. 8. 6. Hos. 4 16. Hos. 8. 9. Esay 57. 10. Ier 9. 5. Gen. 19. 9. Ioh. 8 48 , 59. Luk. 6. 11. 〈◊〉 1 Gen. 4●… . ●…7 . Act. ●… . 3. & 22. 4. & 26. 10 , 11. Gal. 1. 13. Act. 17. 5 , 6. Act. 19. 28 , 29 ●…4 . Act. 22. 22 , 23. Gen. 49. 6 , ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matth. 26. 74. Iob 40. 2. 4. Ionah 4. 9. 1. King. 15. 14. 2. Chron. 16. 10 Princeps Religiosissimus . Hieron . Cle●…ens animus , misericors , communis , in omnes hono●…ificus . Aurel. Victor . Benesicium se accep●…sse putavit , cum rogaretur ignos●…ere . Ambros ▪ orat . ●…un . Theodoret. Paulinus . . I●…e v 9. 2. Tim. 2 ▪ 25. Gal. 6. 1. Exparte nostro●…um leguntur Hom●…es adolescentes , parum docti , & parum Cau●… ; ab Ar●…anis autem missi senes , 〈◊〉 , & 〈◊〉 valen●…es , ade●…que 〈◊〉 facile s●…periores Sulp. 〈◊〉 . lib. 2. Eph. 4 26. Cameron de Ecclesia , pag. 15. Odia Haereditaria 〈◊〉 . — 〈◊〉 rebelles seditione rogi . Stat. Liv. Ionah 4. 9. Psal 77. 9 , 10. Iam. 5. 11. Iob 10. 3. Ier. 20. 14 ▪ 18. Exod. 5. 21 , 22. Ezra . 9. 13. Levit. 26. 40 , 41. Lam. 3. 39 , 40. Mic. 7 9. Exod. 9. 17. 7. 23. 10. 11. 14. 23. 2. King. 6. 33. Esai . 58 3. Mal. 3. 14. 1. Sam. 28. 6 ▪ 7. * 20 Anno Imperij Dioclesiani exacto amb●… imperatores cons●…ntientibus animis imperio se abdicarunt ; publicè pro●…itentes se moli negotiorum 〈◊〉 : sed apud ●…os quibus arcana s●…i pectoris crede●…ant , id ex 〈◊〉 sacere se ●…tebantur . Quia enim ne●… Christian●…s 〈◊〉 , ●…ec praeconium Christiani nominis extinguere possent ; se nec Imperio velle f●…ui . 〈◊〉 〈◊〉 . Tom. 2. De Dio●…lesiano & Maximiniano Herculeo . Ier. 2. 27. Ioh. 8. 9. 2. Chron. 36. 16 Ier. ●… . 13 , 14. Psal. 68. 18. 2. Cor. 10. 5. Psal. 119. 128. Act. 3. 2●… . Act. 9. 6. Esai . 1. 3. Ier. 8. 6 , 7. Esai . 42. 25. 2. Pet. 2. 16. Esai . 1. 2. Deut. 3●… 1. ●…er 2. 12. Ier. 6 19. Mic. 6. 2. Rom. 8. 21 , 22. Ier. 4. 22. 1. Ioh. 5. 20. 2. Cor. 3. 5. Arist. Eth. lib. 6. Act. 17. 22 , 23. Rom. 1. 21 , 25. Rom. 1. 18 , 28. 24. 26. 29. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. in pro. em . lib. de Spiritu Sancto . Scripturas 〈◊〉 〈◊〉 sua diversitate communes . Aug. Ep. 253. Evangelium pertrabunt ad sententiae suae praecipitium . Iustin martyr Epist. ad Zenam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophil ad Autol. lib. 1. Act. 11. 23. Esay 56. 3. Heb. 6. 18. 1. Pet. 5. 8. Luk. 4. 13. Iam. 4. 7. Bos lassus fortiùs figit pedem . Plus Romae negotyfuit cum semiru●…d Carthagine , quàm cum integra . Flor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ethic. lib. 2. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhet. lib. 1. Eccles. 1. 8. Omnis peccator peccat in su●… aeterno . Greg. Gen. 8. 21. Amama Antibarb . biblic . l 2 p. 403. Hab. 2. 5 , 6. Esay 5. 14. Prov. 30. 15 , 16. 1. King. 18. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet 4. 4. Iude v. 13. Esay 57. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 4. 19. Rom. 1. 27 , 29. Eccles. 1. 6 , 7. Ier. 9. 5. Esay 5●… . 10. Rom. 6. 21. Esay 55. 2. Ier. 2. 11 , 12. & 7. 8. Esay 30. 5 , 6. Hos. 8 ▪ 7. Hab. 2. 45. Inter vivacitatem & Libidinem . Aug contr . Iul. lib 4. cap. 14. Anima non senescit . Scal. de sub . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. de Anim. l. 1 c. 4. Numb . 31. 16. Mic. 6. 5. Ioh. 3. 6. Iob 14. 4. Iam. 3. 11 , 12. Tertul. de Testimon . animae . c. 3. Nec mirum , nec iniustum quòd Radix proserat damnata damnatos . Aug. cont . Iul. lib. 3. cap. 12. Ex olea semine non fit nisi oleaster . Aug. de nupt . & concup . lib. 1. c. 19. Iam. ● . 15. Dan. 4. 27. Ezek. 18. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Remonstrant . in exam . censurae . cap. 7. ●…ol . 85. — non est lex aequior ulla — Quàm necis Artifices Arte perire sud . Poenalis vitiositas . Aug depersect . Iustit . c. 4. Rom. 5. 12. Gen. 5. 3. Florus . a Intensive Maius est peccatum actuale quam originale . Aquin. p. 3. q. 1. ●…rt . 4. c. A theologis nos●…ris minimum omnium peccatorum censetur . Andrad . Orthodox ▪ explic . lib. 3. Omnium peccatorum levissimum si ipsam per se criminis rationem intuearis . Idem in de●…ens ▪ ●…id . Trident. lib. 5. part . 1. b Lumbard . dist . lib. 2. dist . 33. Scot. Ibid. Bonavent . Ibid. q. 2. Durand . qu. 3. Aquin. part . 3. qu ▪ 1. art . 4. ad 2. Bellar. lib. 6. c. 4. c 〈◊〉 non renatis in peccatum imputatur potius quàm revera & propriè peccatum est Stapleton . de Iustis . lib. 3. cap. 3. Falsum est concupiscentiam quae in nobis manet esse peccatum originale . Becan ▪ Opuscul . de Authore peccat . c. 4. Bellarm. de Amiss . grat . & statupeccati . lib. 5. cap. 5. 7. 89. Greg. Val. to . 2. disp . 6 qu. 12. p. 1. §. 5. 6. Soto de natura & gratia , lib. 1. cap. 10. Durandus & privationem Iustitiae & concupiscentiam peccatum hoc esse negat , & quod sit Reatus seu dignitas contendit . lib. 2. distinct . 30. qu. 3. d Quamvis in decalogo prohibeatur , peccatum tamen non est . Staplet . de Iustif. lib. 3. c. 5. Omnem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse peccatum nonest verum . Bellar. de Stat ▪ peccati . lib. 5. c. 14. e Staplet . de Iustif. l. 1. c. 13. Greg. Val. to . 2. disp . 6 ▪ q. 12. p. 1. § 4. & qu. 13. p. 1. f Aug. opere poster . con . Iul. lib. 2. c. 16. g Epist. 106. h De Re●…iss . peccat . l. 1. cap. 8. 9. 13. De natura & gratia . c. 9. De peccat . Orig. c. 14. i Cont. Iul. lib. 3. c. 3. k De Remiss . peccat . lib. 3. cap. 2. l De peccat . merit . & Remiss . lib. 3. cap. 2. m Cont. Iul. lib. 3. cap. 5. n De peccat . Orig. cap. 33. de Nupt. & Conc. lib. 2. c. 25. o Cont. Iul. lib. 5. cap. 3. p Vid. Prosper . advers . collat . Aug. cont . Iul. lib. 2. cap. 1. Gerard. voss. Hist. Pelag. l. 2. part . 2. Latium de Pelag ▪ lib. 1. part . 4. cap. 1. 2. 3. 4. a Sociniani . vid. Iacob . ad Portum . cont . Christoph . Ostorod . cap. 27. Anabaptist●… in a Dialogue of Predestinat . Remenstrantes in nupera illa & sane pessima pro fidei su●… confessione apologia , delirijs Anabaptisticis & socinianis refertissima . cap. 3. & 7. Inter pontificios Pighius peccatum originale inh●…rens & connatum negavit : Imputativum tamen agnoscit & probat . b Iob 14. 4 Gen. 6. 5. & 8. 21. Ioh. 3. 6 Psal. 51. 5. Rom. 5. 12 , Ephes. 2. 3 Rom. 3. 23. Gal. 3. 2●… . 1. Cor. 15. 18. 19. 49. Vid. Gerard. Voss. Hist. Pelag. l. 2 part . 1. Thes. 2 & Bellar ▪ de stat●… peccati . l. 5. c. 4. c Qui negat omnes homines primorum hominum peccato nasci obnoxios , ipsa Christianae fidei subvertere firmamenta conatur . Aug. cont . Iulian. lib. 1. c. 2. d Uid . Uoss . Histor Pelag. lib. 2. part . 1. Thesi. 6. Aug. cont . Iul. l. 1 c 23. e Infantes Baptizari●… remissionem peccatorum secundum regulam universalis ecclesiae con●…itemur . C●…lestius Pelag. apud Aug. de peccat ▪ original . lib. 2. c. 5. f Artic. 9. g Contr. Iul. li. 1. a Anabaptists in their Dialogue of Predestination . Nec Scriptura , nec veracitas , nec sapientia , nec bonitas Divina , nec peccati natura , nec ratio iustitiae atque aequitatis permittunt , ut dicamus , Deum posteros Adami revera censuisse eiusdem cum Adamo peccatireos . Remonstr . Apol. seu Exam. Cens. ca. 7 sect . 4. fol. 84. b Cum Rem●…nstrantes Adamum morti aeteraae [ Sive ut supra dicunt Aeternae poenae damni ] obnoxium factum fuisse dicunt cum poster is omnibus , non volunt mortem istam eodem prorsus modo inflictam fuisse utrisque tum Adamo ●…tum posteris , sed volunt eam inflictam fuisse Adamo ut transgressori-In posteros vero ejus propagatam propter conditionem natur●… ejusdem quam ex Adamo peccatore trahunt . Ibid. cap 4. fol. 57. c Iidem in Confessi . seu declaratione sententiae circa articulos fidei . cap. 7. §. 4. Corvin . contr Molin ▪ cap. 10. ad §. 4. & expressius cap. 8. ad §. 1 , 2 , 3. Pigh . contr . d Respons . ad Epistolam Walachr . pag. 88. In Apolog. seu Exam. Censur . ca. 7. §. 4. fol. 85. poenae non peccati respectum habetista car●…tia , Corv. cont . Molin . cap. 8. pag. 122. e Corv. ibid. pag. 122. 126 , 127 , 128. Malum culpae non est quia nasci plane est involuntarium : Et si malum culpae non est , nec potest ●…sse malum poenae , &c. Apol. ca. 7. fol. 84. 8. David did not sinne in being conceiv'd and borne , ergo thereby he had no sinne . Anabaptists in their Dialogue . atque hoc erat Pelagi●…rum argumentum . Argui non debent quae vitari non possunt . Aug De natura & gra●… . cap. 12. Infans aliud nisi quod natus est esse non potest , adeoque nec reus est dum Hoc est quod nascitur . Aug. cont . Iul ▪ lib. 3. cap. 12. Our Divines unanimously withstand the doctrine of the Papists in this Point , that Concupiscence is naturall and not sinfull . Whitak . De peccat . orig . lib. 3. Field of the Ch. lib. 3. cap. 26. Bishop Whites desp . 24. f Lex prima cessabat primosoedere per inobedientiam primi hominis rupto , cessabat etiam obligatio ad obedientiam ed lege praescriptam . Lex aut ad obedientiam obligat , aut ad poenam ; cum itaque homo jaceret sub maledictione ad obedientiam ampl●…s non obligabatur , quia ab eo coli amplius Deus non vol●…bat . Corv. contra Molin . cap. 8. ad §. 8. pag. 122. Remonstrantes negant actus illos qui sequuntur privationem divinam esse formaliter peccata , non negant quidem mate●…aliter peccata dici posse , qua●…nus Actus sunt difformes voluntati divinae , at negant cosformaliter esse peccata quaescil . ad p●…nam valide obligent eos à quibus fiunt , &c. In Apolog. seu Exam Censur . cap. 7. fol. 86. ●… Ibid. fol. 83. b. Si Deus mortem temporalem comminatus fuisset Adamo , eiusque posteris , necesse fuisset Adamum eiusque posteros ex morte ista iterum resurgere , & postea in 〈◊〉 cruciatus praecipitari : De quo sane Scriptura ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem meminit . De ijs qui Evangelium & apertam vitae aeternae promissionem respuunt ac reijciu●…t ita loquitur Scriptura , de Adamo eiusque poster is nec volam habet nec vestigium . Deus non omnibus peccatis , id est , peccatoribus , adsignavit ●…ternam poenam sensus & damni . Ibid. cap. 7. 〈◊〉 . 90. h Uitium illud defectus est non peccatum . Corv. contr . Moli . ●… 8. ad §. 14. p. 128. i De Gratia Christ. c. 14. k Exam. Censur . c. 7. fol. 86 p. 8 & Pelag. apud Aug. De natura & gratia . cap. 12. l Exam. Censur . cap. 5. fol. 57. 8. m Ibid cap. 7. fol. 84. 8 & Pelag. apud Aug. cont . Iul. lib. 3. cap. 12. n Ibid. in Exam. o Exam. cap. 7. fol. 85. 86. p Ioh. 3 6. Rom. 6. 6 , 7 , 24. Gal. 5. 17. Col. 3. 5. Rom. 7. 23. q Poenalis vitiositas , de perfect . Iustit . cap. 4. Inobedientia , de Civit. Dei. lib. 14. cap. 15. Libido , contra Iulian li. 4. c. 14. Morbidus affectus , de Nupt. & Concupis . lib. 2. cap 31. Retract ▪ li. 1. ca. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iust. Martyr . Ep. ad Zenam . r Articul . 9. s Magist. Sensent . lib. 2. distinct 30. Aquin. 1●… . qu. 82. art . 1. Driedo de Gratia & lib. Arbit . lib. 1. Tract . 3. part . 4. memb . 2. pag. 154 , 156. Greg. Arim. lib. 2. dist . 30. qu. 1. Bonavent . li. 2. Distinct. 30. par . 2. quest . 1. Andrad . Defens . Concil . Trident. lib. 5. & quamplures alij . t Psal 19. 7. Rom. 7. 14. u Math. 7. 18 Absit ut sit in aliquo vera virtus qui ipse Iustus non est . Aug. contr . Iul. l. 4. c. 3. x Deut. 6. 5. Luk. 10. 27. Lex etiam origines delictorum , id est , concupiscc●…tias & voluntates non minus qu●…mfacta conde●…nat . Tertul de pud●…cit . c. ●… . y Rom. 5. 6. a Ex prima bomi●…s mala voluntate contractu●… , factum est quodammodo Haereditarium . Aug. Retract . lib. 1 cap. 13. b Voluntas Adae reputatur nostra Aquin p. 3. q. 84. ar●… . 2. ad 3. & 12. q. 81. art . ●… . in corp . Andrad . Orthodox . explicat . lib. 3. Eodem modo omnium voluntates in illo conclusae censentur quo & naturae . c Vid. Aquin. ●…2 qu. 79 art . 1 in C. & q. 74 art . 3. C. & Aristot. Eth lib. 3. c. 5. d Arist. Ethic. lib. 1. cap. vlt. e De lib. Arbit . lib. 3 c. 22. Retract . l. 1. c. 13 de vera Relig. c. 14. f Non ex toto vult , non ergo ex toto imperat . Et iterum , non u●…tque plena imperat . Et ideo sunt duae voluntates , quia una earum t●…ta non est & hoc a●…est 〈◊〉 ▪ quod al●…eri dee●… Confess . lib. 8. c 8 9. g Si voluntas renatorum omni ex parte inimica esset concupiscenti●… , eam è suo regno omnem exterminaret . Whicak . cont . Staplet . de Iustif. lib. 3. cap. 3. Peccatum car●…s & vere peccatum . Fulg. de grat . Christ c. 15. Vid. Aug. de peccat . mer. & remiss . lib. 2. c. 4. de nupt . & concupis . lib. 2. cap. 24. contr . Iul. lib. 2. c. 3. 4. 5. & lib. 4 c. 2. lib. 5. c. 3. 7. lib. 6. c. 15. 19. Vide Staplet . de Iustis l. 2. c 14. 1. Ioh. 3. 4. Rom. 7 23. Gal. 5. 17. Rom. 6. 23. Ephes. 2. 3. Rom. 7. 13. Eccles. Gen. 1. 3●… . Rom 7 ▪ 15. Prov 7. 11-21 . Rom. 7 18-21 . Matth. 15. 19. Iam. 1. 14. Iam. 3. 15. 1. Ioh. 3. 8. Iam. 3. 6. Ioh. 8. 44. Aug. Tract . 49. in Iohan. Quando libido vincit , vincit & diabolus . Id. contr . Iul. lib. 5. cap. 7. 1. Pet. 2. 24 ▪ Gal 5 24. Rom. 6 5. 6. Act. 2. 38. Col. 2. 11 , 12. Aug d. peccat . merit & remiss . lib. 1. cap. 16. 17. 24. 26. 28 34 39. lib. 2. cap. 26. 27. 28. l. 3. c. 4. de nupt . & concupiscent . lib. 1. cap. 20. lib. 2. cap. 33. contr . Iul. Pelag. l. 3. cap. 2. 3. lib. 6. c. 16. & locis alijs infinitis . Fulgent de Incarnat . et gratia Christi . cap. 15. Prosper . contr . Coll. cap. 18. Voluntarium aliquid dicitur quid est d● voluntate . Ab aliquo autem dicitur esse aliquid dupliciter . Directe , quod scil . procedit ab aliquo in quantum est Agens , indirecte , ex 〈◊〉 ipso quod non agit sicut subr●…e ▪ 〈◊〉 navis dicitur esse a Gubernatore , in quantum 〈◊〉 〈◊〉 gubernando , &c. Aquin. 1. 2 ▪ qu. 6. ar . 3. Peccatum originale est voluntarium 〈◊〉 voluntate primi parentis — quod sufficit ad peccatum original , quia non est personae , s●d naturae peccatum . Al●aret . de Auxil . Grat. lib. 6. d. sp . 44. num . 15. * Pontificij ex hac parte sunt novatoribus modestiores , qui Adamum seipsum privasse docent & probant . Andrad . Orthodox . explicat . li. 3. & apud ipsum Ferrariens . in Tho. contr . gent. lib. 4. c. 32. a Fit in Homine Iustus ordo naturae , ut anima subdatur Deo , & Animae Caro. Aug. de Civ . Dei lib. 19. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom . l. 6. & paedagog . lib. 1. c. 13. b Sicut caecitas cordis — & peccatum est quo in Deum non creditur , & poena peccati qua cor superbum dignâ animadversione punitur , & causa peccati , cum mali aliquid caeci ▪ cordis errore committitur , ita concupiscentia carnis , & peccatum est , quia inest illi inobedientia contra dominatum mentis , & poena peccati quia reddita est merit is inobedientis , & causa peccati , defectione consentientis , & contagione nascentis . Aug. cont . ful . lib. 5. cap. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. ad pop . Antioc . Hom. 2. Iam. 1. 13. ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ad pop . Antioc . Hom. 4. * Rom 7. 20. 1. Chro. 21. 1. 2. Sam. 24. 10. Psal. 51. 7. Esay 48. 8. Iob 31. 1. Psal. 39. 1. Gen. 39. 10 , 12. Psal. 101. 3 , 4 , 7. Exo 34. 12-16 . Prov. 4. 23. Num. 15. 38. Deut. 11. 20. Prov. 6. 20 , 2●… . Lev. 14. 41-45 . Iosh 9. 21. Num. 31. 18. Iosh. 17. 13. I●… renascentibus 〈◊〉 , in pro●…cientibus minu●…tur , in resurgenti●…us ●…ollitur . Aug. con●…r . Iulian. lib. 6. cap. 16. Heb. 12. 1. Heb. 10. 36. Num. 13. 29 , 33. Quicquidinde minuitur ▪ hinc cres●…it . Hieron . ●…p . 21. Eph. 4. 14. Iam. 1. 14. 1. Tim. 3. 14. 1. Pet. 2. 15. ●…ude v. 11. Heb. 11. 25. Deut. 29. 19. Iudg. 4. 18-21 . Esay 57. 10. Ier. 44. 17. Hos. 2. 5. Mal. 1. 13. 3. 14. Esay 58. 3. Mic. 2. 7. Ioh. 11. 47-50 . Percrebuerat Oriente tote vetus & constans opini●… , esse in fatis , ut eo tempore Iudaed profecti rerum p●…tirentur . Sueton. in Uesp●…si . cap. 4. Pluribus persuasi●… ine●…at , a●…iquis sacerdo●…um literis contineri , eo ipso tempo●…sore vt v●…l sceretoriens , 〈◊〉 . Iud●… 〈◊〉 po●…irentur ; quae ●…mbages 〈◊〉 & Titum 〈◊〉 ▪ ●…acit . Histor ▪ liv 5. 〈◊〉 non dissimili crrore notaver●…t 〈◊〉 〈◊〉 . d. Bello Iud●…co . lib. 5. cap. 12. Numb . 31. 16. Mic. 6. 5. Iona. 4. 4. 8. Iudg 16 16. Rom. 13. 14. 1. Ioh. 2. 15 , 16. ●…am . 4 4. Ro●… . 6. 19. Ephe. 4. 20 , 21. Heb. 3. 13. 2. Thes. 2. 10 , 11 Psal. 1. 1. Tacit. Gal. 1. 16. Act. 16. 19. Deut. 12. 30. Prov. 5. 8. Ioh. 10. 4 , 5. Gal. 1. 8. 1. King. 13. 18. 24. Heb. 11. 25. Rom. 8. 2. 2. Cor. 12. 7 , 8. Deut. 22. 25-27 Rom. 7 ▪ 20. Iam. 5. 16. 1. Ioh. 2. 15. Iam. 4 ▪ 3 , 4. Prov. 30. 8 , 9. Hos. 13. 6 , 7. Num. 22. 22. Num. 31. 8. 1. Cor. 9. 27. Gal. 3. 10. Heb. 12. 20. Deut. 5. 25. Exod. 34. 30. Act. 15. 10. Gal. 5. 3. Volui & seci : Non pen●…riâ , sed fastidio iustitiae . Nec eâre volebam frui quam furto appetebam , sed ipso furto , & peccato . Non erant formâ necsapore illecebrosa . Nequissimi adolescentes ▪ Confrictione sociorum animorum accendebam prurisū cupiditatis 〈◊〉 . Nocteintempestiva . Ingentia onera . Non ad nostras epulas , sed proiscienda porcis , solâ nos iniquitate epulari . Risus erat quasi titillat●… corde quod fallebamus eos qui haec à nobis fieri non putabant . Ex lud●… & 〈◊〉 nocend●… 〈◊〉 . Esai . 55. 2. Ier. 2. 11 , 13. Hos. 8. 7. Esai 30. 5. Rom. 6. 11. Aug. demenda . ad Consenti●… . Quamvis viden●… 〈◊〉 cor●… & r●…tio vi●… 〈◊〉 servit , nullo 〈◊〉 — 〈◊〉 virtu●…es quas si●… videtur — Nisi ad Deum 〈◊〉 , etiam ipsae 〈◊〉 su●…t potius quam virtutes . lib. 19. cap. 25. Non 〈◊〉 qui 〈◊〉 pauperi 〈◊〉 Deosae●… , 〈◊〉 sunt vitia virt●… thu●… ; 〈◊〉 est 〈◊〉 〈◊〉 operib . To. 4. c. 7. 2. Cor. 8. 5. Phil. 4 18. t Eadem opera hominum , sicut causas habuerint bonas vel malas , nunc sunt bona , nunc mala , que non sunt per se ipsa peccata , &c. Aug. contr mendacium ad Consent . li. 2. c. 7. Mic. 6. 6 , 7 , 8. See Dr. Vsshers Answer . cap. 11. pag 466-472 . Mr Boltons Directions . pag. 149-154 . Down●… . Wa●…s . part . ●… . li. 1. ca. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom . lib. 4. Vid. Aug. De natura & grat ▪ cap. 57. & 69. De Gratia Christ. contr : Pelag . & 〈◊〉 . l. 1. ●… . 13. & 26. cont . 2. epist. 〈◊〉 . lib. 3. cap. 5. Aug. de morib . Man●…ch . lib. 2. ca. 13. & ep . 120. Revel . 1. 6. Matth. 23 19. Vid. Aug. epi. 48. & cont . Iulian. Pelag. lib. 4. ca. 3. De Nupt. & Conc. lib. 1. ca. 3. Retract . li. 1. c. 3. 1. King. 21. 19. 2. King. 10. 3●… . Ezek. ●…9 . 18 , 19 , 20. Esai . 58. 3. Mal. 3. 14 , 15. Iob 21. 14 , 15. Ezek. 3●… . 20. Matth. 6. 2. 5. Illud constat inter omnes veraciter pios neminem sine vera pietate , id est , veri Dei vero cultu , veram posse habere virtutem : nec eam veram esse quando gloriae servit humanae : eos tum qui Cives non sunt civitatis aeternae — Vtiliores esse terrenae civitati , quando habent virtutem vel ipsam , quàm si nec ipsam , &c. Aug. De Civ . Dei. li. 5. cap. 19. Ioh. 5. 7. Act. 8. 22 , 23. 2. King 10. 30. Hos. 1. 4. ●…ona 4. 1 , 5. Ier. 17. 16. 28. 6. Amos 5. 21 , 22. 1. Tim. 1. 13. Phil. 3. 6 , 7 , 8. Gal. 5. 17. 1. Cor. 2. 6. Mal. 1. 6. Act. 14. 17. Psal. 36. 9. Act. 17. 25. 28. Lam. 3. 21. 1. Cor. 6. 20. Heb. 2. 12. Eph. 5. 32. Gen. 18. 25. Heb. 12. 2●… . Esal . 33. 14. Luk. 14. 31. Revel 2. ●…1 . 2. Pet. 3. 〈◊〉 Rom. ●… . 2. 2. Cor. ●… . ●… . le●… . 31 33. 31. ●…0 . Eph. 4. 30. Revel . 11. 10. Rom. 3 19. Deut. 5. 25. 2. Cor. 3. 7. 2. Thes. 2. 8. Esai . 11. 4. Hos. 6. 5. Esai . 33. 14. Heb. 2. 15. 10. 27 Gen. 3. 10. Rom. 8. 15. 2. Tim. 1. 7. Matth. 8. 29. Lam. 3. 40 , 43. Mic. 7. 9. Psal. 51. 4. Ezra . 9. 13 , 15. Dan. 9 7 , 8. 1. Cor. 11. 32. Amos 4. 12. Esa. 16. 8. Ephe. 2. 3. Ioh. 3. 36. Gal. 3. 13. Rom. 8. 20. Gen. 3●… 7. Ier. 12. 4. Illodie mori cepernn●… quo Mortis Legem qua i●… seniu●… veterascerent ceperunt . Aug. Eph. 2. 17 , 19 4. 18. Deut. 28. 65. Rom. 1. 24. 26. Hos. 4 3. Matth. 13. 13 , 14 2. Thess. 2. 11. Peccatum quod i●…ultum videtur habet poenam p●…dissequam , ut nemo de ad●…isso nisi amaritudine doleat , aut caecitate non doleat . Aug. Iob. 12. 20. Esay 29. 13. 14. Revel . 2. 5. Ezek. 3 26. Amos 5. 13. Math. 13. 12. 13. Rom. 11. 8. Act. 14. 16. Act. 17. 30. Rom. 1. 28. Act. 4. 27 , 28. Gen. 50. 20. Deut. 2. 30. 1. Sam. 2. 15. 1. King 12. 25. Esai . 19. 14. Deus inclinat voluntates quecunque voluerit , ●…ve ad bona pro misericordia , sive ad mala pro meritis , Iudicio utique suo , aliquando aperto , aliquando occulio , semper Iusto . Cont. Iul. lib. 5. cap. 3. Non per patientiam tantum , sed per potentiam . Ioh. 13. 2. Luk. 22. 6. Math. 26. 25. Ioh. 13. 27. 28. 1. King. 22. 22. 2. Thes. 2. 11. 12. 2. Cor. 4. 4. 1. Cor. 1. 30. 1. Pet. 1. 18. Esai 35. 10. Ioh. 3. 36. 1. Cor. 1. 18. Eph. 4. 30. Rom. 8 23. Col. 3. 3 , 4. 1. Ioh. 3 2. Rom. 1. 18. * . a Aliud est non habere peccatū , aliud nō obedire desiderijs ●…ius : Aliud est , Implerequod praec●…ptum est , non concupis●…es , aliud est per quendam abstinentiae ●…natum salte●… id agere quod item scriptum est , post concupiscentias tuas non eas , &c : Aug ▪ de natura & gra . cap. 62. Non sic manet peccatum ut eius non sit ●…acta remissio , sed manet in vet ●…state carnis tanquam superatum & peremptum , si non illicitis consensionibus , quodammmodo reviv●…scat . Id. depec . mer. & Remiss . l. 2. c. 28. b Mortale corpus dicens totū hominem significat . Ambrose in loc . Gen. 6. 5 , 6. Gen. 8. ●…1 . a Carthusian . Cornel. à lapide . Pighius . Greg. de val . To. 2. Disp 6. qu. 12. punct . 1. sect . 6. b Tarnou . Exerc. biblic . Ios. 17. 18. ●… Numb . 14. 17. 18. 19. Hos. 11. 9. Mal. 3. 6. Heb. 12. 1. An●…os 2. 13. 1. Ioh. 5. 6. Gal. 5. 24. 1. Ioh. 3. 9. Rom. 6. 7. 7. 1 , 4. Gal. 5. 1. Eph. 2. 1. Heb. 9. 14. Phil. 3. 10. 1. Ioh 1. 7. Heb. 6. 6. Rom. 6. 9 , 10. Rom. 7. 4. 2. Cor. 5. 15. Tertul. de pudicit . cap. 17. Non dicit ne Tyrannidem exerceat , sed ne regnet . Illud enim est illius proprium , hoc vero nostrae mentis . Theodoret. Rom. 7. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. 〈◊〉 . 7. 14. ●…5 . 1. King 21. 10. Adam ve●…didit 〈◊〉 , ac per hoc omne sem●… subjectum est peccato . Ambros. in Rom. 7. Rom. 8. 20. Ven●…ndatus in 〈◊〉 transgressione Aug ▪ con . 2. Ep. Pel. l. 1. c. 10. Ios. 9. 23. Ios. 17. 13. Luk. 1●… . 22. Rom. 6. 6. Col 3. 5. Matth. 16. 18. Esai . 28. 15. 1. Cor 6. 20. 1. Pet 1. 18 , 19. Ioh. 17. 6. Ioh. 14. 30. 〈◊〉 〈◊〉 ti 〈◊〉 ●…at qui 〈◊〉 nigat . Luc. Revel . 2. 17. Esai . 56 5. Gal. 4. 19. Eph. 3. 15. Eph. 1. 14. 4. 30. Rom. 8. 16. 1. Ioh. 3. 24. 1. Ioh. 4. 13. 1. Ioh 5. 8. 1. Ioh. 3. 8. Mal. 3. 2 , 3. Mal. 4. 2. 2. Cor. 2. 14. Ephes. 2. 17. 1. Pet. 3. 19. Tit. 2. 14. 1. Cor. 1. 30. 1. Ioh. 5. 10. Esai . 54. 1. Rom. 7. 4●… . Ephes. 5. 27. Heb. 6. 6. Luk. 2. 32. Ioh. 1. 9. Numb . 24. 17. Mal. 4. 2. Non sumus certi Testimonium illud non esse à Diabolo . Cornel. a Lapide in Rom. 8. 16. Ioh. 14. 26. Ephes. 3. 16. Heb. 13. 9. Luk. 11. 21. Rom. 7. 23. Ezek. 36. 26 , 27 Col. 3 5. 12. Rom. 6. 13. Psal 119 24. Eph. 6. ●3 . Rom. 7. 23. Ier. 31. 33. Ioh. ●6 . ●1 . 2. Cor. 5. 17. Eph. 2. 3. 1. Pet. 4. 3. Ioh 1. 13. Rom. 7. 5. 1. Thess. 4. 5. Rom 1. 26 , 27. Gal 5. 24. Iona. 4. 9. 2. Chro. 16. 10. 2. Tim. 3. 3 , 4 , 5. Heb. 11. 25. 2. Pet. 2. 15. Ephe. 2. 2. Iam. 1. 14. Deut. 4. 19. Deut. 13. 5. Luk. 11. 22. 2. Cor. 10. 4 , 5. 1. Ioh. 2. 16. a Rom. 6. 6. Eph. 4. 22. Col. 5. 9. b 1. Cor. 3. 3. Ioh. 1. 13. 1. Pet. 4. 2. c Rom. 6. 2. d 2. Cor. 5. 15. e Gal. 5. 24. f Col. 3. 5. g Tit. 2. 12. h Math. 16. 24. i Heb. 12. 1. k Math. 5. 29. 30 l Act. 14. 16. m Iam. 1. 14. n Eph. 5. 28 , 29. o Rom. 7. 4 , 9. Rom. 1. 29. 2. Pet. 2. 14. Hos. 9 ▪ 7. Zeph. 1. 12. Psal. 66. 18. Hos. 4. 8. Mic. ●… . 1. Ezek. 33. 31. Rom. 6. 19 , 20. Esai . 5. 18. Dan. 4. 27. Act. 26. 18. Col. 1. 13. Rom. 6. 14. 1. Cor. 15. 56. 1. Ioh. 3. 9. 1. Pet. 4. 18. Admodum piè & ●…re suo ●…octissimè controversi 〈◊〉 hanc exp●…divit sua●… memoriae 〈◊〉 〈◊〉 Abbot Epis●…us 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 diatrib . cap. 21. Heb. 4. 12. 13. Prov. 16. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A●…ist . Polit. li. 5. cap. 8. Qui modi●…a spernit , paulatim decidit . Aug Consess l. 9. ca. 8. a Apud Persas persona regis sub specie ma●…estatis ●…culitur . Iust. lib. ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A●…st . de mundo . 1. Sam. 28. Arist. 〈◊〉 . lib. 1. cap. 8. 1. Tim. 1. 13. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. 〈◊〉 〈◊〉 . 〈◊〉 ▪ 〈◊〉 . 5 〈◊〉 . 〈◊〉 . 〈◊〉 . ●…5 . Ro●… ▪ 7 1●… . Rom. 1●… . 14. ●…am 4 3. Psal 51 5. Rom. 7. 23. 2. Cor. 12. 8. Ier. 10. 25. Psal. 10. 4. Hos. 4. 1. Matth. 25. 42. Mal 3. 18. Eccles. 9. 2. Mark. 10. ●…0 . 2. King. 8. 13. 2. King. 10 16 ●…ing 21. 27. Ma●…k . 6. 20. Ioh. 5. 35. 2. Pet. 2. 20. Gen. 20. 6. 2. Co●… . 12. 7. 10. Math. 10. 21. Habent nonnulla munera fi●… 〈◊〉 , sed non perveniuat ad regnum promis●…um . Aug. De Civ . Dei. lib. 16. ●… p. 34. Psal. 119. 140. a Psal. 119. 128. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Clem. Alex. strom lib 4. b In he●… major 〈◊〉 〈◊〉 , quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ od●…rum 〈◊〉 〈◊〉 〈◊〉 , ●…tem pro Dei 〈◊〉 〈◊〉 〈◊〉 . 3. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Rhet. li. 1. Ut perfectae fidei & obsequelae est obedientiam diligere & id quod quis agit affectu charitatis implere , & necessita●…em agendi amantis voluntate praecurrere : ita & magnae innocentiae est iniquitates non modo non agere , sed od●…sse , quia interdum non [ legendum nos ] ab his metus & terro●… aver . tit . Hilar. in Psal. 119. mem . b Quis coram Deo innocens invenitur qui vult ●…ieri quod vetatur , sisubtrahas q●…od timetur ? quantum in 〈◊〉 ●…allet non●…sse 〈◊〉 peccata prohibentem atque punieutem . Qui. ge●…nas me●…it , non peccare 〈◊〉 sed ar dere ; ille autem peccare ●…tuit , qui peccat●…m ipsu●… sic ut g●…bennas odit . August . Epist. 144. Mallet si fieri posset nun esse quod ●…eat , ut liberè 〈◊〉 , quod occuliè deside●…at . Id. de ●…at . & grat . c. 57 non fit in corde quod fier●… videtur in op●…re , qu●…ndo mallet homo non fa●…ere , si posset impune . Id. cont . 2. ep●… . Pel●…g . l. 2. c. 9. & lib. 1. ●… . 9. & li. ●… ▪ cap. 4. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cle●…n . Alex. d Tanta est vis voluptatum ut ignorantiam pro●…elet in occasi●…em , &c. Tert. D●… spe●…tac . ca. 1. Malunt nes●…ire , quia 〈◊〉 oderunt . A●…ol . ca. 1. 〈◊〉 intelligere sensum Domini , &c De fugain persecat . cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin Martyr . Quaest & Resp. qu. 140. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Ethic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cle. Alex. strom . li. 4. e Hos 7. 16. f Hos. 8. 2 , 3. 1. Cor. 15. Psal. 50. 16. 17. A. Gellius . noct . Attic. lib. 18. cap. 3. Psal. 88. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioseph de B●…llo Iudaico . lib. 2. ca. 5 ▪ Christi nomen indu●…re , & non ●…er ●…hristi via ▪ pergere , quid aliud est qudm praevaricatio divini nomints ? Cyp. de zelo & livore . 〈◊〉 in quibus 〈◊〉 obsequuntur . Salvian . lib. 3. Rom. 2. 14. 2. Co●… . 7 1. 2. Chro. 22. 23. Hag. 2. 11. 14. Hos 9 4. Amos 5. 21 , 22. Ier 6 20. Vestra dicit quae secundum libid●…nem suam , non secundum religionem Dei celebrando , sua iam non dei●…cerant . Tert. cont . Mar●… . lib. ●… . cap 22. Vitium est infideliter misereri . Ang. Heb. 9. 14. lam . 2 17. 2. King 9. 6 , 7. 2. Cor. 9. 17. Phil. 1. 15. 1. Sam. 19. 2. 20. 37. 42. Amos 7. 10. 13. Psal. 78. 34. 37. Eccles. 12. 13. Hos. 3. 5. P●…l 130 4. 2 King. 〈◊〉 33 , 34. Scelera dissident . Senec. 2. Cor. 7. 1. Cumfaciunt haec humines sine fide , non peccata coercentur , sed alys peccatis al●… peccata vincun ▪ tur . Aug. de Nupl . & Cunc . lib. 1. cap. 3. Act. 23. 6 ▪ 7. Act. 4. 27. Luk. 23. 12. Esai . 9. ●…1 . a Caeteras cupid●…ates h●…ius u●…ius ing●…nti cup●…e presserunt . Aug. De Civ . l 5. c. 12. v●… . plu . b Calores caloribus onerando deprimimus , & sanguinis fluxum defasâ ●…nsuper v●…uld 〈◊〉 . Tertu ▪ & Aug. de n●…t . & grat . c●…p . 28. c Math. ●…7 . 46. Ioh 7. 3. Quirites . Rom. 2. ●…5 ▪ Ier. 8. 6. Gal. 5. 17. 2. Pet. 1. 4. Hos. 7. 14. 1. Sam. 13. 12. Praeterita , In●…antia f●…tura part obl●…vione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 〈◊〉 pe●… 〈◊〉 ser 〈◊〉 — 〈◊〉 q●…dqua 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 . 〈◊〉 . His●… . l. ●… 3. Arist. Rhetoric . lib. 2. cap. 4. Rom. 7. 23. ●… . Cor. 12. 8. Psal. 19. 12. Ios. 6. 19. 21. Deut. 7. 2. Exod. 24. 12. 1. Sam. 15. Vid. Arist. de Meteor . l. 4. c. 7. Gal. 5. 17. 1. Ioh 3. 9 , 10. Discamus ex h●…c p●…rte sanctam superb●…am , ●…ctamus nos esse 〈◊〉 m●…liores . H●…erom ▪ Ep. Psal 4. 3. Gr●…g . Tho●…s . de Rep●…b . lib. ●… 1. * G●…henna de coelo . Salvian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys●…in Rom. 1. Ho●… . 4. Phil ▪ 3. 8. Rom ●… . ●…4 . Iam. 3. 8. 1. Cor. 15. 65. Iam. 1. 21. 2 Pet. 2. 20 ▪ Mal. 1 ▪ 10. Phil. 4. 18. Heb. 13. 16. Prov. 15. 8. Eph. 1. 6. Mal. 3. 3 , 4. Esai . 64 ▪ 6. Revel . 22. 11. Hos. 4 13. Ezek. 24. 13. Aquin ▪ 1. 2. qu. ●…6 . artic . 1. Adeo non sol●… anima transigit v●…tam , ut nec cog●…atus , licet solos , licet no●… ad effectum per 〈◊〉 deductos , 〈◊〉 a 〈◊〉 . — ●…ine opere , & sine effect●… , cog●…atus , 〈◊〉 Aclus . T●…t ●…e 〈◊〉 . carn●…s cap. 14. Ier. 44. 17. Gal 2. 14. Ezek. 16. 52. 54 2 Sam. 12. 14. 1. King. 13. 18. Ier 9. 14. Psal. 101. 3. Heb. 12. 15. Zach. 5. 4. Ier. 12. 4. Rom 8. 20 , 21. 2. Pet. 3. 10 , 11. Ezek. 16. 6. Esai . 1. 15. 18. Ezek. 16. 14. Aug. De peccat . merit . & Remis . lib. 2. cap. 5. Ezek. 11. 19 , 20. Esai . 26. 12. Heb 12. 1. Phil. 1. 6. Phil. 2. 13. Ideo jubet quae non po●…sumus , ut nove●…imus quid ab illo petere debeamus . Ipsa enim est sides quae 〈◊〉 im petrat quod l x impera●… Aug. de Gra. & lib. 〈◊〉 . c. ●…5 . Ezek. 18. 30. Nos non faci●… ut 〈◊〉 ●…aciat quae pro●…sit ; sed ill●… 〈◊〉 ut nos 〈◊〉 〈◊〉 praecepit . Aug. 2. Thess. 1. 8. Rom. 1. 5. 16. 23. 2. Thess. 3. 3●… . 2. The. 3. 11. 12. Promittendo se fecit debitorem . Aug. 2. Tim. 4. 8. 1. Cor. 10. 13. Heb. 10. 23. 1. Ioh. 1. 9. Deut 7. 7 , 8. 2. Sam. 7. 18. 21. Mic. 7. 20. Deut. 7. 12. Luk. ●… . 72 , 73. 1 Io●… ▪ 4. 19. 〈◊〉 . 3. 5. Psal. 19. 9. Illa 〈◊〉 Tim●… viru●… neveniat ; illa T●…men virum ne discedat . Illa , timeone damne●… ; illa , Timeone descrat Aug in ●…p . Iohan. Heb. 6. 19. Heb. 10. 35 , 36. Rom. 4. 18. Heb. 11. 10. Tit. 2. 11 , 12 , 13. 1. Ioh. 3 3. 1. Ioh. 4. 〈◊〉 . 1. Pet. 1. 3. 1. Pet. 1. 8. Phil 3. 13 20. Rom. 4. 19. 21. Heb. 11. 11. Act. 15. 19. Prov 7 18. Luk. 1●… . 19. Ier. 44. 17. Hos. 2. 5. 2. King. 5. 26. Esai . 57. 10. Rom. 6. 21. Act. 13. 34. Gal. 3. 15. 16. Heb. 6. 17. 18. Psal. 110. 4. 1. Ioh 5 4. 2 Pet 1. 4. ●… . Cor. 15. 48 , 49 2. Cor. 1 20. Gal 3. 16. Caput & corpus unus est Christus . Aug. Ephes. 2. 21. Ioh 15. 2. 2. Pet. 1. 4. Prov. 30. 5. Psal 12. 6. 19 89. 119 140. Ioh. 17. 17. Ioh 15. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isis. 〈◊〉 . 1. Ioh 3 9. Ezra 9 13. 14. * Quid nos pro Domino 〈◊〉 bono facere convenit , cum ille pro mal●…s servis tanta fecerit . Salvian . li. 4. Ier. 33. 8. Ezek. 36. 25. Ezek 37. 23. Hos 14. 4. Psal 4 4. Rom. 1. 4. Rom. 6. 4. Eph. 1. 19 20. Col. 2. 12. 2. Cor. 12. 9. Mi●… . 7. 18. 19. Esa●… . 43. 25. Ezek. 37. 3. 2. Chro. 20. 12. ●… . Cor 6. 18. 19. 20. 1. Cor. 3. 16 , 17. 1. Pet 1. 14. 17. 1. Pet. 2 ▪ 9. 11. Ephes. 2. 12 , 19. 1. Ioh. 2. 16. Tit. 2. 14. Psa. 119. 89-91 . 2. Sam. 23. 5. Esai . 11. 1. Psal. 89. 35 ▪ 36. 1. King 8. 37. 4●… 2 Chr. 20. 8. 〈◊〉 . Ios ▪ 1. 5. 6. Heb. 13. 5. Luk 22. ●…2 . Ioh. 7. 15. Rom. 15. 4. Iam. 5. 10 , 11. 2. Cor. 〈◊〉 ▪ Heb. 7. 25. Ioh. 5. 21. Ioh 10. 36. Ioh. 6. 27. Col. 2. 3. Heb 2. 17. Heb. 2. 11. Heb. 4. 15. Heb. 12. 3. Heb. 3. 6. Esai . 63. 9. Eph. 1. 23. Psal. 84. 11. Esai . ●…5 . 5. 1. Th●… . 4. 7. Ie●… . 31. 33 ▪ 1. Thess. 5. 23. Ie●… . 32. 40. Hos. 11. 3. Hos. 14. 4. Ezek. 34. 16. Iob 19. 25. 27. Psa. 56. 13. Hab. 3. 3. 16. 17. Heb. 11. 19. 2. Tim. 4. 17. 18. Rom. 5. 4. Deut. 1. 29. 31. Deut. 3. 21. 1. Sam. 17. 35 ▪ 37 2. Cor. 1. 9 , 10. Esai . 51. 9 , 11. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . ad pop . A●… . Homil. Deut 8. 12. 14. Ho●… . 13. 5 , 6. 1. Ioh 5. 14. Iam. 1. 6. 2. Sam. 7. 27. 28. 29 2. Chro. 20. 8. 12. Dan. 9. 2 , 3 Nehem. 1. 8. 11. Psal. 132. 10. 11. Psal 89. 19. 49. Ezek. 36. 37. Ier. 29. 10. 13. Esai . 43. 25. 26. 2. Pet. 1. 4 ▪ 8. 2. Pet. 3. 18. 2 Cor. 1. 20. Phil. 3. 14. 1. Cor. 15. 58. Revel . 3. 10. 11. Heb. 10. 23. Rom. 13. 11. 2. Ioh. ver . 8. Col. 2. 14. 1. Cor. 1 23. Rom. 9 32. Act. 15. 1 5. Gal. 2. 3. 4. Deut. 4. 8. Psal. 147. 19. 20 Hos. 8. 12. Rom. 5. 13. 〈◊〉 . Ezek. 18. 32. Mic 7. 18. * Massilienses in Epist. Prospe●… ad Aug. & in Epist. Petri Diaco●…ad 〈◊〉 . cap. 7. Aug. 〈◊〉 ●…eccat , Merit . & Re●…s . li●… 1. cap. 28. D●… Nupt. & Concupiscent . l●…b . 2 cap. 27. Contra Iulian. Pelag. lib. 4. c. 8. & lib. 6. c●…p . 24. De praed●…tinat . Sancto●…um ad Prosper . & Hilar . lib. 1. cap. 8. De Corrept . & Grat. cap. 14. Epist. 107. ad Vi●…alem . Euchi●…id . cap. 9●… . & cap. 103. Prosper de vocat . Gent lib. 1. cap. 3 4 , 5. lib. 2. cap. 1. 10. Idem E●…ist , ad R●…ffin . & ad Capitul . Gallor . ●…p . 8. Fulgent . de Incarnat . & G●…t . Christ●… , cap. 29. ●…0 ▪ 31. ●…thor Hypo●… . l. 6. c. ●… . a 2. Th●…s . 1. 10. Heb. 6. 17. 18. Psal. 110. 4. Deut. 5. 5. Heb. 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 8. 3. Heb. 7. Col. 2. * Si lex jubens assit & spiritus Iuvans desit , per ipsam prohibitionem deside . ●…io peccati crescente , atque vincente , etiam reatus praevaricationis accedit . Aug. de Civ . dei . lib 21. cap. 16. & 83. Qu●…st . cap. 66. Ioh 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom . li. 7. Rom. 3 19. Gal. 3. 10. 2. Cor. 3. Hos. 2. 6 , 7. Rom 8. 15. Act. 2. 37. * Aug. de grat . Chri. lib. 1. cap. 8. Contr. 2. Epist ▪ Pelag l 4 c. 5 de perfect Instit. c. 5. 19. de Nat. & Grat. c. 11. 16. 22. Ep. 144. 157 , 200. * Fides efficit quod lex imperat . Aug. lib. 83. quest . c. 66. Literâ ju●…etur , spiritu donatur . ●…d . Epist. 200. Non san●…ta per legem infir ita●… sed convicta . Epist. 157 Ioh. 16. 8. Hag 2. 7. Mark. 16. 16. 2. Chron. 34. 27. Heb. 2. 2 , 3. 2. Cor 2 16. Ioh. 3 36 Heb. 10. 28 , 29. 2. ●…hes . 1. 8. Exod. 20. 19. Psal. 119. 70. Luke 1. 53 ▪ Matth. 11. 28. Hos. 14. 3. Gen. 32. Esay . 50 ▪ 10. Mul●…um terret scriptura factura securum . Aug. Epist. Ier. 44. 10. Ier. 13 17. Neh. 9. 16. 17. 2. Cron. 30 8. Mic 6. 8. Iam ▪ 1. 21. Act. 9. 6. Notes for div A10659-e65360 Col. 2. 3. a 1. Cor. 1. 30. b Eph. 3 8. c Math. 12. 35. d Ioh. 1. 14. e Zach. 13. 1. f Mal. 4. 2. g Col. 1. 19. h Ioh. 3. 34. i Ioh. 1. 16. 2. Cor. 3. 18. k Gal. 4. 19. l Rom 1. 29. m ●…sai . 9. 6. Ioh. 14. 27. 1. Cor. 5. 7. Exod. 12. 23. 30. Phil. 1. 21. Gal. 2. 20. a Rom. 1. 17. 2. Cor. 3. 6 , 7 , 9. Rom. 5. 17 , 21. b Ioh. 3. 18. c Gen. 3. 17. d Heb. 7. 22. e Col. 2. 14. Esai . 53. 4. f Gal. 3. 13. 2. Cor. 5. 21. g 1. P●… . 2. 24. h Gal. 4. 4. i Math. 3. 15. a Rom. 8. 1. b Esai . 43 25. Act. 3 19. c Ier 31. 34. Heb 8 12. d Mic. 7. 19. e Esai . 44 22. f Psal ▪ 32. 1. g Dan. 9. 24. h Esai . 53. 6. i 1. Ioh 2. 2. k 1. Cor. 1. 30. 2 Cor. 5. 21. l Rom. 13. 14. m Eph. 1. 23. n 1. Cor 15. 56. o Rom. 6. 14. p Rom. 3. 27. q Ier. 23. 6. r Rom 10. 4. Rom. 3. 20. 21. Phil. 3. 9. Eph. 2. 8 , 9 , 10. Gal. 3. 10. Psal. 143. 2. a Math 5. 48. b Luk. 1. 72 , 75. c Tit. 2 11 , 12. 2. Cor 8. 12. Mal. 3. 17. Hos. 11. 3. Hos. 14. 4. Gal. 3. 13. Esai . 53 5. 1. Thes. 1. 10. Poena emendatoria non inters●…ctoria . Aug. To. 1. de lib. Arb. lib. 3. cap. 25. a Rom. 7. 9. b Rom. 8. 15. c 2. Tim. 1. 7. d 2. Cor. 1. 22. Eph. 1. 13. 14. Eph. 4. 30. 1. Cor. 2. 10. 12. e Rom. 3 19. Mat. 22 12. f Rom. 1. 20. 2. 1. g Eph. 2. 18. Heb. 10. 19. h Zach 12. 10. Rom. 8 26. i 2. Cor. 7. 11. Iudg. 13. 23. a 2. Tim. 1 7. Heb. 10. 27. b Rom. 5. 1. Ioh. 16. 33. Rom. 14. 17. c Prov. 28. 1. Rom. 8. 33. Psal. 56. 11. d 1. Pet. 1. 8. Rom. 15. 13. e Eph. 1. 14. f Ioh. 1. 12. g Col. 2. 6. h Eph. 2. 10. i Rom. 5. 6. 10. k Ephes. 2. 1. l Eph. 3. 16. Phil. 4. 13. m Hos. 2. 14. Psal. 110. 3. 1. Ioh. 4. 19. n Ioh. 5. 25. 26. Ioh. 14. 19. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aris●… . De Respirat . cap. 8. p Ibid. Arist. q Iam. 1. 21. 1. Ioh. 3 9. r Ier. 32. 40. s Ier. 31. 33. t Heb. 9. 14. u Eph. 4. 23. x Rom 7. 22. y ●…al . 4. 19. Eph. 3. 17. z Matt. 3. 11. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. De Histor. Animal . lib. 8. cap. 1. b 1. Pet 2. 2. Gen. 1. 11. Mal. 4. 16. Esai . 2. 3. Ier. 3. 3. 17. 1. Ioh. 2 ▪ 20. Phil. 3. 21. 1. Ioh. 3. 2. a Dan. ●… 25. b Esai . 55. 4. c Math. 2. 6. d Heb. 2 10. e Heb. 1 3. f 1. Pet 2. 25. 1 Pet 5. 4. g Heb. 6. 20. h Exod. 13 21. i Luk. 2 32. k Ioh. 1. 9. l Aug. de mend●…c . ad Consen . lib. 2. cap. 9. m Aug. De nat . & grat . cap. 35. Cavendae tempestates & flenda naufragia . Ad hoc peccata illorum bominum scripta sunt ut Apostolica illa sententia ubique tremenda sit , Qui videtur stare , videat ne cadat . Aug. de Doctr. Christ. li. 3. c. 23. David Amicus Dei , & Salomon amabilis eius victi sunt , ut & ruinae nobis ad cautionē & poenitudinis ad salutem exempla praeberent . Hier. To. 1. Epist 9. n Matt 11. 29. o Ioh 13. 15. p Phil. 2. 5. q 1. Pet. 1. 15. r Heb. 12. 1 , 2. s Col. 1. 24. Una passi●… Domini & servorum . De Du●…l . Martyr . apud Cyprian . t 2. Cor 8. 9. Luk. 9. 58. Luk. 8. 3. Mark. 10. 21. Rom 13. 9. Gal. 6. 10. Rom. 12 9. Eph. 5. 26. Col. 1. 22. Tit. 2. 14. a Math. 11. 30. Iam. 1. 25. 1. Ioh. 5. 3. Ut non sit terribile sed suave mandatum . Aug. Contr. Pelag. & Celest. lib. 1. c. 13. Ut innotescat quod latebat , & suave fiat quod non delectabat ▪ gratiae Dei est quae hominum adjuvat voluntates . Aug. de peccat . merit . & remiss . lib. 2. cap. 17. b Math. 22. 13. c Hos. 11. 4. d Ad imaginem Christi futuri . non tantum Dei opuserat sed pignus . Tertul. de Resur . Christi . cap. 6. e Rom. 5. 14. 1. Cor. 1●… . 45. f 1. Cor. 15. 49 g Rom. 8. 29. h 2. Cor. 3. 18. i 2. Cor. 4 ▪ 6. k 1. Pet. 4. 14. l 1. Tim. 6 ▪ 16. m Act. 17. 27. n 1. Tim. 1. 17. o Rom. 3. 23. p Heb. 10. 20. q 1. Tim. 3. 16. r Ioh. 14. 9. s Eph. 2. 18. t Col. 1. 15. Ioh. 1. 1●… . Primum & optimum in unoquoque genere est Regula caeterorum . Heb. 4. 15. Heb. 2. 11. Exod. 30. 29. 1. Ioh. 2. 20. a 2. Tim. 3. 16 , 17. b Act. 10. 20 , 27. c 1. Cor. 1. 21 , 22. 1. Cor. 2. 2. d 〈◊〉 . 31. 33. e Gal. 4. 19. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. 2. Cor. 3. 18. 1. Cor 6. 17. Eph. 4. 4. Ioh. 17. 4. Mic. 6. 7 , 8. Col 2. 23. Col. 2. 18. Ioh 4. 34. Heb. 6. 6. Esai . 9. 6. 2. Cor 5. 21. Ioh 16. 7. Phil. 2. 4. 5. vers . 17. 2. Cor. 12. 15. 2. Cor. 12. 19. Col. 1. 24. Phil. 1. 12. 13. 2. Tim. 2. 10. Eph. 4. 16. Math. 16. 24. Hos. 10. 11. 1. Cor. ●… . 9. Phil 2. 8 ▪ Ioh. 4 34. Heb. 1. 9. Heb. 10. 5. 7. Luk. 2 40. ●…2 . Heb. 5. 8. Uid . Cameron . de Eccles pag. 152. Gal. 5. 25. a 1. Ioh. 2 6. b Math. 28. 20. c Revel . 1 13. d Gal 3. 1. e 1. Ioh. 1. 2 , 3. f Ioh. 20. 30. 31. g Act. 14. 16. Rom. 1. 26. Psal. 81. 12. Magna Dei ira est 〈◊〉 〈◊〉 non irasca●…ur De●…s . Hieron epist 33. a●… Cas●…at . Ira est Dei non intellig●…re delicta , ne sequatur poeni●…ntia . Cyprian . Epist. 3. Percussi sunt animi ●…citate ut nec intelligant delicta nec plangant . Indignantis Dei maior est haec ira . Idem de lapsis . h Heb. 8. 5. i Hos 10 6. 5. Ier. 48. 13. k Hos. 8. 14. Nox ex Arbitrio Deo serviendū , sed ex imperio . vid. Tertul. de Ieiun . cap. 13. vid. Chrysost. in Ro●… . Homil. 2. Aug. de Civi . Dei lib. 1. c. 26. & lib. 5. cap. 18. l Hooker lib. 2. sect . 6. m Exod 32. 6. Cathedram in coelis habet , qui Corda docet . Luk. 22. 54 , 55 , 56. Rom. 3. 11. Rom. 13. 11. Math. 16. 24. Iam. 4. 4. 5. 1. Ioh. 2. 16 , 17. Iam. 4 7. a Eph. 2. 6. b 〈◊〉 〈◊〉 . 2. c 〈◊〉 3 21 d ●… . Th●… . 4. 17. e ●… . 2●… . 17 f Luk. 22. 30. 〈◊〉 〈◊〉 1. 2. P●…t 1. 1●… . g Math. 19. 14. 〈◊〉 . 2. 5. Reve. 5. 10. h Heb. 6. 18. i Rom. 8. 23. Nunc aliquid propigno●… accip●…us ut ipsam plen●…tudinem desiderare no●…erimus . Aug. Epist 6 k Num. 13. 23. l Eph. 1. 14. Ioh. 16. 13 , 14 , 15. m Math. 6. 21. n Math. 24. 28. o Phil. 3 20. p Rom. 13. 11. q 1. Ioh. 3. 3. r Phil. 3. 13 , 14. s Math. 11. 12. t Heb. 4. 9 , 11. u Heb. 10. 20 , 23 x 2. Cor. 5. 9. y 2. Cor. 5. 1 , 2. Rom. 8. 23. z 2. Tim. 4. 8. a Revel . 6. 10. b Revel . 1. 6. c 1. Ioh. 3. 1. Ioh. 17. 4 , 5. 2. Tim. 4. 7 , 8. Ioh. 15. 8. Col. 3. 3. Psal. 36. 9. a 1. Tim. 3. 6. b 1. Pet. 3. 4. c Prov. 14. 10. d 1. Cor. 2. 14. c 2. Pet. 1. 9. f 1 Cor. 2. 10. Psal. 97. 11. 1. Ioh. 3. 2. Eph 4. 24. Eph. 3. 19. Psal. 17. 15. Eph. 4 30. a Prov. 29. 27. b Esai . 8. 14 , 18. Zach. 3. 8. Psal. 71. 7. Revel . 2. 17. Luk. 21. 28. Psal. 119. 18 , 19 Esai . 53. 1. Act. 16. 14. a Ioh. 10. 10. b Ioh. 7. 37. c Ezek. 47. 3. 4. 5. d Tit. 3. 6. e Eph. 1. 7. 2. 7. 3. 8. Col 1. 27. Heb. 11. 26. f Math. 12. 35. g Esai . 12 3. Ioh 7. 38. h Act. 1. 5. i 2. Cor 6. 12. k Esai 11 9. a 1. Pet. 1. 23. b Heb. 7. ●…5 . c Ioh. 16. 33. d 1. Ioh. 5. 4. 5. e Gen. 31. 5. f Rom. 16. 20. g Iudg. 1. 1. 2. h Psal. 130. 4. i 2. Cor. 5. 15. k 1. Ioh. 2. 1. l Rom. 8. 33. m Rom. 7. 17. n Heb. 12. 1. o Rom. 8. 35 37. Gal. 6. 14. p 1. Cor. 15. 55. q Rom. 7. 23. r Ioh 17. 17. s Mal. 4. 2. t Tit. 2. 14. u Gal 5 17. Heb 8. 13. Ioh. 16. 21. a Ma●…k . 9 23. b Hos. 14. 4. c 1. Cor 15. 56. d Rom ▪ 6. 14. Plane dicimus decessisse Legem quoa●… oner a non quoad justiti●…m . T●…rtul . de pudicit . cap ▪ 6. e Ad castigationem non ad damnationem . Ibid. cap. 19. f Evacuatur pec●…atum , non ut non sit , s●…d ut non ●…bsit A●…g . de peccat . Mer. & R●…miss . lib. 1. cap. 39. * Non filios Di abol●… faciunt quaecumque peccata — filios autem Diaboli infid●…lit as facit , quod peccatum proprium vocatur . Aug. contr . dua●… Epist. Pe lag . lib. 3. cap. 3. a Heb. 11. 13. b Eph. 3. 13. c Gal , 2. 20. d Math. 7. 25. 1. Pet. 2. 4 , 5. f 1. Ioh. 5. 18. g Eph. 6. 16. h 1. Ioh 5. 4. i Act 15. 9. k Rom. 8. 2. l 1. Pet. 1. 5. * Prima gratia quae data est primo Adam est illa quâ fit ut Homo habeat Iustitiam sivelit ; se●…unda , quae potentior est in secundo Adam , 〈◊〉 potest , quâ etiam fit ut velit , & tantum velit , tantoque ardore diligat , ut carnis v●…luntatem , contraria concupiscentem , voluntate spiritus vincat , &c. vid. Aug. de Corrept ▪ & Grat. cap. 11. 12. * Heb. 3. 1. Rom. 8. 28. a Vid. Aug. de Corrept . & grat . cap. 9. 12. Contra Iulian. lib. 5 cap. 4. De praedest . Sanct. cap. 16. 17. & Epist. 106. b Subventum est infirmitati voluntatis Humanae , ut Diviná gratiá Inde●… & in superabiliter ageretur , &c. — 〈◊〉 〈◊〉 permisit 〈◊〉 〈◊〉 vel let , ins●… mos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aug. de Corrept . & Grat. cap. 12. c Non lege atque dectrinâ-insonante forins●…cus , sed interna atque occulta , mirabili ac ineffabili potestate operatur Deus in cordi●…us hominum , non sol●…m veras Revelationes sed etiam bonas voluntates . Aug. de Grat. Christ. lib. 1. cap. 24 ▪ Occul●…ssima & efficacissima potestate . Contr. 2. epist. Pelag. l. 1. c. 20. d Hab●…t dens Humanorum cordium quò placet inclinandorum Omnipotentissimam potestatem . de Cor. & Gr. ●… . cap. 14. e Non ut nolentes credant , sed ut volentes ex nolentibus fiant . Contr. 2. cpist . Pelag ▪ l. 1. cap. 19. Agit omnipotens in cordibus hominum etiam motu●… voluntatis , &c. De Grat. & lib. arb . cap. 21. certum est nos velle cum vo●… , sed ille facit ut velimus : Ibid. cap. 16. f Vid. Prosper . Contr. Collator . cap. 1. Alvar●…z . de Auxil . lib. 1. d●…sp . 5 Rob. Abbot ▪ de Grat. in praefat . g Rom. 8. 29 , 30. h Verba praeteri●… 〈◊〉 posuit 〈◊〉 etiam 〈◊〉 , tanq●…am jam 〈◊〉 Deus , quae jam ut ●…ierent ex aet●…rnitate d●…sposuit &c. August . de Corrept . & grat . cap 9. i Eph. 2. 9. 1. Ioh. 4. 10. Aug. de Civ . De●… . lib. 14 cap. 1 Retract l. ●… . c. 23. contr . lultan lib. 5. cap. 4. & lib. 6. cap. 19. de praedest . Sanct. cap. 10. 15. k Rom. 4. 5. l Rom , 5. 8 , 10. m Col. 1. 21. n Vid. Aug. de Civ . de . lib. 21. c. 12 Enchirid. ca. 45. Tertul. co●…tr . ●…udaeos . cap. 2. o Exod. 34. 7. p Sive cum impium p●…e justificat Iustus — sive cum Iustum justè glorificat pius — Eadem est operatio gratiae , quae meritum hominis bonum & initiat ad justitiam , & consummat ad gloriam : primò inchoans in homine voluntatem bonam ; deinde eandem voluntatem adjuvans inchoatam ; ut eadem voluntas & divino dono bona sit ; & divino adjutorio malam superare concupiscent●…am possit : ac sic inpraesentivitâ , gratiae adjutorio , infirmitati non cedat ; i●…●…uturá autem , gratiae beneficio , infirmitatem non habeat , &c. Fulgent . ad Monimum . lib. 1. q Ier. 3●… . 40. q Ier. 32. 40. Esai . 54. 9 , 10. * Deus ficit ut nos fa●…iamus quae praecepit : nos non facimus ut ille faciat quae promisit . Aug. a 1. p●…t . 15. b Col. 2. 12. c 1. Cor. 2. 5. d Ioh. 6. 45. Quisquis non venit profecto nec didicit . Aug. de Grat. Christi lib. 1. cap. 14. e Mal. 3. 6. f Eph. 1. 13 , 14. Eph. 4. 30. g 2. Cor. 1. ●…1 . h 1. Cor. 15. 20. Heb. 11. 1. Ioh. 6. 54. Luk. 6. 22 , 32. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrisost. Homil. 9. in Rom. a Eph. 3. 17. b 1. Cor. 10. 17. 1 Cor. 12. 13. 1. Cor. 6. 17. c Eph. 5. 23. d 1. Cor. 12. 25. e Eph. 1. 23. f Eph. 4. 16. Rom. 6. 6 , 7 , 8. Gal. 6. 14. 1. Ioh. 1. 7. Aug. Confes. lib. 3. cap. 13. Rom. 6 9 , 10 , 11 , 14. a 1. Cor. 15 45 , 49. Rom 5. 15 , 21. b Rom. 6. 4. ●…ph . 2. 1 , 5. Phil. 3. 10 , 14. 〈◊〉 . 12 , 13. Col. 3. 1. 2 , 3 , 4 , 5 c P●…r hunc mediatorem D̄eus ostendit eos , quos ejus sanguine redemit , facere se ex mal●…s 〈◊〉 ceps in 〈◊〉 bonos — est quippe in nobis per hanc Dei gratiam in bono recipiendo , & pereveranter ten●…ndo , non solum posse quod volumus , sed etiam velle quod possumus , quod nonfuit in primo homine . Quid erit autem liberius libero arbitrio quando non poterit servire peccato , &c. Aug. de Corrept . & Grāt . cap 11. 12. d Col. 1. 15. Heb. 1. 2 , 5 , 6. e Act. 13. 33. f Col. 1. 18. Revel 1. 5. g Rom. 8. 17. Gal. 3. 29. h Heb. 12. 23. i Iam. 1. 18. k Exod 4 12. Ier. 2. 3 , 14. Ier. 31. 9. l Act. 13. 46. m Ioh. 8. 35. n Ioh. 14. 2. o 1. Tim. 3. 15. Dr. White against Fish. p. 53 s Col. 2. 13 ▪ ●…4 . p Ioh. 16. 33. q Heb. 4. 15. Math. 4. 11. r Col. 2. 15. Luk. 11. 22. 1. Cor. 15. 26. t Heb. 2. 18. a Dr. Reynolds confer ▪ with Hart. cap. 7. Divis 8. D●… . Abbot in Thomson . diatrib cap. 18. Falla est ( inquit Maldonatus Iesu●…ta ) opinio eorum qui putant Petrum fidem negando perdidisse ▪ in loc . b Quod dicit Petro , — Toti eccles . dictum putandum est . ●…esuitaibid . c Rogavit ut haberet in side li●… , fortissimā , 〈◊〉 perseverantissimā voluntarē Aug. de 〈◊〉 ▪ & grat cap. 8. d ●…rij reatus . Salvian . 〈◊〉 nae 〈◊〉 . 〈◊〉 . e Ioh. 6. 39. f Hos. 11. 7 , 11. g Psal. 56. 13. h Hos. 14. 4. i Fecisti nos ad te , & inquietum est cor nostrum donec requiescat in ●…e . Aug. Confess . lib. 1. cap. 1. Cum Beati esse omnes homines volunt , si verè volunt , profectò esse immortales volunt , aliter enim beati esse non possunt . Aug. de Trin. l. 13. cap 8. Cujus jam non difficulter occurrit Vtroque conjuncto effici beatitudinem , quam recto proposito intellectualis natura desiderat : Hoc est , ut b●…no incommutabili , quod Deus est , sine ulla molestia perfr●…atur , & in cose in aeternum esse mansurum , nec ulla dubitatione cunct●…tur , ne●…utto errore fallatur . Aug. de Civ . Dei lib. 11. cap. 13. Esai . 41. 10 , 14. a Iudg. 14. 6 , 19. 15. 14. b Iudg. 16. 20. c Psal. 2. 11. d Phil. 2. 12. e Rom 6. 1. f Sr. Edwin Sands relation . g Psal. 119. 17. h Rom. 2 4 , 5. i Ioh. 5. 26 , 27. Math. 28. 18. k Ioh. 6. 27. l Ioh. 1. 18. m Ioh. 11. 42. n Rom. 8. 32. Ioh. 1. 12. a Nostra & ipsius conjuncti●… , nec miscet personas , nec unit substantias ; sed affectus 〈◊〉 , & confederat voluntates , Cypr. de coena Domini . Vid. Aq●…in . p●…rt . 3. q. 8. art . ●… 〈◊〉 . disi . 3. qu. 13. de gra●…ia capitis . Heb. 1. 3. Esai . 28. 16. Esai . 30. 12 , 13. Ioh. 15. 1 , 5. Exck. 15. 3. Ian●… . ●… . 26. a Lumbar . dist . c. 4 distinct . 27. Ubi non est ut●…iusque consessus , non potest esse matrimonium . Instit. Iur. Can. lib. 2. Tit. 11. nup●…ias igitur Aquin. supplem . 3. partis qu. 45. art . 1. Fran. a victor . Relect. 7. part . 1. * Verba praesentem consensum exprimentia sant necessaria . Iustit . Iur. Can. lib. 2. T it 11. §. Licet autem per solum Lumbard . lib. 4. distinct . 28. Francisc. a victoria . Relect. 7. part . ●… . Punct . 2. a Act. 13. 46. Act 22. 21. b Quorum unum corpus est , unas debet esse & animus . Vrban . ●…n Decret . part . 2. caus . 31. Lumbard . Dist. 29. c Psa. 78. 34 , 37. d 2. King. 17. 25. 26. c Qui errat nen sentit , Ergo nec consentit . Decret . part . 2. Cau. 29 qu. 1. Error circa ca 〈◊〉 sunt de ess●…ntiá contractus vit●…at cont●…ctum . Fran●… victoria ▪ Relect 7 part . 1. panct . 2. Decret . part 2. Caus. 34 q. 1. 2. g Quod perpetuitati repugnat , matrimonium tollit . Aquin . supplem . 3 part . qu. 47. art 3. In matrimonio est quasi quaedam servitus perpetua . Ibid. art 6. h Dr. Reynolds confer . with Hart c. 1. divis . 2 i Occulta communicatione & inspi ▪ atione gratiae spiritalis quisquis haeret Domino unus spiritus est . Aug. de peccat . Mer. & Remiss . lib. 1. cap. 10. 1. Ioh 3. 24. 4. 13. k Rom. 5. 18. Non est mulieris semen ratione quadam plebeiá & vulgari , sed conceptus è spiritu sancto . Itaque non est si●… n●…tus ut esset omnium hominum caput , se●… eorum tautu●… quos ex uni●…erso hu●…ano genere corrupto Deus voluit regenera re per spiritum sanctum , &c. Cameron ●…e 〈◊〉 . pag. 88. l Non est s●…lvatus cruce ●…hristi qui non est crucifixus in Christo. Non est crucificus in Christo , qui non est membrum corporis Christi . Prosper . Resp. ad C●…pitul . G●…illorum . cap. 9. Christo propriè ecclesia unitur quatenus Crucifixus est , & excitatus à mortu●…s , ne●…pe ut in Christi morte ecclesi●… sit veluti satisfaciens Deo , & expians pe●…tata non in s●… , sed in capite . In resurrectione autem ecclesia sit veluti defuncta satisfactione , &c. 〈◊〉 de ecclesia pa●… . 106. Adeo arcto v●…nculo Christus & ecclesia conjunct●… s●…nt ut Christus sit veluti peccator in ecclesia , ecclesia veluti defuncta paeuâ peccatian Christo. Ibid. pag. 127. a Solus pro nobis suscepit si●…e malis meritis paenam , ut nos per illum sine bonis meritis consequeremur gratiam . Aug. contr . 2. epistolas pelag . lib. 4. c. 4. Hugo de sacram l. 2 part . 1. c. 12. b Illa in corpore Christi vulnera non erant Christi vulnera sed Latronis . Ambr. serm . de latrone . c 1. Cor. 1. 2. d Ioh. 15. 4. e Revel . 1. 6. f ●… . Per. 2. 9. g Rom. 8. 37. h Col 2. 15. i Rom. 5. 3. k Ioh. 20. 17. l Psal. 24 , 6. m Esai . 49. 3. o 1 Cor. 12. 12. p Aug. de Civ . Des. lib. 17. c. 18. 〈◊〉 ●… de unitate Eccles●…e cap. 4. Totus Christus caput & corpus est , homines sancti & fideles fiunt cum homine Christo 〈◊〉 〈◊〉 . depeccat Mer & 〈◊〉 . lib. 1. 〈◊〉 . 3●… . Ita & Christus . Non dixit , 〈◊〉 & Christi , sed ita & Christus , ostendens Christum rectè appellari etiam universum , hoc est caput cum corpore suo quod est Ecclesia . Id. To 4. lib. 83. qu. 69. q 1. Ioh. 3. 1. r Cant. 1. 2. s Psal. 2. 12. t Rom. 8. 32. u Phil. 4. 13. x Revel . 3. 17. y Ioh. 15 ▪ 5. z Rev. 22. 17. a ●… . Cor. 5. 10. b 1. Ioh. 3. 24. c Nes delicata est Dei spiritus . Te●…t . Eph. 2. 7. Eph. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom . lib. 2. Habet ●…ides oculos su●…s quibus quodammodo videt verum esse quod nondum videt . Aug. Ep. 222. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom . lib. 2. Anticipatio & praecomprehensio Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. strom lib. 2. Rom. 6. 6. 8. Eph. 2. 6. * Gal. 5. 6. * Gal. 6. 15. * 2. Cor. 5. 17. Tantum habet quantum vult , qui nihil vult nisi quod habet . Sen. Ioh. 3. 18. 36. Votat Constantiam & penitissimam rei adhaesionem . Camer . Esai 54. 7 , 8. Ioh. 16. 8. Heb. 10 39. Act. 7. 39. Heb. 3. 19. Act. 4. 12. Heb. 10. 14. Heb. 9. 13. 14. Heb. 2. 3. Ioh. 15. 5. Heb. 12. 1. 2. 1. Ioh 5. 4. Eph. 6. 16. 1. Pet. 5. 9. Act. 15. 9. Mic. 7. 1●… . a Iam 1. 6. 7. b Heb. 4. 2. c 1. Cor. 15. 58. d Heb. 10. 36. 38. e Heb. 11. 33. 36. f Esay 50. 10. Ionah 2. 4. g Heb. 10. 38. h Rom. 9. 37. 38. i 2. Thes. 3. 2. 1. Cor. 6. 9. 10 Iam. 5. 3. 1. Tim. 6. 19. Matth. 6 32. a Rom. 5. 3. 4. b Iam. 1. 2. 3. c Rom. 8. 37. 38. 1 Cor. 15 55. d Esai . 27. 8. 9. e 1. Pet. 1. 6. f 1. Pet. 1. 7. g 1. Pet. 4. 13. h Deut. 8. 16. Heb. 12. 11. i Heb. 12. 32 , 33. k 1. Pet. 1. 12. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor . de Cur. gr●…c . affect . ●…erm . 1. m ●…rede & Manducasti . Aug. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 . Alex. Strom. l. 5. o Lam. 3. 26 , 31. p Psal. 37. 5. Rom. 5. 1. 1. Pet. 1. 8. Heb. 13. 5 , 6. 2. Pet. 1. 10. Rom. 10. 8. 2. Cor. 4. 13. Heb. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iust. Mar●… . Qu. Orthodox . 98. a Eph. 5. 25 Rom. 5. 5. 8. 1. Ioh. 4. 16. Cant. 5. 10. 16. b 1. Ioh. ●… . 19. 5. 1. d Rom. 7. 4. Math. 0 37. L●…k . 14. 26. c Eph 6. 24. c Deut. 13 6. 9. Deut 30. 20. 2. Cor. 5. 6. Rom. 15-13 . Iam. 2. 10. Gal. 1. 16. 2. Chron. 30. 19 2. King. 7. 3. 4. Iohn . 3. 16. 1. Iohn . 4. 10. a Ephes. 5. 25. b Rom. 9. 11. c 1. Iohn . 4. 19. Hos. 14. 4. d Rom. 11. 5. 6. e 1. Tim. 1. 9. f Rom. 3. 14. 4. 5. 5. 10. g Eph. 2. 8. 9. h 1. Ioh. 1. 7. i Heb. 7. 25. k Rom. 8. 31. 32. l Mal. 2. 15. m Rom. 15. 4. n 1. Tim. 1. 16. o Math. 11. 28. p Rev. 22. 17. q Rom. 3. 25. Act. 1●… . 47. ●…sal . 2 6. r Esai . 8. 14. s Esai . 18. 3. t Mark. 16. 15. 2. Cor. ●… . 20. u Ier. 31. 34. x Ier. 33. 21. y Ier. 32. 4. ●… 33. 20. z Ier. 31. 33. 32. 39. Ex●…k . 11. 19. 20. 36. 26. 27. a Heb. 7. 22. 8. 6. b Ioh. 17. 2. c Ephe. 1. 4. d Ioh. 10. 18. Ioh. 14. 14. e Ioh. 17. 6. f Col. 2. 12. 1. Cor. 2. 5. g Gratias ago tibi clementissime Domine quia quod quaer is â me prius ipse donasti . Cyprian . h Esai . 54. 9. 13. i Eph. 4. 20. Qui Credunt pradicatore forinsecus insonante , intus à patre audiunt atque discunt : qui autem non credunt foris audiunt , intus ●…on audiunt . Aug. de praedest . Sanct. cap. 8. k Ioh. 3 33. l 1. Ioh. 3. 10. e Ioh. 10. 18. f 1. Ioh. 3. 24. Aquin. 2. 2●… . 〈◊〉 . art . 8. Greg. val . Tom. 3. Disp. 1. 〈◊〉 . 4 punct 8. 〈◊〉 . 2. 〈◊〉 ▪ q. 1 art . 4. Aug de doctrin . Chr●…st . lib. 1. 〈◊〉 proaem . Ioh. 5. 31. Eph. 1. 23. 1. Ioh. 2. 27. Ioh. 10. 4. 1. Per. 2. 9. 1. Cor. 2. 12. 1. Ioh. 4. 13. 1. Ioh. 3. 24. Rom. 10. 14 , 15. Ioh. 6. 68 , 69. Iob 19. 25. Eph. 4. 13. 3. 17 , 18. Gal. 2. 20. Esay 53. 11. Hag. 2. 7. Rom. 10. 10. Eph. 3. 17. Act. 8. 37. a Rom. 10. 14. 2. Cor. 4. 13. b 1. Cor. 14. 24. Ioh. 16. 8. c Rom. 10. 14. Heb. 13. 5. 1. Cron. 17. 25. d Rom. 4. 21. e 1. Ioh. 2. 3. 2. Tim. 1. 12. f Rom. 1. 17. 2. Pet. 3. 18. g Eph. 4. 20. Phil. 4. 11. h Rom. 1. 4. Rom. 8. 11. 1. Pet. 3 18. EPhe. 1 ▪ 19. C●… . 12. 1. Tim. 3. 16. Ioh. 11. 44. Ioh. 20. 6 , 7. Revel . 1. 18. a Act. 13. 34. b 1. Cor. 15. 17. c Rom. 4. 16. d Eph 4. 30. Rom 8. ●…3 . e Rom. 4 25. f Rom. 14. 9. g Act. 3. 15. h 1. Pet. 1. 3. Rom. ●… . 11. Rom. 6. 4. i Ioh. 6. 39 , 40. 1. Cor. 1●… . ●…2 , 23 Revel . 1. 5. k Heb. 5. 9. Heb. 4. 9 , 10. 1. Thes. 4. 16 , 17 l Mat. 27. 52. 53. m Act. 17. 31. Luk. 20. ●…6 . Luk. 14. 14. a Psal. 49. 17. b 1. Thes. 4. 16 , 18. Matth. 25. 46. c Ioh. 15. 2. Mal. 3. 3. Tit. 2. 14. Psal. 110 3. d Heb. 12. 14. Revel . 22. 15. e Habak . 1. 13. f Matth. 5. 8. 2. Tim. 2. 21. g 2. Tim. 3. 13. Revel . 22. 11. h Heb. 3. 12 , 13. i Heb. 10. 39. k Rom. 2. 5. Iam. 5. 3. Deut. 32. 34. 35. Esai . 30. 33. l Ezek. 37. 11. Lam. 3. 6. m Psal. Hos. 6. 2. 3. Mic. 7. 8. Zach. 3. 2. n Iob. 19. 25. 27. o Ioh. 2. 2. 7. p Psal. 138. 7. q Esai . 38. 17. r Rom. 8. 33 , 34. Heb. 7. 14 , 25. s Col. 3. 1. t Ioh. 18. 36. u Eph. 4. 8. x Ioh. 17. 24. y 2 Cor. 5. 4. z Ibib. ver . 8. * Phil. 1. 23. 1 Mercatura est quaedam amittere vt maiora lu creris . Tertul. a Rom. 6. 6. Col. 2. 12. b Heb. 9. 14. Col. 3. 5. Gal. 5. 24. Ioh. 16. 11. Luk. 11. 21. 1. Ioh. 3. ●… . Eph. 5. 25 , 26. Heb. 9. 22. 23. 1. Pet. 2. 24. 2. Cor. 5. 21. Rom. 8. 3. Ioh. 7. 21. 2 Sam. 11. 2. 3. 1. Ioh. 2. 15. 16. Numb . 21. 9. Rom. 5. 8. Heb. 9. ●…6 . Heb. 6. 20. Luk. 24. 26. 1. Pe●… . 1. 11. Math. 11. 21 , 24 Heb. 10 , 28. 29. 1. Pet. 1. 2. 3. Esai . 63. 9. Col. 1. 24. Heb. 10. 14. Heb. 4. 15. Iam. 1. 3. 1. Pet. 1. 7. 1. Pet. 4. 14. 1. Pet. 2. 21 , 23. Act ▪ 9. 4. 1. Pet. 4. 14 , 16. Math. 5. 11. Ioh. 15. 18 , 19. Gen. 3. 15. 2. Tim. 1. 8. 2. Tim. 3 12. 1. Pet. 4 4. Esai . 8. 18. Zach. 3. 8. Math. 20. 23. a Iam 1. 2. 12. b 1. Ioh. ●… . 2. Heb 12. 2. 3. c Ueios habitante Camillo , Illic Roma fuit . d ●…hil 4. 12. e 〈◊〉 . 6. 13. f Luc. 22 32.