ΜΑΡΑΝ ΑΘΑ: OR DOMINUS VENIET.  
COMMENTARIES Upon these ARTICLES of the CREED Never heretofore Printed.  
VIZ.  

Of  
Christ's Session at the Right Hand of God and Exaltation thereby.  
His being made LORD and Christ: Of his Coming to Judge the Quick and the Dead.  
The Resurrection of the Body; And  
Life Everlasting both in Joy and Torments.   
WITH DIVERS SERMONS Proper Attendants upon the Precedent TRACTS, AND Befitting These PRESENT TIMES.  
BY That Holy Man and Profound DIVINE, Thomas Jackson, D. D.  
Precedent of CORPUS CHRISTI Coll. in OXFORD.  Inharet in mentibus quasi seculorum augurium quoddam futurorum, etc. M. T. C. Tusc. Quest. lib. 1. O praclarum Diem cum ad Divinum illud concilium animorum proficiscar, cumque ex hac turba & colluvione discedam! Idem de Senect. 
LONDON, Printed by A. Maxey for Timothy Garthwait, at the little North Door of S. Paul's. 1657.   

To the REVERENCE, LEARNING, and VIRTUES of D R SHELDON.  
SIR,  
THis comes not to bespeak you Patron of the Book to which it is prefixed; but to acknowledge, and to make known unto the world, That you have been both a Faithful Friend to the Great Author thereof, in Conserving; and also a Public Benefactor in producing the Manuscripts here printed in this and the precedent Volume, the Tenth and Eleventh Books of His Commentaries upon the Creed.  
But, though I think I have done you some small right in making this Acknowledgement; I fear, by occasion thereof, you may be thought by others, to have done the Author and yourself no small wrong. The Point wherein your Judgement may suffer, will be, The Concrediting so Precious Deposita to so mean a Person as myself. And yet to vindicate yourself, and to comfort me, The ensuing Narration may give some Arguments of Hope, That this was not done (sine Numine) without the contrivance of Divine Providence, first putting together divers small particulars, and then advancing them to the effecting of a Work not small.  
The first stone of this Work was laid some 44 years ago, in my School-Acquaintance, with a Virtuous and studious young Gentleman Mr. Ro. Nettleton of Yorkshire. This Friendship being intermitted by the space of fourteen years (he going to Oxon, and I to Cambridge, Anno 1617.) was afterwards renewed by meeting and Conference; which, though Casual and short, did soon discover (as the Ointment in the right Hand will not long be hid) That we had all this while been Disciples to One Man, though we had lived so many years (without any the least 
Dr. jackson.  Intelligence or Commerce) in Two several Academies. After This, there followed a second Pause or Cessation of Twelve or fourteen years more: Towards the end of which space, The Difficulties of the Times brought me to seek retirement in Oxon; where, by the Mediation of Mr. Benson (a very Ingenuous person, and Amanuensis to Dr. Jackson) I made suit to Dr. Newlin (Successor to our Author in the Government of Corpus Christi 
Dr. jackson made Dr. Sheldon and Dr. Newlin Supervisors of his Will, and entrusted his Papers with them.  College) to view some Papers for my private Information, but could not obtain, though upon condition to peruse them only in his own Lodgings; So careful and cautelous was that Faithful Man, for which I honour and commend him.  
This just and kind denial sharpened my former desires, and made me seek out a Precator (a very Grave and Learned Man, well known to yourself) by whose Mediation I might obtain 
Dr. Lany.  from you, or by your help, what I could not otherwise get. Whereupon you were pleased to give me so fair an Advousion of your Favour, as supported my hopes for the space of three years more, when returning to Oxon and missing yourself, I made means a second time to Dr. Newlin, and got a sight of some of Dr. jackson's Papers. This was in the Year 1646.  
In the year 1651, Mr. Nettleton being in London, and being very disirous of the thing, entreated me to expend that small Acquaintance I had with the Learned and Pious Dr. Hammond, in obtaining of yourself, and by your Mediation of Dr. Newlin a sight of such Papers as Dr. Jackson left behind him; which you granted and effected with so memorable alacrity, as did both mcourage Him, (divers others assisting the design also) to contribute towards the reprinting of the first three Books ill 
See the Preface to the First Book.  printed in Quarto; and after that, towards the publishing of the Tenth, (besides some charge in writing out part of this Eleventh Book;) and obliged me to assist the best I could in doing of them all.  
I have great cause to bless the Almighty for many blessings at all times, but signally for Three bestowed upon me in these sad times of public calamity. 1. That he hath ever fed me with Food convenient for me; mine own bread being the Bread of my Desires. 2. That he hath repaired my other losses with a great supply of Learned and Pious Acquaintance, greater perhaps, than the times continuing prosperous would ever have afforded me; (so true is the Good Word of God, Mark 10. 30.) Thirdly, That though I was forced from My Nest, (wherein I said I shall die) yet he suffered me not to be utterly deprived of all opportunities to do him service. And I think myself bound to profess, that in this Price (which God by your hand hath put into mine) I take most comfort, as hoping that my Negotiation therewith, by God's gracious acceptation, will abound to mine Account, and pass for a supplement or substituted Commutation of such duties as I have otherwise been defective in. And I earnestly beseech all such as were ever committed to my Tuition in the University, or to my Charge in Cure of Souls in the Country, to serve themselves of these my endeavours (in another man's Labours) so as out of them to repair all their damages sustained by my negligence, omissions or deficiency in duties towards them.  
And now (Honoured Sir) if I have not wearied you with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as it is very nauseous to myself) I can subjoin a second Series of Arguments, That God's good hand of Providence was in this Business throughout. If I ever made any high menaces, or had Projects of doing any thing worthy a Clerk, the very thoughts thereof before I die, are perished. And I became justly frighted into this humbled despereing Temper, partly, by conversing with this Great Authors Works, published twenty years ago, where I read this Passage (and I cannot but subscribe to it:) [If the sins of this Land for forty years past were 
See his Sermons upon Jer. 26. p. 32. See this Book, fol. 3716.  divided into ten parts, the sins of the Pulpit and of the Press would make A Large Tenth.] Had not this Good Man been taken away from the evil to come, but lived to hear the Pulpitings, and read the Printings of these last twenty years, what would he have said? Would not he have reckoned them, Nine parts of ten? Being then resolved, Periturae parcere Chartae, never to increase the deplorable Bundles of Supervacuous Books by any composure of mine, I acknowledge myself (as Caelibes and Improles are in a more especial manner bound to assist the Widow and the Orphan) obliged to help out the more profitable works of Learned men deceased.  
As God, by convincing me of disability, hath taken away all hopes and desires of publishing any Work of mine own; So he hath given me an extraordinary delight of serving out the works of this Man; and this delight hath made me able to take more pains in this, than ever I took in any other Book-businesse throughout my whole life. Yea, God seems to have given me life beyond all expectation, partly for effecting this Work. I said (in the year 1649) I shall certainly go down to the grave; God strangely brought me back from the Gates of Death (He only knows what more to suffer) I cannot see at present what else to do, but to publish these Tracts, the Quintessence of which is, That of The Resurrection of the Dead.  
I have yet Two Things to trouble your patience with. The Former is, To secure you, that I have made no Merchandise, no base Gain, no gain at all (for any would be base in me) of those Jewels you committed to my Trust. The Later, To assure you, That I have dealt as carefully and faithfully in the Publication of These Tracts, as I would (if the Case had so been) the Author should have done in mine. And yet if this satisfaction be too general to stay that wonderment which haply will arise in your mind, when at the end of Chap. 43. you shall find A Fragment of the Authors interserted: Be pleased over and above the Reasons there given, to accept of this Following. The Opinion, [That the sins of those Jews who crucified our Saviour, 
See fol. 3373  (persecuted his Apostles, and stoned S. Stephen) were not visited upon them; but that the Plagues respectively due for doing so, were fended off or superseded by the signal virtue of Christ's Blood speaking better things then that of Abel, and special Efficacy of His Prayers for them] was new, and seemed, though acquaint, yet very useful for us of suffering Condition.  
I confess, I am scrupulous of losing any Fragment of this Authors, but was highly tender of leaving out in that place, the least Grain of weight that might add any show of proof to His intended Conclusion; which I would fain have rendered as probable as might be: That we, who are to fill up the leave of Christ's afflictions (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) might more willingly and perfectly conform to Our Captain, not only in Patience, but in Charity also; and be excited, earnestly to solicit and employ the Interest we have in God through Christ, chiefly for the Conversion and Salvation of our Adversaries, and then for sparing them as to temporal punishments: That it may one day appear they fared the better for those that fared worse for them, even for those whom they counted the worst of men, the Troublers of Israel, the Anathemaes or Cursed things.  
If this will not satisfy you, I have no Refuge left, but to fly to the Sanctuary where the Author's ashes lie, and to beg pardon of you, in whom, by consignment of Will, his Person lives; which I presume you will the sooner grant upon condition I cease to trouble you further. May you please then to sit by a while, only to view how I demean myself (and to awe me into Reverence) in my Addresses to the Common Christian Reader, who, by what he hath here already heard (and shall after read) will join in thanks to You, and Prayers for You,  
With Your Affectionate Humble Servant in Christ, B. O.   

To the CHRISTIAN READER, Grace from GOD, and Benefit from THIS BOOK.  
COncerning the Author of these Learned and Godly 
Of the Author of the Work.  Tracts, I have spoke my mind so fully in the Prefaces to the First and Second Volumes Printed in Folio some years ago, that I have nothing to do here, but to own and avow what I there wrote, which by these presents I heartily do. And when the Reader hath perused this Book, I hope, he will confess, That I have good reason, not only to continue, but to increase and advance my good Opinion of Him; and say, He believed, and therefore spoke what is here to be read in these Comments upon the Creed; and that Being dead, by Faith (and these Writings faithful and true) he yet speaks, as the Oracles of God, concerning Judgement to come, The Resurrection of the Dead, and Life Everlasting. 
Of the Order of this, and other his Works.   
Touching the Order of the whole Body of His Works, I have likewise so fully expressed myself in the Preface to the Tenth Book, as, that to say any thing more of That would be superfluous. I can only call to mind One useful Particular, which I then forgot (though I had inserted it amongst my Memorandums of things necessary to be accounted for to the Reader) the Omission whereof is here to be repaired; and that is, About the Numeration of the Folioes, or the Figures set on the tops of the first and following leaves respectively.  
The First Volume in Folio (Containing the Three First Books of 
Of the Figuring the Folio Volumes.  this Author's Commentaries on the Creed) did end with the number 508. The tenth Book (which is the second Volume as yet printed in Folio) did begin with Number 3001. To the Intelligent Reader ask a Reason of so great a Chasma or Skip; I Answer, All the Numbers betwixt these Two, were left void and allowed according to conjectural Computation for the reprinting in Folio of the 4, 5, 6, 7, 8, and 9th Books (only yet printed in Quarto, for that the Owner of the Copies may not afford to put them into Folio) that so the whole, proceeding in a Continued Series, might be more capable of a General Index at the last.  
About the Order observed in This Book, there is so much said upon sundry occasions in several Transitions, as hath prevented (for though it follow in reading, it was printed before this Preface) the pains here. So that it is the Matter of this Eleventh Book, which must afford me stuff or matter whereon to make a Preface.  
Here is then published for the Readers behoof, and to his view, A 
Of the Matter of this Eleventh Book.  TREATISE of that Knowledge of our Lord and Saviour Jesus Christ, which arises from the right understanding and true Belief of His Sitting at the Right Hand of God the Father; Of His Exaltation thereby to be Lord and Christ; or to His Lordship and Dominion; which, being both of Propriety and Jurisdiction, hath annexed unto it, the Power of Judging the Quick and the Dead: And in order thereunto, of Raising the Dead also, that both they, and those which shall be found alive at His Coming, may by His Award or Sentence receive their Final Dooms, according to their several Demeanours in the Body; when they that have done Good shall go into Life Everlasting, which is the Gift of God; And those that have done Evil (and have not their evil deeds done away) receiving the wages of sin, shall go into Everlasting Fire.  
This is the Short or sum of what is contained in the Five first Sections. 
The whole Book consists of Six Sections.  The Sixth and Last consists of Thirteen Select Sermons, the fittest I could choose out, to aid and accompany the precedent Discourses; especially to attend the Tracts, Of Christ's coming to Judgement; Of the Resurrection; Of Life and Death Eternal; which, as they most flagrantly set forth THE TERROR OF THE LORD, so are they most likely, by startling and amateing the Conscience, to prepare men's minds, that the Impressions of those Sermons may be most penetrative and permanent.  
As, in the last mentioned Tracts, methinks I find A Particular Summons directed to myself, Prepare to meet thy God; Give an 
The Use of the last Section.  Account of thy Stewardship; So in the annexed Sermons I find peculiar and proper Remembrances of several things wherein I have done very foolishly, deeds that ought not to be done. For this cause I bow my knees (and pray the Reader to lift his heart up in my behalf) to the Father of our Lord Jesus Christ for Pardon and Peace; and that what I have here printed in this Book, may so be written in the Table of my heart, not with ink, but with the Spirit of the living God, that I may not only wait for, but haste to the Coming of the Day of God.  
Having transferred these things unto myself, and thus far made the Reader, yea, the World itself, my Confessor, I hope none will offend if I show what respective parts of the ensuing Work, may by others be usefully applied to themselves. And first of all, The Sorrowful and rightly suffering soul (if his actings be according) may reap harvests of Comfort from what Our Author hath written, About Judgement, Resurrection and the Life to Come: Whereas he that adds sin to misery and wrath, may certainly presume all the Desolations and Destructions God hath brought upon the Earth, as so many Tastes and pledges of Greater to ensue. The Woes past, are but Schiographies and portendments, scarce beginnings of future evils. And I earnestly beseech all of the former sort, as to fortify themselves with Arguments to Charity and forgiving injuries out of Chap. 32. So to regulate their Conversation and Demeanour by the Directions to be sound Chap. 35.  
The Section Of Christ's coming to Judgement, is very useful for such as take upon them places of Judicature, and most useful for such as judge in matters of Highest Nature and Difference. The Precept of Deborah, Judg. 5. 10. Meditate ye— Ye that sit in Judgement; is the same with that of David, Psal 2. 10, 12. Be Wise—. Kiss the Son—. And the Question which David puts in that Golden Psalm, Ne perdas, will again be put to the Question by the Son of David, when he comes to judge the 
Psa. 58. 1  Judges of the Earth, Are your minds set upon righteousness, O ye Congregation? And do ye judge the thing that is right, O ye sons of Men? Whether ye do or no, will then be justly and finally judged.  
The Tract Of the Resurrection, who can express the use of it? An astonishing Meditation it is to think, I now see, as surely the eyes of some shall see, those Christian brethren that fell in any late Battle, & were buried where they fell, rising out of their places of Burial, (whether impleading or forgiving one another) and with haste marching into the Valley of Jehoshaphat, to see the day won or lost there; and whose Heads shall then be crowned with Glory. Yet is this but as the drop of a bucket to the Ocean of that days Terrors.  
The Sermons upon that Precept of Christ, (I might say of Noah and Tully) Do as you would be done to are worth their weight in Gold of Ophir, and useful for all Christians of what condition soever.  
There came out a Book some sixteen years ago; entitled, Autocatacrisis Ladensium; To the Party or Persons that Composed or applauded that Book (wherein Our Author is named) I would especially recommend His Discourses upon Rom. 2. 1. presuming that that those (with the Verifications of them exhibited in these late Revolutions) will convince Him or them sufficiently, That it is no difficult matter to compile a Larger Volume of Particularities, wherein they that have judged others, have, by doing over and over, again and again, the same things, or things more than equivalent, condemned themselves, and justified those whom they have condemned.  
The Sermons upon 2 Chron. 24. and Matth. 23. contain very sound reproof of the Pharisaical duplicity, of such as built the Sepulchers of ancient, and yet persecuted the present Prophets; and therein of such as in our days commend the Lives, and condemn the Authors of the Deaths of Bishop Cranmer, Hooper, Ridley, Ferrar, Father Latimer, etc. And yet destroy their successors in Order, Discipline and Doctrine. I call heaven and earth to Record this day (not to condemn such, but to convince them that they may be saved) That Those Men whom they have cast out as enemies to the Church of England (and in Effect, by driving them out from the Inheritance of the Lord, tempted, saying, Go serve other Gods!) are The Men that bear the Burden and heat of the day in all Contests betwixt parties of the English and Romish Churches, and that preserve their undoers from being overborne with Romish Errors; And this they do upon disadvantages unimaginable (save only to such as have experimented them) for want of their own Libraries, Their former accommodations of Secessus & Otia, etc.  
Besides, Those Sermons will show, That the guilt of Blood will lie long upon a Nation; That it justly may, and certainly will, be required of late Posterity, unless A Signal Repentance of the same, and especial abstinence from the like sins intervene. I appeal to the meekest Moses upon earth, what Degree of Gild he would apportion to that Community (suppose it in any Foreign Kingdom) or the Posterity thereof, which being not only A Pretender to Christianity but to the Purity thereof, did Sat as a Spectator, whilst a Tumultuous Tempest of People for divers hours together did hunt and chase an Aged man (were he good or bad) unto the Death. Yet was this thing done in our Metropolis (which is a kind of standing 
See Stow's Annal. fol. 3043.  Representative of the whole Nation) some thirty years ago. Or what censure he would pass upon three Kingdoms, the Generality whereof did, though but ex-post-facto, only by rejoicing at the deed, consent to the Assassination of A Prince the man whom the King had honoured. Yet was this also done about the same number of years since. It is true, Justice did treatably overtake the Party that did this 
Idem fol. 3044.  Fact: But Who ever sorrowed for the Joy conceived at it? These two seem to have been Portentous Aboadments of Calamities ensuing; (as the daily visible desolation and Profanation of God's House, is of future woe:) And I remember them not, as making Intercession against Israel, or as things I have whereof to accuse mine own Nation with delight, but upon the same account that I call mine own sins to remembrance, that God may be entreated for the Land, to blot them out of His. And I beseech the Infinite Mercy to pardon these and all others, as fully, freely, and upon the same terms I desire pardon for mine own.  
I have but Two Things more to say (and the One concerns the Vulgar Reader) 1. That this Book seems no way liable to the Objection of Obscurity, which hath been sometimes made against some other parts of this Author's Writings; the Style here being more easy and Popular, as first prepared for His Charge at Newcastle: Though to say the truth, The Darkness was most-what in the Readers Eye, and not in the Object, or Authors Writings. 2. That the longer the world lasts, the more seasonable every day than other will this Book be; yea, so it must needs be, the Essential parts thereof treating of, and proving, Christ's Coming to Judgement, The Resurrection, and Life Everlasting.  
If any One shall either by reading the Book or the Preface be any thing bettered, I beseech him make his Return in Prayers for the Church of England (once the Envy and Fear, now, by the folly of her own children, made the scorn of her Aemula) That the Lord would so build up her walls, set up her Gates, and erect her Towers, That Her Militancie in his strength may be victorious for His Truth, and at last changed into a Triumph in His Glory, Which shall be the earnest Request of  
Her most Unworthy Son, and the Readers Humble Servant in the Lord Jesus, B. O.   

ERRATA.  
In the Tenth Book, Fol. 3137. lin. 16. read some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of R. In this Book Fol. 3327. lin. 26. read Fifth Chapt. Fol. 3789. lin. 16. read Cui à nobis reddenda.   

A TABLE Of the Principal Arguments of the several Sections and Chapters contained in this BOOK.  

SECT. I. Of Christ's Sitting at the Right Hand of God. Of the Grammatical sense of the Words, and of the Real Dignity answering thereto.  
CHAP. I. Of the Grammatical sense of the words, Heb. 10. 12. But this man after he had offered one Sacrifice, etc. and whether they be merely Metaphorical. pag. 3307  
2. Of the Real Dignity contained in this Article; viz. The Exaltation of Christ. That Christ was exalted both as the Son of God, and the son of David p. 3311  
3. In what sense Christ's humane Nature may; in what sense it may not be said to be infinitely exalted. The Question concerning the Ubiquity of Christ's Body handled p. 3317  
4. A Paraphrase upon the sixth of S. John. In what sense Christ's flesh is said to be truly meat, etc. What it is, To eat Christ's Flesh, and drink his Blood. Of Eating and Drinking Spiritual and Sacramental; and whether of them is meant, John 6. 56. Of Communion in one kind, and Receiving Christ's Blood per Concomitantiam. Tollets Exposition of [Except ye Eat And Drink] by disjunction turning, And into Or, confuted, and Rules given for better expounding like Cases. How Christ dwells in Us, and We in Him. The Application. All which be seasonable Meditations upon the Lord's Supper p. 3328  
5. The Great Attribute of Christ, [His being the Chief Corner stone] handled in the foregoing Chapter, prosecuted more amply in this. Christ is the Foundation of the Apostles and Prophets. How Christians being built upon this Foundation, do grow into an Holy Temple. p. 3348   

SECT. II. Of Christ's Lordship or Dominion. Phil. 2. 11. That every tongue should confess, etc. p. 3358  
CHAP. 6. What it is to be a Lord. Though there be many called Lords; yet there is but One Absolute Lord. ibid.  
7. In what Respects, or upon what Grounds Christ by peculiar Title is called The Lord. And first of the Title itself, Secondly of the Real Grounds unto this Title 3362  
8. What our confession of Christ to be The Lord, importeth, and how it redoundeth to the glory of God the Father.   

SECT. III. Of Christ's Coming to Judgement.  
CHAP. 9 2 Cor. 5. 10. insisted upon p. 3375  
10. Of the Natural Notions which the Heathens had, and the Internal Experiments which every true Christian may have, answering to those Notions of a final Judgement 3377  
11. By what Authority of Scripture this exercise of the final Judgement is appropriated unto our Lord Jesus Christ p 3390  
12 The manner of Christ's coming to Judgement which was the third General proposed in the ninth Chapter p. 3401   

SECT. IV. Of the Resurrection of the Dead.  
CHAP. 13. The Belief of the Article of the Resurrection, of high concernment, malignantly impugned by Satan and his Agents: needs and deserves our best Fortification. The Heathens had Implicit notions of a Resurrection. The obstacle of impossibility removed by proof of this Conclusion [That though all things were annihilated, yet God is able to retrieve or recover, The Numerical same.] p. 3422  
14. This Argument drawn from Seed sown [1 Cor. 15. 36. etc.] is a concludent proof of the resurrection of the Body p 3434  
15. The Objections of the Atheist, and the Exceptions of the Naturalist, both put fully home, and as fully answered. The falsity of the Supposals and Paradoxes (rather then Principles) of the Atheist discovered, and made even palpable by ocular demonstration and by Instances in Bodies Vegetant and Sensitive. A Scruple that might trouble some pious mind after all this, satisfied. A short Application of the Doctrine contained in the whole Chapter p 3444  
16 The Apostles method, 1 Cor. 15. 16, 17, 20. in proving the Resurrection peculiar, and yet Artificial. His way of Natural or reciprocal Infeference both Negative and Assertive, justified, and showed, That both these Inferences naturally arise, and may concludently be gathered from the Text, and from the Principles of Christian Belief. Wherein the witness (false upon supposition, ver. 14, 15.) should consist. That Philosophical Principle, [Deus et Natura nihil faciunt frustra] divinely improved. God's special and Admirable works have ever a Correspondent; that is some extraordinary end. How sin is taken away by Christ's Death; How by his Resurrection. How we are justified by Christ's Resurrection. How we may try ourselves and know, whether we rightly believe this Article of the Resurrection or no. p 3455   

SECT. V. Of the Article of Everlasting Life.  

CHAP. XVII. Rom. 6. 21, 22, 23. What fruit had ye then of those things, etc. The Connexion of the fifth and sixth Chapters to the Romans. A Paraphrase upon the sixth chapter. The importance of the phrase [Dead to sin] No Christians in this life so dead to sin, as to come up to the Resemblance of Death natural. True Christians dead to sin, in a proportion to civil death. All Christians (at least all the Romans to whom S. Paul writes, did so) in Baptism profess themselves dead to sin, and vow death to sin by a true Mortification thereof. All have in Baptism, or may have a Talon of Grace as an Antidote or Medicine against the deadly Infection of sin, as a strengthening to make us victorious over sin.  
Three Motives to deter us from the service of sin. 1. It is fruitless. 2. It is shameful; 3. It is mortiferous; Two Motives to engage us in God's service, 1. Present and sweet fruit unto holiness. 2. Future happiness. p 3469   
18. Of the fruitlessness of sin. Of the shame that follows and dogs sin, as the shadow doth the body; what shame is, whence it ariseth, and what use may be made thereof. Of fame, praise and honour. Satan's stales, false shame and false honour. The character of both in Greek and Latin. Of Pudor, which is always Male Facti; of Verecundia, which may sometimes be, de modo recte Facti. Periit vir cui pudor periit. Erubuit salva res est. p. 3477  
19 We are many ways engaged to serve God rather than to serve sin, though sin could afford us as much fruit & reward as God doth. But there is no proportion, no ground of comparison between the fruits of sin, & the Gift of God. The case stated betwixt the voluptuous, sensual life, and the life truly christian. Satan's Method and God's Method. A complaint of the neglect of grace. p. 3484  
20. The first and second Death both literally meant, The wages of sin; Both described, both compared and showed, how and wherein the second Death exceeds the first. The greater deprivation of good, the worse and more unwelcome death is. Every member of the body, every faculty of the soul, the seat and subject of the second death. A Map and scale: the surface and solidity of the second Death. Pain improved, by enlarging the capacity of the patient, and by intending or advancing the Activity of the Agent. Three dimensions of the second death, 1. Intensiveness. 2. Duration 3. Unintermitting continuation of Torment. Poena damni & sensus, terms co-incident. Pains of the Damned Essential and Accidental. Just to punish momentany sin with pain eternal. The reflection and Revolution of thoughts upon the sinner's folly; the Worm of conscience. p. 3490  
21. Eternal life compared with this present life: the several tenors of both; The method proposed. The instability of this present life. The contentments of it short, and the capacities of men to enjoy such contentments as this life affords, narrower. In the life to come the capacity of every faculty shall be enlarged. Some senses shall receive their former contentments only eminentèr as if one should receive the weight in Gold for dross. Some formalitèr. Of Joy Essential, and Joy Accidental. p. 3500  
22. Of the Accidental Joys of the life to come. A particular Terrar or Map of the Kingdom prepared for the blessed Ones, in a Paraphrase upon the 8 Beatitudes, or the Blessedness promised to the 8 qualifications set down in the 5. Matth. Eternal life the strongest obligation to all duties. Satan's two usual ways of tempting us, either per Blanda, or per Aspera. p. 3510  
23. The Philosopher's Precept, [Sustine & Abstine] though good in its kind, and in some degree useful, yet insufficient. True belief of the Article of everlasting life and death is able to effect both Abstinence from doing evil, and sufferance of evil for well-doing. The sad Effects of the misbelief or unbelief of this Article of Life and Death Eternal. The true belief of it includes a taste of both. Direction how to take a taste of death eternal without danger. Turkish Principles produce Effects to the shame of Christians. Though hell fire be material it may pain the soul. The Story of Biblis. The Body of the second death fully adequate to the Body of sin. Parisiensis his Story. A General and useful Rule. p. 3519.  
24. The Body of Death being proportioned to the body of sin, Christian Meditation must apply part to part, but by Rule and in Season. The dregs and relics of sin be the sting of Conscience, and this is a prognostic of the worm of Conscience which is a chief part of the second death. Directions how to make right use of the fear of the second death, without falling into despere, and of the hope of life eternal, without mounting into presumption; viz. 1. Beware of immature persuasions of certainty of salvation. 2. Of this Opinion, That all men be at all times either in the estate of the Elect or Reprobates. 3. Of the irrespective Decree of Absolute Reprobation. The use of the taste of death and pleasures. The Turkish use of both. How Christians may get a relish of Joy eternal by peace of Conscience, joy in the Holy Ghost and works of Righteousness. Affliction useful to that purpose. p. 3529  
25. The coldness of our hope of Eternal Life, causeth Deviation from the ways of righteousness, and is caused by our no-taste or spiritual disrelish of that life. The work of the Ministry is to plant this taste, and to preserve it in God's people. Two objects of this Taste. 1. Peace of Conscience; 2. Joy in the Holy Ghost. That Peace may best be shadowed out unto us in the known sweetness of temporal peace. The passions of the natural man are in a continual mutiny. To men that as yet have no experience of it, the nature of joy in the Holy Ghost may best be exemplified by that cheerful gladness of heart, which is the fruit of Civil Peace. It is the prerogative of man to enjoy himself, and to possess his own soul. In the knowledge of any truth there is joy; but true joy is only in the knowledge of Jesus Christ, and of saving truths. The difference between Joy and Gladness in English, Greek and Latin. p. 3538.  
26. Whether the taste of Eternal Life once had, may be lost. Concerning sin against the Holy Ghost. How temporal contentments and the pleasures of sin, coming in competition, prevail so, as to extinguish and utterly dead the heavenly taste, either by way of Efficiency or Demerit. The Advantages discovered by which a lesser good gets the better of a greater. p. 3547.  
27. About the merit of good Works. The Romanists Allegations from the force of the word [Mereri] among the Ancients, and for the thing itself out of the holy Scriptures; the Answers to them all respectively: Some prove Aut nihil, aut nimium. The different value and importance of Causal Particles, For, Because, etc. A Difference between, Not worthy, and unworthy. Christ's sufferings, though in time finite, yet of value infinite. Pleasure of sin short, yet deserves infinite punishment. Bad Works have the title of Wages and Desert to Death, but so have not Good Works to Life Eternal. p. 3558.  
28. Whether Charismata Divina, that is, The Impressions of God's Eternal Favour may be merited by us. Or whether the second, third and fourth Grace and Life Eternal itself may be so. About Revival of Merits. The Text Hebr. 6. 10. [God is not unjust, etc.] expounded. The Questions about Merits and Justification have the same Issue. The Romish Doctrine of Merits derogates from Christ's merits. The Question (in order to Practise or Application) stated betwixt God and our own souls. Confidence in Merits, and too hasty persuasions that we be the Favourites of God, two Rocks. God in punishing Godly men respects their former good works. p. 3568.  
29. Three points: 1. Eternal Life the most free gift of God, both in respect of the Donor and of the Donee. 2. Yet doth not the sovereign Freeness of the Gift, exclude all Qualifications in the Donees; rather requires better in them then in others which exclude it, or themselves from it. (Whether the Kingdom of Heaven was prepared for All, or for a certain number) 3. The first Qualification for grace, is to become as little children. A parallel of the conditions of Infants, and of Christians truly humble and meek. p. 3578  
30. Matth. 25. 34. Then shall the King say to them on his Right hand, etc. Two General Heads of the Discourse. 1 A Sentence. 2. The execution thereof. Controversies about the sentence. Three conclusions in order to the decisions of those Controversies. 1. The Sentence of life is awarded Secundum Opera, not excluding faith. 2. Good Works are necessary to salvation, Necessitate Praecepti & Medii: (And to Justification too; as some say, Quoad praesentiam, non quoad Efficientiam.) The third (handled in the next Chapter) Good Works though necessary, are not Causes of, but the Way to the Kingdom. Damnation awarded for Omissions. Saint Augustine's saying, [Bona Opera sequuntur Justificatum, etc.] expounded. Saint James 2. 10. [He that keeps the whole Law, and yet offends in one point, etc.] expounded. Why Christ in the final Doom instances only in Works of Charity, not of Piety and Sanctity. An Exhortation to do good to the poor and miserable; and the rather, because some of those duties may be done by the meanest of men. p. 3587  
31. Jansenius his Observation and Disputation [about Merit] examined, and convinced of Contradiction to itself, and to the truth. The Definition of Merit. The state of the Question concerning Merit. Increase of Grace no more meritable than the first Grace. A Promise made Ex Mero Motu, sine Ratione dati & accepti; cannot found a Title to Merits. Such are all God's Promises, Issues of mere Grace, Mercy and Bounty. The Romanists of Kin to the Pharisee, yet indeed more to be blamed then Herald The Objection from the Causal Particle FOR, made and answered.   

SECT. VI  
CHAP. 32. Matth. 7. 12. — Whatsoever ye would that men should do unto you, etc. The misery of man, of the wisest of men in their pilprimage, to be Wanderers too. The short way to Happiness. The Pearl of the Ocean; The Epitome, Essence, spirits of the Law and the Prophets, Do as you would be done unto, The Coherence, the Method; Christ advanceth This Dictate of Nature into an Evangelical Law; Fortifies it, and gives us proper Motives to practise it. Two grounds of Equity in this Law. 1. Actual Equality of all men by Nature. 2. Possible Equality of all men in condition. Exceptions against the Rule. Answers to those Exceptions. This Rule forbids not to invoke or wage Law, so it be done with charity. Whether Nature alone bind us to do good to our enemies. God has right to command us to love them. Plato's good communion. The Compendious way to do ourselves most good, is to do as much good as we can to others. The Application.  

33. Matth. 7. 12.  
The second General (according to the Method proposed Chap. 32. Sect. 5.) handled. This Precept, Do as ye would be done to, more than equivalent to that, Love thy neighbour as thyself: for by good Analogy it is applicable to all the Duties of the first Table which we owe to God for our very being and all his other Blessings in all kinds bestowed on us. Our desires to receive good things from God, aught to be the measure of our Readiness to return obedience to his will, and all other duties of dependence upon his Grace and Goodness. God in giving Isaac did what Abraham desired; and Abraham in offering Isaac, did what God desired. Two Objections made and answered, 1. That this Rule may seem to establish the old Pythagorean Error of Retaliation, and the new one of Parity in Estates. 2. That the Magistrate in punishing offenders (it seems) in some Cases must of necessity either violate this Rule or some other. p. 3628   
34. The Impediments that obstruct the Practice of this Duty, of Doing to others as we would have done to ourselves, are chiefly two, 1 Hopes and Desires of attaining better estates than we at present have; 2. Fears of falling into Worse. Two ready ways to the Duty. 1. To wean our souls into an indifferency, or vindicate them into a liberty in respect of all Objects. 2 To keep in mind always a perfect character of our own afflictions and releases or comforts. Two Inconveniencies arising from accersite greatness or prosperity, 1. It makes men defective in performing the Affirmative part of this Duty; 2. It makes them perform some part of the Affirmative with the violation of the Negative part thereof. A Fallacy discovered. An useful general Rule 3640  

35. Jer. 45. 2, 3, 4, 5. Thus saith the Lord— unto thee, O Baruch, etc.  
Little and Great terms of Relation. Two Doctrines. One Corollary. Times and Occasions after the nature of things otherwise lawful. Good men should take the help of the Anti-peristasis of bad times to make themselves better. Sympathy with others in misery enjoined in Scripture; practised by Heathens; Argia and Portia: The Corollary proved by Instance, and that made the Application of the former Doctrine 3648   
36. On Jer. 45. latter part of ver. 5. Thy life will I give thee for a prey. The second Doctrine handled, first in Thesi; touching the Natural essence of Life in general. 2. In Hypothesi. Of the Donative of Life to Baruch, as the case then stood. That men be not of the same opinion about the Price of life, when they be in Heat, Action and Prosperity, which they be of, in dejection of Spirit and Adversity; proved by Instances, Petrus Strozius. Alvares de Sande. God's wrath sharpens the Instruments, and increases the terror of death. Life was a Blessing to Baruch, though it be showed him all those evils, from sight of which, God took away good King Josiah in favour to him. Baruch as a man did sympathise with the miseries of his people. As a Faithful man, and a Prophet of the Lord, he conformed to the just will of God. The Application 3663  
37. On Rom. 2. 1. Therefore thou art inexcusable O man, etc. From what Premises the Apostles Conclusion is inferred. The limitation of the Conclusion to the securing the Lawful Magistrate exercising Judicature according to his Commission, and in matters belonging to his cognizance. David and Abab judging persons (by the Prophet's Art) feigned, did really condemn themselves. The sense of the Major Proposition improved, by virtue of the Grammar Rule, concerning Hebrew Participles; and by Exposition of the phrase. How the later Jews, judging the deeds of their forefathers; did condemn themselves 3678  
38. Second Sermon on Rom. 2. 1. 3690  
39 Third Sermon on Rom. 2. 1. A Romish Error breeding doubt of Salvation, charged upon its proper evident ground; viz. Their making the intention of a Bishop essentially necessary to the Consecration of a Priest, and the intention of a Priest so necessary, that no Sacrament can be without it. The Error of the Contrarii, teaching a preposterous immature certainty of Salvation. The right mean betwixt, or cure of these extremities, prescribed unto us by our Reformers of Blessed Memory, contained in the Public Acts of the Church 3700  
40. Fourth Sermon on Rom. 2. 1. The third point, [How Jews, Papists Protestant's evidently condemn themselves, while they judge the Idolatry of the Heathen] 3709  
41 Sermon on 2 Chron. 24. 22. The Lord look upon it, and require it. 3717  
42. Sermon on Saint Matth. 23. v. 34, 35, 36. etc. Wherefore behold I send unto you Prophets, and Wise men— That upon you may come (or by which means will come upon you) all the righteous blood shed, etc.  
43. Second Sermon on this Text.  
44. On 2 Kings 23. v. 26, 27. Notwithstanding the Lord turned not from the fierceness of his great wrath, etc.  
45. On S. Matth. 23. v. 37. O Jerusalem, Jerusalem, etc.  
46. Heb. 4. v. 12, 13. The Word of God is quick and powerful, etc.    

A Table of the TEXTS of Holy Scripture Expounded or Illustrated in this BOOK.  
 Genesis.  3 3, 4, 5 3482  8, 10 3404 4 10 3731 15 1 3382 18 22, 23, 25 3391 48 13, 14, 17 3308  Exodus.  3 6 3456 4 11 3458 15 24 3329 16 2 3329  12 3330  43, 48, 49, 50, etc. ibid. 17 3 3329 19 4 3773  16, 17, 18 3406 21 17 3335 & 3336 24 4, 5, 9 3356 25 40 3310 30 11, 12, 15 3621 33 20, 23 24 3404  Numbers.  16 46 3758  Leviticus.  17 13 3722 & 3732 19 9 3943  17 3631 23 22 3643  27 3649 25 3 3643 26 14, 15. etc. 3741  38 3750 & 3758  40, 41 3755  44, 45 3757  Deuteronomie.  4 5, 6, 7, 8 3373 5 29 3761 & 3768 8 11 3643 18 18 3748 24 19 3643 21 1, 2, etc. 3742  20, 21 3480 29 19 3659  29 3771 32 15 3643  41, 42 3412  43 3365  Judges.  9 9 3348 13 22, 23. 3404  1 Samuel.  8 7, 8. 3736  2 Samuel.  2 11 3656  1 Kings.  2 19 3308 14 25 3759 15 3 3759 20 35, 40 3680 21  3668  2 Kings.  12 2, 4 3717 15 35 3760 17  3763 21 3, 16 3761 22 18, 19, etc. 3668 et 3763 23 30 3670  2 Chronicles.  6  3757 20 23 3759 23  3754 21 10, 14 3760 22 1 3760 24 17, 22 3753  v. 20. 3736. & v. 22. 3748 & 3717, etc. v. 17. 3686 v. 22. 3725. v. 17, 18. 3718 25 14, 23, 27 3760, 3761 26  27 6 28 22, 23 32 25, 26 32 24. 3633. v. 25, 26. 3670 33 21 3762 34 33 35 21, etc. 3670. v. 22. 3764 36 15, 16, 17. 3753  Ezra.  9  3758  Ne ' emiah.  9  3758 13 17, 18 3685  Job.  1 6. 3313. v. 21. 3368 19 25 3421 26 14 3377 38 6 3351  Psalms.  2 2, 4, 8, 9, etc. 3363 etc. 3 6 3389 9 4, 6, 7 3409 16 3630. v. 8, 11. 3308 23 4 3389 27 1 32 1 3421 35 13 3627 37 4 3508 45 9 3308. v. 6, 7. 3312, 3365, 3367 46 1 3389 50 1, 2, 3, 6 3392 57 5 & 11 3363  8 3364 71 3 3344 74 10 3736 78 18 3330  34 3758  38 3637 82 1, 2, 8 3394 89 3, 4, 35, 36 3312  29, etc. 3756 93 1, 2 3392 94 1, 2, 3, 4 3392 96 10, 13 3409 97 1, 6, 7. 3364. 3365 v. 7. 3312 98 8, 9 3409 99  3365 102  3365  19 3310. v. 25, 26. 3312 103 15 3501 104 3 3402 106 6, 7 3758 108 1, 2, 3, 4, 5, 9 3364 109 6, 7 3308 110  3363  1 3312, 3315, 3395 112 6 3515 114 4 3407 118 22 3350 132 11 3312 145  3365  Proverbs.  1 21 etc. 3780 3 9 3639 10 1 3373 11 1 3625 20 22 3610 22  3610  16 3596 28 1 3389. v. 13. 3341  Ecclesiastes.  11 5 3548 12 1 3636  Isaiah.  2 4 3400. v. 11. 3408 5 1 3752. v. 3, 4. 3774 8 14 3346 9 19, 20 3540 22 12 3628 26 1, 4 3351 27 11 3777 28 16 3346 & 3369 30 33 3496 34 4 3408 40 6, 8 3787 43 24, 25 3687 45 22, 23 3392 49 16 3355 53  3365 56 4 3770 57 21 3536 58 5, 6, 7 3496 64 1, 2, 3. 3409. v. 4. 3539 65 2, 3, 4. 3773. v. 5. 12. 3780  Jeremiah.  3 3 3481 5 3, 16 8  9 1 3653 23 7, 8 3371 26 3731. v. 23. 3765 31 34 3399 36 6, 7 3673. v. 23. 3649 45 2, 3, 4, 5. 3648. v. 5. 3663   3672 4. Lamen. 10 3667  Ezekiel.  14 14 3763. v. 20. 21. 3670 18 1, 2, 3, etc. 3738. v 4, 14, 15. 3758. v. 31, 32. 3740 21 10 3628 24 6 3732 33 11 3771 37 4 3421  Daniel.  2 44, 45. 3398. v. 34. 3351 7 9 3375, 3409, 3410  13 3395, 3397, 3401 9 3758. v. 8, 9 3575  Hosea.  13 14 3456  Joel.  2 30, 31 3405. v. 32 3369 3 15, 16 3405  Amos.  6 1 3627  Zephany  1 8, 9 3762 2 3 3668 3 1, 2, 3, 4 3762  Haggai.  2 6 3407  Zachary  14 3, 4 3403  Malachy  1 6 3637 3 2, 3. 3400 3420. v. 6. 3637  9, 13. 3638. v. 16. 3639 4 2 3371  Libr. Apocr.   Ecclesiasticus.  4 17 3487 11 27 3644 22 3 3373 34 1, 2, 3 3386 31 8 3644 41 1 3491  Wisdom.  5 1 3389 17 11 3388  1 Maccabees  1 2 3685 6 34 3507  2 Maccabees  5 4 3406  St Matthew.  3 10, 11, 12 3400 4 3 3681. v. 16. 3371 5 11, 12. 3560. v. 16. 3373  17, 20. 3620. 3585. 3591  22 3434 7 1. 3678  12 3610 3628 3640  21, 22, 23, 24. 3370 3592 8 31 3345 10 12 3539. v. 28. 3389 12 20 3467. v. 45. 3345 13 58 3778. v. 3. 3681 15 4 3336 16 16, 19 3364  27, 28. 3399 3405  18 3355 17 2, 5 3400 3402 v. 6. 3405 18 23 3633 19 28 3410 20 21 3308. v. 23. 3582  24 3583 21 3752. v. 42, 44. 3351 22 8 3564. v. 29. 3423 3448  31, 32 3426 v. 37. 3629  45 3364 23 8, 9, 10. 3371. v. 29. 3684  3722. v. 32. 3723  34, 35, 36, 37. 3725 3674 3768 24 27, 29, 30 3405 25 33 3308. v 34, 41. 3532 3587 3599 26 26. 3337. v. 59 63. 3394  64 3402 28 18 3364 3394  S. Mark.  1 23 3345 5 2 ibid. 6 5 3778. v. 20. 3524 9 34 3583 10 13 ibid.  40 3582 14 61 3724  S. Luke.  1 19 3313 2 52 3346 4 6 3736 5 8 3404 6 30, 31 3611. v. 24. 3625  36 3621. v. 46, 47. 3369 7 45 3607 9 55 3749 10 5 3539 11 39 3772. v. 48, 49, etc. 3723 3725 3748  51 3686 12 4 3389 14 26, 27, 33 3555  13 3596 18 14 3604 19 42 3653 3674 20 3752. v. 35. 3561 3564  38 3426 22 32 3355. v. 67. 3395 23 24 3745. v. 30, 31 3408 24 36 3539  S. John.  1 1, 2, 3. 3787. v. 3. 3508  6. 3371. v. 12. 3419  16 3571. v. 17. 3546  29 3340. v. 39 3344 3 16, 17, 18, 19 3708 3746 3567 4 34 3635 5 8, 17, 18. 3686. v. 21, 22. 3786 3393. v. 23 3373  v. 28, 29 3421 3408  v. 46 3787 6 32, 33, 41, etc. 3331. v. 56 3328 3332. v. 63. 3326 8 44 3748 9 2 3458. v. 24 3421 12 23, 24. 3464. v. 49, 50. 3773 14 10, 11, 12, etc. 17, 20, 27. etc. 3545 3539 15 2, 3, 4, etc. 3347 3474 3544  8 3373 16 33 3348 17 3373. v. 3. 3545 17 5 3321  11, 20, 21. etc. 3345 20 a9 3539 21 22 3403  Acts.  1 9, 11 3401 3402 2 20. 3406. v. 36. 3358 3 17 3745 4 11 3351 7 44 3310. v. 48. 3751  48, 49 3311. v. 55. 3310 9 3, 4 3404 10 40, 41, 42 3393 13 46 3564 14 16, 17 3544 17 28. 3436. v. 30. 3375 3521  31. 3393. v. 32. 3423 19 16 3345 20 28 3367. v. 36. 3315 26 22 3370  Romans.  1 3619 v. 23. 3710 2 1 3678, etc. v. 14, 15, 16   3383. v. 15. 3619.  v. 21, 22 3683 3 26 3374 4 18, 20. 3590. v 23, 24. 3462 5 9, 10 3709 6 3, 4, 5, ad 23. 3470 3473  3474, etc. 3490 3500 3558 3565 8 16, 18 3520 3565 9 33 3346 10 9, 10 3369 11 16 3464. v. 24. 3347  45 3602 12 15 3653. v. 20. 3622 13 8 3629 14 4, 13, 12 3397  9, 10, etc. 3393 3375  12 3788 v. 17. 3536  1 Corinthians  2 10. 3539. v. 7, 8. 3745 4 1 3313 6 19 3356 7 14 3472. v. 20, 21 3376 8 5, 6 3371 10 3332 v. 3. 3784 11 27 3336. v. 31. 3384 13 13 3506 15 12, 13. 3421. v. 19 3382  3485. v. 16, 17, etc. 3455  v. 36, 37, etc. 3434 3673  v. 39, 46 ad 44. 3441  v. 45. 3326. v. 50 3405  v. 52. 3408. v. 54. 55. 3456  2 Corinthians  2 5 3340. v. 29 3653 5 10. 3393 3375. v. 11 3403  10, 18, 19 3521 13 5 3704  Galatians.  3 7 3589 etc. 5 16 3624  Ephesians.  1 20 3310 etc. 2 14, 17, 30 etc. 3348  20 3345 3 8, 9, 10 3370 4 11, 12, 13 3399 5 25, 26, 27 3367  Philippians.  2 9, 10, 11. 3311 3315 3358 3393 3 14 3383 4 7 3539  Colossians.  3 1. 3325. v. 1 ad 24. 3466  3. 3506. v. 5. 3714  20 3632  1 Thessalonians.  3 5 3681 4 3. 3372. v. 13. 3423 3383  16 3408  2 Thessalonians.  1 4 3561 3564  1 Timothy.  2 3, 4, 5 3770  12, 13, 14 3482 3 16 3465  Hebrews.  1 3, 4, 5. 3311 etc. 3345  9, 10, 11, etc. 3311, etc. 2 9 3340. v. 10 3316 3 12 3785 4 1 3581  12, 13 3413 3783 etc.  11 1781. v. 14. 3419 5 8 3317 6 9 10 3570. v. 11, 12. 3549  19 3325 7 28 3315 8 1, 2, 5 3310 3311 9 11. 3312  23, 24. 3310. 3351  28 3465 10 12. 3307. v. 35, 36. 3383 11 5 3391 3560 3592  6. 3593. v. 17, 19 3590  26 3383 12 3365. v. 1, 2. 2383  3402 3517. v. 6, 7, 8, etc. 3536. v. 21. 3406  22. 3511. v. 25, 26. 3407 13 17 3695  S. James.  2 4. 3945. v. 10, 11. 3595  21 3589 5 1, 2, 3 3418  1 S. Peter.  1 18, 19 3366 2 2, 5, 6, 7. 3342 3352 3356 3 18 3465. v. 21. 3472 4 4 3480  2 S. Peter.  2 1 3340 3  3420  1 Ep. S. John  1 1 3784 3 3 3419 3505 3709  8. 3689. v. 12. 3748  16 3382. v. 23, 3420 4 11, 20 3630  S. Judas.   6, 7 3391. v. 10. 3777  14, 15 3390  Revelations.  1 13 ad 18 3411 3 4 3561. v. 12. 3356  21 3309 3317 4 4 3410 5 5 3344. v. 12. 3374  13 3367 3358 6 12, 13 etc. 3408 3419 3422 17 14 3374 18 5, 6, 7 3529 19 11, 12, 13. 3411 3784 3784 20 12 3375 3384. v. 13. 3408  14 3496 21 1 3511. v. 14. 3349 22 11 3593   

SECT. I. Of Christ's Sitting at the Right-hand of God. Of the Grammatical Sense of the words, and of the Real Dignity answering thereto.  

CHAP. I. Of the Grammatical Sense of the words: And whether they be merely Metaphorical.  Heb. 10. ver. 12. But this man, after he had offered one Sacrifice for sins for ever, sat down on the right hand of God. From henceforth expecting till his Enemies be made his footstool. 
1. ALbeit the Right-hand be more worthy than the Left, yet some (rather desirous to show their reading, then to edify their Readers or hearers) have made Question, Whether it be a Note of greater Dignity to have place on the Lefthand, or on the Right, near to the Fountain of honour or Supreme Majesty. But all the Instances, which they bring, or can be brought, for pre-eminence of place on the Lefthand, are but as Calendars out of date, or as Astronomical Observations, purposed for Eastern Meridian's, but mis-applyed to them of the West. whatever the Rites or Fashions of other Nations were, the Church of God or Land of Jury, in which God was only known, had no such Custom. Now the Tenor of this Prerogative here mentioned, must be valued by the Scales of the Sanctuary, not by the Heraldry of Foreign Courts. Even in those Countries, wherein, the Attendance on the Lefthand of Princes was more honourable then on the Right; the only ground of the Subjects power or dignity so attending, was, the Imbecility of the Prince, who ordinarily could not defend himself so well on the Left-side, as on the Right. And as our uncomely parts have more comeliness bestowed upon them; so the weaker side of greatest Princes had more need of valorous and trusty Champions. And though Princes in all Ages have been prone to honour, and Grace their special Favourites with place of more honourable attendance, yet the warlike Princes of ancient times, made choice of men most trusty and valorous for their Favourites. But the Almighty, unto whose future designs the Rites and Customs of the Kings of Judah were (haply) praefashioned, needs no Defendant, no assistant, either on the Right-hand, or on the Left. The former occasion of imbecility, or need of Defendants being set apart, as the Right-hand is ordinarily more worthy than the Left, so to be on the Right-hand of Supreme Honour is simply more honourable, then to be on the Left; specially according to the Custom of the Jews. The Sons of Zebedee, or their Mother, or both, were not ignorant in rerespect of the general matter, but in the particular Form, or Manner, or Circumstance of their Petition; when they desired that the one might sit on their Master's Right-hand, and the other on the Left in his Kingdom. To sit by him in his Kingdom, was, to their apprehension, and according to the custom of their Native Country, a greater Dignity then to stand by him, or to go in and out before him. To sit on the Right-hand, was affected by the Mother, as a place of praecedence for her elder Son, and therefore ranked 
See Gen. 48. 13, 14, 17.  in the former place in her Petition. She saith not, That the one may sit on the Lefthand, and the other on the Right; but that one may sit on the Right-hand, and the other on the Left, Mat. 20. 21. That to sit on the Right-hand of Majesty, was the greatest honour, whereof any Subject, or inferior Prince in Jury, was capable, may be gathered from the honour which Solomon did unto his Mother Bathsheba, 1 King. 2. 19 The King rose up to meet her, and bowed himself unto her, and sat down on his Throne, and caused a seat to be set for the King's Mother, and she sat on his Right-hand. Nor hath the Royal Psalmist any better place for the Spouse, whose Dignity he sought to emblazon, Psal. 45. 9 King's daughters were among thine honourable women, upon thy Right-hand did stand the Queen in a vesture of gold of Ophir. To have the power of superiors on the Right-hand, or for the enemy to have the Right-hand, is, in Sacred Heraldry a sign of victory or pre-eminence, whether in Civil or Warlike proceedings. The greatest plague, and root of curses, which David did wish unto the enemies of his God, and which did afterwards fall on Judas the greatest enemy of David's Son and Lord, was, that the wicked might be set over him, and that the adversary might stand at his Right-hand, for so he knew that he should be condemned, when he was judged, and that his prayers should be turned into sin, Psal. 109. 6, 7. The surest Anchor of David's Confidence, was, Gods being on his Right-hand, Psal. 16. 8. The Lord is at my Right-hand, therefore I shall not slide, or fall. And the final Consummation of all the happiness which he hoped for, whether in his own person, or in the person of his expected Son, the Messias, was, to be placed at the Right-hand of God. In thy presence is fullness of joy, and at thy Right-hand there are Pleasures for evermore, Psal. 16. 11. And so will it be found at the last Day; when The Son of Man shall set the Sheep on his Right-hand, and the goats on the Left: and shall say to them on his Right-hand, Come ye Blessed—. But to them on the Left, Go ye cursed—, Mat. 25. 33. etc.  
2. So then, This Article of Christ's sitting at the Right-hand of God, is as A Trophy of his Victory gotten over death, and over all the temptations of the World, and the devil, whilst he lived on earth; and a certain Prognostic of his final Triumph over all his succeeding enemies: for he must sit at the Right-hand of God, until all his enemies be made his footstool. But, before we come to decipher the Real Dignity here described, it may be questioned, whether the Description itself be merely Metaphorical, or Symbolical; that is, a language borrowed from the visible customs of men without any real sensible Similitude between the things signified by the same words? That this Phrase of Sitting at the Right hand of God is a mere borrowed speech, most Divines do hold; giving us withal this General Rule, That no Corporeal Substance, Quality, Habit, or Gesture, can be attributed unto God otherwise then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by a kind of Poetical Fiction, or Figurative speech, borrowed from the fashions of men. The proper Logical Subject notwithstanding of this Rule or Maxim, must be the Godhead, or Divine Nature in the Abstract: It holds not so truly of God, or at least of every Divine Person. The Divine Nature or Godhead, is Simple, Pure, and Immixed: The Godhead hath neither eyes, nor ears, nor body, much less can there be in it any distirction of Right-hand, or Left; yet may we not deny but the Son of God, who is truly God, hath eyes and ears, feet and hands, Right-hand, and Lefthand, and all the parts of the humane body, which any perfect man hath. His Blood, though humane blood, is as truly the Blood of God, as of Man. His Blood is the Blood of God, his Body the Body of God, in such a sense, as neither the body, nor blood of any other creature are said to be Gods, whose all things are in heaven and earth. His Flesh, and Blood, and all the parts of his humane Body, are the Flesh, Blood, and parts of God in as strict and proper sense, as our hands are said our own; that is, by strict and Personal Propriety. The Son of God hath flesh and blood, hands, and feet in such a sense, as God the Father, or God the Holy Ghost hath not.  
3. But when it is said that Christ sitteth at the Right-hand of God, this must be understood of God the Father, not of God the Son, for so it is expressed in the Apostles Creed, that The Son of God, who was Crucified, dead, and buried, and who rose the third day from the dead, now sits at the Right-hand of God the Father Almighty. Now if God the Father have no body, no Right-hand, or Lefthand, as God the Son hath; the case seems clear, that Christ's sitting at the right-hand of the Father must needs be a speech merely Metaphorical, borrowed from the custom of earthly Princes, to be placed at whose Right hand is the greatest honour that can be to their chief Peers or Subjects. This is most certain, if we speak of the Nature or Essence of the God head, or of the Divine Person of the Father. Yet all this hinders not, why the Divine Majesty, or Person of the Father, who is every where Essentially present, may not be more Conspicuously present (in respect of created sights) in some visible heavenly Throne, then in any other place. The Father (for aught we know) may have a distinct Throne, and the Son another, 
It is probable that there are distinct Thrones in Heaven.  or they may have distinct manifestations of Glory upon the same Throne, Rev. 3. 21. To confine the presence of God the Father, of God the Son, or of God the Holy-Ghost, to any visible Throne, were a gross Heresy. But that there may be Real Emblems, or Representations, of the Blessed Trinity in heaven, as conspicuous and sensible to blessed Saints and Angels, as the representations, which have been made of them to God's Saints, or people here on earth, who can conceive improbable? The representations or pledges of the Blessed Trinity have been divers. Daniel law the Glory of the Father shadowed by the Ancient of days, the Glory of the Son, represented by the similitude of the Son of man. At our Saviour's Baptism there was A voice from heaven, as an audible Testimony of the distinct Person of the Father. Christ as Man, was the conspicuous seat or Throne of God the Son; and the Dove, which appeared unto John, a visible pledge of the Holy-Ghost. And may not the Church Triumphant have as punctual representations or pledges of this Distinction no less sensible, though more admirable, than the Church militant hath had here on earth?  
4. It is not then altogether so clear that this Title, of Christ's Sitting at the right hand of God the Father, is borrowed from the Rites or customs of the Kings of Judah; as it is questionable, whether this Rite or custom amongst them were not framed after the Pattern of the heavenly Thrones or representations of celestial dignities; so we know the earthly Sanctuary was framed according to the pattern of the heavenly Sanctuary. Our Fathers had the tabernacle of witness in the wilderness, as he appointed, speaking unto Moses, that he should make it according to the fashion that he had seen, Act. 7. 44. Ex. 25. 40. And our Apostle saith, Heb. 8. 5. Those served unto the pattern or shadow of heavenly things, as Moses was warned by God, when he was about to finish the tabernacle. See (saith he) that thou make all things according to the pattern showed to thee in the mount. But it may be the pattern showed to him in the Mount, was but a Show, or Mathematical Draught of the material Tabernacle, which he was to erect; and yet is styled an heavenly pattern, or heavenly thing, because it was represented from heaven by God himself; yet so represented without any real Tabernacle answerable to it in heaven. I could subscribe to this interpretation, if the Apostles Inference, Heb. 9 23, 24. did not prove or presuppose something more. It was then necessary that the similitude of heavenly things should be purified with such things, but the heavenly things themselves (are purified) with better sacrifices than these; for Christ is not entered into the holy places made with hands, which are similitudes of the true Sanctuary, but is entered into very heaven, to appear now in the sight of God for us. But hath he the whole heavens for his Sanctuary? or is there as real a Distinction of places, or Mansions in the heavens, as there was of Courts or Sanctuaries in the material, or in Solomon's Temple? We have such an high Priest (saith Saint Paul) as sitteth at the right hand of 
Heb. 8. 1, 2.  the throne of the majesty in the heavens, and is a Minister of the Sanctuary, and of the true tabernacle, which the Lord pitched, and not man: and, Eph. 1. 20. The father of glory set him at his own right hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the heavenly places. Some Distinction, between the Throne of Majesty, and Christ's humanity, was apprehended surely by Saint Steven, Act. 7. 55. He being full of the Holy-Ghost, looked steadfastly into heaven, and saw the Glory of God, and Jesus standing at the right hand of God: the Object of his sight was surely Real, not a mere vision in the air, for he saw the heavens open, and by their opening found opportunity to pry with bodily eyes (but bodily eyes extraordinarily enlightened by the Spirit of God) into heaven itself, and to take a view of the land of Promise, and the Sanctuary pitched in it. The Divine Essence, or Person of God the Father, he could not see; and yet he saw the Glory of God, and Christ at the Right-hand of this Glory. But he saw Christ Standing, and not Sitting, as here it is said. All is one, It is the height of Christ's Exaltation, that He hath the pre-eminence to Sat upon his Throne in the immediate presence of God the Father's Glorious Throne. But this prerogative of Sitting upon his Throne, doth not tie him to such perpetual Residence, that he may not Stand when it pleaseth him; and it seems it was at this time this great Judge his pleasure to Stand, as a Spectator of his blessed Martyr's Combat, and for the present, as a Witness against these his malicious Enemies, which afterward were to be made his Footstool. Now was that of the Psalmist, Psal. 102. 19 verified, He hath looked down from the height of his Sanctuary, out of the heaven did the Lord behold the earth.  
5. But if Christ have a Visible Throne or Sanctuary in heaven, how is it true, which Saint Steven saith, Acts 7. 48, 49. The most high dwelleth not in Temples made with hands, as saith the Prophet: Heaven is my throne, and earth is my footstool, what house will ye build for me, saith the Lord? or what place is it that I shall rest in? hath not my hand made all these things? And if God dwell not in any Sanctuary which he hath made, how can he have any Visible Sanctuary in heaven? For even the heaven of heavens, every creature, whether visible or invisible, are the works of God's hands. To this, the Answer is easy, when the Prophet saith, God dwelleth not in Temples made with hands, he excludeth only the works of men's hands, not all created 
See Mr. Mede, Places appropriate.  Thrones or Sanctuaries made immediately by God himself. For, as the Apostle saith, Heb. 8. 2. Christ is a Minister of the Sanctuary, which the Lord hath pitched, and not man. And, Hebr. 9 11. Christ, being come a high Priest of good things to come, by a greater and more perfect tabernacle, not made with hands; that is, not of this building etc. Thus much of the Grammatical, or Literal meaning of these words. As for this Opinion of Distinction of Thrones in heaven, as I dare not boldly avouch it, so I am afraid peremptorily to deny it. For, Peremptory Negatives in Divine Mysteries ofttimes sway more dangerously unto Infidelity, then Affirmative Paradoxes do to Heresy. The Affirmative, in this Mystery, is (in my opinion) more safe and probable than the Negative. However, The Point which all of us are bound absolutely to Believe, is, That this Article, of Christ's sitting at the Right-Hand of God, doth contain the height of His Exaltation, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, Eph. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God (saith the same Apostle, Phil. 2. 9) hath very highly exalted him, and given him a Name which is above every Name, that at the Name of Jesus every knee should Bow— etc. And seeing every other Article in this Creed is conceived in literal distinct terms; I see no reason why we should believe this Article (of Christ's sitting at the Right-Hand of God) alone, should be represented unto us in Terms Poetical, or merely Metaphorical. Howbeit, Christ's sitting at the Right-Hand of God the Father, according to the Literal meaning of these words, doth by way of Real Emblem import, that Christ's Humane nature is exalted far above Angels, etc. which are often said to Stand, or Attend before, or about the Throne of God, but not to sit on His Throne, or at his Right-Hand. For unto which of them said He at any time, Sat on my Right-Hand—? Heb. 1. ver. 13.   

CHAP. II. Of the Real Dignity contained in This Article; viz. The Exaltation of Christ. That Christ was exalted, both, as the Son of God, and as the Son of David.  
1. THe Dignity of this Name, and the Reality of Dignity answering unto it, is further set forth, in the First Chapter to the Hebrews, ver. 3, 4, 5. He (sat down, or) sitteth on the Right-Hand of the Majesty on High (or in highest places) and is made so much more excellent than the Angels, by how much he hath obtained a more Excellent Name than they. For, unto which of the Angels said he at any time, Thou art my Son, this day begat I thee? And again, I will be his Father, and he shall be my Son? But if these two Scriptures were literally meant, as most Divines grant, the one of David, the other of Solomon, why may not the Title of God's Sons agree as literally to Angels, as to David or Solomon? Though these two eminent Princes, as God's Vicegerents on Earth, were Solo Deominores, yet was David in the height of his Greatness too low, and Solomon in the amplitude of his Royalty too little, to be (in all points) full peers to the meanest Angel that attends God's Throne. And yet were not both of them too great to be but maps or Models of Evangelical Excellencies. It was the height of both their Excellencies to be Shadows or Types of that Son of David, concerning whom the Lord had sworn by His Holiness, (a most faithful Oath from which he would not shrink; Psal. 132. 11. and Psal. 89. 3, 4, 35, 36.) that He should endure stable for ever, and that his Throne should be as faithful a witness in Heaven, as either Sun or Moon. Selah. All the Royalty, Power, or prosperity, which David or Solomon enjoyed, were but as pledges or earnests, for the time present, of that mighty power and excellency wherewith the Son of David was (after that, in the fullness of Time he had humbled himself) in the fullness of Glory to be invested. But, as we say, Homo pictus est Homo, and no man saith, Leo vivus est Homo; A dead Corpse or Picture of man, doth better brook the name of a man, than a live Lion or other creature endued with sense: So David and Solomon, in that they were Types of Christ, might be more capable of being styled God's Sons; or, of being begotten to that earthly Empire, which was the Map or shadow of his only begotten Sons eternal Inheritance, than the Angels were. The greatest Angels of God (whose presence David did reverence as God's Ambassadors) are servants to the Son of David. For so the Apostle, Heb. 1. 6. interprets that of Psalm 97. ver. 7. Let all the Angels of God worship him. No marvel then if David (when he saw as much of his Glory, as he or some other Psalmist, Psal. 97. did) instile him His Lord, Psal. 110. 1. That all the Glory and Dignity, which the Apostle seeks to set forth by the testimony of the Psalmist, Psalm 45. 6, 7. Psalm 102. 25, 26. is comprehended in this Article of Christ's Sitting at the Right-hand of God, the Apostle supposeth, Heb. 1. 13, 14. For so he concludes, by way of an Epiphonema, (the sum of all, which he had said before;) unto which of the Angels said he at any time, Sat thou at my right-hand until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for their sakes, which shall be heirs unto Salvation? It is A Doctrine full of Comfort, that the Blessed Angels, the Powers and Principalities celestial, one and other, should be at the command of this our Highpriest, who can compassionate our estate much better than any of them can. As they had a Charge given concerning him in the days of his humiliation here on earth; So he now being ascended up to his Father, gives them the same Charge over us, to preserve us in all our ways. It is on our part required, that we make His ways, Our Ways; otherwise we have no just assurance of the Angel's vigilancy over us. But have they this Charge over all of us? or only over some few that are Predestinated unto Salvation? The Apostle saith, All of them are sent forth to minister to such as shall be heirs of Salvation, and All of Us, whom God hath called and made partakers of his Word and Sacraments, are under the Promise, and in the estate of the Sons of God; And if we be sons, then are we heirs: yet Haeredes praesumpti, non apparentes, Heirs Presumed, not Heirs Apparent unto Salvation. To be Heirs Apparent, is proper to the Predestinate only, or to the Elect. But of the Doctrine and Use concerning Angelical Protection and ministry for our good, elsewhere. It shall suffice to give you notice by the way, that This last quoted place Heb. 1. 14. doth evidently refute a Curious Distinction of Orders amongst the Angels, as if some were Angeli astantes, others ministrantes: one Order of Angels that stand in the presence of God; because the Angel Gabriel gives himself this Title, Luke 1. 19 And another Order of ministering Angels; whereas our Apostles speech is general, that All the Angels (and under this universality he comprehends even the most noble Order of heavenly creatures) are ministering spirits, sent forth for our good. If they, which are said in Scripture to stand before God, be either Angels or created substances inferior to the Son of God, they are sometimes, at least by courses, ministrantes, ministering spirits. So that to stand before God, or to minister for our good, is no true note of any Distinction of Order betwixt Angels, but only of the vicissititude of their service. They, which are to be sent forth, stand in the presence of God to receive their instructions, and at their return, stand before God to deliver the effect or issue of 
Job 1. 6.  their Embassage.  
2. But as divers writers in the Romish Church, not balancing other places of Scripture with this Place of our Apostle last cited, have framed a needless Distinction of Orders amongst the Angels: So some others, opposite enough to them, offend no less by weighing this place alone. For so far hath the misapprehended Doctrine of Predestination, and Certainty of their own Estate in Salvation, misswaded some, as they have not been afraid to affirm, That the Angels are in some sort inferior to themselves, because They minister to them as they are Heirs of Salvation. Ministers they are indeed, yet not to us, but to God or Christ, though for our good; So is every 
See Mr. Mede, upon 1 Cor. 4. 1  Magistrate, so is every Pastor in his place; yet God forbid that inferiors should hence collect, That their Magistrates and Pastors should be Inferior to all them, for whose good they are Ministers.  
3. The next Point to be examined is, the Extent of this our High Priests Exaltation; about the Bounds or limits whereof, the Controversies are more than any difficulties in the Rule of Faith do minister; (but not so many as men of rash or audacious understandings make;) and the most of them prosecuted with greater vehemency of contention, than the spirit of sobriety, which should be in every good Christian, will approve. The Questions of more profitable Use, are generally Two; The First concerns the Logical Subject of Christ's Exaltation comprehended in this Title, of Sitting at the Right-hand of God, and the like: And the Issue is this, Whether Christ be exalted only as he is the Son of David, or as he is the Son of God? or according to both his natures, as well Divine, as humane? The second Quaerie is, about the Extent or Limits of the Exaltation of his humane Nature. The one Question, as Logicians speak, is about the Extent or limit of the Subject; The other about the Extent or limit of the Attribute. That Christ was exalted according to his Humane Nature, or as he was the Son of David, all Christians agree. But that he should be exalted as God, or according to his Divine Nature, which is absolutely Infinite, may well seem impossible for 
Christ was exalted according to both Natures.  the matter, and for the Phrase very harsh. Howbeit, this is avouched by many Orthodoxal and worthy Divines. And if Christ be, as most Protestants avouch, our Mediator, Secundum utr amque naturam, according to Both Natures, why may he not be said to be Exalted according to Both Natures? Yet a Difference there is, which will disjoint this Consequence; For to be a Mediator betwixt two, doth not necessarily include any Defect or inequality in the party mediating, in respect of the parties between whom he is a Mediator. Whereas to be Exalted doth necessarily include, or presuppose, some Lower degree, from which he is Exalted to an higher. And if Christ, according to his Divine Nature, be always equal to God the Father; he was, and is, and shall be Absolutely Infinite. And Absolute infinity cannot admit of any Degrees, specially of Exaltation. This necessarily argues, that Christ's Divine Nature could, in itself, receive no Degree of Diminution, or Exaltation. If then according to his Divine Nature he was exalted, this Exaltation was not by any Real Addition of Dignity to his Nature, but only quoad nos, in respect of us. And it is (perhaps) one thing to say, that Christ was Exalted according to his Divine Nature; Another to say, That Christ was Exalted as he was the Son of God. However, thus much we are bound to believe, and thus much we may safely say, That Christ as God, was exalted in the same Sense and manner, that he was Humbled as God. Now, that the Son of God, who was as truly God, as God the Father; truly equal to God the Father, did truly humble himself unto death, even to the death of the Cross; was in the first Chapter of our Eighth Book, deduced out of the second to the Philippians. Nor did he humble himself only according to his Humane Nature, for he humbled himself, not only by his life and death here on earth, but by taking the Humane Nature, in which he was humbled. The Humane Nature could not be humbled by being united to his Divine Nature, but rather Exalted. So that the first and Prime Subject of his humiliation was, if not his Divine Nature, yet his Divine Person. The Person of the Son of God was humbled by his Incarnation or Conception, by his Birth, by his Life, by his Death and Passion. And for every degree of his humiliation, there is a correspondent degree of his Exaltation, by his Resurrection, by his Ascension into heaven, and by his Sitting at the Right-hand of God the Father. In what Sense our Apostle saith, He was humbled according to his Divine Person, hath been discussed at large before. The sum was this; If he, that thought it no robbery to be equal with God, had been at any time pleased to have assumed a body or created substance into the unity of his Infinite Person, such Glory and honour was unto that his body or created substance due, as exceeds the Glory and honour of all other bodies, or created substances, infinitely more than any creature can possibly exceed another. And yet we know that the Son of God, who was from Eternity equal to his Father, did in the Fullness of Time assume into the unity of his Divine Person, a Body and Soul subject to all the infirmites' (sin only excepted) that humane nature is capable of: And by assuming such a body, and by exposing it to all the miseries of mortality, the Son of God was truly said to be humbled: and the Degrees of his humiliation were as many and large, as are the Degrees by which his immortal glorified Body doth exceed his mortal Body; as many and large, as are the Degrees of Honour, and Excellency betwixt that Royal Priesthood which now he exerciseth; and the Form of a Servant wherein he appeared. So that not only the Humane Nature of the Son of God, but the Son of God in his Humane Nature, is truly exalted according to all the Degrees of his former Humiliation. But is this all that we are bound to believe, or may safely acknowledge concerning the Exaltation of Christ, both as he was the Son of God, and as he was the Son of David?  
4. If this were all, than his Exaltation as the Son of God should merely consist, in the Abdication or putting off the Form of a Servant. It could not include, or presuppose, any positive Ground of any new and Real Attribute, but only a Relation to his former humiliation. Some good Divines (as well Ancient as modern) suppose, that albeit man had never sinned, yet should the Son of God have been incarnate; that is, have taken our nature upon him; yet our nature not humbled or obnoxious to death, but always clothed with glory and immortality. For Illustration or Example sake; Suppose the Son of God had taken an humane body altogether as glorious as now it is, from the very first moment of its assumption into the unity of his Divine Glorious Person; Could the assumption of such a body, how glorious soever, or how perpetual soever its glory had been, have added any least degree of Exaltation unto the Son of God? It could not. There had been indeed an Exaltation of the body so assumed, but none of the Nature or Person assuming it. How then is the Son of God said now to be Exalted, by his bodily Ascension into Heaven, or by his Sitting at the Right-hand of the Father in our Nature, wherein he was formerly humbled? Take the Resolution plainly thus. God the Father had remained as glorious as now he is, although he had never created the world. For the creation gave much even all they had, to things created; it gave nothing unto God, who was in Being infinite; yet if God had created nothing, the Attribute of Creator could have had no real Ground, it had been no real Attribute. In like manner, Suppose the Son of God had never condescended to take our nature upon him, he had remained as Glorious in his Nature and Person, as now he is; yet not glorified for, or by, this Title or Attribute of Incarnation. Or suppose he had not humbled himself unto death by taking the Form of a Servant upon him; he had remained as glorious in his Nature and Person, and in the Attribute of Incarnation, as now he is: but without these glorious Attributes of being our Lord and Redeemer, and of being the Fountain of Grace and Salvation unto us. All these are Real Attributes, and suppose a Real Ground or foundation; and that was, his humbling himself unto death, even unto the death of the Cross. Nor are these Attributes only Real, but more Glorious, both in respect of God the Father, who was pleased to give his Only Son for us; and in respect of God the Son, who was pleased to pay our ransom by his humiliation, than the Attribute of Creation is. The Son of God then, not the Son of David only, hath been Exalted since his death, to be our Lord, by a new and Real Title, by the Title of Redemption and Salvation. This is the Sum of our Apostles Inference concerning our Saviour's Exaltation, Phil. 2. 11. That every tongue should confess that Jesus Christ is The Lord unto the Glory of God the Father. To shut up this Point; Though Christ Jesus be both our Highpriest and Lord, not only as he is the Son of David, but as he is the only begotten Son of God, and so begotten from all Eternity: yet was he neither begotten a Priest nor Lord from all Eternity, but made a Priest, and made a Lord in time. The Word of the Oath, (saith the Apostle, Heb. 7. 28.) which was since the Law, maketh the Son a Priest, who was consecrated for evermore. And in the very same Charter, wherein this Word of the Oath, or uncontrollable Fiat, for making the Eternal Word, an Everlasting Priest, is contained; this Peculiar Title of Lord is first inferred: For so that 110th Psalm begins: Jehovah said to my Lord, Sat thou at my right hand, until I make thine Enemies thy footstool. Not that Adonai importeth less Honour or Majesty than Jehovah doth; as the Jews and Arians ignorantly and impiously collect; but with purpose to notify, that this Title of Lord, or Adonai, was to become as peculiar to Jehovah the Son of God, as the Title of Cohen or Priest. But this Title of Lord, as peculiar to Christ, will require, and doth well deserve, a peculiar discourse; and the place allotted it, is in the beginning of the second Section.  
5. Now for Use, or Application; These ensuing Meditations and Considerations offer themselves. What branch of sorrow, of bodily affliction, or anguish of soul or Spirit, can we imagine incident to any degree, condition, or sort of men, to any son of man at any time, unto which the waters of Comfort may not plentifully be derived from this inexhaustible Fountain of Comfort comprised in This Article of Christ's Sitting at the Right-hand of God the Father Almighty? No man can be of so low, dejected, or forlorn estate, for means or friends, re or spe, either by birth or by misfortune, but may raise his heart with this Consideration, that it is no servitude or beggary, but freedom or riches, to be truly entitled A Servant to the Lord of Lords, and King of Kings; to whom Angels and Principalities, as Saint Peter speaks, (even those Angels and Principalities, to whom not Kings and Monarches, but even Kingdoms and Monarchies are Pupils) are subject, and his fellow servants. Or in case any poor dejected soul should be surprised with distrust or jealousy lest his Lord, in such infinite height of Exaltation and distance, should not from heaven take notice of him thrown down to earth; let him, to his comfort consider; That the Son of God, and Lord of Glory (to the end he might assure us, that he was not a Lord more Great in himself, then Gracious and loving unto us) was pleased for a long time to become a Servant, before he would be made a Lord; and a Servant subject to multitudes of public despites, disgraces, and contempts; from which ordinary servants, or men of forlorn hopes are freed. If he willingly became such a Servant for thee, to whom he owed nothing, wilt not thou resolve to make a virtue of necessity, by patient bearing thy meanness or misfortunes for his sake, to whom even Kings owe themselves, their Sceptres, and all their worldly glory? But though it be a contemplation full of comfort to have him for our Supreme Lord and Protector, who sometimes was a Servant cruelly oppressed by the greatest Powers on earth, without any power of man to defend or protect him; yet the sweet streams of joy and comfort, flow more plentifully to all sorts and conditions of men from the Attribute of his Royal Priesthood. To be a Priest, implies as much as to be a Mediator or Intercessor for averting God's wrath, or an Advocate for procuring his Favours and blessings. * And what could Comfort herself, wish more for her children (suppose she had been our mother) then to 
See 8. Book Chap. 15.  have Him for our perpetual Advocate and Intercessor at the Right-hand of God, who is equal to God in Glory, in Power, and Immortality; and yet was sometimes more than equal unto us in all manner of anguish, of grievances and afflictions, that either our nature, state, or casual condition of life can be charged with. * Albeit he knew no sin, yet never was the heart of any the most grievous sinner, no not whilst it melted with penitent tears and 
See 8. Book Chap. 11.  sorrow for misdoings past, so deeply touched with the fellow-feeling of his brother's miseries, of such miseries as were the proper effects or fruits of sin, as the heart of this our Highpriest was touched with every man's misery and affliction, that presented himself with prayers unto him; his heart was as fit a Receptacle for others sorrows of all sorts, as the eye is of colours. Who was weak, and he was not weak? who was grieved, and he burned not? who was afflicted and he not tormented?  
6. There be Two more special and remarkable Maxims of our Apostles for our comfort; The One, Heb. 2. 10. That Christ was consecrated to his Priesthood through afflictions: And consecrated through afflictions more than ordinary, 
See 8. Book Chap. 14.  through the sufferings of death and torments more than natural; to the end that being thus consecrated he might become a merciful and faithful Highpriest; a Priest not only able to sanctify our afflictions to us, but to consecrate and anoint us through patient suffering of afflictions, to be more than Conquerors, even Kings and Priests to our God. So he saith, Rev. 3. 21. To him that overcometh will I give to sit with me in my throne, even as I overcame, and sit with my Father in his throne. The other remarkable Speech of our Apostle is, Heb. 5. 8. Albeit he were The Son, yet he learned obedience by the things which he suffered. Being infinite in knowledge as he was God, and of most perfect knowledge as he was man, he could learn nothing by conversing here on earth with men, but only Experience of Godly grief and sorrows for our follies and impieties. Such sorrows were the proper fruits of our Sins: we brought them forth, and he did taste the bitterness of them. This then is our Comfort, That whatsoever he could learn on earth, he cannot possibly forget in heaven; we have, and ever shall have him, whilst he is in heaven and we on earth, An Highpriest, which will be touched with compassion of our miseries. The End of his coming down from heaven, and his investiture in the Form of a Servant, was, that he might be Consecrated through afflictions here on earth, to be a merciful and faithful Highpriest, and Mediator between God and man. And this Consecration, which was the End of his coming down, being accomplished; the End of his Ascension into heaven, and of his Sitting at the Right-hand of God in our nature, was, that he might make Intercession for us, out of the fresh, and never failing memory and Experience of his own former grief and sorrows for our sins. And what good thing is it then, which he will not ask of his Father for us? And what is it, that our heavenly Father for his sake will not give us? Nothing in heaven or earth, if we ask it in Faith, and as we ought.   

CHAP. III. In what Sense Christ's Humane Nature may, in what Sense it may not be said to be Infinitely Exalted. The Question concerning The Ubiquity of Christ's Body handled.  
1. THe Article of Christ Sitting at the Right-hand of God, in the Construction which all make of it, contains, The Height of his Exaltation. And highly Exalted he was; if not according to both Natures, the Divine as well as the Humane; yet as properly Exalted as he was the Son of God, as in that he was the Son of David. When we say he was truly Exalted; and truly Humbled, as he was the Son of God; our meaning is, That the true and Prime Subject, as of his Humiliation, so of his Exaltation, was not only 
See Book 8. Chap. 1.  his Humane Nature, but his Divine Person. Yet when we say, that his Divine Person was the proper Subject of his Humiliation and Exaltation, we mean, as we say in the Schools, Subjectum Attributionis, not, Subjectum Inhaesionis. His Humiliation and Exaltation are Real Attributes, and the proper Subject of these Real Attributes, was, not only his Humane Nature, but at the least his Divine Person. Yet are they Really Attributed to him without any Real Alteration, or internal change, either in his Divine Nature, or Person. His Divine Person was not lessened in itself by his humiliation, nor was it augmented in itself by his Exaltation. And yet it was Really Humbled, and Really Exalted.  
2. His Humane Nature is not only the true and proper Subject of his Exaltation, but it is withal Subjectum inhaesionis. His Exaltation in it, or according to it, includes a true and Real Change in itself, not only in respect of us, or of the Titles which we attribute or ascribe unto it: His Humane Nature in his Humiliation was clothed with mortality, as with its inner Garment, and had the Form of a Servant, as an outward Vesture, upon it. In his Exaltation he put off Both, and clothed the Humane Nature with his Immortality; and covered and adorned his immortal Nature with the Robes of endless Glory and Majesty. This Real Alteration and internal Change all do grant. The Question only is concerning the Bounds or Limits of that Glory, Majesty, and of other Gifts, and Graces, according to all which his Humane Nature was really and internally changed and Exalted. But shall we take upon us to set Bounds to the Glory, Power, and Majesty of the Son of God's Humane Nature? God forbid. One thing it is to set Bounds unto them, Another to acknowledge that they are absolutely Boundless and illimited.  
3. Here I must be enforced to touch a Sore or Breach in the Church of 
The difference about the Ubiquity of Christ's Body rather Verbal than Real.  God, which happy were it for Reformed Religion, had it been made up or Cemented with their blood which first did make it, or being made did seek to make it wider; I mean the Bitter Controversy, between the Lutheran, and other Germane and Helvetian Churches. How easily this breach, concerning the Manner of Christ's presence in the Sacrament, might have been made up, when it first appeared, I refer myself to the Testimony of Bucer, in whose Judgement, it was rather an Appearance only of a Breach, than an Apparent Breach: If the Lutherans Meaning had been as accurately examined, as their words, or manner of expressing it were. But without diligent examination it was easy for others to mistake their meaning, when as Peter Martyr, a man otherwise as moderate as Learned, did lay those opinions to the Lutherans charge; which, as his dear Friend Bucer (who tendered his seven years' service for making a friendly Comprimise in this Controversy) seriously protests, he never could perceive that any Lutheran Minister did maintain. Nor did he write otherwise to Peter Martyr, than out of diligent Examination of their own writings, and as in his own Conscience he was persuaded: for he thus subscribes another Letter of the same Purport, sent to the Italian Churches: Ita sentio, & in hac sententia opto venire ad tribunal Domini. The ancient Lutherans, it seems, affected a language of their own, or a Liberty to express their meditations concerning the Dignity or Exaltation of Christ's Humane Nature after another manner, than the Ancients had done, or many Modern Writers could well brook. And this Liberty being denied them; especially by the Churches of Switzerland, they sought in the issue, to draw or tenter their matter to that frame of speech, which they had not so warily conceived; And so at length, the factious industry of some Germane Court-Divines did hatch a Theological endless quarrel, out of a Verbal and Grammatical Controversy. It fell out so in the opposition of these Germane Princes and their Courts, as it doth between the Factions of rank good-Fellows and nice Precisians in Colleges or Corporations: The one sort always provoking the other to be more Profane; and then taking occasion by the increase of their profaneness to be more irregularly Precise. Both parties being by their daily Bandying far worse, then being sundered they would have been: Whilst in the mean time true Religion, and sober Devotion suffers on both hands betwixt them. Thus, upon the Lutherans Hyperbolical manner of expressing the Exaltation of Christ's Manhood, the Helvetian Churches took occasion to grant a less measure of Dignity than was fitting; and the less They granted, the more the Lutherans still added to the advancement of his Humanity, or the miraculous manner of his Bodily Presence in the Sacrament; as if they had thought themselves bound in conscience to make a Super-allowance for the others Arrears or detractions, as they at least conceived. And thus the miss Truth oft times lies betwixt disagreeing Parties, as it were offering itself to be surveyed by unpartial bystanders, or sorrowful Spectators of causeless rueful broyses betwixt brethren.  
To add any Excellency to Christ's Divine Nature, by derogating from his Humanity, we cannot: for being Infinite, It cannot admit of any addition. And to derogate any thing from his Humanity, whereof it is, or (for aught we know) may be Capable, from That Special Union, which it hath with the Divine Nature, we dare not. For this were to derogate from, or deny the Power of God. But doth he derogate any thing from Christ's Humane Nature, that denies it to be Infinitely Exalted? It may be he doth, that doth deny the Exaltation of his Humane Nature (since his Ascension, and Sitting at the Right-hand of God the Father) to be in Any sort Infinite. The divers acceptions of infinity, or divers branches of it, to man's apprehension, are almost infinite; more by many, then are fit to be displayed or mentioned in this place. It shall therefore suffice, First, to show, In what Sense we must deny Christ's Humane Nature, to be infinitely Exalted: And this must quash the Lavish Hyperboles of some modern Lutherans. Secondly, In what Sense Christ's Humane Nature may be said to be, or at least may not be denied to be infinitely Exalted.  
4. Christ's Body may be conceived to be Absolutely Infinite, or to be Actually Infinite only, but not absolutely; or to be Potentially Infinite only. To be Absolutely Infinite, or to be Infinite Simply in Being, is proper to God, who is Very Being itself: and as he hath no Cause of Being, so he can have no limits or bounds of Being, either for number of several sorts of Being, or for degrees of several Perfections. What kind of Perfection soever we can conceive to be in any created Substance, that we must acknowledge to be Infinitely greater in him. Again, we may conceive an Actual infinity of Being only in One or Two Kind's; as in respect of Place, of Strength or Power. And though God be not Infinite only in respect of these Two Branches of Being, yet he Only is Actually Infinite according to these Two Branches of infinity. The One we call his Immensity, the other his Omnipotency. No created substance can actually be every where at once. No creature can be Omnipotent, or actually Infinite in strength; for so it should be as strong as God, though not so wise or eternal as God. Now upon these Two Branches of Divine infinity, that is, upon his Immensity and Omnipotency, the modern Lutherans make the Humane Nature of Christ, to encroach as a Real Participant, or equal sharer with the Divine Nature or Blessed Trinity, if we may judge of their meaning by their words, or of their intended Conclusions, by their Premises expressly avouched, and stiffly maintained. After their Doctrine of Christ's Real presence in the Sacrament by Consubstantiation, began to be impugned and shaken, the later Lutherans sought to support it by A new Butteresse or pillar, which the Ancienter did not rely upon in this Argument, and that was the Ubiquity of Christ's Body, or Humane Nature. Indeed if Christ's Body were everywhere present, it should be Consubstantially present in the Sacrament; But so it should be present in many other places, where 
Christ's Body is not every where.  none of the Ancients did ever imagine it to be, where no good Christian is bound to seek it.  
5. But to hunt out their Meaning, at least the Truth, concerning which, their Meaning I hope is better than their Expression; When they say, Christ's Glorified Body is everywhere, they grant it to be in Heaven. They should then in the First place tell us, whether, in heaven, it be not as visible and conspicuous to Angels and Saints, as it shall be to all men at his coming to Judgement? Secondly, Whether this visibility of it, doth not include a visible or comprehensible Distinction of parts in it, as of his Head from his Feet, or his Right-hand from his Left. This I presume they will not deny; for Christ shall only visibly change the place of his Residence, not the substance, form, or fashion of his Body, when he shall come from the Right-hand of God, to Judge the quick and the dead. This being granted, when they say, Christ's Body is every where, they should in the Third place tell us, Whether it be everywhere according to this Distinction of Parts or no. Simo di Christi, If that of Christ, which they hold (as somewhat of Christ besides his Divine Nature, they hold) to be Every where, have no Distinction of parts: Let them call it what they list, it is not in any Language (besides their own, and the Modern Romish Churches) a Body; as having no Properties of a Body. If they will be content to deny all Distinction of parts in That of Christ, which they make to be the Subject of this ubiquitary presence, we shall be content to take this their Real denial, for an approach to a Comprimise, or agreement. If they will call that A Body, which we would call A Spiritual Influence, or a Virtual presence, (so we may know what they really mean by this Word body,) let them enjoy their Dialect. If they admit a Distinction of Parts in that, which they call Christ's Body, and which they make the Subject of this ubiquitary presence, they should tell us, whether it be Every where present according to every part? or whether it be Every where present according to all its parts respectively? As whether the Hands of Christ be Every where, his Heart Every where, his Head Every where? or whether there be no place in the world wherein some Part of Christ's Body or Humane Nature is not; yet so, that they will have his Head to be in one part, his Feet in another, his Right-hand in a third, and his Lefthand in a fourth place or dimension of this visible world. If they say, Christ's body is, in this Latter sort, present Every where, they make him a Giant, not such a Man as we conceive him to be; they do not Exalt, but rather Extend him according to his Humane Nature, the entire frame of whose body no man shall see, no not at the day of Judgement; and yet (by this Tenent) according to some parts of his Humane Nature, he shall be Consubstantially present with the Damned in hell. If they say that Christ's whole body is entirely Every where, or every part of it Every where, then either he hath no Right-hand, or his Right-hand is in his Left; either he hath no Humane Body, or else his whole Body is in his Little Finger. But to be after this manner entirely Every where, is Proper only unto God.  
6. It may be we shall hit their Meaning better by tracing their footsteps. Thus than they proceed: The Right-hand of God is every where; Christ according to his Humane Nature sitteth at the Right-hand of God. Ergo, 
A Lutheran Syllogism.  Christ according to his Humane Nature sitteth every where; and if his Sear according to his Humane Nature be every where, his Humane Nature is present every where, for Session or Residence, according to his Humane Nature, includeth his Presence according to his Humane Nature. First, admitting the Major [The Right-hand of God is every where] were absolutely true, according to the literal meaning of this Article, they stand bound by the Rules of Logic to rectify the Minor, and make it thus; [But Christ according to his Humane Nature is the Right-hand of God] And if Christ according to his Humane Nature be the Right-hand of God, then if the Right-hand of God be every where, it would directly and perpendicularly follow, that Christ is every where according to his Humane Nature. But, this (i. e. the words of the minor) they will not say; Now the minor not being thus rectified, the Conclusion must be corrected, and, in stead of saying [Christ's Humanity is every where,] it must be taught to say, [That Christ's Humanity, or Christ according to his Humane Nature, Sitteth at that, or by that, which is every where.] Secondly, If we take that Definition, which some good Divines make of Christ's Sitting at the Right-hand of God the Father, that is [to be a person equal to the Father, by whom the Father doth immediately rule the world, but the Church especially;] the Inference will be a Fallacy à rebus ad voces. The Connexion between the Terms, howsoever placed, will be no better, then if a man should nail a piece of solid timber at the one end to the Air, and at the other end to the Water. Lastly, If by the Right-hand of God in this place be Literally meant, A visible or comprehensible Throne, wherein the God head is after the like (but a far more glorious) manner conspicuously present, as it was in the Ark of the Covenant here on earth: then the Major proposition, on which the whole structure of Christ's Ubiquity according to his Manhood depends, will be a great deal too narrow; for, the Right-hand of God the Father Almighty, taken in this Sense, is not every where. That Glory of God at whose Right-hand Saint Steven saw Christ standing, was not on earth, but in heaven; nor in every place of heaven, but in that place only, where he saw the heavens to open, and on which he fixed his eyes.  
7. But they further add, That Christ's Humane Nature is glorified with that Glory, which he had with the Father before the world was made. Now 
A Lutheran Objection, that proves, aut nihil, aut nimium▪  that Glory doubtless was no created Glory, but Glory uncreated; and if uncreated, then questionless Infinite; and if this Glory wherewith his Humane Nature is glorified, be Infinite, than his Humane Nature is infinitely Exalted, or exalted to a Real communication of all the Divine Attributes, as to be every where, to be Omnipotent. etc. To This some answer; Christ's Divine Nature or Person, may in that place, John 17. ver. 5. be said to be Glorified after the same manner that it was Exalted. But, though it be true, that Christ meant the Glorification of his Divine Person in that place, yet this no way contadicts the Glorification of his Humane Nature, but rather supposeth it. For his Divine Person was glorified by the glorification of his Humane Nature; that is, The world should not have known the Glory of the Son of God, or of him as their Lord and Redeemer, unless this Glory had appeared in his Manhood or Humane Nature. Now if the Humane Nature were glorified with that Glory, which was before the world, it was glorified with an uncreated Glory: And uncreated Glory, is Absolutely Infinite. If this consequence were sound, the First Branch of it would be This, That Christ's Humane Nature was glorified with Infinite glory before the foundation of the world; and so the conclusion should contradict the Article of Christ's Incarnation in time, as also the whole course of his Humiliation here on earth. The same Arguments which they bring to prove the Glory of his Humane Nature to be Infinite in respect of place or power, will prove his Humane Nature to have been Infinite and glorious in respect of its Duration; or Christ as man to be Coeternal with God the Father, or else they prove just nothing at all. That Real communication of the Divine Attributes, which they so eagerly contend for, is but a dream or Fancy, which could not possibly have come into their brains, but either for want of Logic, or of Consideration. The root of their Error is, that they distinguish not between the uncreated Glory, (which is the Incomprehensible Fountain, by participation whereof Christ's Humane Nature is immediately Glorified) and the Participation or Communication of it. The Glory of the Godhead, which dwelleth Bodily in Christ, is Infinite. But it is not Communicated to Christ's Humane Nature according to its infinity; The Communication of it, or the Glory communicated is Created, and therefore finite. The Sun truly and Really Communicates his light unto the Moon, and we properly say, That the Moon is enlightened or made glorious by the light of the Sun; yet will it not hence follow, That the Light Communicated or imparted to the Moon, is equal to the light of the Sun, which doth communicate it or impart it: Much less will it follow, that the Glory wherewith Christ's Humane Nature is glorified, should be equal to that Glory of the Godhead, which doth communicate or impart Glory unto it; or from which, all the Glory, which it hath above other Creatures, is derived. To conclude this Point; The best Frame, whereunto the Lutherans Arguments in this Controversy can be drawn, is this; The glory of God is infinite.; Christ as Man is glorified by the glory of God: Ergo, His glory as Man is infinite; Yet the connexion is not as good as this following. The light of the Sun doth by his presence make the day, but the Moon is enlightened by the light of the Sun: Ergo, The Moon by presence of its light makes the day. Sooner shall the Lutheran turn night into day, by this or the like Sophism, then prove that Real communication of the Divine Attributes to Christ's Humane Nature, which he dreams of; As, that Christ as man should be Really present every where, or Omnipotent; because the glory of God wherewith he is glorified, is every where; or because the Power or Right-hand, by which he is strengthened, is a Power Omnipotent, Omnipotency itself. Thus much of that Absolute infinity, or infinity in Act, unto which Christ's Humane Nature was not Exalted; and yet it was Exalted in some sort Infinitely above all other created substances: and so Exalted, or at least declared to be so Exalted, specially, by the Ascension of it into heaven; and by its Sitting at the Right-hand of God the Father.  
8. That is Infinitum actu, or actually Infinite, Extra quod nihil est; which is so perfect and complete, that nothing in the same kind can be added unto it: That is Infinitum potentia, or potentially Infinite, unto which somewhat may successively be added without end or ceasing. Thus Philosophers have taught; that, In continuâ quantitate non datur minimum; in discretâ, non datur maximum. There is not the least quantity, but is divisible into infinite parts. There is no member so great, but may still be made greater by Addition; and albeit Addition were made every moment unto the world's end, yet the Product could not be actually infinite; some number might be added unto it, which as yet is not contained in it. In this manner the participated Power or Glory of God, or the participation of this Power or Glory may be infinite. The participation of this Power or Being, may every moment, whilst the world lasteth, or whilst immortal creatures continue in being, be greater than other, and yet never come to be so great, but that it may be augmented or bettered; and that, which may be augmented or bettered, cannot be actually Infinite. The least parcel of earth could not subsist without the participation of God's Power or Being, and the least or dullest part of the earth, which participates of his Being, doth in a sort infinitely exceed Nothing, or that which is not. Nothing could have any Being, but by participating of his Being, who is infinite. No power besides Infinite Power could out of Nothing produce Something. Trees, and plants, and other works of the 4th and 5th day's creation excel the earth; Beasts of the field excel them; Man excelleth the beasts of the field, and the Angels excel man in nobility and dignity of being; And yet the most excellent amongst the Angels is but a participation of God's Power or Excellency; and as Divines collect, God hath not made any creature so excellent, but he may make it more excellent every day than other; yet (this supposed) should not the Excellency of it be Actually infinite, because it may be still bettered; Yet may that, which is not actually infinite in any one kind, or according to any one branch of infinity, actually contain greater Excellency or perfection in it, than the addition of perfection unto some other creature, though by succession infinite, can attain unto. And thus Christ's Humane Nature, by reason of the Personal Union which it hath with the Godhead, or with the Son of God, contains greater Excellency in it of divers kinds, than any other created substance not so united, though the faculties or perfections of it were continually bettered, could reach unto.  
9 But, omitting the Dignity of Christ's humane Nature in the general, it will be a more profitable search to examine the particular Effects or Efficacy which his Humane Nature, now Exalted, hath in respect of us. These may not be measured, much less limited, by other men's most noble Faculties or perfections. The most dull sight on earth may see as far as the Sun or Stars; and the most quick sight cannot see beyond them. No man's eyesight can pierce through the thickest clouds, much less through the heavens above, or through the rocks here on earth. Though thus to do, were absolurely impossible to man, or any other creature endued with sight; we might not hence thus collect, Christ's glorified eyes are humane eyes, 
See Chap. 11. §. 11.  as ours are; created eyes as ours are, Therefore He cannot with these bodily eyes look down from heaven, and behold what is done, or lies hid in the most secret corners of the earth; or that his faculty of hearing, because a created faculty, cannot apprehend all the blasphemies, or oaths, even the most secret murmurings of his enemies either against him, or his Church. Or, admitting any Saints eyes, already glorified in body in heaven, could, by vision of the Divine Nature, see all things that are done in earth; or that his ears could hear all the Conference that passeth in this Kingdom for some one day: yet this excellency of his outward senses being supposed, his internal or intellective faculties were not able to distinguish betwixt every thing so heard or seen, or to censure every word or deed as it deserves. Nor could his memory perhaps perfectly retain what for the present the apprehends or conceives. Yet may we not hence argue, Christ's intellective Faculties are but Humane, (not divine) Ergo, he cannot distinctly and infallibly Judge or censure every thing he sees or hears, or infallibly retain the Records of his Judgement or censure inviolate and entire unto the day of Judgement. Bound we are rather to believe, that Christ as Man, or with his Humane eyes, sees all our wrongs, and as Man hears all our prayers, and takes notice of all our doings; Or that he, who as Man shall be our Judge, is in the mean time an Eyewitness of all our misdeeds or well doings, an Eare-witness of all our speeches good or bad. Nor may we again, by broken Inductions, gathered from the effects or efficacy of natural bodies; or created substances upon other bodies, take upon us to limit or bond the Efficacy of Christ's Body upon the bodies or souls, which he hath taken to his protection. We may not collect, that Christ's body, because comprehended within the heavens, can exercise no real Operation upon our bodies or souls here on earth; or that the live Influence of his glorified Human Nature may not be diffused through the world, as he shall be pleased to dispense it, or to sow the seeds of life issuing from it, sometimes here, sometimes there.  
10. This Real though Virtual Influence of Christ's Humane Nature is haply 
See Book 10. Chap. 55. & 56.  that, which the Lutherans call the Real ubiquitary presence of Christ body. Luther himself never denied Christ's very body or Humane Nature, to be comprehended within the heavens; and yet he affirmed it to be present with us in such a manner, as the sound is present with us, which is really made or caused a great way from us. And we may not deny This Real Influence or Virtual Presence of Christ to be in a manner Infinite; or at least to extend itself to all created substances, that are capable of it, in what created distance soever they be from his body; whose Residence we believe to be in the highest heavens, at the Right hand of God. This kind of infinity of his Presence can seem no Paradox or improbable Imagination to any good Christian, that will but raise his thoughts above the earth by this or the like Experiment of nature. Albeit this bodily Sun, which we daily see, were much further distant from the earth, than now it is, yet could we easily conceive it to be of force and efficacy enough to enlighten the earth, whereon we dwell, and those celestial Spheres, which are, or might be, as far above it, as it is above the Centre. And in the greatest distance we can imagine it is, or might be, distant from the earth; it would give life and vigour to things vegetable, or capable of vital heat. It were a silly Argument to infer, that because the hottest fire on earth, cannot impart his heat to bodies 10 miles distant from it, therefore the Sun cannot communicate vital heat and Comfort to vegetables more than ten-hundred-thousand miles distant from it: This Inference notwithstanding is not so foolish in Philosophy, as This following is in Divinity. The Sun cannot quicken trees or herbs, which have lost their root and sap; Ergo the Sun of righteousness, or Christ's Humane Nature, in which the Godhead dwelleth Bodily, cannot quicken the dead, or raise up our mortal bodies to immortality. The only sure Anchor of all our hopes for a joyful Resurrection unto the life of Glory, is the Mystical Union, which must be wrought here on earth, betwixt Christ's Humane Nature glorified, and our mortal or dissoluble nature. The Divine Nature indeed is the Prime Fountain of Life to all, but, though inexhaustible in itself, yet a fountain whereof we cannot drink, save as it is derived unto us through the Humane Nature of Christ.  
11. Although it be most true which Tertullian (in the 17 Chapter of his Apology) hath observed, That even those Heathens, which adored Jupiter Capitolinus, and multiplied their Gods according to the number of the places wherein they worshipped them, when they were throughly stung with any grievous affliction or calamity, were wont to lift up their eyes and hands, not to the Roman Capitol, but to heaven itself; as knowing that, by instinct of nature, to be the seat or throne of Divine Majesty, And the Hill from whence came their help: Yet (notwithstanding the truth of this Observation, and the profitable use, which that Father there makes of it) it was an extraordinary Favour of God unto the Israelites, that they were permitted and instructed to worship God in his Sanctuary, and to present their devotions towards the Ark of the Covenant, or the Mercy-seat, before which they might adore him in such manner and sort, as they might not in any other place, or before any other creature. They knew, much better than the heathen, that God's Throne of Majesty was in heaven, and yet were to tender their devotions unto him as extraordinarily present in his Temple or Sanctuary here on earth. For as our bodily sight doth scatter or dazzle, without some sensible Object to gather and terminate it; So our cogitations, though of heaven and heavenly things, do float or vanish without some determinate and comprehensible Object, whereon to fasten them. Now, albeit the Temple of Jerusalem, wherein God's People only were to worship, were long since demolished; yet the Sanctuary, wherein they were to worship God, is rather translated or advanced from earth to heaven, then destroyed; For it was God's Presence, that made the Temple; and That is more extraordinary in Christ's Body (which the Jews destroyed, but which he raised again in three days) then ever it had been in Solomon's Temple; in the Glory of whose goodly structure and manifestation of God's Glory in it, the true Israelites did much rejoice, and the later jews too much boast and glory. But this Prerogative we have in respect of the ancientest and truest Israelites, that, since the vail of the Temple was rend, we may at all times (reflecting upon that model the Scripture hath imprinted in our minds) look within the vail, and behold the Ark or Mercy-seat; and use the most holy Sanctuary, or inner place made with hands, as a Perspective Glass or instrument for surveying the heavenly Sanctuary, which God hath pitched and not man. This hope have we (saith St Paul, Heb. 6. 19) as an anchor of the soul both sure and steadfast, and which entereth into that within the vail, whither the forerunner is for us entered, even Jesus made an high Priest for ever after the order of Melchisedek. He is gone before us into the Sanctuary to make perpetual intercession, who before had made an everlasting atonement for us here on earth. He is now become to us the Temple of God, the Ark of the Covenant, the Propitiatory, or Mercy-seat, the fulfilling of all things: and unto him, now placed in his Sanctuary at the Right-hand of God, we are not only to direct our Cogitations or devotions, but to transmit our affections to the Divine Nature by him. The Son of God after he had suffered in Our flesh (and made a full sufficient satisfaction for all our sins) did in our nature rise again, did in our nature ascend into heaven, and in our nature sitteth at the Right-hand of God, not only to gather our scattered contemplations and broken notions of the Godhead, but withal to draw and unite our affections unto him, which otherwise would flag, droop, or miscarry, if we should direct them to heaven at large, or to the incomprehensible Majesty of the Godhead, without a known Advocate or Intercessor to present them, and to return their effects or issues. Hence saith our Apostle Colos. 3. 1. If ye be risen with Christ, that is, if you stead fastly believe that Christ, who was the Son of God (and as incomprehensible for his Divine Nature as God the Father, to whom he was equal) did die in your flesh and comprehensible nature, and in the same nature did rise again from the dead, then seek those things, which are above; where Christ sitteth at the Right-hand of God: Set, (or settle, or fasten) your affections on things above, not on things on the earth. And as we are to settle our dearest affections on him, so are we to direct our prayers unto him in his heavenly Sanctuary.  
12. That we may direct our prayers unto the Blessed Trinity according to the Rule of Faith (which is the first Degree of praying in Faith) take, for the present, these short Directions. The First and Fundamental Object of Belief, as Christian, is the acknowledgement of the Blessed Trinity. And by this Belief we acknowledge such a Distinction of Persons, or Parties, between God the Father, God the Son, and God the Holy-Ghost: that God the Father doth Personally, and in propriety of Person, exact Satisfaction for all the offences committed against the Godhead or Blessed Trinity: and that the Son of God doth by like Personal Propriety, undertake to make Satisfaction and Reconciliation for us. He it is that doth avert the wrath of God from us, and inhibit the proceedings of Divine Justice against us. We are then in the First place either expressly or implicitly to direct our prayers to God the Father, that he would be pleased to forgive us our sins, to be reconciled unto us, and bestow such blessings upon us, as he hath promised to such as shall be reconciled unto him. In the Second place, either expressly or implicitly, we are to beseech him to forgive us our sins, to be reconciled and bless us for the merits of his only Son, who hath made satisfaction for us. This is a Point, which every Christian is bound expressly to believe, that God the Father, doth neither forgive sins, nor vouchsafe any Term or Plea of Reconciliation, but only for the merits and satisfaction made by the sacrifice of the Son of God, who by the eternal spirit offered himself in our humane nature upon the Cross. In the next place, we are to believe and acknowledge, that as God the Father doth neither forgive, nor vouchsafe Reconciliation, but for the merits and satisfaction of his only Son; so neither will he vouchsafe to convey this, or any other blessing unto us, which his Son hath purchased for us, but only through his Son; not only through him as our Advocate or Intercessor, but through him as our Mediator, that is, through His humanity, as the Organ or Conduit, or as the only Bond, by which we are united and reconciled unto the Divine Nature. For although the Holy Spirit or Third Person in Trinity, doth immediately and by Personal Propriety, work faith and other spiritual Graces in our Souls, yet doth he not by these Spiritual Graces unite our souls or Spirits immediately unto himself, but unto Christ's Humane Nature. He doth as it were till the ground of our hearts, and make it fit to receive the seed of life; But this seed of righteousness immediately flows from the Sun of Righteousness, whose sweet influence likewise it is, which doth immediately season, cherish, and ripen it. The Spirit of life, whereby our Adoption and Election is sealed unto us, is the real participation of Christ's Body, which was broken, and of Christ's Blood, which was shed for us. This is the true and punctual meaning of our Apostles speech, 1 Cor. 15. 45. The first man Adam was made a living soul, or, as the Syriack hath it, Animale Corpus, an enlivened body; but the second Adam was made a quickening spirit; and immediately becometh such to all those, which as truly bear his image by the Spirit of Regeneration, which issues from him, as they have born the Image of the first Adam by natural propagation. And this again is the true and punctual meaning of our Saviour's words, John. 6. 63. It is the Spirit that quickeneth, the flesh profiteth nothing; the words that I speak unto you are spirit and life. For so he had said in the verses before, to such as were offended at his words, what if you should see the Son of man ascend up where he was before? The Implication contained in the Connexion between these two verses, and the precedent is this; That Christ's Virtual presence, or the influence of life, which his Humane Nature was to distil from his heavenly Throne, should be more profitable to such as were capable of it, than his Bodily presence; then the bodily Eating of his flesh and blood, could be, although it had been convertible into their bodily substance. This distillation of life and immortality from his glorified Humane Nature, is that, which the Ancient and Orthodoxal Church did mean in their Figurative and lofty speeches of Christ's Real presence, or of eating His very Flesh, and drinking His very Blood in the Sacrament. And the Sacramental Bread is called His Body, and the Sacramental Wine His Blood; as for other reasons, so especially for This, that the virtue or influence of his Bloody Sacrifice, is most plentifully, and most effectually distilled from heaven unto the worthy Receivers of the Eucharist. And unto this Point and no further will most of the Testimonies reach, which Bellarmin in his books of the Sacraments, or Maldonat in his Comments upon the sixth of Saint John, do quote out of the Fathers for Christ's Real Presence by Transubstantiation; or which Chemnitius, that Learned Lutheran, in his Books, De duabus in Christo naturis, and de Fundamentis sanae doctrinae, doth avouch for Consubstantiation. And if thus much had been as distinctly granted to the Ancient Lutherans, as Calvin in some places doth, the controversy between the Lutheran and other Reformed Churches, had 
Besides what may be found in cyril of Alex. See Cyrill Hierosol. in Cateches. Mystag. 1, 3, 4.  been at an end when it first begun; Both Parties acknowledging Saint cyril to be the fittest Umpire in this Controversy.  
The end of the Third Chapter.   

A Transition of the Publisher's.  
IT must not be dissembled, that I had no Intimation, much less Commission, of the Author's, to Insert the Two following Chapters, herein this place. Yet, besides, that I knew not of any fitter place where to dispose of them, I had these Reasons so to do.  
1. I held it fit, that His Powerful Disputes against the Church of Rome, about The Lord's Supper in the fourth Chapter, and about another Point in the fifth, should immediately follow his Learned Argument with the Lutheran.  
2. The sequence seems very Methodical, The Subject of the first Chapter, being, partly, About Christ's Exaltation, by becoming The Chief Cornerstone (cut out of the Rock or quarry by his Resurrection from The New Scpulchre, lifted up by his Ascension; and placed at the Chief Corner by his Sitting at God's Right-hand;) and partly, about The Union of Christ with true Christians; which Union, is, both a Considerable part of the fourth Chapter, and was happily touched upon in the Close of the Third.  
3. In case any Restive soul, should; perhaps some faint Dejected Spirit having read Christ's Great Exaltation, may say, Who shall ascend into Heaven? that is, to bring Christ down from above. Such an one, besides the quickenings he may hear from other Remembrancers (Saint Peter telling us, that we are pilgrims here; and Saint Paul, that we seek a Country, and look for a City, Jerusalem that is Free; and that being Fellow-Citizens with the Saints, and of God's household, our Conversation or Traffic is to be in heaven, for those things which are above, where Christ sitteth at God's Right-hand, etc.) may receive mighty encouragement by Experimenting the Contents of these two next Chapters, The avowed near approach and intimacy of our Lord Jesus Christ, with the Believing and Receiving Christian. The word is nigh thee, even in thy mouth, and in thy heart. When the holy Sacramental pledges be in the mouth, and Faith in the heart, The Word, the Eternal Word that was made flesh, is nigh indeed. For, Verily, Verily— He that eateth my Fesh, and drinketh my Blood, dwelleth in Me, and I in Him.   

CHAP. 1111. A Paraphrase upon the sixth of St. John. In what sense Christ's flesh is said to be truly Meat, etc. What it is, To eat Christ's Flesh, and drink his Blood. Of eating and drinking Spiritual, and Sacramental; And whether of them is meant, John 6. 56. Of Communion in one Kind, and receiving Christ's Blood per Concomitantiam. Tollet's Exposition of Christ's words [Except ye eat— And drink—] by Disjunction, turning And into Or, Confuted. And Rules given for Better Expounding like places. How Christ dwells in us, and we in him. The Application. All which be seasonable Meditations upon the Lord's Supper.  John 6. 56. He that eateth my Flesh, and Drinketh my Blood, dwelleth in Me, and I in Him: Or abideth in me, and I in him. 
1. SEeing these words contain the Grand Mystery of godliness, not only of God manifested in the Flesh, but of God still with us, yea dwelling in us; and seeing they are withal the Conclusion or Centre of our Saviour's long dispute with the murmuring Jews: It will be necessary to unfold the chief Contents of this Chapter. At the tenth verse you may read, how our Saviour had satisfied five thousand hungry souls, with five barley loves and two fishes; and filled twelve baskets with the fragments: upon the Experience of this strange wonder, this great multitude sought to make him their King. A good Project, I must confess, if we value it only by the usual measure, or aim of popular Elections. What people would not be willing to have such an one for their King, as were able to feed a whole Army without Contribution, Tax or Toll from them; without any further toil, and care, either on their part or his, then giving of thanks, and distribution of extemporary provision by his Ministers? But besides this politic motive, they had a Prenotion, that their expected Messias or King, should enter upon his Kingdom at the Feast of the Passover, a little before which time, this Miracle was wrought. And it was a received Opinion (as 
* Hist. lib. 5. So. Suetonius in Vespas.  Tacitus telleth us) that there should a great King, about this time arise in Judah. Nor did this people err much in the circumstance of time, wherein their Messias should be enthroned in the Kingdom of David, for so he was, at, or soon after, the Passover following. But they utterly mistook the nature of his 
Viz. At his Resurrection, and Ascension. See Book 9 Chap. 39  Kingdom, and the manner of his Reign. Yet in that they sought to make this man (for so, and no more than so, they conceived him to be) their King, it is more than probable that they took him for their expected Messias. And indeed upon sight of the Miracle which he had wrought, they expressly confess so much, ver. 14. This is of a truth, That Prophet which should come into the world. But, seeing neither his Kingdom was of this world, nor was he to be instated in it by the voices and suffrages of men; he who knew all times and seasons, knew this was not the time of his Coronation, and therefore when he perceived that they would come and take him by force to make him a King, he departed again into a mountain himself alone, ver. 15. And his Disciples, being for the present discharged of their attendance, crossed the sea without him to Capernaum, which was the place of his and their abode, ver. 16, 17. The people which had been more than eye-witnesses of the former miracle, having observed that he could not come to Capernaum, where the next day they found him, by ship or boat, demand of him, ver. 25. Rabbi, when camest thou hither? The strange manner of his coming thither before them, did (it seems) no less affect them, than the former miracle, though neither did affect them as was fitting: for so our Saviour plainly tells them, ver. 26. Verily verily, I say unto you, ye seek me, not because ye saw the miracles, but because ye did eat of the loaves and were filled. These were the same men which saw the miracle; but, in seeing it they did not see it, that is, they did not in heart consider, that he had fed their bodies with corporal bread, to no other end, save only to stir up the appetite of their souls after celestial food. So our Saviour testifies unto them, ver. 27. Labour not for the meat which perisheth, but for that meat which endureth to everlasting life, which the Son of man shall give unto you, for him hath God the Father sealed; that is, he was to be a King of Gods appointing, not of theirs.  
2. Now albeit the former miracle of five loaves, and two fishes, had extorted that confession from them, before mentioned, Of a truth this is that Prophet which should come into the world; yet this reproof of our Saviour's, provokes them to question the validity of their former verdict: for they demand a further sign of him, before they will acknowledge that he was indeed the Great Prophet, or one, whom they might believe was sent from God; for so they say, ver. 30, 31. What sign showest thou then that we may see and believe thee? What dost thou work? our Fathers did eat Manna in the desert, as it is written, he gave them bread from heaven to eat. The question at last comes to this issue, Whether the Manna which their Fathers did eat in the wilderness, were the true bread of life, or bread from heaven, better than which they were not to expect. Our Saviour maintains the negative, ver. 32, 33. Verily, Verily, I say unto you, Moses gave you not that bread from heaven, but my Father giveth you the true bread from heaven: For 
See St. Cyrill Alex. in his G●aphyr. on Exodus.  the bread of God is he which cometh down from heaven, and giveth life unto the world. All this they can well brook, in Thesi, or General, for so they reply, ver. 34. Lord evermore give us this bread. But when our Saviour comes from the Thesis to the Hypothesis, or from the general Doctrine which they so well approved, to make this particular Application, I am the bread of life; he that cometh to me shall never hunger, and he that believeth on me, shall never thirst, ver. 35. They leave their questioning, and fall to murmuring, taking a sudden occasion, or strange hint of offence at his person or 
Of the inconstancy of Vulgar affections. See Book 10. Ch, 23. f. 3073  Parentage. Whereas before they were forward to make him their King, they now reply, Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that he saith, I came down from heaven? vers. 42.  
3. Thus, their fathers had murmured against Moses and Aaron in the wilderness, one while for want of bread, Exod. 16. 2. accounting their estate in Egypt much better than their present condition in the wilderness. Another while they murmur for water, Exod. 15. 24. And again Exod. 17. 3. Wherefore is this that thou hast brought us up out of Egypt to kill us and our Children, and Cattle with thirst? Thus they murmured against Moses, whom they had seen to work so mighty wonders. And thus their foolish posterity murmured against Him, whom (for the former miracle) they had acknowledged, the great Prophet whom God had promised to raise up unto them like unto Moses in all things, and therefore like unto him in this, in that he endured their murmurings against him with greater patience and meekness, than Moses did; albeit they had no such occasion of murmuring as their forefathers had. For their Fathers murmured in their hunger or thirst, whereas this great Prophet, had prevented this occasion of murmuring, by feeding them plenteously before they had sought to him for food. That which Moses saith unto the murmuring Israelites, Exod. 16. 8. was now exactly fulfiled; The Lord (saith he) heareth your murmurings which you murmur against him; and what are we? Your murmurings are not against us, but against the Lord. These Jews murmur against the son (as they suppose) of Joseph, and Mary; less weening that in murmuring against him they did personally murmur against the Son of God, than their Fathers did, when they murmured against Moses, that they had murmured against their God. But the same Lord which heard their murmurings then by the mediate presence or infinite knowledge of his God head, hears them now with the ears of man, as immediately and as sensibly, as Moses heard their Father's murmur. Now, as God in the wilderness, though he heard their Father's murmurings, did yet grant them their desire; [at evening ye shall eat flesh, & in the morning ye shall be filled with bread, and ye shall know that I am the Lord your God. Exod. 16. 12] So the same Lord now, albeit this foolish people murmur against him to his face, (not for denying, but for proffering them the true food of life) is so far from chiding them as Moses did, that he presseth them, to make try all of his bounty, and to accept his proffer, with greater vehemency of words, yet with more meekness of language, than Moses did at any time use. Murmur not (saith he) amongst yourselves, ver. 43. etc. I am that bread of life; your fathers did eat Manna in the wilderness and are dead. This is the bread which cometh down from heaven, that a man may eat thereof and not die. I am the living bread that came down from heaven, if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. 48, 49, 50, 51. And here again they increase their murmuring, for they strove among themselves saying, how can this man give us his flesh to eat? v. 52. Thus, as their Fathers tempted God in their hearts by ask meat for their Lust, Ps. 78. 18. so have their posterity. They fought him out, that they might have their bellyes filled with corporal bread, and yet when he had given them this in great abundance, by means miraculous, they will not believe that he is able to give them what he promiseth, bread from heaven, or his flesh to eat (which is the bread or staff of life.) So incredulous their Fathers had been, that after the sight of many miracles in Egypt, they would not trust him in the wilderness; after the experience of one miracle in the wilderns esse, they would not trust him for a second. They Spoke against God, they said, can God furnish a table in the wilderness? Behold he smote the Rock, that the waters gushed out and the streams over-flowed, but can he give bread also, can he provide flesh for his people? therefore the Lord heard this, and was wroth; so a fire was kindled against Jacob, and anger came up against Israel because they believed not in God, and trusted not in his salvation; But now this Salvation of God, even God himself made their Jesus, or Salvation (for all is one) is come nearer unto this later people: and yet they will not believe him, they will not trust in him. Yet his anger is not presently kindled against them for not believing: The more they doubt, the more they question, the more they murmur or strive; the more he presseth the necessity of eating his flesh, upon them, first Negatively, verily, verily: I say unto you, except ye eat the flesh of the son of man and drink his blood, ye have no life in you: then Affirmatively, Who so eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day. vers. 53, 54. And lastly, he gives the reason, as well of the negative as of the affirmative, For my flesh is meat indeed, and my blood is drink indeed, vers. 55. So that in him, these Jews were to expect the fullness of the body of all those contentments for whose shadows their Fathers so greedily longed in the wilderness, and for want of which, they so murmured against Moses, as these men now do against the Lord, which appeared to Moses, for giving them assurance of them.  
4. In what sense Christ's flesh is said to be truly meat, and his blood to be truly drink, I have showed elsewhere. The sum was this. His flesh is meat indeed, his blood is drink indeed, non Formaliter sed Eminenter; meat indeed and drink indeed, not in respect of the natural qualities of corporal meat and drink, for these must be swallowed, concocted, digested, and finally converted into our bodily substance. That Christ's flesh according to these qualities, is truly meat, or his blood truly drink, the Romish Church doth not avouch. For if his body should be concocted, or digested, or converted into our bodily substance, it should suffer corruption. And to be swallowed only and not concocted, is no property of meat or drink. Christ's Flesh than is said truly meat, and his blood drink indeed, in respect of the End whereto all manner of food is destinated. The best End of all bodily food, is to preserve or continue bodily life. And that is the best food or diet, which most effectually procureth this End. Howbeit bodily life cannot be first given or implanted by the best bodily meat that is, but only continuated or preserved: But Christ's Flesh was given not only to continue life, but to give life unto the world: it is the root of life, as well as the food of life; If we 
John. 6. 32, 33, 41, 48, 50. etc. 1. Cor. 15. 45.  speak of life spiritual or Everlasting, which only is life indeed. And in as much as his flesh and blood are the roots and fountains of this kind of life, the one is most truly said to be meat indeed, the other most truly, drink indeed. That is, meat and drink more effectual and more necessary for the attainment of everlasting life, than bodily food is for life temporal. Again, Temporal or bodily life cannot be continued or preserved otherwise than by the corruption or destruction of the bodily meat which preserves it. But Christ's flesh and blood preserve life spiritual, or our souls and bodies unto everlasting life, because they are incorruptible and cannot be changed, be not so 
So the Church Liturgy, in the words of ministration.  much as subject to alteration. Now if all other meat besides this, must suffer corruption and lose its nature before it can become a cause or means of preserving bodily life; Such meat cannot be truly said to remain in us; much less can we be said to remain or abide in it. But of Christ's flesh and blood, he himself here saith it; He that eateth my flesh and drinketh my blood dwelleth in me and I in him: and for this reason his flesh is meat indeed, and his blood is drink indeed, the only meat and the only drink which men should hunger and thirst after. Other meats and drinks should be sought for, yea life bodily itself should be desired, only to this End, that by the prolonging of it, we might be partakers in greater measure of this meat and drink, which preserves the Body and soul unto everlasting life.  
5. The Questions then to be discussed are Two.  
First, What it is to eat Christ's flesh, and drink his Blood?  
Secondly, What it is for Christ to Devil, or abide, in us; and us to dwell, or abide, in Him?  
All agree that there is A Twofold eating of Christ's Body, and A Twofold drinking of his Blood. One merely Sacramental, and another, Spiritual. Which agreement notwithstanding, There ariseth, A Third Question; viz. What manner of eating Christ's Flesh and drinking his Blood, is, in this place, 
Three Questions.  either only or principally meant.  
For the Resolution of this Question we are briefly to explicate each member of this Division, viz. 1. What it is to eat Christ's Body and drink his Blood Sacramentally only. 2. What it is to eat his Body and Drink his Blood Spiritually.  
First then; All that are partakers of this Sacrament, eat Christ's Body, and Drink his Blood sacramentally: that is, they eat that Bread which Sacramentally is his Body, and drink that Cup which Sacramentally is his Blood, whether they eat or drink faithfully or unfaithfully. For, All the Israelites 1 Cor. 10. Drank of the same Spiritual Rock, which was Christ Sacramentally: All of them were partakers of his presence, when Moses smote the Rock. Yet, with many of them, God was not well pleased, because they did not faithfully either Drink or participate of his presence. And more displeased he is with such as eat Christ's Body and Drink his blood unworthily, though they eat and drink them Sacramentally: For eating and drinking so only, that is, without faith, or due respect, they eat and drink to their own Condemnation, because they do not Discern, or rightly esteem Christ's Body or presence in the H. Sacrament.  
May we say then, that Christ is Really present in the Sacrament, as well to the unworthy as to the faithful receivers? Yes, this we must grant: yet must we add withal, that he is really present with them in a quite contrary manner; really present he is, because virtually present to both; because the operation or efficacy of his Body and blood is not metaphorical, but real in both. Thus the bodily Sun, though locally distant for its substance, is really 
See Book 10. f. 3298, & 3304.  present by its heat and light, as well to sore eyes, as to clear sights, but really present to both, by a contrary real operation; and by the like contrary operation, it is really present to clay, and to wax, it really hardeneth the one, and really softeneth the other. So doth Christ's Body and Blood, by its invisible, but real influence, mollify the hearts of such as come to the Sacrament with due preparation; but harden such as unworthily receive the consecrated Elements. If he that will hear the word, must take heed how he hears, much more must he which means to receive the Sacrament of Christ's body and blood, be careful how he receives. He that will present himself at this great Marriage Feast of the Lamb without a wedding garment, had better be absent. It was always safer, not to approach the presence of God manifested or exhibited in extraordinary manner, (as in his Sanctuary or in the Ark) then to make appearance before it in an unhallowed manner, or without due preparation. Now when we say, that Christ is really present in the Sacrament, our meaning is, that as God, he is present in an extraordinary manner, after such a manner, as he was present (before his incarnation) in his Sanctuary, in the Ark of his Covenant; and by the Power of his Godhead thus extraordinarily present, he diffuseth the virtue or operation of his Humane Nature, either to the vivification or hardening of their hearts, who receive the Sacramental Pledges. So then, a man by eating Christ's body merely Sacramentally may be hardened, may be excluded from his gracious presence. But no man hath Christ dwelling in him, by this 
Eating and Drinking merely Sacramental, not meant in St. John 6. 56.  manner of eating his flesh, and drinking his blood, unless withal he eat the one, and drink the other Spiritually. The Eating then of Christ's body, and drinking his blood, merely Sacramentally, is not the eating and drinking here meant.  
6. They are said to eat Christ's Flesh and drink his Blood Spiritually, which rightly apprehend his Death and Passion; which by Faith meditate and ruminate upon them, making application to themselves aswel of the great danger, which may ensue upon the neglect of such great benefits as he hath purchased for them: as of the inestimable good, which always accompanies the right esteem, or contemplation of his Body, which was given for them, and of his Blood which was shed for them. He which thus eateth Christ's Flesh and drinketh his Blood by Faith, although he do not (for the time present) eat his Body, or drink his blood Sacramentally, hath a true interest in this promise, [He that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him,] so he do not neglect to eat his Body and drink his Blood Sacramentally, when occasion requires and opportunity serves. So that Spiritual eating and drinking Christ by Faith, is the true preparative for the worthy receiving of his body and blood Sacramentally. He that doth not so prepare himself for the receiving of his body and blood, doth receive him unworthily whilst he receives him Sacramentally. The main Question is, Whether Christ's words be to be understood at all of Sacramental eating and drinking, 
The 3d. or main Question;  or of Spiritual eating and drinking only.  
7. Many there were, and yet are in Reformed Churches, which deny this place to be meant of Sacramental Eating. But, as Beza (amongst others) 
Beza's Observation.  well observes, they which deny this place to be meant at all of Sacramental eating, err no less than they do, which restrain it only to Sacramental eating. Their error (which deny it to be meant at all of Sacramental eating) is so much the worse, because it gave advantage to our Adversaries of the Romish Church, which want no wit to work upon all advantages given. To omit others, Jansenius and Dr. Hessels (two of the most exquisite expositors of Scriptures, and most Judicious Divines which the Romish Church had after 
Jansenius and Dr. Hessells his opinion.  the Reformation was begun by Luther, and Zuinglius, and prosecuted by Calvin) expressly deny our Saviour's dispute in this Chapter, with the Jews, to be meant at all of Sacramental eating or drinking. The Reason which enforced these two great Divines, to slight the authority of most writers in their own Church, and to wave the authority of most ancient Fathers (which it is evident do understand this place of Sacramental eating and drinking) was, because they saw no possibility how to maintain the peremptory decrees of the Counsels of Constance, and Basil, concerning Communion under one kind, if the words of our Saviour, ver. 53. of this Chapter, be to be understood of Sacramental eating and drinking. For it is granted by all, that the Consecrated bread is Sacramentally his Body, not his Blood; and that the Cup is Sacramentally his Blood, not his Body: And yet our Saviour's words are express, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. So that all which hope to have life, must Sacramentally drink his blood, aswel as eat his flesh, if this place be meant of Sacramental eating. That evasion, which most o●● modern Priests and Jesuits use for eluding, rather than answering this Objection, was too palpable in the Judgement of these two great Divines, as it since hath seemed to others of that Church, which yet maintain that the former words of our Saviour, are to be understood of Sacramental eating Christ's flesh, and drinking Christ's blood. The evasion of modern Priests and Jesuits is, that he which Sacramentally receives Christ's Body, under the shape or form of Sacramental bread, doth with it receive his blood per Concomitantiam, by way of concomitancy, because there is blood contained in his body which they thus receive. But this cannot satisfy any Romish Divine, which understands himself, or the ancient Doctrine which that Church pretends to follow. For this device of receiving Christ's blood in the bread per concomitantiam, was but a late invention, little above 200. years before Jansenius or Hessels lived. And the newness of this imagination or invention (which was generally applauded in the Romish Church in his time) was one special motive, why that Reverend Pastor of Blessed memory, Mr. Gilpin, did disclaim the Romish Churches Doctrine in the Point of Transubstantiation, as Bishop Tunstall his Uncle before him had done.  
Secondly, Admitting the bread were turned into Christ's very body, and after this conversion, had blood in it as truly as flesh and bones, yet all this would not salve the literal sense of our Saviour's words in the 53d verse, if the eating and drinking which he there speaks of were Sacramental. For suppose a man should feed upon raw flesh, or upon flesh which had visible or material blood in it, we might say indeed that he did eat blood per concomitantiam, by way of concomitancy, because the flesh which he eats had blood in it: But no man would say, That he did drink blood per concomitantiam. For eating and drinking are two distinct acts, and incompatible at one and the same time. He that eateth flesh with blood in it, doth not eat the flesh and drink the blood whilst he only eats, but eats both together, the one as principal, the other as an appurtenance, if he eat as a man, and not as Swine do draugh, which is no more an eating then a drinking. Or if a man should drink blood mingled with some small portions of flesh, we might say, He did drink flesh by way of concomitancy; but no man would say that he did eat blood per concomitantiam, albeit there were flesh in the blood which he drinks, for he drinks both together, he doth not eat either. And for these reason's Pope 
Vid. Tollet in 6. Johan. Annot. 26.  Innocent expressly denies, that he which eats Christ's body, whilst he only eats it, doth drink his blood. In his fourth Book Myster. Evangel. Legis, ac Sacramenti Eucharist. Chap. 21. Edit. Venet. in quarto.  
8. The only refuge which the most learned in the Romish Church since Jansenius, and Hessels died, have found out for answering the former Objection of Reformed Writers, is, That the words of our Saviour, Except ye eat the Flesh of the Son of man, And drink his blood, ye have no life in you; are to be Expounded disjunctively; as thus, Except ye eat the Flesh of the Son of man, Or drink his blood, ye have no life in you. The use or Corollary of this Exposition, is, That if Christian people do Sacramentally Either eat Christ's flesh, Or drink his Blood as they ought, that is, with due preparation, this will suffice; seeing, as they pretend, 
By this Exposition, one might as well Communicate by Receiving only the Cup, as the Bread only.  there is no Divine precept which enjoins all Christian People Sacramentally to receive Christ's body and blood under both kinds: Nor all Priests, but only such as do Officiate or Consecrate. The precept of Institution, Bibite ex hoc omnes, Drink ye all of this, was punctually directed (as they allege) to our Saviour's Apostles only, who were at this time made Priests, and authorized to minister Christ's body and blood after his death. Yet were they not (by their leave) at this time Sacerdotes conficientes. Our Saviour Christ himself did Consecrate both the Bread and Wine, the Apostles were as much inferior to him, as the meanest Lay-people are to the greatest Priest in the Romish Church, to the Pope or summus Pontifex himself. But the further Discussion of this Point belongs more properly to the words of the Institution. The other Point of expounding et, by vel, or of shuffling in Or for And, belongs to the Cognizance of the 53, and 56. verses. To justify this exposition, Cardinal Tollet would persuade us, That St john's Greek Text is full of Hebraisms, and there is nothing more familiar with Moses, or with other sacred Hebrew writers, then to use And for Or, Et for Vel. And he brings divers instances to this purpose: As for example, that in Exod. 21. 17. He that curseth father And mother, shall surely be put to death. So it is word for word in the Hebrew, and yet our English Translation, as well as the Vulgar Latin, renders the Original thus, He that curseth father Or mother, shall surely be put to death. And it would be an ungodly Evasion for any Magistrate, not to censure him as a transgressor of this Law, which curseth his father, albeit he do not curse his mother; or which curseth his mother, albeit he do not curse, but rather bless his father. But must the true interpretation of such as are to judge according to this Law, be derived from the peculiar phrase, or dialect of the Hebrews? No, this was Cardinal Tollet's Error; for the Rule of Interpretation (so the matter or circumstance be the same) would hold as true in any dialect or language whatsoever.  
The Question than is, What certain general Rule we have, when, or in what cases, the conjunctive particle [And] doth produce this, or the like disjunctive sense, or may warrant this, or the like Exposition of this Law. [He that curseth father And mother, shall surely die; that is, he which curseth Either father Or mother, shall surely die. For the like Exposition, the Rules are Two. One General and infallible Rule is this,  
Whensoever the particle And, doth couple not two parts of one and the same proposition; but two entire propositions together, [That which is thus conjunctively 
A Rule to know when And may may be changed into Or.  affirmed of two propositions coupled together, must be disjunctively expounded of either proposition divided one from the other.] Now when it is said, He that curseth Father And Mother shall die, there be two entire propositions coupled together by this particle And, implicitly; the explicit sense or Resolution of which speech is this, He that curseth his Father, shall surely die; And he that curseth his Mother shall surely die. And if both these propositions conjunctively taken, be true, this disjunctive will be as true, He that curseth either father or mother shall die.  
Secondly, the Rule is universally true; When two incompatible attributes, 
A Second Rule, when And must be turned into Or.  are conjunctively avouched of one and the same subject in one and the same ꝓposition universally taken, the particle And in this case must be resolved into the particle Or, when the universal ꝓposition or subject of it is divided into its parts. Quae dicuntur conjunctim de genere, dicuntur divisim de specie. As for example, the Philosopher describing the native property of quantity, saith maximè proprium est quantitati, ut ex ea dicantur res aequales & inaequales. But in as much, as equality and inequality, are incompatible, if we apply them to the the same particular things which are compared together for quantity; hence it is, that every particular substance, which is compared to, or measured with another, must either be equal or unequal unto it. That one and the same particular substance should be both equal and unequal to another for quantity, is impossible. So the Philosopher saith, (and it is a natural truth, which none can deny) that the living or sensitive creature universally taken, is rational and irrational; but because one and the same living Creature, cannot be both rational and irrational, when we descend to particular living creatures, we cannot say that any of them is both rational and irrational, but either rational or irrational. Yet in as much as every particular living creature, is either endowed with reason, or not endowed with reason; the living creature universally taken, that is, as it comprehends every particular living creature, must be both rational and irrational: For, Quicquid dicitur divisim de Specibus, dicitur conjunctim de Genere.  
9 To give such a direct and punctual answer to the Cardinal's instance out of Exod. 21. 17. [He that curseth father and mother shall die.] as may satisfy all the rest which he brings or can be brought to like purpose; we say, as was intimated before, there be two entire propositions. 1. He that curseth his father shall die. 2. He that curseth his mother shall die; and the explication or unfolding of these two propositions is disjunctively set down by our Saviour himself Matth. 15. 4. He that curseth father or mother shall surely die. But there are not two propositions, but one proposition in this Text, He that eateth my flesh and drinketh my blood dwelleth in me and I in him. He doth not say here or elsewhere, He that eateth my flesh dwelleth in me and I in him, and he that drinketh my blood dwelleth in me and I in him. Nor is this disjunctive any where in Scripture expressed, That he which eateth Christ's flesh, or drinketh his blood, dwelleth in Christ and he in him. That instance which the Cardinal would wrest to justify his interpretation of our Saviour's words in the 53. and 56. verses, doth make against him. His instance is, 1 Cor. 11. ver. 27. Whosoever shall eat this bread, or drink the cup of the Lord unworthily, is guilty of the body and blood of the Lord. For in as much as St Paul had said before, verse 26. that as often as we eat this bread and drink this cup, we show the Lords death till he come, it will necessarily follow, that albeit we eat the bread not unworthily, and yet (put such a Case) drink the cup unworthily, we become guilty both of his Body and Blood, because in both we solemnize the memory of his death: and he that should both eat the bread and drink the cup unworthily, is twice guilty of the body and blood of the Lord; As he that curseth both farther and mother is worthy of double death, because he that curseth either father or mother is guilty of death. Nor can it be alleged that the several parts of this proposition, He that eateth my flesh, and drinketh my blood, dwelleth in me, are incompatible, or cannot be performed at one and the same sacramental action by one and the same man: or that they are to be universally, or collectively understood of the whole Church, as consisting of Priests and Laics, and not distributively of every man: and therefore to seek a disjunctive sense of these words to this or like effect, he that eateth my flesh, or drinketh my blood, dwelleth in me and I in him, is to seek a knot in ●●ulrush, or a division in Unity.  
Again, The form of our Saviour's speech, ver. 53. is exceptive [Except ye eat the Flesh of the Son of man, and drink his blood, ye have no life in you.] The form is the very same, as if we should say, Except a man honour his Father and Mother, his seed shall not long prosper upon earth; Now, it would be impiously absurd to make this construction of that Commandment, Except a man honour Either his Father, Or his Mother, his seed shall not long prosper upon the earth. And no better than Thus, is the Construction which Cardinal Tollet or his followers make of our Saviour's words in the 53. verse. Our Saviour had told them before, that He was the Bread of life which came down from heaven; And pressing the Belief of this Point upon them further, (not by division, but by addition) he addeth, ver. 51. That The Bread which he meant was his Flesh. And when the Jews, ver. 52. strove about this; He further adds, ver. 53. Verily, Verily— Except ye eat— and drink— ye have no life in you.  
10. But besides the former plunge, whereto the best Scholars in the Romish Church are put, in justifying their practice for Detaining the Cup from the Laity, if This Chapter be meant of Sacramental eating, there is another Difficulty, which neither the late Device of Drinking Christ's Blood per concomitantiam, nor the Cardinal's interpretation of ver. 56. by Disjunction, will any way touch, much less satisfy.  
And the Difficulty is this, If these words be literally meant of Sacramental 
A difficulty arising from the words, if literally meant of Sacramental eating.  eating and drinking, their literal sense must be as plain, and as void of all Trope or Metaphor, as the words of the Institution related by Saint Matthew, Chap. 26. 26. are by them supposed to be. Now when Christ saith in Saint Matthew, That the bread is his Body, this speech, in the literal sense (as they contend) inferreth a substantial change of the Bread into the substance of his body. Now our Saviour's words are in this place as plain and as certain as in that. He avoucheth again and again that he is the bread of life, that the bread which he will give is his flesh, that his flesh is meat indeed, that his blood is drink indeed. Now, if the sacramental bread, in St Matthew, cannot literally be said to be his body unless it be converted into the substance of his body, then cannot Christ himself literally be said to be bread, unless his substance be converted into the substance of bread. His flesh cannot literaly be said meat indeed, unless it be really and substantially converted into meat; his blood cannot be said drink indeed, unless it be really transubstantiated into drink.: If they grant these words to be meant of Sacramental eating, or to be equivalent to the words of the Institution. Now to deny these words to be meant of sacramental eating is every way less expedient for reformed Churches than for the Romish. And yet to restrain them either to Sacramental eating only, or to Spiritual eating excluding sacramental, is worst of all. We are therefore to consider, that sacramental eating and spiritual eating, are not opposite or incompatible, but subordinate. Our eating of Christ's body and drinking of Christ's blood are then complete, when they are Sacramentally spiritual, or spiritually sacramental. For as Calvin excellently observes (albeit such as profess themselves zealous followers of him, either do not understand him, or do not second him) to eat Christ's body and drink Christ's blood [Sacramentally] is more than to believe in Christ, more than to have our faith awaked or quickened by the sacramental pledges. For no man can spiritually eat Christ, but by believing his death and passion; yet sacramental eating adds some what to spiritual eating, how quick and lively soever our faith be whilst we eat him only spiritually. For though our faith were in both the same, as well for degree as quality: yet the object of our faith is not altogether the same, at least the Union of our faith unto the same object, is not altogether the same, in sacramental and in spiritual eating. Christ's body and blood are so present in the Sacrament, that we receive a more special influence from them in use of the sacrament, than without it we do; so we receive it worthily, or with hearts prepared by spiritual eating precedent, that is, by serious meditation of Christ's death and passion. It is not all one, either not to think on Christ's death and passion out of the sacrament, or to think on them negligently or not reverently, and to receive the sacrament of his body and blood unworthily, negligently or irreverently. Now as the effects or consequence of the unworthy Receiving the Holy Sacrament is more Dangerous than the Effects or Consequence of not eating Christ Spiritually, or of Careless Meditation upon Christ's death and passion; so the Effect of Sacramental Receiving worthily and faithfully performed, is a Greater refreshing to the Soul, than the effect of Receiving Him Spiritually only, though reverently and as becomes us. Now unto the reverend and worthy Receiving of Christ's Body and Blood both ways, that is, both Spiritually and Sacramentally, as being the most complete performance of the Condition required, is the Promise of our Saviour most immediately annexed; He that So eateth my Flesh and drinketh my Blood Dwelleth in Me and I in Him. The meaning of which Promise was the Second Point proposed paragraph the 5th. and should be next handled, but that the Application here desireth to be inserted.  
11. What hath been spelled apart, let us now put together. He that 
The Application relating to the 1st General.  intends aright to eat Christ's flesh and drink his Blood Sacramentally, to his Soul's Health, must come prepared by a right and worthy receiving of Both, Spiritually. Now we Spiritually eat Christ's Flesh, and drink his Blood, as often as we reverently, and faithfully meditate upon Christ's Death, and remember it aright. And this we do, when we take a true Estimate of ourselves, and of his death and sufferings for us. For this is both duly to examine ourselves, or our own souls; and rightly to Esteem or Discern the 
Two Duties. 1 To examine ourselves. 2. To Discern The Lord's Body.  Lord's Body. To Discern his Body from the bodies of other men, we cannot; unless we believe and acknowledge it to be The Body of the Son of God, The body of God Blessed for ever: as was showed at large before in other Tracts, and in the forepart of this Book. And this we may do, and yet not rightly esteem that Love which Christ showed unto us, in offering his Body and Blood, in respect of the love of others which would perhaps adventure their Bodies, and shed their blood for us.  
12. To remember a A Good turn done by a friend, and not to value and prise it as we ought, is rather to forget then to remember his Friendliness. Now no man can rightly prise the Death of Christ and the benefits thereof, unless he truly believe that Christ Died for him. But is Every one bound to believe This? Yes. He that doth not believe This, doth not believe that Christ is The Messias, or the Redeemer of the World. To doubt of This, is a degree of Infidelity: to deny it, is more than Heresy, a point of Jewish Infidelity. Yet to believe thus much, and no more, doth not immediately make a good Christian, or worthy receiver of the Holy Sacrament. What more than must every one believe? That Christ died for him in particular? certainly he must. Nor doth the belief of This make him sure of his Salvation. Every one must believe that Christ died for him in particular, that he may be a worthy Receiver; And Every One must worthily receive this Holy Sacrament, that is, worthily remember Christ's death, that he may make his Election sure.  
But in what sense must Every one believe that Christ died for him in particular? not Exclusively, as if he died not for others as well as for him: for this were to have the faith of Christ with respect of persons; without charity, 
Of the first part of man's Redemption, or the Ransom paid for all. See Book 9 Chap. 5.  and contrary to reason. For if Every one must believe that Christ died for him in particular, than every man must believe that Christ died for all men as well as for him. Otherwise, some men should be bound to believe an untruth. But if he died for all men, how is he said to die for thee and me in particular? Very well; Thus. Though He died for all as well as for Thee or me, yet did he not Die partly for thee, and partly for me, and partly for others, but entirely for every one.  
13. Plato (as Seneca in his 6. Book De Beneficijs, Cap. 18. tells us) thought himself obliged in kindness to one that had Transported him over a River without paying his Fare; he reckoned it, Positum apud Platonem officium: But when he saw others partakers of the same Benefit, he Disclaimed the Debt. Hence Seneca draws This Aphorism; It is not enough for him that will oblige me unto him, to do me a good Turn, unless he do it, as to myself directly: non tantùm mihi sed tanquàm mihi. If upon the like considerations, or to the end that they may think themselves obliged to the Son of God more than other men are, some in our days have taught, That Christ did not only suffer all for them, but as for them in particular; all others, (being not such as they deemed themselves to be, that is, not truly Elect) being excluded from the Benefit of his sufferings: This is the best Use, and most Charitable construction that can be made of so unuseful and uncharitable a Doctrine. Though, to gather any good Use from it, is as impossible as to reap Figgs of Thistles.  
Howbeit, as well as they who hold That Christ died for the Elect only, as they which teach, That he died for all, must beware, lest they misapply That Rule of Seneca's, touching ordinary benefits, or Common courtesies, unto that Extraordinary loving kindness of Christ's sufferings: Quod debeo cum multis, solvam cum multis; That which I owe amongst others, I will not pay alone. His meaning is, That for Common benefits he is only bound to pay his share or portion. Far be it from any one that nameth the Name of the Lord Jesus, to reason thus in his heart or secret thoughts. Christ died for the many hundreds of thousands now living, and for the more hundreds of ten thousands late or long since dead, as well as for me; therefore I owe him love and thankfulness, but pro ratà; (suppose the exact number was certainly known) I am but to acknowledge such a part of his sufferings to have been undertaken for me, as I am of that great multitude. Every humane soul is indebted to Christ for the whole, not every single man for his part of man's Redemption. That which St. Bernard speaks in a Case not altogether the same, is most true of the Benefits of Christ's sufferings; Nec in multitudinem divisa sunt, nec ad paucitatem restricta: If God's love to mankind be infinite, and if the value of Christ's blood or sufferings be truly infinite (as they truly be) they cannot be divided amongst many, much less can they be restrained to some few; both these being against the nature of infinity. And if the value of Christ's sufferings cannot be divided into parts, Every one must acknowledge, that He paid an infinite price for his Redemption in particular. A price less than infinite could not have Redeemed any one of us, and a price more than infinite could not be given for all. If Christ became a second Adam, to die and suffer for redeeming man, he died and suffered for all men, for every man, albeit the number of men which proceed from the first Adam could be infinite. Had it been the Will or Purpose of the Son of God, to have taken upon him the Form of a Servant, immediately upon the First Woman's sin of Disobedience, his sufferings for her could not have sufficed, unless they had been of value infinite: And being of value infinite for her, they had been of the same value for every living Soul that issued from her to the World's end.  
If then, the price he laid down for thee were infinite, that is, without measure or Bounds, thy Love and thankfulness to Him must be without Stint or limit. Though He died for others as well as thee, yet art thou bound to love Him no less, then if he had died for thee alone. Thus must Thou think of Christ's Death and Passion if thou remember it aright: And as often as thou Readest, Hearest, or makest Confession with thy Lips That Christ's Blood was shed for thee, make this Comment or Paraphrase in thine heart, He shed his whole Blood for me, every drop that fell from Him, either in the Garden or on the Cross, or elsewhere, was poured out for my sake, for me in particular. Yea, every one which hears of Christ is bound to believe that he died for him, and as for him, that the benefit of his Passion redounds et mihi, et tanquam mihi: and charity, if it spring from Faith, will teach us to exclude none from Title to the benefits of Christ's Death and sufferings.  
14. This Doctrine of Christ's Dying for All, of His purpose to dissolve the works of Satan in all, I am bold to profess in every place where Christ's Name is called upon, in every place where I have or may have opportunity to make Christ known: The bolder, because it sets forth, not only the Love and Mercy, but the Justice of God, a great deal more, than the contrary Doctrine can do. It makes man's sinfulness and unthankfulness appear much greater, then by the contrary Doctrine can be apprehended or acknowledged. Besides, it makes our Ministry of preaching more useful than otherwise it could be. For, if we grant That Christ died only 
Three Uses of the Doctrine, that Christ paid the Ransom for all.  for the Elect, we might acquit ourselves with safety of Conscience from the burden of preaching or Catechising, save only in those Congregations which we know to be of the number of the Elect, or men already regenerate. Howbeit even in respect of Them, our preaching could not be so useful, as it would be harmful to others. We could but testify that to the Elect which they already know, that is, that they shall be saved. But if once we teach that the Elect only or some few (perhaps one of a Thousand, not one of five hundred) have any interest in Christ's sufferings, every man which is not as yet regenerate nor in the state of Election, would forthwith conclude, that it is a thousand to One (more than five hundred to One) that he can receive no benefit from Christ's sufferings, having no interest in the everlasting inheritance purchased by them. And were it not much better to be silenced, then by our preaching to put such stumbling-blocks in their ways whom we are sent to call unto Christ? For we are not sent to call the righteous, or men already regenerate, but sinners to repentance, to the state of regeneration.  
How true soever in the Event it may prove, That but a Few shall be saved in respect of them that perish, though the most part of men do die in their sins, yet their blood shall be required at their hands, who have taught, that they could not be saved, that Christ did not die, did not suffer for them. But if we teach, as God in his Word hath taught us, That Christ Died and suffered for all men, no man can doubt whether Christ died 
Joh. 1. 29 2 Cor. 5. 14, 15 Heb. 2. 9 2 Pet. 2. 1  for him or no; and not doubting that Christ died for him, he need not Dispair of Salvation by him: we leave him without excuse for not repenting and seeking Christ.  
Again, This same Doctrine sets forth the Glory of God much more than the other can. For, albeit God's mercies unto One man be truly infinite, or rather infinite in themselves, yet, if according to this infinity they be extended unto all, they are extensively much greater. If God had created only these inferior Elements, and man; their creation would necessarily infer the infinity of his power (for without infinite power nothing could have been made of Nothing) but yet his praise or glory would not have appeared so great in the creation of Earth and Water, as it doth in the creation, not of them only, but of the whole heavens with all their Hosts and furniture. The more God's creatures be, the greater be his praises, for this Tribute he ought to receive from all of them, for their very Being. In like manner, though the Redemption of one or some few men, do truly argue the value of his sufferings to be truly infinite; yet, the more they be for whom he died, the more is his glory, the greater is his praise: For all are bound jointly and severally to laud and magnify his Name for the infinite price of their Redemption.  
15. Lastly, This Doctrine is so necessary for manifesting the just measure of their unthankfulness which perish, that without This we cannot take so much as a true Surface of it; not so much as the least Dimension of Sin. Some there be which tell us, that we had power in Adam to Glorify God, but, that finning in Adam, our sin is infinite, because against an infinite Majesty: For so it is, that the greater the Party is whom we offend, the greater always the offence is. And thus by degrees they gather, that every sin against the infinite Majesty of God deserveth infinity of Punishment. But, albeit, the degrees of Sin, which 
See Book 8. pag. 142.  accrue from the degrees of Dignity in the person whom we offend, be successively infinite; yet because these Degrees are indeterminate, every man, which hath any skill at all in Arguments of Proportion, must needs know, that it is impossible for the wit or art of man to find out the true Product of such Calculatorie Inductions, or to conjecture unto what set measure of ingratitude, these infinite degrees will amount. It is not the ten-hundreth-thousandth part of any Sin that can be truly notified unto us by inferences of this kind. How then shall we take the true measure of our Sins, or the full Dimension of our unthankfulness? From the Great Goodness of God in our Creation, and the unmeasurable Love of Christ in our Redemption. If God in our Creation (as the Psalmist says) did make us but little lower than the Glorious Angels, that the might afterward crown us with Glory everlasting: if, when, through the First man's folly we had lost that Honour; he made his Only Son for a little while, for 33. years' space, lower than the Angels, that he might exalt Him above all Principality and Power, and in Him recrown us with Honour and Glory equal to the Angels, Their Sin is truly infinite, their unthankfulness is unexpressible, and justly deserveth punishment everlasting, who voluntarily and continually despise so great Salvation which by Christ was purchased for them. No Torment can be too great, no anguish too Durable, because no Happiness could be in any degree comparable, much less equal, to that which they refused, though treasured up for them in that inexhaustible fountain of happiness Christ Jesus our Lord, our God, and our Redeemer.  
To conclude this meditation: It is a thing most seriously to be considered, That though God's mercies in Christ can never be magnified too much, yet may they be apprehended amiss: And, that, as it is most Dangerous to sink in Deep waters wherein it is the easiest to Swim; so, the more infinite God's mercies towards us are, the more deadly sin it is to Dally with them, or 
Dangerous to Dally with God's mercies.  to take encouragement by the Contemplation of them to continue in Sin. The contemplation of their infinity is then most seasonable, when we are touched with a feeling of the infiniteness of our sins. In that case, we can not look upon them but we shall be desirous to be partakers of them, and that upon such Terms as God offers them, the forsaking of all our sins. Pro. 28. 13.  
16. But is this all that thou art to remember, when thou art, by Spiritual eating and drinking Christ's flesh and blood, a preparing thyself for Sacramental and Spiritual receiving him together in The Lord's Supper? is it enough to acknowledge, that he paid as great a Ransom for thee as he did for all Mankind in general? No! This is but the first part of thy Redemption: and this first part of thy redemption was entirely, and alsufficiently, and most effectually wrought for thee, before any part of thy body was framed, before thy Soul was created: it was then wrought for thee without any endeavour or wish of thine: No more was required at thy hands for this work, than was required of thee for thy creation. But there is A second part of thy Redemption, of which that saying of A Father, is true, Qui fecit te sine te, non salvabit te sine te, He that made thee without any work or endeavour of thine, will not save (will not Redeem) thee, without some, endeavour at least, on thy part.  
What then is the second part of the Redemption, which we expect that Christ should yet work in us and for us? or what is the endeavour on our parts required that he should work it in us and for us? The second part of our Redemption, which is yet in most of us to be accomplished, is, The Mortification of our Bodies, the diminishing the Reign of sin in them; in a word, our Sanctification or Ratification of our Election. These are wholly Christ's 
See Book 10. Chap. 31.  works, the sole works of God, for it is He that works in us both the will and the Deed: and yet are we commanded to work out our own Salvation; to make our Election sure. But how shall we do this, which is wholly Gods work? or what are we to do, that these works may be wrought in us? Besides the renewing of the Astipulation or answer of a Pure Conscience, and Resumption of our BAPTISMAL VOW, heretofore mentioned; we are to humble ourselves mightily before the Lord, by a meek 
Book 10. Ch. 50  acknowledgement of our vileness, and sincere confession of our sins. And if we so humble ourselves, He that giveth Grace to the humble will lift us up; if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness: not only to remit and cover our iniquities, but to purify our hearts, and renew our spirits and minds, that they shall bring forth fruits unto holiness. We are to call upon God by the prayer of faith and perseverance: Turn thou us Good Lord, and so shall we be turned; Speak but Thou the word, and Thy Servants shall be whole.  
17. Thus we may esteem of Christ's love to us, and yet not examine or judge ourselves as we ought before we eat This Bread and Drink this Cup. 
A Second Duty to Examine ourselves.  To examine and judge ourselves aright, requires these Two meditations, or Two parts of one and the same meditation. First, How far we are guilty of Christ's Death by our Sins. But this falls under the former Meditation, That Christ Died for us all, not only all jointly considered, but for every one in particular, or as alone considered: and if he died for every one in particular, or as alone considered, than every one may and must thus judge, Then were all dead, and every one in particular was a true cause of His Death. And this Meditation will make easy way to the Second, or second part of the same Meditation, which is This: Wherein, or in what respects, every one of us doth wrong Christ Jesus more, or may do him more wrong than they did, which actually wrought his Death: that is, than Annas and Caiaphas, than the Scribes and Pharisees, than the Priests and Elders that plotted and conspired it, did.  
But, doth any man which Professes Christianity at this day, wrong Him more than Annas and Caiaphas, and their associates did? Yes, a great many! All that both daily and hourly do that which is more against his most Holy will, than all that Annas and Caiaphas and the Roman Soldiers did unto Him, wrong Him more than they did in putting Him to Death. The only Rule for measuring any personal wrong, is the opposition which the Act or practice bears or includes unto the will or liking of the party which is displeased or wronged.  
To apply this to our present purpose. Annas and Caiaphas and their complices, did our Saviour more wrong, than Cain did Abel his innocent Brother, when he took away his life. For, Death, especially a violent death, was as bitter unto Christ, as man, as it was to Abel. So were the revilings, the slanders, and the defamations, which the people (by the instigation of the Priests, Scribes, and Pharisees) cast upon him, most displeasing to His Humane Will. Yet were all these personal wrongs more unpleasant to his most Holy Will as he was The Son of God, then unto his Humane Nature, then unto his disposition or affection, as He was the Son of David. And albeit he suffered nothing which his heavenly Father had not foredetermined, yet he that would excuse his persecutors from doing him wrong, were worse than an Infidel. Neither will this excuse us from doing him greater wrong than these his persecutors did, if we do those things which are more displeasant to Him, more contrary, not only to his Divine, but even to His Humane Will and Nature now Glorified in Heaven, than all the wrongs which Satan and his instruments did unto Him, whilst He lived here on earth, whilst He was partaker of mortality with us.  
18. But what do we? or what can we do more displeasant to His Holy Will, than what they did, who maliciously accused Him, who more maliciously sought his condemnation, who after. His condemnation, did more maliciously and Inhumanely treat and persecute Him, than any Barbarian would do a Malefactor which had yielded himself to a Legal Trial?  
Surely, if we do those things which He is more unwilling we should do, than He was to suffer all the indignities which the Scribes and Pharisees could put upon Him, than all the torments which the Roman Laws could inflict upon Him; we wrong Him much more, then either the Jews or the Roman Soldiers did. For He did not suffer, either the Torments which seized upon Him whilst He was upon the Cross, or in the Garden, because He could not avoid or resist them, but because He was more willing to suffer all these, than a greater inconvenience, which should have befallen all and every one of Us, unless these mischiefs (as the world accounts them) had befallen Him. The inconveniences which He sought to prevent by voluntary undergoing these Calamities, were, the Dominion or Reign of Sin in us, and our Servitude unto Satan by this Reign of Sin. For, for this purpose was the Son of God manifested, that He might Dissolve or Destroy the works of the Devil: And His manifestation did contain, not only His Incarnation, but His Exemplary persecution, His Death and Passion, which he was more willing to undergo, then to suffer the works of Satan, in any one of us, to be undissolved. If we then shall hold on his side, or seek to keep him in, whom Christ came to cast out; or shall build again that Babel which Christ came to destroy; if we take part with Satan, as all those do, which do those things whereby the works of Satan may be maintained or augmented, whereby the Reign or Sovereignty of Satan may be confirmed or enlarged, we do those things which are more displeasing to Christ, than his Death and Passion was. And by doing such things (according to the former Rule) we wrong Him more than they did, which did conspire or Complot His Death, than they did, which put Him to that most cruel ignominious Death: For He was more willing to suffer That Death, to suffer all the indignities, that the Devil or world could put upon Him, then to suffer us, any one of us, to live and die in our sins, and in the servitude and power of Satan. Thus much by way of Application, as relating to the First General; Proceed we now to the Second General; He— Dwelleth in me, and I in him.  
19 Dwelleth in Me, and I in him: Or, Abideth in Me, and I in him.  
The word in the Original varies its signification according to the Circumstances of matters handled. Sometimes it signifies no more than to 
The Second General.  abide or remain, though but for an Hour or Two. Sometimes it necessarily imports as much as our English Expresseth in the Text, that is, A dwelling or mansion. From this real difference of the matter and circumstance, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by our English one while expressed (as here it is) by Dwelling, another while by Abiding or remaining, within the compass of one Period. For Example; John 1. ver. 39 John's two Disciples ask our Saviour, Rabbi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; where dost thou dwell? And he saith unto them; Come and see. They came and saw where He dwelled; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and abode with Him that day. Though the word in the Original be in all three places the same, and though the Translators had twice rendered it by Dwelling, yet in the third place, they do not say, And they dwelled, but, they Abode with Him that day. Every Dwelling includes an Abiding, but every Abiding doth not include or imply a Dwelling. Dwelling implies a constant or frequent place of Abode; and somewhat more than so, a place of known or professed Abode, no lurking-hole, or sculking-place. All these circumstances concur to justify the Translation of the Original word here, rather by Dwelling, than by Abiding. For Christ's abiding in us (if we so eat his flesh and drink his blood as he prescribes) is constant, is frequent, and perpetual. And whilst he abides in us, our abiding in him is not only constant and frequent, but the known, or professed place of our abode (and it is the best profession to be of his household). It is he that feeds us in time of peace, and he is our Tower of defence in time of War, the Rock of our Salvation, whilst we are beset with death and danger. Be thou to me, saith the Psalmist, Psal 71. 3. my strong habitation, whereto I may continually resort; thou hast given commandment to save me, for thou art my Rock, and my Fortress.  
But that Christ is the Rock of our Salvation, of our habitation in distress, is a point which needs no further proof, no amplification. Yet seeing he is our dwelling place, the Rock of our Habitation in whom we dwell: 
Though a man be in the house as the Dweller; The house may be in the Man, as the right owner, possessor, & householder.  How can he be said to dwell in us? An house may be said to be in the City, but may we say that the City is in the house? Men dwell in Houses or Tents, but was it ever heard that Houses or Tents did dwell in men, that are the Lords and owners of them? The branch may abide in the Tree; So may the Graft in the Stock, but who would say, That the Tree abideth in the Branch, or the Stock in the Graft? How then is it said, That the Rock both of our Salvation and Habitation, the Sanctuary of our Souls in all distress doth dwell in us? How can He, who is the Root of Jesse (the Root of David Revel. 5. 5.) The True Vine which Gods own Right-Hand hath planted, abide in us, who are but wild slips lately engrafted into the Stem from which the natural Branches were broken off?  
20. The Difficulty arising from this Doubled Comparison, though really 
Two Difficulties.  but One, must be handled in Two.  
First, How Christ may be said to dwell in us, and we in Him.  
Secondly, How He may be said to abide in us, and not we in Him only.  
This mutual Inhabitation and Reciprocal abode or In-Being, is very mystical and admirable. Yet may our apprehension of it be facilitated, by observing some resemblances thereof in other things, far different. To name that First which is worst. That possession of the Body of man, which evil Spirits did usurp, in our Saviour's time, is in H. Scripture oft set down in terms denoting the Evil Spirits being in the man, Matth. 12. 45. They enter in and dwell there. and Ch. 8. 31. if thou cast us out, suffer us to go into the Herd of swine. And Acts. 19 16. The man in whom the evil spirit was. Yet doth S. Mark, Chapt. 1. 23. and Chapt. 5. 2. express this in the Original, as if the man was in an Evil Spirit: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Logic and Philosophy tell us, that The whole is in the parts, and the parts in the whole; whether it be a Totum potentiale, or Universal. (as Genus, which is in the Species; & the Species likewise in the Genus:) or whether it be Totum Collectivum; so the City is in the Several Families or Houshoulds, and these again are in the City. Some Good Divines have taken notice of That Speech or expression, Enter thou into thy Master's Joy; as importing the wondrous amplitude thereof: it is such, as cannot be comprehended or contained within him, but he must enter into it. Yet sure, that Joy doth both Satiate the Soul and Replenish the Body of him that enters into it. He is, as if we could suppose a large Vessel of Crystal or transparent Gold let down into a Sea of Nectar or living waters. But the expressions of Scripture about God the Father his being in Christ, and Christ in Him, and in us, and of our Being in Him; and of 
Joh. 17. 11, 21, 22, 23, 26.  Christ & his Holy Spirit being in us, is various; Especially, In S. John. Chap. 14. verses 10, 11, 16, 17, 20, 23. and perhaps more easy to be experimented by the Christian Union with God, then to be explained in words more easy than the texts themselves.  
21. To let these pass then; The proposed Difficulties must have their proper Solutions: the former from the explication of that Great Attribute of Christ, to wit, that He is the Chief-corner stone etc. The other Difficulty refers to that Metaphor of the vine and the Branches, or of the Stock and the Grafts.  
Christ is compared unto A stone or Rock, and we unto living Stones 
The former difficulty explained.  built upon it, in respect of the strength and firmness of the foundation and structure of God's House or Temple.  
He is, again, rightly compared to the vine, to an Olive or other more fruitful tree, and we unto Branches or grafts (not springing from the Root, but engrafted into it) in respect of our growth in Him, and of the Diffusion of His virtue into us and through us.  
That we are built upon Christ (as the Apostle saith Eph. 2. 20.) this doth argue that we dwell in him, that He is the Rock of our habitation. In that we are built on him, as on the Chief Cornerstone: not under Him only, as He is Summus angularis lapis, the Chief Stone at the Top, but upon Him as Lapis imus, the First-Foundation-stone too, and that a Living stone, which was cut out of the Mountain without Hands, and which was to grow into a Mountain filling the whole earth; This infers, That he must dwell in us. For the stone, which Daniel speaks of, did not become a great mountain, so great a mountain as should fill all the earth, by addition or by heaping, or building one stone upon another, but by the growth of life; that is, by increase or augmentation of the same stone. Did this stone then increase or grow from small beginnings unto a mountain, overspreading the whole earth? If this we say, the rock of our salvation or habitation must receive increase of life, and become a greater habitation or dwelling place in this last Age than he had been in any former. But how should this be true? seeing he is, and was the rock of ages, the Rock on which the world itself is Founded; the rock by which the earth itself which supporteth all other rocks, is supported, Heb. 1. 3.  
22. Such a Rock he was from eternity as he is God, not as he is man. As man, he was first as a little stone, yet a growing stone, for he grew in wisdom, and stature, and favour with God and man, Luke. 2. 52. As God he could not be the cornerstone which God had promised to lay in Zion. Yet was Christ, who was both God and man, That stone which was laid in Zion. And as he, which was both God and man, did suffer for us, was raised again the third day from the dead, not according to his Godhead, but according to his manhood: So was he (the same Christ, which was both God and man) the stone laid in Zion, not according to his Godhead, but according to his manhood. This gives us the ordinary interpretation of the Prophet Esay Chapt. 28. 16. But A late Interpreter of prophecies or visions, hath observed an Hypallage, or inversion in these words, not infrequent in the Prophets, familiar (as he allegeth) to the Hebrew writers, such an inversion 
Esai. 8. 14. Rom. 9 33. 1 Pet. 2. 6.  as Grammarians observe in that of the Poet,  
In nova fert animus mutatas dicere formas  
Corpora—.  
That is, Forms changed into new bodies, for bodies changed into new forms. Thus saith this late Interpreter, when the Prophet saith, mitto lapidem in Sionem, I lay or place a stone in Zion, the meaning is, as if he had said, I lay 
Anton. Fernandius, Cited in the next Chapter.  or found Zion, the spiritual Zion or new Jerusalem in a Stone, or chief corner stone elect and precious. But whether this be the grammatical or literal sense of the prophet, I leave for Critics in the Hebrew dialect to determine. Both constructions, the ordinary and this Critical, are true, and compatible; both in respect of the matter, are necessary: Christ God and man was laid in Zion, as a sure foundation stone, as Imus angularis Lapis, as the lowest corner stone, unto which S. Peter, for precedency of time (so far we yield unto his primacy) was first annexed. Peter was the first living stone, which was Built upon this foundation stone: the other Apostles were laid, not upon Peter, but upon the same foundation stone, whether one after another or all together, we will not dspute. However, all that believe as Peter and the other Apostles did, or shall so believe unto the world's end, are immediately laid upon the same foundation stone, not one upon another, no one of them upon Peter, or upon any other Apostle; their union or annexion unto Christ, is as immediate as Peter's was, and is or shallbe, as indissoluble as his was to Christ, albeit, their growth be not so great, nor for quality so glorious. The best inscription of this edifice thus immediately erected upon the same stone, would be that of the Poet, Crescet crescentibus illis. As the number of living stones, which are laid upon this foundation stone increase, so the foundation or corner stone which God did promise to lay in Zion, doth still increase. As every particular living stone increaseth or groweth from a stone into a pillar of this house of God; from a pillar in the house of God, unto a temple of God; so this foundation stone, that is, Christ as man, still groweth, still increaseth, not in himself, but in them. For they grow by his growth in them, or by diffusion of life from him into them.  
23. But though Christ be often called A stone, a rock, a living stone, 
The Second Difficulty explained.  a living rock, or a stone which being cut out of a mountain, became a Mountain which filled all the earth; yet the manner of his growth in us, or the manner of his enlarged habitation through the Church, may be best conceived by the manner of the soul's growth or diffusion of his Virtue throughout Vegetable or sensible bodies, that is, through trees or plants, or through the bodies of men, of beasts, or such as we call living creatures. There is a vegetable soul in the Ake-corn when it is first set or planted; and this soul we may truly say dwelleth or abideth in the Akorn, and is the cause why the Akorn sprouteth into a rod: the same soul is the cause why the rod or twig groweth greater, the true cause why this twig grows into a stem, why the stem grown greater, spreads itself into branches, why every branch beareth leaf, blossom, or seed. Now the greater the stem doth grow, the further the vegetable soul doth spread itself; The same vegetable soul which was in the Akorn diffuseth itself into the stem, into the branches, into the leaf, into the blossom, into the Fruit or seed. None of these could thrive or prosper at all, unless the vegetable soul did abide or dwell in them, none of them can thrive or prosper any longer, than the vegetable soul abideth or dwelleth in them. Thus was Christ the root out of which S. Peter 
See Joh. 15. 2, 3, 4, 5, 6, 7. where the abode is mutual.  sprouted, the soul of Peter as he was a living or Spiritual man. He had no life but from Christ, he grew by Christ dwelling or abiding in him. And as he did grow by Christ abiding in him; So he bare fruit by Christ's dwelling in him, by the diffusion of life, and vegetation from Christ. And so all they, that abiding in Christ do grow in faith, grow by Christ dwelling in them and spreading his virtue through them, after such a manner as the vegetable soul doth diffuse itself throughout the Branches which spring from the root or stem, or through the branches which are engrafted or inoculated into it. And this manner of the vegetable souls diffusion of itself (or of its virtue) into all the Branches which are engrafted into the same stock or root, doth better resemble the manner of Christ's dwelling in us, than the diffusion of life or vegetation from the root into the stems, stovens or branches, which without engraffing or inoculation naturally spring from it.  
24. But this later similitude of the Stock and Grafts, although it well express the manner of Christ's abiding or growing, not in himself, but in us, and the manner of our abiding or dwelling in him; it may seem to fail in this; That ordinary Stocks, howsoever the engrafted branches be supported by them, and receive life and nutriment from them, yet do they not receive their specifical kind of life from the stocks into which they are engrafted, but still retain their own native quality. As a good Apple or Pear grafted into a Crab stock or Thorn, doth not degenerate into a Crab or Thorn, but reteins its native sweetness, and bears the same fruit which it would have done, although it had grown up into a Tree from its own root, or from the root whereof it was a native Branch. It would be a Soloecism to say, That any such stock doth remain or dwell in the Graft, because it doth not diffuse its specifical quality into it. But Christ in this manner abideth or dwelleth in us. He is the Root and Stem, and we the Grafts and inset branches, and yet he is said as truly to dwell in us, as we in him. This argues that the manner of our engrafting and abiding in him is not natural, because the Stock or Stem, is for nature and quality much better than all the Branches or Grafts which are supported by it, which receive life and nutriment by it. Hence saith the Apostle, Rom. 11. 24. That we Gentiles were cut out of the Olive tree which was wild by nature, and were grafted contrary to nature into a good Olive tree. This ingraftment is contrary unto nature two ways;  
First, In that the Grafts being wild by nature, without any root, or fat, or sweetness in themselves, grow better qualified than they were, by participation of the sweetness of the Stock.  
Secondly, In that the Stock whereinto they are engrafted, is a good Olive; whereas the Olive tree, naturally admits no ingraftment, or incision, being by nature so fat, that it seems to envy or scorn to participate his fatness unto any other Branches. In arbore pingui non vivunt insita, Grafts do not thrive or prosper in any fat tree or stock, saith A late Naturalist. And as an Hebrew Doctor hath Observed, the Olive, being the fattest of Trees, will admit no incision, nor ingraftment. Nor will any Olive Graft thrive or prosper, unless it be engrafted in an hungry stock. That fatness is as peculiar to the Olive, as sweetness to the Fig or Vine; besides experience, we have the authority of Scripture, Judg. 9 ver. 9 The trees went forth on a time to anoint a King over them, and they said unto the Olive tree, Reign thou over us; But the Olive tree said unto them, Should I leave my fatness wherewith by me they honour God and man, and go to be promoted over the trees? And the trees said unto the Fig tree, Come thou and Reign over us; But the Fig tree said unto them, Should I forsake my sweetness and my good fruit, & c? Yet is Christ Jesus the True Olive Tree, but left his fatness for a time, that we, being by nature wild Olives might be engrafted into him, and being engrafted might participate of his fatness and sweetness, which is no other, then that whereof the natural Olive is the Emblem, to wit, Peace, even the Peace of God which surpasseth all understanding. Peace was his Embassage; as the Apostle saith, He is our peace, who hath made both one, and hath broken down the middle wall of partition between 
Joh. 14. 27 Joh. 16. 33  us, etc. And came and preached peace unto you, which were afar off, and to them that were nigh, Eph. 2. verses 14. 17.   

CHAP. V. The Great Attribute of Christ [His being the Chief Cornerstone] handled in the foregoing Chapter, prosecuted more amply in this. Christ is the Foundation of the Apostles and Prophets. How Christians being built upon this Foundation, do grow into an Holy Temple.  Ephesians 2. 20, 21. And are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief Cornerstone. In whom all the building fitly framed together, groweth unto an holy Temple in the Lord. 
1. THe Sum of our Apostles speech in this Chapter, (whereof these words are the Conclusion) is this; That these Ephesians who were Gentiles by progeny, far off from God, and Aliens from the Commonwealth of Israel, had now the privilege of God's Saints, were fellow Citizens with them, and of the household of God, as it is, ver. 19 And to assure them of this Privilege or prerogative, he adds ver. 20. That they were built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the Chief Cornerstone. Jesus Christ was the Best Foundation, the only foundation, which could give this prerogative to the Apostles or Prophets, to be either Saints or of the household of God. And he it is, that gave to these Ephesians, though by nature Gentiles; and that gives to all, whosoever are built upon this Cornerstone, the like Privilege, a privilege or prerogative to be native parts of that Holy Temple, which Jesus Christ came down from heaven to build here on earth.  
2. The Points then to be discussed are Three.  
First, What is meant by the Foundation of the Prophets and Apostles. 
Three Points to be Discussed.   
Secondly, In what manner Christ is said to be the chief Cornerstone.  
Thirdly, The manner how we are built upon the foundation here meant, or upon this Cornerstone, with the manner of our growth into an Holy Temple.  
First, Whatsoever be here meant by the Foundation, it is not restrained to any one Prophet or Apostle. The meanest Prophet is not excluded; Moses and Samuel are to be numbered amongst the Prophets here meant, they were no foundations of the rest. Nor is Peter here included as the foundation of the other Apostles, but as a joint part of this Foundation, or of the Building erected upon it; whether we consider his Person or Doctrine. Many Interpreters of good note, understand the Doctrine of the Apostles and Prophets, so saith Hugo Cardinalis, Super doctrinam Apostolorum & Prophetarum: But every Sound Doctrine must have a sure Foundation. What then is the Foundation of the Apostolic and Prophetical Doctrine? That can be no other than the Cornerstone here mentioned; to wit, Christ Jesus God and man. Are not the Apostles then true foundations of this building? or will not Saint John's words. Rev. 21. 14. infer thus much? And the wall of the City had twelve foundations, and in them the twelve Apostles of the Lamb. Surely neither his words, nor the circumstance of the place, will conclude that the twelve Apostles were the twelve Foundations; but only that their names were inscribed in them. So were not, for aught we read, the names of the Prophets; nor can it be concluded, that St John did mean the self same thing, by the twelve foundations, that Saint Paul here doth by the foundation of the Prophets and the Apostles. Saint John describes the new Jerusalem, as a City lying four square, with twelve Gates. Three on the East, and three on the North, three on the South, and three on the West, bearing the Inscription of the twelve Tribes of Israel: And having twelve Gates, it must needs have twelve foundations, that is, the whole Foundation is divided into twelve parts. The Apostles were in no other sense the twelve foundations, than the twelve Tribes of Israel were the twelve Gates. Yet foundations the Apostles might be said of this City, in such a sense as Hesychius saith, Saint Andrew was of Saint Peter, because he brought him to Christ. Thus the whole Christian world, was by the Apostles, brought unto Christ as to the only sure foundation, which God had promised to lay in Zion, or (as the Hebraism imports) on which, or in which. God had promised to build up Zion, that is (in Saint John's language) the new Jerusalem. Christ then was the chief Cornerstone, on which the Prophet foretold Zion should be Re-erected; the foundation on which the Apostles themselves were laid: and we should no way swerve from the meaning of Saint Paul, if by the foundation of the Prophets and Apostles, we neither understand their persons nor their Doctrine, or neither of these only or especially, but the self same foundation upon which the Prophets and Apostles were built, by whose virtue they grew to be living stones of this edifice: For other foundation than this Cornerstone can no man lay; nor did Christ himself build upon any other foundation then upon himself. He is the only Foundation, whether of the Apostles persons or Doctrine. I am the bolder to Commend this Interpretation unto you, because I see it ingenuously acknowledged by a late Learned 
* Anton. Fernand. Conimb. visiones vet. Test. vis. 2. Cap. 28. Gen. fol. 83. Sect. 6. num. 9 And Benedictus Ferdinandius Borb. Lusit. in his 2d Tom. of Comments, upon Gen. Cap. 28. Sect. 2. Num. 8. Fol. 568. saith, Rom. Ecclesia— est Turris— fundatur in Petri confession at que in Domini promissiore—. And a little after he citys S. Athanasius (Lib. 2. De Trin.) Optimè S. Athanasius; Unum hoc est immobile fundamentum, una haec est felix fidei petra Petriore Confessae, Tues Filius Dei vivi, etc.  Jesuit, who (I think) learned it of Thomas Aquinas. Superaedificati supra fundamentum Apostolorum; id est, Christum, qui est Fundamentum Apostolorum.  
3. But in what sense is Christ said to be the chief Cornerstone? In the 
The 2d Point  interpretation of the Original word, I find the Diversity to be greater than the real difference. Some translate the Original [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Summo angulari lapide, the highest or supreme Cornerstone, which couples or binds the Building. Beza will have it [imo angulari lapide,] the lowest stone in the corner, which we call, the Foundation Stone; and which in Buildings (especially consecrated to sacred use) is commonly laid with great Solemnity, and by the hands of some principal man, or public Officer. And Beza well observes, that the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the epithet or title of the Cornerstone 
Beza's Observation.  here in the Text, doth signify both extremes of any dimension, as well the lowest, as the highest; and he gives this good Caveat withal, that we are not to press this comparison of Christ to a Cornerstone too far; no further than our Apostle meant it: which was, the joining of two walls together, which before had been distant, and unsociable; to wit, the Jew and the Gentile.  
Now in every complete building, there must be more than two walls, four at the least, and therefore four Corner-stones, four imi angulares lapides, four Foundation-stones, and four Summi angulares lapides, that is, four Supreme, or binding Corner-stones; and all these corner-stones are said to be the chief in the building. It is evident, that Christ is the First foundation-stone, and yet may it not be denied that he is also the chief Cornerstone which binds the building. For in this sense must that of the Psalmist, Psal. 118. 22. be understood: The Stone which the Builders refused is become the Headstone of the corner. For if we respect the literal sense of this Prophecy, or the ground of the metaphor, the lowest or foundation stone, being once refused by the builders, cannot by the same builders be laid in the foundation again, unless they will pull down what they have built: But whilst the foundation is in laying, a stone may be rejected, or laid aside by the builders, as not so fitting to be laid in the Foundation (or to be any intermediate part of the edifice erected) and yet may come to be the fittest Stone for coupling or binding the building; that is, to be the supreme Cornerstone. The Author of the Scholastic History hath a Tradition, for whose authority he (perhaps) could have produced better Warrant, than we can take from him, that in the building of the second Temple (at whose consecration, in all probability, this 118. Psalms was conceived) there was a peculiar Stone often laid aside by the builders, as unfitting (in their judgement) to become any part of the foundation or intermediate building, which yet afterwards proved the fittest Cornerstone for binding or coupling together the walls erected. And the extraordinary unexpected fitness of this stone, to finish that building, for whose erection it was continually held unfit, did minister hint or occasion unto the Psalmist to say, This is the Lords doing, and it is marvellous in our eyes.  
But leaving the truth or probability of this Tradition to the search of Antiquaries or Critics, the literal or emblematical sense which the author makes of the Psalmist, doth well suit with the allegorical and mystical, which the Apostles S. Paul here, and S. Peter, Act. 4. 11. from our Saviour's mouth, have made of the Psalmists parabolical speech. For thus our Saviour Christ (whom God had presented and commended to the Master builders of his Temple, that is, to the Priests the Scribes and Pharisees, to the elders and chief rulers of the Synagogue, in the days of his humiliation here on earth,) was by them rejected, scoffed and spurned at, and lastly buried in the earth, as altogether useless and unfit for Building. And yet, after his resurrection, He became not only imus, but summus angularis lapis, not only the first firm Cornerstone or supporter, but the chief and supreme Cornerstone too; aswell the finishing as the Foundation of this spiritual Temple not made with hands. That Christ himself is both the Foundation and finisher, that is, both the highest perfection and lowest foundation in this building, his own interpretation of the Psalmists words, Matth. 21. 42, 44. will necessarily infer. Did you never read (saith he) in the Scriptures, The stone which the Builders rejected, the same is become the head of the corner; this is the Lords doing, and it is marvellous in our eyes? And whosoever shall fall on this Stone shall be broken: but on whom soever it shall fall it shall grind him to powder. Fall upon this cornerstone they could not, but as it was the lowest in the building. Their fall upon it could not be so grievous as to break their limbs, unless it had been laid deeper or lower than ordinary foundations or corner-stones are usually laid. And the mystical sense of our Saviour's words is, that such as spurned and stumbled at him, in his humility, should as it were break their limbs; But that this stone should fall upon any, this in the literal sense supposeth, that it should be higher than they were, so high placed in this building, that the fall of it should not bruise or break their limbs, but grind their bones to powder. And thus was the Jewish nation broken or cut off from being God's people for their contempt of Christ in his humility. And not only they, but all such as continue the like contempt of his passion and resurrection, shall by his second coming (to Judgement) in glory, be ground to powder; that is, the pains of their first breaking by falling upon this cornerstone shall be multiplied without end or measure.  
To conclude this second Point; Christ is both Lapis summus angularis, lapis imus, primus & latissimus angularis, as Pineda saith in Chap. 38. Job. vers. 6. The highest and the lowest cornerstone in this building, the centre and 
Pineda on Ch. 38. Job. vers. 6.  circumference, the whole strength of this city and the walls about it; so saith the Prophet Esay. 26. 1. We have a strong city, salvation will God appoint for walls, and bulwarks. Open ye the gates that the righteous Nation, which keepeth the truth, may enter in. And again ver. 4. Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength, or (as the Hebrew) the rock of ages. As this Spiritual temple in the Text, is a Temple not made with hands, (for God dwelleth not in such Temples. Act. 7. 48. Heb. 9 11, 24.) So Christ, who is the chief cornerstone of it, is that stone, which Nabuchadnezzar saw in visions by night, Dan. 2. vers. 34. A stone not cut out of any quarry by hands, yet a stone, which smote the Image upon the feet, which were of Iron and clay, and broke not them only, but the whole Image, aswell the brass, the Gold and Silver, as the iron and clay unto pieces. And afterwards became a great mountain, which filled the whole earth. But how or when this stone became a great mountain, or in what manner we are said to grow into an holy temple, will better appear in discussing the third Point proposed, which was, Concerning the manner how these Ephesians or others are said to be built upon the foundation of the Prophets and the Apostles, and upon Jesus Christ the chief Cornerstone; and how they grow into an Holy Temple.  
4. When the Prophet saith that the stone cut without hands did become a Great Mountain, he supposeth, that it should be a living stone. And 
The 3. Point. propounded Paragr. 2.  when our Apostle here saith that the whole building doth grow unto an holy temple, it is included, that every part of this temple should be a living stone. For growth, (such growth as the Apostle speaks of) is an effect of life. Things inanimate or without life, as material buildings, stones of the quarry, or any heap or congest, may become greater by addition of matter unto them: they cannot Grow unto greatness, as wanting the faculty of vegetation or Nutrition. That only is capable of growth, which is capable of nutrition, and nothing is capable of nutrition, but that which is endowed with life. Hence saith S. Peter 1. Ep. cap. 2. vers. 2. etc. As new born babes desire the Sincere milk of the word, that ye may grow thereby, if so be ye have tasted that the Lord is gracious. The Growth then of every Christian, is more than the Growth of vegetables; for it includeth the sense of taste, we must taste the graciousness of the Lord by faith, and we must come unto him by faith, as unto a Living stone, disallowed of men, but chosen of God and pretaious, and coming thus unto him, As the Apostle adds, vers. 5. we also become lively stones, and are built up a spiritual house, an holy Priesthood to offer up spiritual sacrifices acceptable to God through Jesus Christ. S. Peter's inference in that place vers. 6, 7, etc. is the very same with our Apostle S. Paul's in this place; and so is the Use or Application of it the very same with that, which our Apostle makes in the later end of this Epistle. But of the Use hereafter.  
It will in the mean time be very Useful for us to observe, That neither S. Paul, nor S. Peter, when they purposely handled the building of the Gentiles upon this chief Cornerstone, do mention or intimate any other Foundation, on which we are to be builded, before we be builded on Christ: Neither of them taught us to rely on themselves, or on their personal faith, or their successors Authority, as upon secondary foundations, by Union with whom (or relying upon whom) we might be grounded upon the Prime Foundation, which is Christ. If this they had taught us, they had taught us not to believe as they believed, and not believing as they believed, we could not possibly become such live stones of this spiritual edifice as they were.  
5. But if we must believe as S. Peter believed, must we not believe as the Church believes? yes! All that hope to be saved must believe as the true Church believes; and they only are the true Church which believe as S. Peter believed. The Question is, Who they be that believe as S. Peter believed? These (we say) are the members of Reformed Churches, or the Reformed Churches themselves. No member of the Romish Church can possibly believe as S. Peter did unless they will abandon the absolute infallibility of the visible Romish Church. For every one which believes as S. Peter did, must have the same Object of Faith which S. Peter had. He may not believe any Article of faith which S. Peter did not believe: he may not seek, he cannot hope to be built on the same Foundation on which Peter was built, by relying upon any Authority 
See Book 3. Chap. 7. 8. A Discourse about, Thou art Peter, etc.  upon which Peter himself did not rely. The manner of his union unto this Foundation must be the same that Peter was, as immediate as Peter's Union was. What then was the proper Object of Peter's faith? What was the Fundamental Rock on which Peter was by this faith immediately built? That was only Christ, the Son of man, and the Son of the living God: And the Branches which naturally issue out of this Root (or living Rock) are: That Christ the Son of the living God, the Son of God the Father, was Conceived by the Holy Ghost, was Born of the Virgin Mary, did suffer under Pontius Pilate, was Crucified, dead, and buried, etc. Did S. Peter believe all or any of these Articles by believing his own Authority? Was he founded on Christ by the intermediation, or interposition of any other secondary foundation? Was he the foundation or Rock on which himself was built? If we cannot believe these Articles, but by believing S. Peter or his personal faith, to be the Rock on which the Church is built, than Peter, or his personal faith, must be to us as a second foundation. We cannot be united to Christ, we cannot be builded on Christ, unless we be first united unto, and builded on Peter. But Peter was not builded upon himself, or upon his own faith; wherefore if we be builded upon Peter or upon Peter's faith, we have not the same Object of faith, nor the same faith which Peter had; for neither Peter's person, nor his faith, were any part of the Object of his Faith. His Authority was no means of his Union with Christ.  
6. That the Object of Faith must be formally the very Same in all true Believers, the present Romish Church (if this were the Question between her and us) could not deny. Her greatest Clerks do expressly teach and maintain it as a principle of true Divinity. And maintaining this truth, they must confess (unless they will contradict themselves) that we must be as immediately united to Christ by Faith, as Peter was; we must be as immediately builded on Christ by this faith, as Peter was; we must not be built on him, by being built upon Petes Faith, or upon his successors Infallible Authority. For so we should have another Object or Article of faith than Peter had, or his successors have: We should have another foundation than Pete had, as many more foundations as Peter hath successors. Our Union with them should be a part of our Union with Christ; Our Belief of their Infallible Authority, should be the chief Bond of this Union, such a bond or stay of our edification upon Christ as the stones or cement in a material building, is, between the lowest foundation, and the intermediate Rows of stone which are laid one upon another until the highest Row be finished. And to be thus united unto Christ, were to make him no living stone, which diffuseth life unto all that are built upon him; but a dead stone, or a stone only able to support the material or dead weight which is laid upon it; there should be no growth in faith, but an addition, or cementing of one part unto another, until the edifice were finished. Whereas our Apostles words are express, that all the building is fitly framed together in Christ, and so framed groweth up unto an holy Temple in the Lord. He saith not, we are builded one upon another, but builded together in Him for an habitation of God through the Spirit. This Spirit by which we are builded together in Christ, or through which we become the habitation of God, is not communicated and propagated unto us from S. Peter, and his Successors, as from intermediate Foundations or Roots. We, and all true believers, receive the influence of the Spirit, as immediately from Christ, or from God the Father and the Son, in the same manner as Saint Peter did, though not in the same measure. But the Difference of the measure in which we receive it, or the difference of our growth in Christ, doth not argue a different manner either of our receiving it, or of growth by it.  
7. But is this the worst Practice of the Romish Church, that she adds one Article more unto our Creed, than Saint Peter knew, or taught others to believe; or that she makes Peter's successors to have a Foundation which he had not? If thus she did, and no more, this were enough to convince her of Gross Heresy. But this one Article of faith, or this second foundation of faith which she pretends, is of such a transcendent nature, that it devours all the rest; and doth, if not overthrow the First foundation of our faith, yet, which is all one, it draws us from it. For as many successions as there be of Popes, or of Peter's pretended successors, so many several foundations there be of their faith, which successively adhere unto them. Nor are these several or successive foundations either immediately cemented, or firmly united to the first Foundation, which is Christ, or one to another: They are as so many Rows or Piles of stone laid one upon another without any juncture or binding, than loose sand. And all that absolutely unite themselves to the present Romish Church, that is, to Peter's pretended successors, must of necessity fall off from the First Foundation, Christ God and man, and float with these secondary foundations, to wit, Peter's sucessors, when the floods of temptations do arise.  
The point then to be proved is this, That the present Romish Church, to wit, the present Pope, or such as rely upon him, as a second or intermediate foundation in this structure, cannot possibly be built upon the foundation of the Apostles and Prophets, they cannot grow up together as living stones firmly united in Christ Jesus, as in the Cornerstone. Now the proof of this Point is clear, because none can be built upon the Foundation of the Prophets and the Apostles, unless they absolutely believe, as they believed, and firmly acknowledge that which they have commended unto us in their writings to have been delivered unto them by God himself; for so they expressly teach us to believe. Believing then as they believed, we must believe, that albeit the Apostles and Prophets be not the Foundation here meant in the Text, yet, that they were Master Builders appointed by God for squaring and fitting all that lived with them, or that succeeded them, for this foundation; and that the Rule by which, as well the Pastors and Teachers, as the people taught by them, must be fitted and squared for this foundation, is the doctrine of faith contained in their Writings. Both these parts of truth, to wit, that the Books of the Old and New Testament are their Writings or Dictates, and that in these Writings the Doctrine, or Rule of Faith is contained, must be absolutely believed, and taken for unquestionable, before any modern pastors in the Church, can be framed or fashioned to be true stones in this building. But no man which absolutely believes the present Romish Church, can have any absolute belief, that the Old and New Testament, or the Writings of the Apostles and Prophets are infallibly true or contain the Word of God. The best belief that any Romanist can have is but Conditional, and the Condition is this, If the present Romish Church (to wit, the Pope, and such as rely upon his authority) be absolutely infallible, and cannot err in matter of faith.  
But it will be Replied; In as much as the Roman Catholics take it as a Principle most unquestionable, that their Church cannot err, they for this reason must believe the doctrine of the Apostles and Prophets concerning Christ to be infallible, and the books of the Old and New Testament to contain the word of God, because the Church their Mother, which they firmly believe cannot err, doth tell them so; or, (as their own writers speak) because the Church their mother doth Canonize these books for the books of God. This indeed is the chief advantage, which they Presume their Lay-people have of ours, in that they believe the Church's testimony concerning the books of God to be infallible, and if they believe the Church to be in this point infallible, they cannot doubt but that these books are the word of God.  
But if we look more narrowly into this mystery of iniquity, and take their full meaning with us, it will further appear, that this absolute belief of this present Churches absolute infallibilite doth overthrow or undermine the whole frame of faith. For they extend this supposed infallibility of the Romish Church so far, and make the belief of it so necessary, that without this fundamental principle (as they say) we cannot infallibly believe or know the books of the, Old and New Testament, to contain in them the word of God. And in avouching this, it is evident that they leave both the Authority of the Apostolical and Prophetical writings, and the Authority of the Present Church, altogether uncertain, so uncertain, that nothing avouched by either of them can be (by their doctrine) so certain, as to become any Foundation of their faith. If we cannot infallibly believe the books of the Old and New Testament to be the books of God himself, and of divine Authority, otherwise then by believing the present Romish Church to be infallible, let them tell us how they can possibly believe or prove, that the Romish Church, or any other Congregation of men, hath any such infallible authority. This authority must be either believed, or known by light of nature, or by Divine Testimony, or Revelation. That the infallibility of their Church can be known by light of Nature, they do not, they dare not say. For that Peter, on whom that Church (as they pretend) is founded, was an Apostle of Christ, cannot be known by light of Nature, or by sense; it cannot be infallibly believed, but by Divine Authority, Revelation, or Testimony. By what Divine Testimony then do they know that Peter was an Apostle, or that the Church was to be builded on him, or on his successors? You know they pretend that place of S. Matthew Chap. 16. 18. Thou art Peter, and upon this rock will I build my Church: and that of S. Luke, Chap. 22. 32. I have prayed for thee that thy faith shall not fail; And yet they deny, that we can possibly know these words to be the words of God, or to have any such meaning as they make of them, unless we will believe the Church's Authority, in avouching them to be the words of God, and her interpretation of them to be infallible.  
But leaving them wand'ring in this Round or Circle, as we found them long ago, let us further consider the manner how we are built upon Christ 
Book 2. ch. 30 Valentian his Enchanted Circle.  the Chief Cornerstone, and how we must grow unto an holy Temple in the Lord.  
9 Christ (as you heard before) is not the Cornerstone or Foundation only, but the Temple of God: A Greater and more spacious Temple, than all the building which is erected upon him, which groweth up in him. We must be living stones, we must be Pillars in the house of God, we must be Temples of God; that is, an habitation of God through the Spirit; but no Foundations, no chief corner-stones, these are Christ's prerogatives; Behold I have graven thee (to wit, the Spiritual Zion, saith the Prophet, Isa. 49. 16.) upon the palms of my hands, thy walls are continually before me: that is, as a late Interpreter of the Romish Church saith, I have pitched thy 
Anton. Fernand.  foundations in my hands by the wounds which I received in them. By whose diduction or rent, a place was opened for this future edifice to be erected in him. And for this cause Christ (who is the Rock) was every way digged into, in his side, in his hands, in his feet. The mystery whereof is, that he might exhibit a firm foundation out of which the fabric of the Church should grow. That we then become living stones in this edifice, it is from our immediate Union with this chief cornerstone; being united to him, he is fashioned in us: and by him fashioned in us, we become living stones, growing stones: we grow from living stones to living pillars, from living pillars to living Temples, or habitations for our God. That the children of God are not only living stones, but from living stones grow into pillars, our Saviour himself hath taught us by S. John. Rev. 3. 12. Him that overcometh will I make A Pillar in the temple of my God, and he shall go no more out; and if we be pillars in the temple of God, we must be as immediately placed on the foundation or chief cornerstone as S. Peter or Christ's other Apostles were: We must be as entire Temples as they were. And for this reason, our Saviour adds, upon every one whom he makes a pillar, the name of God and the name of the City of God the new Jerusalem which cometh out of Heaven. Know ye not, saith S. Paul, 1 Cor. 6. 19 That your body is the temple of the Holy Ghost? As we say, the King's presence makes the Court; So it is Gods Holy Spirits extraordinary presence in man which makes him his Temple. And the Reason why Christ is called The Temple of God, is because the Godhead dwelleth in him bodily. And for the like reason every one in whom Christ dwelleth by faith, is, in a participated sense, called, The Temple of God. And as visible Cities consist of several houses, and as the beauty of every City consists in the Uniformity of houses well built and joined together, so the heavenly Jerusalem consists of several Temples, whose beauty or Uniformity consists in this, that Christ Jesus is the life and light of every several Temple, and that his spirit is uniformly diffused through all.  
10. Christ (as you have read before) Communicates his Titles unto his Saints, but not the Real Prerogative of his Titles. He is The Rock, so was Peter a rock, so are we rocks, but not The rock on which the Church is built. He is the Chief Cornerstone, we are living stones; he is the temple and the Priest of the most high God; and he makes us both temples and Priests unto his God. So saith S. Peter. 1. Ep. cap. 2. vers. 5. Ye all as lively stones are built up a spiritual house, an holy Priesthood to offer up Spiritual sacrifices acceptable to God through Jesus Christ. The Model of this spiritual Temple and Priesthood (that is, of the new Jerusalem, and the service of God performed in it) was exhibited by Moses Exod. 24. 4, 5. at the making of the first covenant. Moses wrote all the words of the Lord, and rose up early in the morning, and builded an altar under the Hill, and twelve pillars according to the 12. tribes of Israel. And he sent youngmen of the Children of Israel, which offered burnt offerings, and sacrificed peace offerings of Oxen unto the Lord. Immediately, after this, Moses and Aaron, Nadab and Abihu, saw the God of Israel: and there was under his feet, as it were a paved work of a saphire stone, and as it were the body of Heaven in his clearness, ver. 9 The young men which he sent to offer sacrifices (as the best interpreters observe) were the firstborn of their families. For till that time, and at that time, which was before the consecration of Aaron and his sons, it was Lawful for the First born male of every family to execute the office of the Priest; This was his duty. So that every family was as a little parish-Church, and had his Priest, to perform this service of God. Now though all that are built upon the Foundation of the Prophets and Apostles, are not admitted to be Architects or master-builders, though all be not public teachers or pastors; yet all that are, or hope to be parts of this building, have the same Prerogative which the Firstborn males of Israel had before Aaron was consecrated; All must be Priests to offer up Spiritual Sacrifices unto God. But seeing we must grow unto an holy temple; and growth (as was said before) supposeth nutrition, let us now see what is the nourishment by which we must grow from living stones to be living pillars, from pillars to be living Temples, yea Kings and Priests unto our God.  
11. The nature and quality of the Nutriment by which we must grow, cannot in fewer words be more pithily expressed, than it is by S. Peter, 1 Pet. 2. cap. vers. 2. It is the sincere milk of the word: But how good soever the nutriment be, it doth not kindly nourish unless we have an appetite to it; Therefore the same Apostle adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desire, or long after, the sincere milk of the word. We must then desire to have the word dwell in us plentifully, and we must desire to have it sincere, that is, pure and unmingled. Now this milk may become unsincere or mingled, sometimes by the default of the Pastor or teacher, sometimes by the default of the hearers. The duty which concerns us teachers is, that we do not mingle the word, with the Traditions of men, how ancient soever they be. This is the fault of the Romish Church, which the Church our mother hath sufficiently prevented by public edicts or decrees. But many otherwise averse enough from Traditions of the Romish or other ancient Church, ofttimes corrupt it with their own Conceits or Fancies, which will easily mingle themselves with the word, unless we speak out of premeditation, and have both art and leisure to revise and examine, aswell our own meditations, as the meditations or expositions of others whose help we use. Since the ordinary Gifts of the Spirit did cease, there is no faculty under the sun which more requires the help of art and study than the exposition of Scriptures doth. It requires a greater skill than the skill of Alchemy, to extract the true sense and meaning of the holy Ghost, from the plausible glosses or expositions which are daily made upon them. But how sincerely soever the word may be delivered by the Pastor, it may be corrupted by the hearer. Milk (as Physicians tell us) is turned into purer blood with greater facility, than any other nutriment, so the body which receives it, be free from humours; but if the stomach or other vital parts, be stuffed with Phlegm, oppressed with Choler, or other corruption, there is no nutriment which is more easily corrupted, or more apt to feed bad humours than milk, how pure soever it be. Thus though the sincere milk of the word be not only the best, but the only nutriment of souls, by which we must grow up in faith: yet if the heart which receives it from the preachers mouth, sincere, be pestered with corrupt affections, it doth not nourish; if it do not purge or purify the corrupt humours but mingle with them, they malignifie one another. The special humours, which on the hearers part, corrupt the sincere milk of the word, and of which every one that will be a diligent hearer, must endeavour to purge his soul by repentance, are set down by S. Peter in the same Chapter, vers. 1. Wherefore laying aside all malice, all guile, and all hypocrisy, and envies, and evill-speakings, as new born babes desire the sincere milk of the word. We must first, (then) desire the word as Physick to purge our souls: That part of the word I mean, which teacheth Repentance, and denial of all ungodliness, before we can hope to grow by the milk of it, that is, by the comfort of God's promises. Unless our hearts be, in good measure purified, by obedience to the General precepts, or moral duties; how sincere soever the milk of the word preached be, our desire of it cannot be sincere; we shall desire it, or delight in it, to maintain Faction, or secret pride, not to grow up thereby in sincerity of mind and humbleness of spirit, which are the most proper effects of the milk of the word sincerely delivered and sincerely received.    

SECT. II. Of Christ's Lordship or Dominion.  Phil. 2. 11. That every Tongue should Confess, that Jesus Christ is LORD, to the Glory of God the Father. Acts 2. 36. Let all the House of Israel know assuredly, that God hath made that same Jesus whom ye Crucified, both Lord, and Christ. Rev. 5. 13. Every Creature in heaven, and earth, and sea, did say, Blessing, Honour, Glory and Power, to Him that sitteth on the Throne, and to The Lamb for ever & ever. 
The Degrees, or Steps by which we must ascend before we enter this Beautiful Gate of the Lords House, are Three,  
First, What it is to be a LORD.  
Second, Upon what Grounds, or in what respects, Christ is, by peculiar Title, called THE LORD.  
Third, How our Confession or acknowledgement of Christ to be The Lord, doth redound to the Glory of God the Father.  

CHAP. VI What it is to be a lord Though there be many called Lords, yet is there but One Absolute Lord.  
1. THe Title of Lord, whether we take it in the Greek, in the Latin, or in our English, is sometimes a Title only of Respect or courtesy: So strangers usually salute men of place or note, by the name of Dominus, or sometimes of Domination itself. And we usually instile the Eldest Sons of Earls by the title of Lords; And all the Sons of Dukes, even from their Cradles are so instiled. Not to vouchsafe them this Title, when we mention them, were ill manners or discourtesy. Howbeit, even they which are bound to love them best, the very parents of their bodies, do not permit them to enjoy the Realities answering to these honourable Titles, before their full age; and for the most part till they themselves have surrendered them by death. The Reality answering to this title of Lord is Dominion. Every one that hath Dominion is a Lord, in respect of that over which he hath Dominion; and whosoever really is a Lord, is so instiled from some Dominion, which he exerciseth. Dominus in Latin sometimes goes for no more than our English word [Owner:] and this is the lowest or meanest signification of the word, Lord. The full Extent or highest value of the word Dominus, or Lord, must be gathered from the several degrees, or scale of Dominion; as either from the Extent of the matter or subject over which Dominion is exercised, or from the Sovereignty of Title. Dominion, as Lawyers define it, is A Faculty or power, fully to dispose of any corporal or bodily substance, so far as they are not restrained by law. And by how much a man's power to dispose of what he hath, is less restrained by law, by so much his Dominion over it is the greater; and he, in respect of it, is, if not so much a greater Lord, yet so much more properly a Lord. But fitting it is, in regard of public good, or of posterity, that most men's power to dispose of that, which otherwise by full right is their own, should be in certain Cases restrained. Many are Lords of great Lands, and may dispose of their annual profits as they please; but yet cannot sell, or alienate their perpetual inheritance.  
Others have a more full power to dispose of the houses wherein they dwell, a power not only to let or set them for years, but to sell or give away the perpetual inheritance; who yet are by Law restrained utterly to demolish or set them on fire, especially if they be enclosed by neighbour Lodgings. The Cases are many, wherein Dominuim sub altiore dominio est. There is a sub ordination of Lordships or Dominions; some are Mean Lords, some are Chief Lords. Even meaner Lords or owners are not to be denied the titles of Lords, albeit they cannot alienate the soil, whereof they are owners, without licence of the Chief Lord; much more are chief or higher Lords to be so reputed, because their Dominion or power to dispose of their own Lands is less subordinate; howbeit in some cases limited by the Rule of Law. And this restraint, in how few cases soever it be, hinders their greatness from growing into absolute Dominion: Lords they are, but not absolute Lords. This is a Title peculiar to Kings or monarchs, who are so called only in respect of their own subjects, or of their own Lands. No mere mortal man since Adam was Lord of the whole earth, or bare sovereignty over all men or bodily substances. And the greatest of men have been subject or inferior to Angels.  
2. To leave other divisions of Dominion to Lawyers; All Dominion is either, Jurisdictionis or Proprietatis; A power of Jurisdiction, or a right to the Property. The former branch of Dominion, is exercised only over men or reasonable creatures, which only are capable of Jurisdiction passive, or of Government. The later branch, which we call Dominion of property, for the most part respects things corporal. Howbeit, even men or reasonable creatures are sometimes subject to both Branches of Dominion, but in different measure, according to the several rites or customs of divers ages, nations, or people. Such as the Latins call Servi or Servuli, slaves (or servants properly so called) were in bonis Domini; they were the goods or possession of their Masters. These bodily Lords had not only Dominion of Jurisdiction over, 
See Book 8. Ch. 7. And Book 10. Chap. 15, 16.  but Dominion of property, to their persons. No law did restrain their Masters from disposing of these servants as they pleased; as either to exchange, give away or sell, them and their children. The poor servants did oftentimes mutare dominum, non servitutem, change their Lords, without any exchange or alteration of their slavery. Sometimes the Romans had, and some other nations at this day have, Dominium vitae & necis, power or dominion to kill, maim or wound their servants without any restraint or control of law. But this absolute power to dispose of their slaves or servants was afterwards by the Roman Law inhibited. Lords and Masters of private servants were liable to the sentence of public Law, if they did use intolerable cruelty or severity towards their slaves. But, by the Laws or most Christian nations, this absolute Dominion of Lords over their servants, (and consequently this kind of subjection and slavery) is taken away. For every Christian is an Israelite or Hebrew, and somewhat more. All are in reputation the Sons of Abraham. Now the positive Law of God, before our Saviour's time, did exempt the Sons of Abraham by the free woman from slavery. The Kings of Judah might not make bondmen of their brethren the Sons of Jacob.  
3. Albeit we retain the name of Masters and Servants, yet neither are the one sort properly called Domini, nor the other Servi. A master with us is no more than Pater familias amongst the Latins; and those whom we call servants, are famuli. Every Father of a family hath Dominium Jurisdictionis, a right or power of Jurisdiction over his family, but not Dominium proprietatis, not right, or power of property in their persons. Howbeit, even this power or Dominion of Jurisdiction is limited, as well by the Laws of God, as of man. No father of his family may correct any of his family as he pleaseth, but in such cases, and so far as the Law will permit; And according to the different condition of the parties, over whom the Father of the family hath this power of Jurisdiction or correction, must the exercise of it be always tempered: No husband or Master of a family may exercise the same power over his wife, which he doth over his children. No man by the Law of nature ought to use his children, as his servants, or apprentices; unless they be such by estate or condition of life. Nor can a Master of a family, which is of a more ingenuous or generous profession, put his servants or apprentices, which are of the same profession, upon such services, as a Master of some inferior trade or profession may put his servants to. A Merchant may not employ an apprentice to that profession, in such works and services, as are proper to, and well befitting a Tinker or Cobbler, or some other inferior crafts-man, or day labourer. Howbeit, every Master of an apprentice or hired servant hath a right or power, not only of jurisdiction or of government, but of property, though not over his servants body or person, yet over his bodily labours or employments. Apprentices or servants, which are as free born, and of parentage as good, perhaps better, than their Masters, have no power to dispose of their own Labours or employments, but must herein follow their Master's directions and appointment; and in case they alienate their industry from their Master's service, though to their own profit, without his leave, they are subject to his power or Jurisdiction; he may authoritatively admonish, chastise, or otherwise require satisfaction for wronging him by mis-expense of time, or in that power or interest which he hath by Covenant in their labours or employments. Yet may not any master of a family punish a servant as he pleaseth, or as his passion shall suggest, but so far only as the Law shall permit: For every master of a private family is under the power or Dominion of the public Magistrate, and subject, if he be a Christian, to Ecclesiastic Censure, in case he transgress the manner or measure of the punishment, which the Law of God or of man doth permit him to excercise only within his family. Nor may any Master exact those services or bodily employments of his servants or apprentices at all times, or upon all days, which at sometimes, or upon most days, he may. If a servant should refuse to labour in his ordinary vocation upon the Lord's day, though commanded so to do by his Master, the Master hath no lawful power of jurisdiction over him, no power to chastise him for such refusal; because the Master's right or power to dispose either of his own, or of his servants employments, for that day, is inhibited by the Law of God, and of his Church, which hath Dominion of jurisdiction in those Cases over Masters.  
4. The issue of these Generalities concerning Lordship or dominion, is this. Though there be many which are called Lords and Masters, (and many there be which really and indeed are such) yet is there in truth, but One Absolute Lord, whether we speak of the Lordship or Dominion of propriety, or of jurisdiction, and that is God. For by right or title of Creation he hath more absolute power over all his creatures, than any creature, then absolute Kings and Monarches (as we call them) than any chief Lord hath over his Lands or Goods, over any thing which they can call theirs; whether by gift, purchase, or inheritance. For whatsoever by these, or any other means is theirs, as money, goods, or any other bodily substance, they did not make any parcel or matter of the substance of it, but only acquired a right or title to it being made. As they cannot create or make any thing out of nothing, so can they not utterly destroy or annihilate any thing created or made. The height of all created Power is only to amend or mar the fashion of things, and this is but permitted; yea even the permission itself presupposed, this power is still subordinate in the exercise of it, to an higher power. But God doth found his right of Dominion over all things, or his power to dispose of them and of their appurtenances, in their very radical Being. This is his sole Gift. Nor is His power or dominion only more Sovereign, or intensively greater over the most noble bodily substance that is, than any creature can have over the least thing that is; but it extends also unto those substances, which are not subject to man, or any creatures dominion. He hath a more Sovereign Title of dominion over the souls and spirits of Kings and Monarches, over the blessed Angels under whose Guardianship the greatest Monarches are, than they have over their meanest Vassals.  
So that His dominion extends beyond the definition given by Lawyers, which comprehends only things corporal, but meddles not with celestial substances, or spiritual, as Angels, which are not subject to the jurisdiction of Princes, nor can they be imprisoned in their coffers. Men, as they could not make themselves, so neither can they by their valour, wit, or industry, gain or create a title to any thing, which is not Gods, and whereof he is not Absolute Lord before and after they come to be Lords, and owners subordinate of it. They cannot move their bodies, nor employ their minds, but by his free donation; nor can they enjoy his freest gifts, but by his concourse or Co-operation. He hath a Dominion of property over their souls, yea an absolute dominion, not of property only, but of uncontrollable jurisdiction over their very thoughts, as it is employed, Deut. 8. 17, 18. He doth not only give us the substance, which we are enabled to get, but gives us the very power, wit, and strength, to get or gather it; Not this power only, whereby we gather substance, but our very Being, which supports this power, is his gift; and unless our Being be supported and strengthened by his power sustentative, we cannot so much as think of gathering wealth or getting necessaries, much less can we dispose of our own endeavours for accomplishing our hopes, desires, or thoughts. To conclude then, All we have, even we ourselves are, Gods by absolute Dominion, as well of property as of jurisdiction. There is no Law in heaven or earth, that can inhibit or restrain his absolute Power to dispose of all things as he pleaseth; for he works all things by the Counsel of his Will, and He only is Absolute Lord.  
But absolute Lordship or Dominion, how far soever extended, though over Angels, Powers, and Principalites, from this ground or universal Title of Creation, is entirely, jointly, and indivisibly common to the Blessed Trinity. For so S. Athanasius teacheh us; the Father is LORD, the Son is LORD, & the Holy Ghost is LORD, (absolute Lord, as well in respect of Dominion, as of Jurisdiction) and yet not three Lords, but one Lord; and if but One Lord, than the Lordship or dominion is One and the same, alike absolute either for intensive Perfection, or Extension, in the Son as in the Father, in the Holy Ghost as in the Son. Yet is it well observed by a judicious Commentator upon S. Paul's Epistles, that to be LORD is the proper Title or Epitheton (in S. Paul's Language) of Christ the Son of God both God and Man, and Emphatically ascribed to him even in those passages, wherein he had occasion expressly to mention the distinction of Persons in the Trinity. As where he saith, The Grace of our Lord jesus Christ, the love of God (he doth not say, of God the Lord) and the fellowship of the Holy Ghost, (without addition of this title of Lord,) be with you all. And so in our Apostles Creed we profess to Believe in God the Father Almighty, without addition of the title [LORD;] and so in God the Holy Ghost, not in the Lord the Holy Ghost, but in Christ our Lord. Which leads to the Second Point proposed in the Entrance to this Second Section.   

CHAP. VII. In what respects, or upon what grounds Christ is by peculiar Title called The lord And First, of the Title itself. Secondly, Of the Real grounds unto this Title.  
1. COncerning the name of Lord, there is no verbal difference in the Greek, or Latin, whether this name or Title be attributed to God the Father (as oft it is) or to God the Holy Ghost, unto the Blessed Trinity, or unto Christ God and Man. Yet in the Hebrew there is a difference in the very Names or words. The Name Jehovah, which is usually rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dominus, or Lord, is alike common to every Person in the Holy Trinity, as expressing the Nature of the Godhead [he that is being itself:] Howbeit, even this Name is sometimes in peculiar sort attributed unto Christ. But that Christ, or the Son of God, is in those places personally meant, this must be gathered from the Subject, or special Circumstances of the matter, not from the Name or Title itself. But the name Adonai, which properly signifies Lord or King, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek doth (implying as much as the Pillar, or Foundation of the people) is the peculiar Title of the Son of God, or of God incarnate. And for attributing this Title unto Christ as his peculiar, the Apostle St. Paul had a good warrant out of the Prophetical Writings, especially the Psalms, which he questionless understood a great deal better than many great Divines, and accurate Linguists have done his writings, or the harmony betwixt the Psalmists, and his Evangelical Comments on them. This Title of Lord [Adonai] is used most frequently in those Psalms, which contain the most pregnant Prophecies of Christ, or the Messias his exaltation. Psal. 2. 2, 4. The Kings of the earth band themselves, and the Princes are assembled together against the Lord, and against his Christ. But he that dwelleth in the heavens (doubtless he means the same Jehovah) shall laugh. Yet he doth not say, Jehovah, but Adonai, the Lord shall have them in derision.  
The Reality of Dominion answering to this Title of Lord, whereunto the Messias, against whom they conspired, was exalted, is more fully expressed in the same Psalm, v. 8, 9, 10. Ask of me, and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession. Thou shalt crush them with a Sceptre of Iron, and break them in pieces like a Potter's vessel. Be wise now therefore ye Kings, be learned ye Judges of the earth: serve the Lord in fear, and rejoice in trembling. Kiss the Son (the Son doubtless of Jehovah) lest he be angry, and ye perish in the way, when his wrath shall suddenly burn; Blessed are all they that trust in him. And so again Psal. 45. which is as it were the Epithalamium, or marriage song of Christ and his Church: The Prophet exhorts the Spouse to do, as Christ willed his Disciples to do, and as Abraham had done at God's Command, Forget thine own people, and thy Father's house, so shall the King have pleasure in thy beauty, for he is the Lord; reverence or worship him v. 10, 11. And again, Psal. 110. wherein Christ's everlasting Priesthood is confirmed by Oath, it is said, Jehovah said to my Lord [Adonai] sit thou at my Right hand, until I make thine enemies thy footstool. But may not the Jew thus Object; that seeing our Christ or their expected Messias is enstyled Adonai, not Jehovah, in these very places, wherein his Exaltation or supreme Dominion is foretold; That therefore he is not truly God, as Jehovah is? To this Objection our Saviour's Reply to the Jews (which had answered him rightly, that the Messias was to be the Son of David) is unanswerable and most satisfactory. If the expected Messias were not to be the Son of God, and truly God the supreme Lord, as well of the dead, as of the living, why did David in spirit call him Lord, before he was the Son of David? It is a point to be observed, that the jews in our Saviour's time did not, or could not deny, that this Psalm was literally meant of their expected Messias, albeit the later jews seek to wrest it (but most ridiculously) some to Ezekiah, some to Abraham.  
But that the word [Adonai] is of no less value or importance than jehovah, but only imports jehovah, or God incarnate, or the Messias his Exaltation to be Lord or King, may be evinced against the jew; for that the same sacrifices of praise and thanksgiving, which One Psalmist solemnly offers unto jehovah, Another Psalmist (or perhaps the same) doth alike solemnly offer up to [Adonai] or too the expected Messias, in another Psalm. As Psal. 57 (which is a Prophetical Song of David, and contains the Exaltation of his God and Lord,) Exalt thyself O God above the heaven, and let thy glory be upon all the earth, ver. 5, 11. This Prophecy was then punctually fulfilled, and David's prayer, or request signed by the mouth of God, when our Saviour after his Resurrection said; All power is given to me in heaven and in earth; go therefore, and teach all nations, baptising them in the name of the Father, of the Son, and of the Holy Ghost, Mat. 28. 18. Unto this jehovah or God, whose Exaltation he foresaw, and heartily prayed for, and unto whom he had directed his prayers, ver. 1. He offers the Sacrifice of 
See Matth. 16. 16, 19  praise, ver. 9 under the title of Adonai; I will praise or confess thee among the people, O Lord, I will sing unto thee among the Nations. The very selfsame sacrifice David offers unto the same God, under the title of jehovah, Psal. 108. 1, 2, 3, 4, 5. O God mine heart is prepared, so is my tongue. I will sing and give praise. Awake Viol. and Harp, I will awake early. I will praise thee O Lord, among the people, I will sing unto thee among the Nations. For thy mercy is great above the heavens, and thy truth reacheth unto the clouds. Exalt thyself O God above the heavens, and let thy glory be upon all the earth: which last words, were twice repeated in the 57 Psam.  
2. These Fundamental Points of Faith are clear from this collation of Scripture. 
Two Fundamental points collected, by collating Scripture with Scripture.  First, That Adonai, or Lord, was the known Title of the Messias, whom the Jews expected in our Saviour's time; and this was the reason that the Pharisces had not a word to answer or rejoin unto our Saviour, when he avouched, that the Messias was to be The Son of God, because David in Spirit called him [Adonai] Lord, Matth. 22. 45. The second; That he that was Adonai, or the Messias, was likewise Jehovah, truly God, because David did not in spirit only call him Lord, but did in spirit worship him, as his Lord and God, with the best sacrifice that he could devise, as appears from Psalm 57 8.  
A great part of the Book of Psalms, even all those passages (if my observation fail me not) without exception, which mention the extraordinary manifestation of God's glory, or his exaltation as King, run the same way, and as it were pay Tribute unto the infinite Ocean of God's mercy; first manifested in our Saviour's Exaltation to the right hand of God. The more remarkable Passages are these. Psal. 97. ver. 1. Jehovah reigneth, let the earth rejoice, let the multitude of the Isles be glad. Whilst Jehovah was 
The Exaltation of Jehovah as King, is that Kingdom of Heaven which S. John Baptist preached, to be then approaching.  only known in Jury, the multitude of the Isles or Nations, had no special reason to be glad, for judah was then his Sanctuary and Israel his dominion; but after God had given our Saviour Christ the utmost parts of the earth for his possession; that is, after our Saviour's Ascension into Heaven, and the effusion of the Holy Ghost upon his Disciples, enabling them to preach the Gospel of the Kingdom unto all Nations, the multitude of the Isles, the whole Earth had reason to rejoice: Then was that fulfilled, which followeth in that Psal. ver. 6. The Heavens declare his righteousness, and all the people saw his Glory. That this Psalm is literally meant of Christ's Exaltation to be Lord of Lords, and of his Inauguration to his everlasting Kingdom; The Apostle St. Paul, Heb. 1. 6. puts out of question amongst all Christians; when he bringeth in his first begotten Son into the world, he saith, Let all the Angels of God worship him; so the Psalmist had said in this 97. Psal. ver. 7. Confounded be all they that serve graven Images, worship Him all ye Gods; or as the Septuagint (upon which our Apostle often Paraphrased) Worship him all ye Angels of God. The matter or subject of this Psalm is almost the same with Psal. 2. Both of them contain Prophecies concerning the Declaration of Christ to be the Son of God. And from this harmony between this 97. and the second Psalm, and from the common Prenotion or Rule of interpreting Scriptures, known to the Learned or unpartially observant in those days, the Apostle adds that Preface unto his Testimony; when he bringeth in his only begotten Son into the World: He supposeth that the Learned among his Countrymen should or might have known that both these Prophecies were to be punctually fulfilled upon the Exaltation of the Messias, or of those times, wherein God should be manifested in the Flesh.  
3. Yet some conjecture that our Apostle, Heb. 1. 6. hath reference rather to 
The Septuagint Deut. 32. 43. reconciled with Psal. 97. 7.  Deut. 32. ver. 43. in the Greek Translation, then unto the 97 Psalms in the Hebrew. The words indeed in the Greek or Septuagint are the very same, though in the Hebrew not the same by any Equivalency of the literal sense. At nec sic quidem malè. There is a variety of sense, yet no discord, but rather a full and perfect Consort between the Literal and Grammatical sense of the Hebrew, and the mystical and real sense, which the Greek or Septuagint in both places expresseth. First, The 97 Psalms (as many others are) is a Poetical descant upon Moses his divine Prophetical Song, Deut. 32. And the 70 Interpreters (whether out of some Prenotion, or out of the admirable Concord between that song of Moses and the 97 Psalms, or out of a divine Instinct, wherewith (as St. Augustine is of opinion) they were impelled sometimes to intersert a more express meaning of the Holy Ghost, than an ordinary Commentator could out of the Hebrew have observed; whether this way, or that way moved, they) have given the same Paraphrase upon Deut. 32. ver. 43. which our Apostle hath made upon Psal. 97. ver. 7. which is no other than the Septuagint had made before, but literally more consonant to the Hebrew, than their Paraphrase upon Deut. 32. is.  
But more probable it is, that our Apostle did aim at the 97. Psal. then at the forecited place of Deut. because the other Testimonies following in that Hebr. 1. 8, 9 are evidently taken out of the Book of Psalms: unto the SON, he saith; O GOD, Thy throne is for ever and ever, the Sceptre of thy Kingdom is a Sceptre of righteousness. Thou hast loved righteousness, and hated iniquity, wherefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. This Testimony is evident in the 45. Psal. v. 6, 7. So is that other Heb. 1. 10, 11, 12. expressly contained in Psal. 102, Thou Lord in the beginning hast established the earth, and the heavens are the works of thine hands; They shall perish, but thou dost remain, and they all shall wax old, as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed; But thou art the same, and thy years shall not fail.  
The former testimony is perhaps Typically Prophetical, and may in some sort concern Solomon according to the literal sense, but Solomon only as he was a Type of that Son of David, who was likewise to be the Son of God. But the Character almost of every line in the hundred and second Psalm, testifies, that the Psalmist in this grievous complaint had more than a Typical representation, such a distinct and clear vision of Christ's Glory and Exaltation as the Prophet Esay Chap. 53. had of his humiliation in our flesh or humane nature. The Title of this Psalm is, A prayer of the afflicted, when he shall be in distress, and power forth his meditations before the Lord. And, The only fountain of comfort to all afflicted in body or soul is the Exaltation 
See Chap. 2. §. 5. and ch. 3. §. 11.  of Christ the Son of God in our flesh or nature. That, which must sweeten all our bodily sorrows or afflictions, even the bitterness of death itself, whereof this Psalmist, and the people of God in his time, had tasted, must be our meditation upon that, and the like speeches of our Apostle; If we suffer with Christ, we shall also reign with him. And for your comfort in all distress, I cannot commend any fitter matter of meditation to you, than is contained in this 102 Psalms, and in the 2. 4. and 12. Chapters to the Hebrews. This Exaltation of Christ to be Lord, is alike clearly fore-prophesied, Psalm 99 and Psalm 145. as every observant Reader may of himself collect.  
4. The more extraordinary and more special Grounds or Bases whereupon this Title of Lord, as it is peculiar to Christ, is erected, are these. First, Christ is in peculiar sort called The LORD, because it was God the Son, not 
The Grounds of Christ's Title to be Lord.  God the Father, or God the Holy Ghost, who did personally pay the ransom of our Sins; and this he fully paid by offering up part of our nature, made his own, in a bloody Sacrifice to the Father. Servants we were by creation of our nature, not only to God the Son, but to God the Father, and to God the Holy Ghost, to the Divine nature or blessed Trinity: But we had sold ourselves, for enjoying the pleasures of the flesh, unto God's adversary: And albeit we could not by any compact or Covenant, whether implicit or express, made with Satan by our first Parents, or by ourselves, alienate ourselves from God's Dominion of Jurisdiction over us; yet we did renounce his Service, and that Interest which we had in his gracious protection as he was our Lord, and alienate unto his enemy that property or disposal of our employments, which by right of creation entirely belonged to God. God, after our first Parents Fall, was no otherwise our Lord, than any King is Lord over Rebels, Traitors, Murderers; or of others, who by their misdemeanours may alienate their allegiance from him, and exempt themselves from his gracious protection, but not from his power or Dominion of Jurisdiction; for he is the minister of God, for executing vengeance upon such. Our first Parents had declared themselves to be Traitors, and we had continued a race of Rebels against our God and Creator, without all hope of being restored unto God's favour and service, unless satisfaction were made for our transgression, and means purchased for establishing us in a better estate, than the estate of Servants, which we had by the gift of Creation. Now, not only our redemption from the estate of Slavery unto Satan, but all the means for our further advancement (after our ransom was paid) were purchased by the Son of God: And that, which most advanceth the peculiar Title of Christ's Dominion and Lordship over us, was the price which he gave for us: For we were not redeemed with corruptible things, as with silver and gold (though men with these, and things more corruptible than these, do purchase the real title of Lords, and exercise the dominion of Lords over Lands or Servants so purchased) but we were redeemed by the precious blood of Christ, as of a Lamb undefiled and without spot, 1 Pet. 1. 18, 19 Blood is the most precious and dearest part of man's body, and greater love we cannot testify unto our dearest friends, then by spending our blood for them. Losses we value none so deeply as forgetfulness, ungrateful neglects, or contempt from them for whose sakes and credit we have been content (specially out of sincerity of love and sober resolution) to shed our blood: Never was any blood either so copiously shed, or out of the like sincerity of love, or sobriety of resolution, as Christ's blood was shed for all and every one of us; This blood did immediately issue from his Manhood, whereof it was a true and lively part; yet was it the blood not of Man only, but of God: whence if we consider either our own miserable estate, being then the enemies of God, or his dignity that made Atonement for us; What real portion, branch, or degree of service can we imagine answerable to this Sovereign Title of Lord, which Christ hath not more then fully purchased over all that are partakers of flesh and blood?  
5. Yet, Besides this Ground or Title of Christ's peculiar Lordship, or dominion 
Other grounds of Christ's Title to be the Lord.  over us, there is another, more forcible to command our most cheerful service, unless our hope be quite dead, or the affection of love utterly extinguished in us: For, Christ by his precious blood did not only purchase our Freedom from the Slavery of Satan; but, being set free, doth by the everlasting efficacy of this blood once shed, both wash and nourish us, not as his Servants, but as the Sons of his and our heavenly Father. Sin and slavery was the Terminus a quo, the condition or state from which he redeemed us; but the end of our redemption from these, was to invest us in the liberty of the Sons of God. The height of all our hopes in the life to come, is, to be Kings and Priests as he is; but in the mean time we are or may be, live members of his Glorious Body; and being such, he hath a more peculiar right of Dominion over us, over all that pertain unto his Church, then by right of Creation he hath as God, then by right of Redemption or Atonement he hath as God and Man: For, That part of our nature, that flesh and blood which he took of his Mother, was his by a more peculiar Title and real property, than it was God the Fathers or the Holy Ghosts; and we by mystical and spiritual union with that part of the humane nature, which he assumed into the Unity of his Divine Person, are His, at least He by this union is our Head and Lord, by a more strict and proper Title, than God the Father or God the Holy Ghost is: By the former Title of Redemption or satisfaction made for us, he is our Lord, and we his servants: By this Title of mystical Union with him, he is the Bridegroom or Head, the Church is his Spouse; and being Head of the Church, every member of it is bound (as God by the Psalmist exhorts the Spouse, Psal. 45.) to worship him as our Lord and God, for the husband is Lord of the wife. He bought all our souls being in the state of Aliens or bond-servants, and after cleansed and purified them, that they might be espoused to him, and finally presented to his Father: He hath purchased the Church of God (saith St. Paul) with his own blood, Acts 20. 28. And again, Eph. 5. Christ gave himself for the Church, that he might Sanctify it, and cleanse it by the washing of water through the word: That he might make it unto himself a glorious Church, etc. ver. 25, 26, 27.   

CHAP. VIII. What our Confession of Christ to be The Lord, importeth, and how it redounds to the Glory of God the Father.  
1. EVery tongue must confess that Jesus Christ is Lord, Our Lord, by a peculiar 
Revel. 5. 13.  real Title. To this Confession every Son of Adam, to whom God hath given the use of the tongue, is bound de jure; but many sons of Adam, to whom God hath given the use of the tongue, do not confess so much de Facto: The Jews with their tongues flatly deny him to be the Lord, or their promised Messias: The Turks and mahometans confess him to be a Lord of Christians, but deny him to be The Lord, The chief Lord under God the Father; This title of Chief Lord they ascribe to Mahomet, and under his right they pretend a title of dominion over Christendom. The Heathens, which know not God, do not so much as question whether he be a Lord, or whether He or Mahomet be under God the chief Lord. But as for us Christians, we all, to whom God hath given the use of the tongue, do confess him to be The Lord: As for those, to whom the use of the tongue is by the course of nature, and Gods ordinary providence denied, others for them do engage themselves at Sacred Baptism, that they, when God shall grant them a heart to understand and a tongue to speak, shall confess him to be the Lord; and to be unto them their Lord. And in case they die before they come to possess the use of their hearts or of their tongues, the Church or parish, wherein this profession of faith was made on their behalves, are bound to profess thus much for them. And as God (no doubt) accepts the prayers of the Church wherein they are baptised, for them, which cannot so much as speak to men, much less pray to God or to Christ, That they may be admitted into his visible Church, and be reputed as members of his mystical body: so doubtless he will accept the prayers of the Church, and of every faithful member of the Church wherein they live and die, that they may be accepted into the Church Triumphant, and to us invisible: albeit they never attained unto the use of the tongue; or, when as the Lord, which gave others this blessing, hath taken it from them: For even of the tongue, or of the use of the tongue, that of job is most true, and to be resumed by all, as well by the dying as by the living: by him for his own part; and by the living on his behalf: the Lord hath given, and the Lord hath taken away, blessed be the name of the Lord, Job 1. 21.  
2. Thus every tongue is bound de Jure to confess that Jesus Christ is the Lord; that Lord, whom Job so long before did confess. But though every tongue of men throughout the world, every tongue of Christians, of Jews, of Mahumetans or Infidels should from their birth confess thus much; would this be enough for that acknowledment, which here is required, that Jesus Christ is the Lord? or would such acknowledgement of every tongue be sufficient to pay that tribute, which is due unto the Glory of God the Father, from this Confession, which is here required, that Jesus Christ is the Lord? No, it is not the Confession of every tongue that will suffice, albeit the acknowledgement or Confession of every tongue be de jure required. In this speech, [Every tongue must confess etc.] there is a Twofold 
An universality of Duties as well as of Tongues is included in this confession.  Universality included. The One, of the Parties thus confessing or aknowledging, The Other, of the Duties or services to be performed by every party thus acknowledging Christ to be the Lord.  
To begin with the Former: when the Apostle saith, That every tongue must Confess that Jesus Christ is THE LORD; You must take this Universal note to be equivalent to that phrase so often used (in the Book of the Revelation) by the Evangelist and Apostle; [all nations and Kindred's, all people and Tongues] every one, of all Sorts, of the Sons of Adam, are bound, de Jure, to confess, That Jesus Christ the son of God, and the son of man, conceived by the Holy Ghost, born of the virgin Marie, is THE LORD, of the Dying and of the Living, of the Quick and of the Dead. As for all such as do not either in heart or tongue, or in both, either by themselves or by others for them, truly acknowledge Him in this life to be such a Lord, they shall acknowledge Him to be such A Lord after their Resurrection from death, of which likewise He is Lord.  
3. But the acknowledgement of Every Tongue, or of every one, to whom God hath vouchsafed either a tongue or the use of the tongue, will not suffice to find him a Gracious Lord at the resurrection from the dead, and at the day of final Judgement. There must be, (as is said) an Universality as well of duties and services to be performed by every particular person to whom God hath given an heart to understand, as an universality of tongues or lips, which are to make this confession. The real language of every heart will be sufficient for every one in particular, whom God hath deprived or denied the use of the tongue. But unto him, to whom God hath given an understanding heart, and the use of the tongue also, the hearty prayers and gracious words of others in his behalf will not suffice, unless God by their prayers do frame his heart to believe, and move his tongue (if God have given him the use of the tongue) to Confess that jesus Christ is the Lord. Cord creditur ad justitiam, o'er fit confessio ad salutem. If thou shalt confess, with thy mouth the Lord Jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved. For with the heart man beleiveth unto righteousness, and with the mouth confession is made unto Salvation. Rom. 10. 9, 10.  
The Universality or extent of this Belief or Confession, in respect of the parties whom it concerns, is most fully expressed in the verse following. For the Scripture saith, Esa. 28. 16. Whosoever believeth on him shall (not make haste, or) not be ashamed. And again Joel 2. 32. Whosoever calleth on the name of the Lord (whether he be Jew or Gentile) shall be saved. Thus you see, that there is an universality of the parties or persons, which are bound de Jure to make this Confession, and an Universality of comfortable promises unto all such as make it as they ought; that is, not in tongue only, but with the Heart; not in heart only, if God have given them the use of the heart and of the tongue, or his blessings of memory and understanding.  
4. That (besides this universality of persons confessing Christ with their tongues to be the Lord) there is an Universality or Totality of duties to be performed by every one that confesseth Christ to be the Lord, is evident from jesus Christ our Lords own mouth, Luke 6. 46. Why call ye me Lord, Lord, and do not the things, which I say? This speech infers thus much at least, That though all other, both Jews & Gentiles; even every tongue throughout the world, had confessed as much as these his present Disciples (of which some were temporary, some perpetual Professors) did; yet this would not suffice to make them capable of the reward universally promised to his true Disciples and servants: That this confession, though made by every tongue besides, was not sufficient to make any particular man capable of the reward (promised to all his true servants, that are capable of his words and sayings) which was not ready and willing to do them. That every one, which heard his sayings, and was willing to do them, was truly capable of all the blessings, which he promised, is clear from his words following, ver. 47, 48, 49. Who so cometh to me, and heareth my sayings, and doth them, I will show you to whom he is like: He is like a man which built an house, and digged deep, and laid the foundation on a Rock: And when the flood arose the stream broke violently upon that house, and could not shake it, for it was founded upon a Rock. But he that heareth and doth not, is like unto a man, that without a foundation built an house upon the earth, against which the stream did beat vehemently, and immediately it fell, and the ruin of that house was great. But our Lord and Saviour's mind is by himself more fully expressed to this purpose, Math. 7. 21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, But he that doth the will of my Father, which is in heaven. The limitation of these words, as well for their negative as affirmative extent, is this: That neither every one, nor any one of them, which shall confess only with their tongues that he is the Lord, shall enter into the Kingdom of Heaven. This limitation of the Negative, or rather our Assurance of Faith, that this negative is thus far to be extended, is manifest from the verse following. For to prophesy in the Name of Christ, is more than to confess with the tongue only that Christ is Lord. To cast out Devils in the Name of Christ is more than to prophesy in his Name: To do many works of wonder in Christ's Name is more than to cast out Devils in his Name. For to cast out Devils indeed is a wonderful work, and yet but One of those wonderful works, which then and for many years after were done in Christ's Name, by such as (although they did call Christ, Lord, Lord, as he truly is the Lord of all) were not Christ's true servants, not such as Christ will take notice of or approve as better, but rather reject as worse than Infidels, in that last and dreadful day, when he shall call his servants (whether de jure, or de facto) to a final account. For so it is expressed in the words following, ver. 23, 23. Many will say unto me in that day (and the more the better, so their plea were good) Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name have done many wonderful works? And then will I profess unto them, I never knew you; that is, I never approved of you, but rather disapproved you and your works, as worse than the works of heathens, or heathenish workers. For unto the Heathens, as Heathens, he hath not said, that he will say in the last day, Depart from me Ye Workers of iniquity. That the Affirmative extent of his words, to such as shall not only with their tongues confess, but in heart and practice acknowledge him to be the Lord, is as large and ample as his former threatenings to such as either indeed and facts deny him, or with their tongues and lips do not confess him to be the Lord; his promise in the next words, ver. 24. will give us full assurance. Therefore whosoever heareth these sayings of mine, and doth them, I will liken him unto a wise man, which built his house upon a rock. And thus you see, The words of our Lord and Saviour (confirmed by the mouths of two Authentic witnesses, St. Matthew and St. Luke) do warrant the truth of these two Universals, That never a one of such, as only with the tongue confess him to be the Lord, shall enter into the Kingdom of Heaven: That every one, which in heart confesseth him, though with tongue he cannot confess him to be the Lord, shall enter into the Kingdom of heaven: For every one which doth the will of his Father which is in heaven (and the doing of this his heavenly Fathers will here, is not an act of the Tongue, but of the heart, and of the affections) shall enter into the Kingdom of Heaven, which is the place and seat appointed for all Christ's true Servants, and only for them. The only question then remaining, is, What this Will of his heavenly Father is? what it is to do it?  
5. This will of His heavenly Father is either General, whatsoever is expressed in the Ten Commandments, in the moral Law, or in the Prophets; or more Special, as it is revealed in Christ or by Christ: Did Christ then give us a New Law, or other precepts, than God by Moses had done? Or did he give us (as the Church of Rome saith) Evangelical Counsels as Additionals unto the Law? In no wise: Christ taught no other things, than his Apostles after his resurrection did preach; and his Apostles taught no other things than Moses and the Prophets had taught, Acts 26. 22. But these they taught after 
The same will of God is declared by Moses and the Prophets, and by Christ; but more fully by Christ.  another manner, than the Scribes and Pharisees did, than the ordinary Expositors of the Law and the Prophecies had done.  
So that Gods will concerning man, was more fully declared by Christ, than it was by Moses or by the Prophets; the very true meaning of Moses himself and of the Prophets was more fully revealed and clearly manifested unto mankind in Christ, than it was to Moses himself or to the Prophets: Unto me (saith our Apostle, Ephes. 3. 8, 9, 10.) who am less than the least of all Saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ: And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: To the intent that now unto the Principalities and Powers in Heavenly places might be known by the Church the manifold wisdom of God. And by this more full declaration of Gods Will in Christ, we Christians are tied unto more strict observance of His Will known, than men were tied unto before Christ was declared to be the Lord; Admitting the Services to be the very same, yet the same services are now due under a double Title: They are due to God the Father by right of Creation, and due to Christ as he is Lord; For God the Father is to be honoured not only in himself, but in Christ.  
6. God, when he gave the moral Law to Israel, useth this Preface, I am the Lord thy God, which brought thee out of the Land of Egypt: This was his 
The first Instance how Christians are bound more strictly to obey now, than Jews were before Christ.  peculiar right or Title unto Israel, and the Precept grounded upon this Title follows, Thou shalt have no other Gods but me. But you may remember how it was foretold by the Prophet Jeremy, Jer. 23. 7, 8. That it should no more be said, the Lord liveth, which brought the children of Israel out of Egypt; But the Lord liveth, which brought up the seed of the house of Israel out of the North Land: Or (according to the prime Grammatical sense of the word principally intended by the Holy Ghost) out of the Land of darkness; and This was fulfilled only in Christ: So that He, who was the Lord of Israel by right of redemption from Egyptian bondage, is now become the Lord of every Language, of every Nation and Kindred by a more peculiar Title, by right of redemption from the Powers of darkness, and from Hell itself. 
Mal. 4. 2. Matth. 4. 16. Luke 2. 32. John 1. 6.  Hence saith our Apostle, 1. Cor. 8. 5, 6. Though there be that are called Gods, whether in heaven or in earth (as there are Gods many and Lords many) But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him: As the Israelites are forbid to have any other God, besides the Lord, which brought them out of the Land of Egypt; so are we Christians forbid to have any Lords or Masters besides Christ: So saith our Saviour, Matth. 23. 8, 9, 10. Be not ye called Rabbi, for one is your Master, even Christ; call no man your father upon the Earth, for one is your Father which is in heaven: And he repeats the former Caveat, Neither be ye called Masters, for one is your Master, even Christ. He that forbids them to be called Masters over others, doth likewise forbid them to be servants to other Masters besides himself: And this Duty is more fully expressed by our Apostle, 1 Cor. 7. 23. Ye are bought with a price, be not ye the servants of men. He no way forbids bodily service, but rather enjoins such as were servants (properly so called, that is slaves or bondmen) to continue in their calling, ver. 20, 21. as knowing bodily servitude not to be incompatible with Christian liberty, no not with the Liberty of the Sons of God: He that is called in the Lord, being a servant, is the Lords freeman; likewise he that is called, being a Freeman, is Christ's servant: What service of men than doth Christ or his Apostles forbid? The vassalage of our reason or understanding, or the submission of our consciences to the pleasures or services of men, or of the corrupt times wherein we live: 
What service of men is forbidden, 1 Cor. 7. 23.  Thus to alienate our service from Christ to any mortal men, is (whether you list to call it) a branch of Sacrilege or Idolatry, if not more gross, yet certainly more deadly in all such as confess Christ to be their Lord, than the worshipping of stocks and stones was either in the Heathen, or in the Israelites themselves, before Christ was declared to be the Son of God, and solemnly proclaimed to be the Lord. To give you another Instance how Gods Will is more exactly done by Real Confession of Christ to be THE LORD.  
7. This is the will of God, saith the Apostle, 1 Thess. 4. 3. Even your sanctification, that you should abstain from fornication, that every one of you should know how to possess his vessel in sanctification and honour; not in the lust of concupiscence, even as the Gentiles, which know not God. To this duty the Israelites 
A second instance of obedience more strictly enjoined Christians, than it was the Jews.  were as truly tied as we Christians are: It was (as the Apostle intimates) a necessary branch or fruit of the true knowledge of God, a service due unto him, as he was the Creator; But unto this same duty, the Israelites were not bound by so many ties, as we Christians are: It is required of us by a strict peculiar Title, not only by our knowledge of God as our Creator, nor by our acknowledgement of Christ to be the Lord, as this Title of Lord hath relation only unto servants; he may and doth exact this duty at our hands, not only by right of Redemption, or by paying the ransom for our sins upon the Cross, but by right of Espousals, or by Title of Lord, as he is the Head and Husband of his Spouse, the Church: No motive can be so forcible to deter men from transgressing this negative Commandment, or for encouraging them to do Gods Will in the affirmative part of the former Commandment; as that of our Apostle, 1 Cor. 6. 13. 14, 15. Now the body is not for fornication, but for the Lord, and the Lord for the body: And God hath both raised up the Lord, and will also raise up us by his own power: Know ye not that your bodies are the members of Christ? shall I then take the members of Christ and make them the members of an harlot? God forbid: And again, ver. 20. Ye are bought with a price, therefore glorify God in your body, and in your spirit, which are Gods.  
8. It was well observed long ago by Occolampadius, that children were 
See the 10 Book Chap. 39 pag. 3187.  taught amiss to know the nature of God, or of his Enemy, by vulgar Pictures or Representations. For so the fashion was long before, and continued till his time, to picture God, or the blessed Trinity, in some fair and beautiful form, and to paint the devil in some foul, loathsome, or ugly shape. And this good Writer to correct their error, well admonished, as well the parents as their children, That if they would learn to know what God was, they must first be taught to know what Goodness is, what Justice is, what Mercy is, what Bounty or loving kindness is: And if they desire to know what manner of creature the devil is, who is the chief enemy of God, they should first be taught to know what malice is, what filthiness is, what loathsomeness is, what villainy or treachery is. For Satan is but a Compost of these, or an extract of all that children or their parents acknowledge for evil: Howbeit, if either children or parents could be taught to know what justice is, what Mercy is, what loving kindness is; or if they could be taught to know that God is, what all these are, even justice itself, even mercy itself, loving kindness itself, wisdom itself; or Wisdom, Justice, Mercy, and loving kindness itself truly infinite; yet his wisdom, his mercy, and loving kindness would be to us incomprehensible, unapprehensible, even in that these Attributes in him are infinite: We could have no true or lively apprehension, either speculative to inform our understandings what were good and aught to be followed; or moral, to enable and qualify our hearts and affections to imitate or express that pattern of goodness, or so much of it as we apprehend in God, if we should look upon these Attributes as they are in God the Father only, or in the Divine nature: But as he that cannot look upon the Sun in its strength or brightness, or at the noon day, may take the model of it in the water, or in the Moon at full; So we that cannot behold the glory of Divine Majesty in the Godhead, may safely behold the Map or Model of his incomprehensible Goodness in the Man Christ jesus: All His actions and endeavours were with such wisdom set and bend upon mercy, on goodness, on loving kindness, that every one which saw, and duly considered his manner and course of life here on Earth, might collect that he truly was (as himself avouched) more than the Son of man, the very Son of God himself, who is good and gracious to all: For Christ as Man, went about doing good to all, doing hurt to none. Now (as the Son of Syrach saith, Ecclus. 22. 3.) That an evil son is the dishonour of his father: So it will follow by the Rule of Contraries; That a wise or good son is the honour of his father: So Solomon hath said in express terms, Prov. 10. 1. A wise son maketh a glad father, but a foolish son is the heaviness of his mother: Now Christ, as we know, is called, The Wisdom of the only wise immortal God, his beloved Son, in whom he is well pleased: And well pleased with him he is, for that he is the honour of his Father: And as Christ by confessing God, and by real expression of his Goodness in his life and actions, did truly glorify his Father, as he himself expressly avoucheth, John 17. So all that really confess Christ to be the Lord; that is, all which throughly express the Map or Model of his Goodness in their lives and conversations, do truly glorify God the Father.  
9 Briefly then, Every tongue truly and rightly confesseth Christ to be the Lord; that observes his Commandments, or that observes the Commandments of God more strictly and more religiously than others do, who although they profess they honour God, yet do not honour him as the Father of our Lord Jesus Christ, or do not honour Jesus Christ as his only Son: This is that special Will of the Father which is in heaven, and that which must be done by all which mean to enter into Heaven, that every one which honoureth the Father, should also honour the Son, Joh. 5. 23. Honour the Son they must, not in words or title only, but by performance of real Service: Every one that thus honoureth the Son, doth hereby glorify God the Father: Hence saith our Saviour, Matth. 5. 16. Let your light so shine before men, that they may see your good works; and glorify your Father which is in heaven. And again, joh. 15. 1. Our Saviour compares himself to the Vine, and his Father unto a Husbandman, which expects the fruit of his vineyard: So that the end why the Son of God did descend from heaven, why he was planted and took root here on earth, was that the sons of Adam, or Abraham, might be engrafted in him; and the End of our engrafting in him was, that we might bring forth fruit unto his 
* So Christ saith, Joh. 15. 8. Herein is my Father glorified, that you bring forth much fruit, so shall ye be my Disciples.  Father.  
But What comfort is it to have Christ Our Lord, if by Allegiance to him, we be more strictly bound to do the will of God, than those which do not acknowledge 
See how Salvian answers the like Objection in his 5 Book, De Providentia.  Him their Lord? I Answer: 1. It is a credit (by consent of Nations, and repute of men naturally wise, if not A Real Comfort, to have him Our Lord, who governs his people by the most excellent and equitable Laws: Such were those which the Son of God gave the Jews: What are these now refined in the Gospel? All men naturally desire happiness: As by those Laws 
Deut. 4. 5, 6, 7, 8.  God directed the Jews, so by these he disciplines Us, for our Good; seeking occasion or Title in our obedience, to exercise his bounty, by rewarding us for doing good to ourselves and others at his command: He that sins against the laws of Christ (doth it, in Sui damnum) sins against his own soul; and by straying from them, goes out of that way which only can lead him to the happiness he desireth. 2. It is comfort that our Lord rules not with rigour, but masters 
See the Application, Chap. 2. §. 5, 6. f. 3316.  his Dominion with Equity: Novit figmentum nostrum, having Himself been compassed with the infirmities of man's nature (all but such as did proceed from sin, or lead unto sin) he can, by acquaintance and experience of them, tell, both how willing the spirit, and how weak the flesh of miserable Mortals be, and ready is he to give allowance accordingly. But Thirdly, Here is comfort indeed, That as JESUS CHRIST the Righteous is our Lord; so He is The Lord our Righteousness; so is He our Solicitor, our Advocate, our most compassionate Highpriest, who, ex officio, negotiates on our behalf, by mediation and intercession with the Father, for pardon of all our transgressions, negligences, ignorances'; both of all sins committed, and duties omitted, or performed untowardly and amiss: He made One Propitiation by his death, and he lives for ever to make intercession for us. Yea, so gracious is This our Lord, that he seems, in a manner (during this Acceptable Day, or time of Grace) to lay aside The Title and Dignity of Lord, and to put on The Affection of a Priest, perpetually to make intercession on our behalf, for Remission of sins past, (Rom. 3. 26.) and for Grace, whereby for the future we may serve God acceptably, with reverence and godly fear: Seeing than we have so great an High Priest, Let us hold fast our Profession— And let us come boldly to the Throne of Grace, that we may obtain mercy, and find grace to help in time of need.  Worthy is THE LAMB that was slain, to receive Power, and Riches, and Wisdom, and Strength, and Honour, and Glory, and Blessing, Revel. 5. 12. And THE LAMB shall overcome them, for He is LORD OF LORDS, and KING OF KINGS, Rev. 17. 14.   

SECTION III. Of Christ's coming to Judgement.  2 Cor. 5. 10. For we must all appear before the Judgement Seat of Christ; That every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Acts 17. 30. But now, God commandeth all men every where to repent; because he hath appointed a day in which he will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given all men assurance, in that he raised him from the dead. Daniel. 7. 9 Rom. 14. 9 To this end Christ both died, and rose, and revived, that he might be Lord both of the dead and of the living.— We shall All stand before the Judgement Seat of Christ.— Every knee shall bow to me, and every tongue shall confess to God. Revel. 20. 12. 

CHAP. IX.  
THe First Words contain an undoubted Maxim, or principal Article of our Faith; yea, such a Plurality of Articles of Christian Belief, that I could not choose fitter, for continuation of my former Argument, concerning Christ's Lordship or Dominion: And His Dominion (as was said before) was A Dominion both of Property and of Jurisdiction: We are his servants, not our own Men (as we say) we may not dispose of our own souls, or bodies, much less of our bodily employments or endeavours, as We please, but as He pleases: Or in case we wrong him, by alienating the employments of our bodies, or of our souls from his service, who hath the full Dominion of Property; we cannot exempt ourselves from his Dominion of Jurisdiction, to which all flesh is liable without Appeal. Now of his Dominion of Jurisdiction, or of his Royal Power over us, the Exercise of Final Judgement, is the Principal Part: And of this Judgement the general Sum or Abstract is contained in 2 Cor. 5. 10.  
Before I enter upon the Particulars therein contained, I am in General to advertise, That albeit the Scripture be such A Complete Rule of Christian 
An Advertisement concerning H. Scripture  Faith, That neither those which are appointed to interpret the Scriptures ought to propose or commend any point or doctrine as an Article of Faith, unto others; nor are others bond to believe any thing as a Point of Faith, unless it be either expressly contained in the Scriptures, or may out of the express testimonies of them, be deduced by infallible Rules of Reason and Art: Yet in the things believed, because contained in Scripture, there is a Difference to be observed. Some things we believe without any Ground at all besides the mere Authority of Scriptures: Other things we believe from the Authority of Scriptures too; yet so, as we have the truth, which the Scriptures teach concerning them, ensealed unto us by Experiments answering to the Rules of Scriptures. And these Experiments be 
Experiments in Nature, and in ourselves or Consciences, confirm the truths of H. Scripture.  of two sorts; Either Observable in the general Book of Nature, and course of times; or Observable in ourselves. Of this later rank are the Articles of the Godhead, of the Creation, of Divine Providence, of Original Sin, of Final judgement, and of Life and Death everlasting.  
The Being of a Godhead or Divine Power, the very Heathens, which knew not Scriptures, did in some sort believe: of God's Providence, and of Judgement after this life, the Heathens likewise had divers Notions, which were as rude materials or stuff unwrought. The frame or fashioning of which Notions into true and Christian Belief, cannot otherwise be effected then by the Rules of Scripture, which are The Lines, by which the structure or edifice of Faith must be squared or wrought. Now whatsoever the Heathens without the help of Scriptures, or Divine Revelations, did believe or conceive concerning the Points mentioned, Every Christian man, which doth believe the Scriptures, though but by an historical Faith, may much better believe and conceive by the help of Scriptures, albeit his affections be not as yet sanctified by the Spirit of Grace; although he be but in the Estate of a mere Moral or Natural man; so he be not delivered up unto a Reprobate sense.  
The Branches then of my Meditations, concerning this Grand Article of Christ's coming to Judgement, shall be in general These.  
First, Of the Natural Notions, which the Heathens had, and which every natural man (so his Conscience be not seared) may have Experienced in himself, 
Five General Points.  of a Final Judgement after this life, or of a Recompense according to his ways or works.  
The Second, By what Authority of Scriptures, the Exercise of this Final judgement is appropriated to Christ.  
The Third, The manner of Christ's coming to judgement.  
The Fourth, The parties that are to be judged, to wit, the Quick and the Dead.  
The Fifth, The Sentence or Award of this great judge; and that is, Everlasting Life, or Everlasting Death.  
Thus you see, Three Principal Articles of Our Creed, to wit, This, of Christ's coming to judge the quick and the dead; and the Two last, viz. The Resurrection of the body, and The life everlasting, are so linked together, that they cannot be so commodiously explained in several, as they may be in this proposed Link or Chain.   

CHAP. X. Of the Natural Notions, which the Heathens had, and the Internal Experiments, which every true Christian may have, answering to these Notions of a Final Judgement.  
1. THe Notions, which the Heathens had of a judgement to pass upon them after this life, were of Two Sorts; Either Implicit and Indirect; 
Heathen Notions, of Two Sorts.  such ●s give better Testimony to us, than they made of it to themselves; or Direct and Express, though indefinite and imperfect, and mingled for the most part with some error. And these Later are most frequent in the ancient heathen Poets; Many of whose Testimonies to this purpose are so Express and direct, that they may well seem to have been taken from some scattered Traditions of that truth, which God had revealed unto the Patriarches before the Law was written, or from the written Law itself, which it is probable Plato with some other Philosophers and Poets had read, at the least received at the second hand. However, unless the truth concerning this point delivered in Scriptures had been imperfectly implanted in men's hearts by nature, these mere natural men could not have submitted their Assent or Opinions unto it.  
That not the ancient Poets only, but the ancient Philosophers had an express Notion of pains or torments, which the wicked after this life were to 
The Pythagorean Notion.  suffer, we may gather from Aristotle, Poster. lib. 2. cap. 11. For so he tells us, that the Pythagoreans did assign this final cause of thunder, namely, to terrify such as were reserved in infernal prisons. And in assigning this Final Cause of thunder, whose Material and Efficient Cause with its properties they were not ignorant of; they did acknowledge an Higher Guide or Governor of these natural Effects than nature herself. We may perhaps rectify this Notion by saying, The thunder was created by this Guide or Governor of Nature, rather to terrify such as live here on earth, that they come not into these infernal prisons. And to avoid or prevent their coming into them, Nature herself, which taught Pythagoras this Philosophy, might teach all, That there can be no means so safe or so compendious, as the making of our peace with that divine Power, who speaks to men in this terrible language. The thunder of his power (saith job, cap. 26. 14.) Who can understand? But the less we understand It in Particular, the better we understand Him to be a Terrible Judge. That this Notion, which the thunder did suggest to the Pythagorean Philosophers of the Divine Power, as avenger of Evil, was not a Philosophical Fancy, but implanted by Nature in the heart, may be further evinced; for that the thunder did imprint the like fear in such as in words or opinion did deny the Divine Providence, or sought to shake off all conceit of future Judgement. Witness the Emperor Caligula, who so demeaned himself in his Empire and tyranny over others, as if he never looked to be called to any account for his Regency; and yet this man (as Suetonius tells us) would rise from the table, when it thundered, and oft times for fear run under his Bed; He knew himself exempt from the censure or control of man, and had enough about him to instruct him in the natural causes of thunder; and yet by this strange fear he did acknowledge a superior Judge, from whose presence or apprehension he sought to hide himself, as Malefactors do themselves from the eyes or hands of earthly Judges, or from the ministers of civil Justice.  
2. But might not this strange fear arise rather from some peculiar disposition in Caligula, then from any instinct of nature, universal to all such as he was, upon the like or equivalent Summons or admonitions? From whatsoever disposition we can imagine this servile or slavish fear should proceed, it was a timorous disposition, and could not have wrought or inclined such men, as he was, unto such manifest documents of imminent fear, but from a feeling consciousness of a foul and beastly life: For he was a man that in other cases had gotten as full a Conquest over his Conscience, as any Man, Prince or Subject, in this life can possibly get. He had with much care and cost lulled his conscience with variety of all pleasures incident to sense or earthly affections, into so dead a sleep, that no voice of man, though Ambassador from God; no voice of God (known to men) besides this terrible voice of his thunder, could have awaked it. But amongst ten thousand such as he was, that is, of such as for the most part have lived as beasts, and for this reason could desire to die like beasts, without any account or reckoning how they had spent their Lives; it will be hard to find one, that in some or other particular did not give A true Crisis or proof of this Truth, which now we teach (that is, of a judgement after this life) by nature implanted in their hearts; albeit most of them in words would not confess it: albeit many of them used their own and their Parasites wits by natural reasons to overthrow or enervate the force of it. But as in Cases of civil Justice, the unwitting acknowledgement of some material or pertinent Circumstances, drawn from such, as otherwise seek to conceal or smother the Main truth (upon which they are directly examined) is with intelligent Judges, of more force, then one or two voluntary testimonies of men suspected to be Accessaries in the business, or partial favourers of the principal Actor: So in this controversy betwixt God and our own Consciences, The unwitting practices (or passionate expressions made in some extremity) of such heathens, as either denied or knew not the truth of a Final judgement, do give more powerful and more authentic testimonies for it, then either the authority or express testimony of other heathens, which did expressly or directly affirm it (save only so far, as their testimony was grounded upon the like instinct of nature, or implanted Notion, which did move the others to confess it indirectly or in practice, although in words they did deny it, or not confess it) do for it; or then the avowed denials of any more debauched Heathens in their Jollity do against it.  
3. In many Cases as well natural and moral as divine, there may be a real and solid truth, or ground of truth in the practice, without any apprehension of it in the practitioner; oft times with opposition to it in his Conceit or Opinion. Most men, when they desire to call things forgotten to mind, will rub or scratch the back part of their head. The Ground or Reason of their Practice is from Nature herself, which hath placed the faculty of memory in that part of the brain, or at least in some other part, betwixt which and that which they so handle, there is special intercourse. Howbeit most men observe this practice or custom by mere instinct of nature, without so much as once questioning or thinking whether their faculty of memory be seated in the brain or in the breast. And some perhaps do use this custom, being of a contrary opinion, viz. That the memory is seated in the forepart of the Brain. But their manifest conformity to others in this custom, will in any indifferent Moderators Judgement prevailingly prescribe against their Opinion. Few there be again so destitute of natural reason, but would be able as occasion requires, or exigents impel, to give warmth to some things that were cold, and to cool other things that be hot, by blowing or breathing upon them. Yet this custom is practised by most out of mere instinct of nature, without thought or question, how such two contrary effects, as heat and cold, could possibly issue from one and the same mouth or breath. There is a true and real cause of this diversity or contrariety in the effects, and a true reason in nature, how they are wrought, albeit this cause or reason be, neither in whole nor in part, apprehended by such as practise it with success. Yea of such as have their senses exercised in the study of Philosophy, scarce one of five there is, but if he should on the sudden be put thus to practise by rule of Art, would fail of his purpose, more, than such as thus practise by mere instinct of nature; or would be as far to seek, if he were put to give the true reason of it, as the poor Pilgrim in the Fable was, who being kindly entertained by a satire, which had found him blowing his fingers for extremity of cold in the woods, was unkindly thrust out of his house, only for seeking to cool his broth with the same breath, wherewith he had warmed his fingers.  
4. But in what practices or resolutions in the heathen was this divine truth of a Judgement after this life necessarily included? The particulars are many, but most of them may be reduced unto this General. As many of the heathens as either esteemed the love of virtue, honesty, or godliness more dear than this mortal life with its appurtenances temporal; or as many of them as did abhor the practice of any villani or impiety more than death; whatsoever they themselves did expressly say or think concerning this Article of Final Judgement in particular, did by these practices or resolutions give authentic testimony unto it. Now that virtue or honesty were to be more esteemed than this mortal life, with all the commodities of it, the most part of heathen Philosophers (besides the Sect of Epicures) did grant and maintain. The Stoics went further in the esteem of moral virtue, than any wise Christian will do in practice, than any good Christian ought to do in opinion: (but of their errors or Hyperboles anon.) Aristotle the Prince of Philosopher's grants, that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that some things be absolutely good, so good that a man ought to love them more than life, or rather to abandon life than their practice. Some things again he grants absolutely evil; So evil, that a man ought rather to choose death then adventure upon them; such are Treason against our native Country, Incest, Perjury, etc. This great Philosopher, in expressly granting thus much, is necessarily concluded by his own Principles to grant a life after this life ended much better than this; and a death, or an estate of life much worse than death, to such as have lived and died dishonestly. Nor is he thus far concluded only by his own Principles, but by the very Principles of Nature, whose chief Secretary he was. For every thing that hath Being, doth by an indispensable Law of nature desire the continuance of such Being as it hath; but most of all of its Wellbeing or bettering of its present estate. Now if man's hopes or fears were terminated in this life (as needs they must with this life be terminated, unless we grant a Judgement after death, or an award of the evils which men fear, or of the good things which they hope) every man were bound in reason and by nature to seek the preservation or continuance of his own life before all things in the world besides. Nothing were to be esteemed worse than a bodily death, nothing so good as continuation of bodily life with health and competency. Much better it were to be a part of this visible world, then utterly not to Bebritia To avoid or put off this utter not-Being, so long as were possible, no devise could be dishonest, no practice amiss. We do not blame bruit beasts for making what shift they can for maintaining or saving their lives; no means, which they can use to this end only, are by us accounted foul; for as we say, they do but follow kind, or do as nature directs them: But what is the reason why in thus doing they do not amiss, nor deserve blame? Because nothing can be so ill to them as death, nothing so good as life: But for a Man to transform himself into a Beast, or to continue beastly or filthy practices, for continuance or preservation of his bodily life; this the very Heathens did detest as unnatural, base, and odious: What was the reason? they saw by light of nature, that man had better hopes than beasts are capable of, as it were wrapped up for him in the constant practice of honesty and virtue, and was capable withal, of greater evil which might accrue from a dishonest and filthy life, than any evil that is incident to the nature of beasts; yet did not that Good which good men did aim at, either in practice of virtue, or by declining vice, always betid them in this life, in the Judgement of most Heathen.  
5. Two things there were, which most later Heathens (not the Stoics only) did highly extol in Regulus; the one, That he did prefer the love of his Country, before the contentments of this life, which he might have enjoyed in plenteous manner. The other, That he did prefer a lingering and cruel death, before the stain or guilt of perjury: For being in hold or durance amongst the Carthaginians, he was remitted to Rome, upon oath, That if he did not effect what they had given him in charge to treat for, he should return again to Carthage, and undergo such punishment as they should think fit to inflict: It was in his power to have effected with the Romans that, which the Carthaginians did desire; but he would not use his power to persuade, but rather to dissuade the Romans from condescending to their enemy's desire, because he saw it would be prejudicial to their Commonweal and posterity, though advantageous to him in particular: But he accounted it rather loss then gain, as well to himself as to the Roman State, to save the life, though of some worthy Peer as he was, by breach of Oath or Perjury; and in this resolution he returned unto the Carthaginians, although he knew they resolved to put him to cruel and lingering torture. The Observation upon this resolution of Regulus (which will generally serve for all the like, by what Heathen soever practised or commended) is briefly This: No humane practice or resolution can be truly commendable, but only so far as it helps to make the Practitioner a better man than he was before, or could continue to be, without such practice. Was Regulus then a better man by this practice, then without it he could have been? Or did it truly propagate or continue that goodness which before he had? If he by doing this did not continue his former goodness, or become a better man, his commendations are unjust; the Fact itself was not truly commendable, was no argument either of reason or wit in the Practiser, or of honesty in the Resolution: If by this Resolution he became a better man than before he was, or without it could have been, somewhat of Regulus, did, after the accomplishment of this fact, remain to receive the due reward of this Resolution, as either his soul, his body, or both: For every real Accident or Attribute, necessarily supposeth a real subject to support it; and if no better doom had been reserved for Regulus, then that which the Carthaginians, his chief Judges on earth, did award him, he could not possibly either have continued or bettered his well-being by undertaking it; it was altogether impossible for him to become a better man by this practice, by which he doth utterly cease to be a man, if his hopes had been terminated with this mortal life, or if he had not remained capable of reward or punishment after death.  
That very thing was, even by the verdict of the Heathen, highly magnified in Regulus (a wise Statesman and good Patriot) which in a bruit Beast, of what kind soever would have been accounted, and that justly, more than unreasonableness, a very madness: For no beast, unless it be altogether mad, will evidently expose itself to death. That which exempts Regulus his witting exposing of himself to a more cruel death than any sober man could find in his heart to put a dumb beast unto, from censure of Folly, was, The managing of his undertake by Resolution and Reason: And all the reason that he had thus to resolve, was, That he hoped not utterly to perish as beasts do, although certain he was to die. Beasts, which run upon their own deaths, are therefore accounted mad, because by death they utterly cease from being what they were: For them to desire death, is to desire their utter destruction, which they could not desire, but seek by all means possible to avoid, unless they had first put of all common sense, wherein the height of their madness consists: Regulus was therefore accounted manly resolute, and resolutely wise, for that in choosing rather to die, then to live with stain of perjury, or taint his soul with breach of oath; he did not desire his own destruction, but the continuation of his well-being, or bettering his own or his Country's estate: And this his desire or resolution (which supposeth another sentence after this life ended) the Heathens which so highly magnified his resolution did subscribe unto as good, and fit to be imitated by all honest men and true Patriots, albeit perhaps most of them were unwilling to be his seconds in like attempts, when the matter came to the trial.  
6. Nor did the Romans only commend this Resolution in Regulus, whose Memory for well deserving of that Commonweal, they had in perpetual Reverence: But other Heathens which did detest the very name of Christians, and eagerly sought the extirpation of Christ's Church on earth, did as much admire and commend the like in Christian Bishops: Two memorable stories very apposite to this purpose, come to my mind; the one related by St. Gregory Nazianzen, the other by St. Austin. Nazianzens' story is of Bishop Marcus 
S. G. Nazianzen's story of Bishop Marcus Arethusus, is in his third Oration; or former Invective against Julian.  Arethusus, who was sentenced to a cruel death and torture by Julian the Emperor, unless he would at his own cost and charges build up an Idol Temple, which he had caused to be pulled down: After that his persecutors had brought the damages required at his hands so low, that if he would be content to give but an Angel (or some small piece of Gold currant in those times) to the re-edifying of the Temple which he had destroyed, he should live; yet he persevered so constantly in his former Resolution (which was not to give so much as a penny by way of Contribution for building up any house of Iniquity) that his Persecutors were ashamed to take life from him.  
Saint Augustine (in his Tract against Lying) tells us of Bishop Firmus, 
S. Augustine's story of Bishop Firmus.  who, being pressed to bewray another Christian Brother (whose death (or Turning) the Heathens earnestly sought, having strong presumptions that This good Bishop knew where he was) after many torments, and threats of more, with great constancy refused: All the words that they could wrest 
Metaphrastes hath a story of Anthimus Bishop of Nicomedia, partly like This.  from him, were these, Mentiri non possum, I cannot lie; (and yet he must have lied, if he had denied that he knew where the Party was whose life they sought:) But as I cannot lie, so I cannot become a Traitor or Bewrayer of my Brother; do what you will or can unto me.  
This constant Resolution, as Saint Austin testifies, did so turn the edge of his Persecutors malice into admiration and reverence of his integrity, that they dismissed him with honour: Howbeit, there had been no wit or praise-worthiness in the practice, unless the Practiser had expected some better Sentence after Death (to which he did thus constantly expose himself) than the applause of these Heathens, which he could not hope for, which he did not expect. And the heathens in commending and admiring his constancy and integrity, did, though faintly or unwittingly, yet necessarily subscribe unto the truth of his hopes or belief of a judgement after death; as also unto that Oracle of God delivered by his Apostle, that seeing Christ hath laid down his life for us, we ought to lay down our lives for the brethren. 1 john 3. 16. At least we ought to expose ourselves to bodily death, rather than suffer them to be put upon the hazard of death eternal: As it is likely this Good Bishop feared, lest he should hazard this poor Christian soul, whose death or Turning the Heathens sought, being not so certain of his Resolution as of his own, but doubtful whether he would not deny Christ, or renounce the Christian Faith, rather than suffer such tortures, as he now felt, or expose himself to such a violent and cruel death, as they threatened him with.  
7. Again, The most wise and learned among the heathen Philosophers did place Felicity or true happiness in the constant practice of Virtue, as in Temperance, Justice, Wisdom, etc. The Stoics were so wedded to this Opinion, 
The opinion of the Stoics.  that they held virtue to be a sufficient recompense to itself, at what rate soever it was purchased or maintained; though with the loss of life, and limbs, with the most exquisite and lingering tortures, that our senses are capable of. They esteemed Regulus more happy even in the midst of his torments, than his persecutors were or could be in the height of their mirth and prosperity, or in the perfect fruition of their health, or best contentments of their senses or understandings; Yea so far they went, that they judged Regulus to perpetual happiness, albeit he had been perpetually or everlastingly so tormented as for a time he was. But This 〈…〉 (as was formerly intimated) then any good Christian is bound to believe 〈…〉, we are bound to believe the contrary. For so St. Paul (who was more virtuously constant than Regulus was in his profession; more then virtuously, Religiously constant in all the ways of Godliness) tells us, 1 Cor. 15. 19 That if in this life only we had hope (that is, were quite without hopes of a better life, than this present is) we (Christians, such good Christians as he himself was) were of all men the most miserable. The Heathen then (the Stoics especially) did well and wisely in acknowledging 
How Virtue is a Reward to itself.  Felicity to consist in Virtue; in acknowledging Virtue to be a full recompense to itself, in respect of any temporary evil or punishment, that could be opposed unto it. They wisely resolved in holding them more happy which did suffer torments for a good Cause, than they which made it a part of their pleasure or happiness to torment them: Yet it is not possible that the entire and uninterrupted possession, or the undisinheritable tenor of virtue complete, should always in this life, be a sufficient recompense to itself, or able to countervail all the costs or grievances wherewith the most virtuous, or most Godly men that live, may in this life be charged. Virtue then or Godliness is in this life a sufficient recompense to itself spe only, not re; so far as it is the only Way to our union with God or with Christ, who is to all the sons of Abraham (as he professed himself to Abraham Gen. 15. 1.) their exceeding great reward. Nor could true Happiness consist in Virtue, if our hopes or fruition of it might be terminated with this life. In what sense then is Felicity said to consist in Virtue? Only so far as our assured hope of a better life after death is unseparably annexed, and indissolubly wedded unto the constant practice of Virtue and Godliness in this life. Without Assurance of this hope, that Magnificent Confidence, which the Stoics put in Virtue, was but a vain imagination in respect of themselves: And for this reason, albeit all of them were more than Christians, Hyperbolical Christians in their speculative commendations of Virtue, yet many of them were in practice as cowardly, as other heathen. And no marvel, seeing it is This Hope which must strengthen other Graces of God in us, & enable our spirits to countersway the contrary inclinations of natural fear of death, or torments in the day of trial. Cast not away your confidence (saith the Apostle) Heb. 10. 35, 36 Which hath great recompense of reward. For ye have need of patience, that after ye have done the Will of God, ye might receive the promise. And again Hebr. 12. ver. 1, 2. Let us lay aside every weight, and the Sin which doth so easily be et us; and let us run with patience the race that is set before us; looking unto jesus the Author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. As to encourage ourselves to do well with hope or conceit of meriting any thing at God's hand, is pride and presumption (a natural branch of Popish Superstition:) So not to strengthen ourselves, or quicken our patience in the suffering of any bodily evils that for Christ's Cause can befall us, with Hope of Reward, or certain expectance of a better Sentence to be pronounced by a supreme Judge, is but a branch of the blind Stoics Affection, or of his forced and affected Zeal to Virtue. And it is no better than a Stoical Doctrine or error, which some have taught, that we are to do good merely for goodness sake, sine intuitu mercedis, without any eye or respect to our reward or recompense. It is an error, if it be persisted in, so much more dangerously heretical in Divinity, then theirs was in Philosophy; by how much we are more deeply bound, than they were, not to sever those things, by Niceties or speculative Distinctions, which God hath indissolubly conjoined, 
Gen. 15. 1. Hebr. 11. 26. Philip. 3. 14. Heb. 12. 2. Rom. 2. 7.  and whose conjunction the Son of God himself, whilst he lived on earth, hath by his practice and example ratified unto us. And St. Paul delivers it as a point of useful doctrine to the Thessalonians, 1 Thes. 4. 13. to comfort themselves against the terrors and assaults of death (whether made upon themselves, or upon their friends) with hope of a resurrection to a better life. Now it were impossible for any man to comfort himself with this hope, without intuition or respect unto this great reward, that God hath to bestow on men. For greater reward he hath none to bestow then Life eternal; nor is man capable of any like unto it. But of this Point more fully, when we come to the last point proposed, to wit, The Sentence or Award of this Final Judgement.  
8. But now to shut up the First Point, concerning the natural Notions which the heathens had (and The internal Experiments, which every true Christian may have answering to these Notions) of a Final Judgement. The sum of all is comprised by our Apostle, Rom. 2. 14, 15, 16. whose words are a full confirmation of what hath been before observed concerning the Heathens. (— When the Gentiles, which have not the Law, do by nature the things contained in the Law; these, having not the Law, are a Law unto themselves, which show the work of the Law written in their hearts; their consciences also bearing witness, and their thoughts the mean while, accusing, or else excusing one another) In the day when God shall Judge the secrets of men by Jesus Christ according to my Gospel. It was no part of our Apostles meaning, that the Consciences of these heathens should not give in their Evidence or accusations until the day of Final judgement? No: their Evidence shall in that day appear more full and public, when God shall judge the secrets of the heart, but even in this secrecy of the heart, there was an Evidence, though private, yet full enough to themselves, of a Judgement to come. The Apostles speech is distributively universal: every man's thoughts do accuse or excuse 
Notions of Good and Evil as fresh as those of True and false.  him for all his own deeds respectively. And no marvel, seeing the Notions of good and evil are as naturally implanted in our souls, as the Notions of truth and falsehood; And children (so such as have the Tuition of them would be careful, so their parents were not more delighted to ripen their wits, then to ripen the seeds of morality) might as soon be taught to put a difference betwixt things sacred and profane, as between the right hand and the left. But this is our misery, that these Notions of good or evil are sooner 
☞  corrupted and choked, than our Notions of truth and falsehood. Yet however, The working of Conscience cannot utterly be choked or deadened in any, although the voice of it be oft times unheard, although most men seek to stifle it.  
9 The Internal Experiments which certify the Christian of a Judgement to come, be so frequent and forcible, that pains will be better spent in persuading men to take notice of them, then in a long discourse of them. It is the chief wisdom of a Christian, the very life of Christian Sobriety, not to exceed so much in mirth, though honest, harmless and in season; nor in the frequency of any business, though indifferent and lawful; as not to allot the secrets of our hearts and consciences some set hours and times for Audience. Multiplicity of business without interposition of vacancies to this purpose, is but like perpetual noise and clamour in a Court of Justice; and not to use some retired Interims for examination of our souls, is but as if men should continually laugh or brawl, whilst the Officers of the Court enjoin peace or silence. So often then as we shall perceive our Conscience either expressly to check us, or inwardly to 
☞  work, let us still call to mind, that it now is in Executione Officii; and its Office is, to be our Remembrancer of that which our Apostle admonisheth us, 1 Cor. 11. 31. If we would judge ourselves, we should not be judged. In this Judgement or examination of ourselves, Nature herself would teach us thus much, so we would be observant of the Process; That seeing Conscience is not only the Lamp of the Lord, but also a part of ourselves, a principal Ray or beam of our 
The Jealousy and inquisitiveness of Conscience, shows that it is deputed by God as our visitor or supervisour.  souls, it could not be so suspicious of our actions, or so inquisitive after every circumstance that may make against us when we do evil, unless it were deputed by a supreme Judge to bring us to a Judgement, and either in this life to acquit us, by persuading us to judge ourselves, or in that last day to accuse and condemn us. It would teach us again, That albeit there be a General day for final Judgement appointed, wherein Christ himself shall sit as Judge; yet he every day holds or calls, A private Sessions within our breasts, wherein Conscience sits his Attorney or Deputy. Again, let us still remember, that albeit the work of the Law be written in our hearts (so it was in the hearts of the very heathens:) that albeit we give Conscience full Audience and leave to examine us by the Law of God, whether written in our hearts, or in the sacred Book; yet is it but a small part of our accounts, which we shall be able to read in the Register of our own Consciences, in respect of what is to be found written in that Book or Scroll, which shall be opened and unfolded in the day of final judgement, Rev. 20. 12. Howbeit, even so much, as every man (which will diligently hearken to his own Conscience) shall in this life be able to read and hear distinctly, will make deep impression in his heart, and wound his very spirit. And (as Solomon speaks) a wounded Spirit, who can bear? rather, who can heal it? None but he that shall be our Judge. Yet may we not look that when he shall come to judge all, he will vouchsafe to heal any. He healeth all our infirmities, as he is our Highpriest, not as he is our Judge; And so healed by him our Consciences must be in this life; otherwise the wound will prove deadly and incurable in that last day. Nothing besides the wounds of Christ can cure the wounds and sores of our spirits and consciences; Therefore was he smitten and bruised, therefore was he wounded unto death, that his blood poured forth might be as a Fountain of Oil or Balm to cure and heal the broken hearted: For, The broken hearted only are his true Patients: All of us one time or other must feel the sting of Serpents, more fiery than such as stung the Israelites in the wilderness, even the sting of death, and of that old Serpent (which, in our first Parents, envenomed our nature) before we can thirst after this fountain of life, with that fervency of spirit, which he requireth in his Patients; without this thirst thus occasioned by this sting of conscience, and poison of sin in some measure apprehended by us, we cannot drink the water of life, or suck in the balm of health and salvation, which issued out of Christ's wounds in such a plentiful measure, as may cure the festered wounds of our souls and consciences, and purge us from that corruption, which we and our Fathers have sucked from our first Parents, or contracted by the incessant overflow of our actual and daily sins.  
10. Yet is not this apprehension of our actual and daily sins, or the smart or sting of conscience so perpetually uncessant in any one of us, but that we may feel or perceive some interposed gleams of joy and comfort, 
The Checks & Gratulations of our Consciences, be tastes or pledges of the Twofold award that shall be given at the last day.  some Gratulations of our Consciences for businesses sincerely managed by us, or for those particular actions, or good deeds, which in respect of some one or other circumstance, we have done amiss; but for their substance, well and with a good intention, and without a sinister respect to our own private temporal ends, or to the prejudice of others with whom we live. So that no man, unless he be much wanting to himself, can want undoubted Experiments in himself of a future and Final Judgement; or of the Twofold sentence, which in it shall be awarded to all, according to the diversity of their ways: As often then as any of us shall feel the sting, or perceive the check of our consciences for the evils we have done, let us take this irksomeness or indisposition of our minds and souls, not for a mere effect of natural Melancholy (though that perhaps may concur as a cause to increase our heaviness) but rather take all together, as a Crisis of that disease growing upon our souls; which unless it be cured by our heavenly Physician in this life, will prove incurable in that last and dreadful day, and will bring upon us perpetual weeping, and wailing, and gnashing of teeth: If our Consciences again at any time shall Congratulate us for well doing, we may take these Congratulations or Applauses of our souls and spirits, as so many undoubted pledges or earnests of that unspeakable and uncessant joy, which the supreme judge shall award to all, that by constancy in well-doing acknowledge him for their Sovereign Lord, and expect him as their supreme judge: If we cease not to continue these good actions or performances, he will not cease to renew the undoubted pledges or earnests of eternal Joy unto us daily: For so S. Paul saith, He will render to every man according to his deeds: To them, who by patient continuance 
Rom. 2. 6, 7, etc.  in well doing seek for glory, and honour, and immortality, eternal life: But unto them that are contentious, indignation, and wrath, tribulation & anguish etc.  
11. The best use which the Heathens (as mere Heathens) made of such Notions, as nature had implanted in them of a future Judgement; or rather their misapplications of what nature did rightly suggest unto them, to this purpose, 
The Heathen Notions of a final Judgement vanished like dreams.  cannot better be resembled then by the use or applications which men naturally make of Dreams: Now of Dreams, some are vain and idle, as arising only from the Garboils of the Fantasy (most frequent in men sick or distempered) or from such thoughts, discourses, or speeches, as we have entertained by day, or been entertained with for some short time before: Of these Dreams, and of their serious observation, that of The Son of Sirach, Eccl. 34. 1, 2, 3. is most true. The hopes of a man void of understanding are vain and false; and dreams lift up fools. Who so regardeth dreams is like him, that catcheth at a shadow, and followeth after the wind. The vision of dreams is like the resemblance of one thing to another, even as the likeness of a face to a face. Howbeit, even such Dreams may be resolved into some natural Causes precedent. Nor do men fail in the apprehension of particulars represented (which is always more lively by night, then by day) but in the application or composition of such representations whilst they dream: This commonly is as imperfect or monstrous, as if one should be able to name his Letters right, but not able to spell or make a syllable otherwise then by rote or guess; or apt to put those syllables illfavouredly together, which he had severally spelled not much amiss.  
Like to men's apprehensions of these Dreams were most speculations of the Heathens concerning the truth, or manner of a final judgement, or future Resurrection; whose indefinite Notions Nature had implanted in their hearts. So vain and idle they were for the most part in their Collections or applications of what they conceived, that no more credence was to be given unto their particular speculations or doctrine, then unto a sick man's apprehensions of his present Dream. But however many of them did write and speak of a future judgement, more out of Art and imitation of others, than out of any solid Experiments; yet was it not possible that the wits of all or most of them, of the Ancients especially, should have been set a working in this Argument, without some undoubted and experienced impulsions of nature seeking to lead or drive them upon that Truth, which we Christians are expressly taught by a Better Master than Nature.  
12. Other Dreams there be, which are reputed natural, whose observation is very useful; because they have real Causes in nature, and always exhibit 
A Discourse about Dreams.  either a true Crisis or notice of men's present estate of body, or some right Prognostics of some disease growing upon them, whose original or progress is to their waking thoughts unsensible or unapprehended, Howbeit, the right interpretation or signification of such suggestions or intimations, as nature gives to men in Dreams, is usually unknown, or much mistaken for the present, by the parties, to whom they are immediately made by nature; They must be expounded or Judged of by the Physician, or Philosopher. Some men, no way distempered nor disquieted in thought, have dreamt, that some part of their Legs or Arms have been turned into a stone, or into an Icy substance. The apprehension or composition was vain and false; yet not without a true and observable Cause. The Physician did by the relation of the circumstances perceive (as the Event did prove) a cold humour beginning to settle in that part of the body, whose transformation was represented in the Dream; and gathered withal, that the humour not thence removed would breed a numbness or oppression of the nerves in that part. Others oft times dream (not from any thoughts or discourses to that purpose) that they are flying in the air, or can jump from one place to another, further distant than any man can conceive it possible for himself, or other terrestrial creatures to leap or skip. The Philosopher or Physician knows this, or the like representation made in sleep, not occasioned from any late waking thoughts, to be a token of a clean stomach, of pure blood, or lively spirits. Others, I have heard of, in the midst of their quiet sleep, have suddenly cried out as if they had been stabbed under the ribs. Themselves after they awaked, and such as heard them before they were awaked, knew the conceit or apprehension to be altogether false, yet not vain or idle in respect of the Cause or observation. The skilful Physician, from this their misapprehension, rightly apprehended a salt humour violently distilling upon the lungs, ready to breed a dangerous Consumption, whose removal would have been more difficult, had not Nature given this imperfect advice or forewarning for the speedy prevention of it: This secret advice, or forewarning of Nature, was so much the more to be credited, because no occasion of any quarrel, no thought or discourse tending to the representation of any such fear, had presented itself to the waking thoughts of the party thus dreaming for a long time before: Every real occasion of joy or fear, the very lest annoyance or pleasance, that can befall our bodies in night-sleep or slumber (as the Philosopher long ago observed) is apt to misinform our Common sense (or Judicative faculty) being now surprised by sleep, with representations or conceits of the greatest delight or fear that is of the same kind with that which is really represented; as if a drop of sweet phlegm do distil upon the swallowing place, it raiseth an apprehension of honey, or other sweet meat, to which the taste of the party thus dreaming hath been accustomed; and from this Original, hungry men in their sleep feed their Fantasies with apprehension of pleasant Banquets. Abundance of choler ofttimes raiseth an apprehension of some great fire: And nothing more common then for men, troubled with flux of Rheum from the brain, to dream of drowning, or danger by floods or water: The least oppression of the motive faculty, will occasion the Ephialtes or Gigas, that affection which we commonly call The Mare. In all these and the like affections, Nature doth her part, however the Parties to whom she secretly suggests these signs or tokens of their bodily estate or constitution, do for the most part grossly err in their constructions of them, until they be rectified or better instructed by the Physician or Philosopher, who only know the natural causes of such representations by sleep, which is as a false glass, wherein every thing appears much greater to the Fantasy, then in nature it is, or would appear to our vigilant senses.  
13. In like manner the best apprehensions or collections which the Heathens made of those Real Notions, which are by nature implanted (of a Final Judgement) were erroneous; their Doctrinal speculations or expressions, were no better than an ignorant man's apprehension of his natural Dreams; howbeit, even the speculations of such Heathens, as did most err in particular, do minister much matter of true and useful Contemplation unto the Christian Divine, part of whose office it is, or should be, to search the original of others errors, whose rectification must be made by the Scripture, 
Though Heathen Notions were like Dreams; Christian Divines may see realities of Truth in them.  which is the Rule of Life; without whose Aphorisms or directions, the apprehension of natural Notions or Suggestions (even when they work most strongly) would lead or push the Physicians of souls themselves into Heresy.  
Of all the Sects of Heathen Philosophers the Sect of Epicures did seek most earnestly to exempt themselves from the Jurisdiction, and their actions from the Cognizance of A divine Providence; yet could they not so dead the working of the Notion of it in themselves, or hoodwink their own understandings so close, as not to apprehend or observe the working of it in others. Epicurus himself, albeit he placed felicity in the moderate pleasures 
Touching Epicurus See Book 10. fol. 3139.  of this life (though not in bodily pleasures only, for he was not so gross as to exclude the delights or pleasures of the soul or mind, but rather required a competency of bodily pleasures for the fruition of this delight:) yet, however he failed in his apprehensions of felicity; or in his application of those good Lessons, which Nature did suggest unto him, he found himself tied by bond of Conscience to observe the Law of Nature: The Original of his positive error, was an ignorance or blindness common to him and most Heathen in some degree or other, in not being able to discern the corruption of nature from Nature herself; or to distinguish between the suggestions or intimations of Nature, as it sometimes was, and universally might have continued; and the particular suggestions or longings of Nature, as it was corrupted or tainted in himself or others, more or less in all. It was a Principle of his Doctrine, as Seneca tells us, That Nature (which he professed to follow as his guide) did abhor all vice or wickedness: It seems, he held those courses or habits of life only vicious, which we Christians account unnatural or prodigious vices; as Tyranny, Cruelty, or excessive Luxury. And such vices as these, the most Heathens (whom corruption of Nature did lead blindfold into many grievous sins, and cast such a mist before their eyes, as made unlawful pleasures appear unto them as parts of true happiness) did by the light of Nature detest, as contrary to the unapprehended Remnants or Relics of God's Image yet inherent in them, though mingled with Corruption, or much defaced with the Image of Satan.  
But from what Grounds of Nature or Experiments did this Author or first Founder of the Sect of Epicures collect, that Nature did detest all wickedness: Thus he did reason and collect: Quia sceleratis etiam inter tuta timor est: 
How Epicurus did collect. That Nature detested Vice.  Because he saw such as had polluted their Consciences with wicked and prodigious practices, to live in fear, even whilst they seemed to have safety herself for their guard against all external Occurrences, whose probable assaults or annoyances, humane Policy could possibly forecast: And none more subject to this slavish fear, which their Consciences did inwardly suggest, than such as for their greatness and confidence in Tyranny and Cruelty were most terrible to others. What was it then, which these men did so 
See the conference betwixt Dionysius and Da●ocles, Tull. Tùscul. Lib. 5. And Philip Comines, of Lewis the eleventh.  much fear? No other men, nor any revenge that man could attempt upon them: What then? The company of themselves, or solitary conference with their own Consciences: Yet no man's conscience can make his heart afraid, unless the conscience itself be first affrighted: What is it then which the consciences of supreme earthly Judges, or Monarches absolute by right of Conquest, can so much fear in the height of their temporal security? The Censure (doubtless) or check of some superior Judge: If this fear had been vain, or but a speculative Fancy, it could not have been vinversal or general in all or most wicked men, specially in such as were by nature terrible and stout, and wary withal to prevent all probabilities of danger from men. Yet was this check of Conscience, or this unknown Doom or Censure (which 
See Wisdom 17. ver. 11. See Juvenal. Set. 13.  Conscience, whilst it checked the hearts of wicked men, did so much fear) so universal and constant, that Epicurus, a man of no scrupulous Conscience, did observe it to be implanted by nature in all; and upon this observation did ground his former general Principle, That nature herself did abhor or detest wickedness: The suggestion then or intimation of a future Judgement was natural; but the apprehension or construction which Epicurus made of these suggestions, was but such as ordinary men make of representations in natural Dreams, before they be throughly awaked, or before they consult the Philosopher or Physician. The Christian Truth, which nature in these Heathens (being in respect of any supernatural use or end of her own suggestions, altogether dumb) did seek by these signs or intimations to express, was that Lesson which the Author of nature, & great Physician of our souls hath expressly taught us, Fear not them, which after they have killed the body, can do no more; but fear him who is able to cast both body and soul into Hell fire; yea, I say unto you, fear him, Matth. 10. 28. Luke 12. 4.  
14. As the wicked amongst the Heathens could not by any earthly Guard or greatness, exempt themselves from that Dread or Fear, which their corrupt Consciences did internally suggest: So that confident Boldness, which the integrity of conscience doth naturally suggest unto every man in his laudable actions, was sometimes represented by the more civil and sober sort of Heathens, after a manner more magnificent, and in a measure more ample, than it usually is by most Christians: Their expressions or conceits of such confidence, as integrity of conscience doth arm men withal, did as far exceed our ordinary apprehensions of it, as the representations of natural Causes working within us, which are made unto us in sleep or dreams, do our waking apprehensions of the like workings or suggestions of nature. Si Fractus illabatur orbis, (saith Horace, a professed Disciple of Epicurus, Carm. Lib. 3. Ode 3.) impavidum ferient ruinae: Albeit the Heavens should rend asunder 
See Horace, Epist. Lib. 1. Epist. 1.  above his head, and this inferior world break in pieces about his ears, yet a man of an entire and sound conscience would stand unmoved, unaffrighted, like a 
—. Hic murus abenev● esto, Nil conscire sibi—  pillar of brass or marble, when the roof which it supporteth were blown away or fallen from it: This Hyperbolical expression of that Confidence, which integrity of Conscience in some measure always affords, was in this Heathen (if he had been put upon the trial) but as the representation of a man's bodily estate made in a Dream, whose true cause is unknown unto the Dreamer. As in men that dream, so in this Heathen Poet, the apprehension of that which Nature did truly and really suggest, is most full and lively; but full and lively in both, without Judgement, without true use or right application: That Confidence than is the companion of a good Conscience, is a truth implanted by Nature, and freely acknowledged by the oppugners of Divine Providence. But from what original or fountain this truth should issue, or to what comfortable Use it might serve, were points which Nature could not distinctly teach; or points at least, which the mere natural man without help of Scriptures, or instructions from those Heavenly Physicians of the soul, whom God hath appointed Interpreters of this Book of life, could not learn: But we Christians know and believe, that when the Heavens shall be gathered as a Scroul, when the Elements shall melt with heat, and when the earth shall be removed out of his 
Psalm 3. 6. and 23. 4. and 27 1. and 46 1. Prov. 28. 1. Wisd. 5. 1.  place; that even in the midst of these terrible spectacles, such as have their Consciences purified by Faith, shall lift up their heads for joy, as knowing these and the like to be undoubted Prognostics or forerunning signs of their Redemption drawing nigh unto them. A Crisis (rather a kind of First-fruits) of this Holy Confidence, was most remarkably attested to have been in the Primitive Christians. So Antoninus the Emperor (as in our 1. Book, chap. 24. out of Eusebius his 4. Book of Hist. Eccles. chap. 13. we did observe) did report of Them to the asiatics, who slandered and persecuted them: Take notice, saith he, of the late and daily Earthquakes, compare our estate with theirs; They (he means Christians) have more confidence to God-ward than you have.  
15. This was The solid Truth, whose liveless Lineaments, or obscure Picture, nature had drawn unto the Heathen in the former indefinite Notions or Suggestions: The best fruits of a good conscience, the principal end why we are to study and labour for the preservation of our Consciences void of offence towards God and man, throughout the whole course of our life, is, that we may be enabled in that last day to stand without horror or confusion before the Son of Man. As peace of conscience breedeth confidence; so the only Fountain whence this peace of conscience can issue, must be our reconciliation to that supreme Judge, whose doom or Censure the Consciences of mere natural men, implicitly or by instinct of Nature dread; albeit they cannot apprehend the express manner of the Judgement to come, or who it is that shall be Judge: Both these, and all like points which are necessary unto true Christian Faith, must be learned out of the Book of Life.  
Thus much of the First General, viz. Heathen Notions of a Judgement to come, etc. we proceed to the second, according to the method proposed in the 9th Chapter.   

CHAP. XI. By what authority of Scripture the Exercise of this Final Judgement is appropriated unto our Lord Jesus Christ.  
1. THat there was to be a Judgement general to all, but most terrible to the 
That there was to be a Judgement, was known to the original world.  wicked and ungodly, was a Truth revealed before any part of the sacred Books now extant were written: But if it be a Revelation more ancient than the written Canon, what warrant can we have to believe it besides Tradition? Is then Tradition a sufficient warrant for us to believe unwritten verities, or Revelations made to God's Saints for many thousand years ago? It is not, unless the Tradition be expressly avouched by some Canonical Writer; But than it, or rather the Vouchers authority concerning the truth of the Tradition, is to be believed: So that our Belief in this Point, must be resolved into a written verity, or a parcel of Canonical Scripture.  
The Revelation concerning the final Judgement, whereof we now speak, was made to Enoch before the Flood: The Avoucher of this Revelation is St. Judas. ver. 14, 15. And Enoch also the seventh from Adam, prophesied of 
It was foretold by Enoch.  these, saying, Behold, the Lord cometh with ten thousand of his Saints; To execute Judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him: Besides the authority of St. Judas, which makes this Tradition to be no more a mere Tradition, but Canonical Scripture; we have other more special Grounds to believe that Enoch did thus Prophecy, than we have to believe any other pretended Revelations, which are not contained in Scripture.  
The truth and certainty of this Judgement denounced by Enoch was so publicly and notoriously known, that the Hebrew Church before our Saviour's incarnation, did begin the Writ or Instrument of their Great and terrible Excommunication with the first words of enoch's Prophecy, Dominus veniet, the Lord 
See Book 10. Chap. 38. num. 11. p. 3171.  shall come. As if they meant to bind the party whom they excommunicated (besides all other punishments or infamies) over to this Grand Assize. But is there in this Prophecy any particular character of Christ? Any pregnant intimation that this Great Judge of the world should be the Second Person in the Trinity, rather than The First? In the words themselves there is no peculiar Character of Christ, save only in The Title LORD; which (as we said before) is peculiar to Christ; whether it be in the Original expressed by the word Jehovah, or Adonai; whensoever Judgement, or visible exercise of Jurisdiction Regal, is the subject or matter of the prophetical discourse, as in this Prophecy of Enoch it is. Besides this Character in the words of the prophecy, the Prophet himself, Enoch, was a lively Type of Christ the great Prophet, in the very ground of his Title to Lordship and Jurisdiction. Enoch was 
Enoch a lively Type of Christ  translated that he should not see death; but before his translation had this testimony, that he Pleased God; Hebr. 11. 5. Before his Translation he denounced this Woe or Curse against all, that continue in ungodliness, fore warning the world withal, that the Lord himself, whose Ambassador he was, should come to put his Embassage in execution. The congruity of the Fact or Type with the Body foreshadowed, implies, that this Propheeie was then to be fulfilled, after the Prince of Prophets had been translated, as Enoch was from earth (but in a higher degree than Enoch was) into heaven itself. And albeit before his translation he had a more ample Testimony than Enoch had (this is my Beloved Son in whom I am well pleased) yet was he not made Lord, and King, and Judge, till after his Resurrection and Translation. From that time, the Angels, and Principalities, and Powers, even all the Host of Heaven intimated by Enoch, became (by that Title) subject unto him. That Christ is that very Lord, against whom those ungodly men whom Enoch mentions, did speak such bitter words; our Apostle St. Paul, though obscurely, yet fully implies, in the conclusion of his first Epistle to the Corinthians, chapt. 16. 22. If any man love not the Lord Jesus, let him be Anathema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Let him be accursed or excommunicated with that Great and terrible Excommunication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, the Lord shall come; for so they call their Excommunication, as we do Writs, by the first words of the Writ or Instrument; and these were the first words of enoch's Prophecy; Veniet Dominus, The Lord shall come. The full meaning or implication of the Apostle is; That whosoever doth not love the Lord Jesus, shall be liable to all the judgements or Woes denounced by Enoch against the hard speeches of ungodly Sinners, which they have spoken against their Lord and judge.  
2. That God is Judge of all the Earth, that there shall be a final Judgement generally awarded to all the Inhabitants of the Earth by God himself; the 
Testimonies of the Old Testament, That God, That Christ shall be Judge.  places of the old Testament are infinite. I shall only touch the principal or more pregnant testimonies to this purpose. To begin with the First. Gen. 18. 22. When the men turned their faces from thence, and went towards Sodom, Abraham stood yet before The Lord, and drawing near, he said; wilt thou also destroy the righteous with the wicked? ver. 23. And again ver. 25. To slay the righteous with the wicked, and, that the righteous should be as the wicked, that be far from thee; Shall not The Judge of all the Earth do right? Thus he spoke in the case of Sodom, whose Judgement this Lord and Judge of all the earth was then ready to put in execution. Now this Judgement of Sodom was but as a Private or Particular Sessions to give the world an undoubted pledge of that General and Terrible Judgement, which must be given upon all such as they were, by the same Lord's visible appearance, before whom Abraham did now appear as Advocate or Intercessor for these men of Sodom. So St. jude instructs us, Ver. 6, 7. And the Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the Judgement of the great day. Even as Sodom and Gomorrah and the Cities about them, in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. There were Three in number which then appeared unto Abraham under the shape and likeness of men; yet to his apprehension more than Men, Angels of the Lord, or the Lord Himself in a Trinity of Angels representing the Blessed Trinity; in which, as Athanasius tells us, there are not three Lords, but one Lord; Yet, though there be but one Lord jehovah, and though the Father, Son, and Holy Ghost be This One Lord; yet (as we said, Chap. 6. 7.) The Son of God is Adonai or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Lord or Judge by peculiar Title; and by such personal Right, as God the Father, and God 
See Book 7. Chap. 36.  the Holy Ghost is not Lord and Judge: And for this reason, albeit there were Three that appeared to Abraham, yet Abraham directs his speech unto One, as unto his Lord; & this Lord did vouchsafe his answer unto Abraham after the men which appeared unto him turned their faces thence, and went towards Sodom.  
Other Testimonies to this purpose are most frequent in the book of Psalms, Psal. 50. 1, 2, 3. The mighty God, even the Lord, hath spoken, and called the Earth from the rising of the Sun unto the going down of the same. Out of Zion the perfection of beauty God hath shined. Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him. And ver. 6. And the heavens shall declare his righteousness, for God is Judge himself. Psal. 93. 1, 2. The Lord reigneth, he is clothed with Majesty, the Lord is clothed with strength, wherewith he hath girded himself: The world also is established, that it cannot be moved. Thy Throne is established of old, thou art from everlasting. Every Throne or Tribunal is established for execution of Judgement: But this Throne, though established of old or from Eternity, yet was not the Judgement, for which this Throne was established, executed from eternity, or so executed at any time before the Date of this Psalm, as the Psalmist expected in due time, or at the end of time it would be. And the Author of the next Psalm (whether the same or some other) conceives a solemn prayer for the speedy execution of that Judgement, which was to proceed from the former Throne, which had been established from everlasting, and to be executed by that God, to whose honour the former Psalm was consecrated. O Lord God (saith the Psalmist, Psal. 94. 1, 2, 3, 4.) to whom vengeance belongeth, O God, to whom vengeance belongeth show thyself; lift up thyself, thou Judge of the Earth; render a reward to the proud. Lord, how long shall the wicked, how long shall the wicked triumph? how long shall they utter and speak hard things? and all the workers of iniquity boast themselves? To omit other testimonies to the like purpose; This one Observation is general to all; As the Messias, who was first promised, and but Promised only, to Adam, was afterwards Promised by Oath to Abraham, 
It was revealed by degrees, That Christ should be Judge.  and to David, and by them to all mankind; So this future general Judgement, which was first revealed, for aught we read, to Enoch, afterwards known to Abraham, and to David, and to the Psalmists (were they one or more) was afterwards confirmed by the Oath of God himself unto the Prophet Esay, Cap. 45. ver. 22, 23. Look unto me, and be ye saved, all ye ends of the earth; for I am God, and there is none else. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return; that unto me every knee shall bow, every tongue shall swear.  
3. All these Testimonies are Concludent, that God is Judge of all the earth, and that there shall be A final Judgement executed by God himself. But the Point wherein the Reader (as I suppose) expects satisfaction, is, From what authentic Testimony of Scripture it is, or may be made as clear and evident, that This final judgement shall be personally executed by the Son of God, or by the Man Christ Jesus. As much as to this purpose can be required is avouched by our Apostle St. Paul, Rom. 14. 11. It is written; as I live (saith the Lord) Every knee shall bow to me, and every tongue shall confess to God. The written Testimony which he avoucheth, is That before last cited, Esay 45. 23. And from this Testimony he infers these Two Conclusions, the Former, ver. 10. (which is the same with 2 Cor. 5. 10.) We shall all stand before the judgement seat of Christ; The Later, ver. 12. So then every one of us shall give an account of himself to God. The Issue or Corollary of both 
Two Conclusions. one Corollary.  Conclusions is, That jesus Christ is that Lord and God which had interposed his Oath unto the Prophet Esay, that every knee should bow unto him. This Issue of both Conclusions, Rom. 14. is more fully expressed, Phil. 2. 9, 10, 11. Wherefore God also hath highly exalted him, and given him a Name, which is above every name, that at the name of JESUS every knee should bow, of things in heaven, and things on the earth, and things under the earth: and that every tongue should confess that jesus Christ is Lord to the glory of God the Father.  
But for more full satisfaction, some here may justly Demand: Whether St. Paul did make this interpretation of the Prophet Esay by some new Revelation of the Spirit made in particular to him, unknown to most others before that time? Or whether the interpretation of the Prophet Esay, and of other like prophecies which he made, were literally and really included in the prophecies themselves, and ratified by the General Analogy of Faith, or by the Common Rule of interpretation in those times sufficiently known to the learned, whose eyes were not blinded with passion, nor prejudiced with partiality to their own Sects or Factions?  
To this we Answer, that St. Paul's Interpretation of the Prophet was really included in the literal sense of the Prophecy, and the literal sense or construction, which he made of the forecited passage in the Prophet Esay, and other Prophets, was warrantable by the Common Rule of Interpretation sufficiently known in those times.  
The Rule is General; That all those places of the old Testament, which 
An useful General Rule.  intimate either a new manner of Gods governing the world, or a beginning of his reign over all Nations, or of being made Lord and King, or of arising to Judge the earth, must be meant of God incarnate, that is, of the Son of God begotten before all worlds, and begotten again from the dead. For as the Son of God by his death and resurrection became our Lord by a peculiar Title; So he was from the ground of the same Title appointed Judge of quick and dead by a peculiar and personal right. This is more often and more Emphatically intimated by our Saviour Christ, and by his Apostles, then observed by many of their professed Interpreters. First by St. Peter, Acts 10. 40, 41, 42. Him God raised up the third day, and showed him openly, not unto all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach to the people, and to testify, that it is he, which was ordained of God to be the Judge of the quick and the dead. And again by St. Paul, Acts 17. 30, 31. And the times of this ignorance God winked at, but now commandeth all men every where to repent: because he hath appointed a day, in the which he will Judge the world in righteousness, by that man, whom he hath ordained; whereof he hath given assurance unto all men in that he hath raised him from the dead. But more fully by the same St. Paul, Rom. 14. 9 To this end Christ both died, and rose, and revived, that he might he Lord both of the dead and living. In this Collection from the Prophet Esay he saith no more, than our Saviour hath done, john 5. 21, 22. For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all Judgement unto the Son.  
4. But the Former Question still revolves upon the same Centre that it did before. The Point or Centre is This; Whether St. Peter, or St. Paul, or whether our Saviour himself did deliver the doctrine forecited from that authority only, which was delegated to them from God, within that compass of time, wherein they did converse with men here on earth? or whether the doctrine, which they then delivered, were fully ratified by Divine Authority revealed and written before? To this we Answer, that our Saviour Himself in all his 
Christ's Answers to the Jews were but Comments upon the Prophets  Answers to the Jews did but Comment upon, or expound those Texts of holy Scripture, which he had put into his Prophet's mouths long before he himself had spoken with the mouth of man. One of the most pregnant Texts of the Old Testament is Psal. 82. 1, 2. God standeth in the congregation of the mighty, he judgeth among the Gods: How long will ye Judge unjustly, and accept the persons of the wicked? I have said ye are Gods; and all of you are children of the most High; but ye shall die like men, and fall like one of the Princes: that is, like any Princes amongst the Heathen: And dying and falling thus, they could not expect that they were to rise again to Judge others, but rather to be Judged by God himself, or by him that was the Son of the most High in another manner than they were: who though he were to die as man, yet did he not cease to be the Son of God by his death: Yea, He was declared to be The only Son of God with Power, by His Resurrection from the Dead. And out of this hope of his future resurrection, the Psalmist for Conclusion, being as it seems oppressed with corruption of Judgement, appeals unto the supreme Judge as well of the dead as of the living. Arise O God, judge the earth for thou shalt inherit all Nations, ver. 8. He doth not say, Thou dost inherit all Nations, or thou art already set in Judgement; but arise O God to judge the earth, for thou shalt inherit all Nations. So that the ground or Title of his universal Jurisdiction or judicature is his Inheritance of all Nations, and his Title of Inheritance over all Nations bears date, or began to be in Esse from the day of his Resurrection; as you heard before out of St Paul, Rom. 14. And was before him expressly foretold by the Prophet David, Psal. 2. 7, 8, 9 I will declare the Decree; the Lord hath said unto me, Thou art my Son; This day have I begotten thee. Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession, Thou shalt break them with a rod of Iron; thou shalt dash them in pieces like a potter's vessel. This Decree was executed, this promise performed, when, All Power in Heaven and Earth was given unto Christ: Matth. 28. 18.  
5. To omit all further variety of Testimonies; No other Article in our Creed is, or can be so authentically testified, as This One Article of Christ's coming to Judgement is. Besides that it was expressly and distinctly foretold by the Prophets, and the fulfilling of their prophecies expressly avouched by the Evangelists and the Apostles, the Truth of it was in special manner sealed by the blood of this Great Judge himself. The only matter of death, which the malicious wit of his enemies could invent or pretend against him, 
A main Branch of That Good Confession, which Christ witnessed, was, His Title to be Judge.  was from his voluntary Confession of this Article, in the same Form or Terms wherein we profess our Belief of it. For, as you may read Matth. 26. 59 After the Highpriest and Elders had found, that the Witnesses suborned against him did not agree in their testimonies, or else (which is more probable) that their testimonies, though well agreeing, did not amount to any matter Capital: the Highpriest seeks to entangle him in his own Answers to This Interrogatory: I adjure thee by the living God, that thou tell us, whether thou be The Christ, the Son of God, ver. 63. Our Saviour confesseth the Article or Interrogatory; For so much is answered, at least in the next words, Thou hast said it, Nevertheless I say unto you, Hereafter shall you see the Son of Man sitting on the right hand of Power, and coming in the Clouds of Heaven.  
This Adversative Particle [Nevertheless] hath much troubled some Interpreters; and some, to ease themselves of further trouble, would have it 
The Adversative Particle Nevertheless.  to be no Adversative, but an Affirmative: As to their apprehensions the Hebrew Ac (whereof the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is the expression) in many places of the Old Testament, is an Affirmative, no Adversative Particle.  
But it were easy to show them wherein their Observations fail. The difficulty of the Construction in this place may be Two ways salved; either 1. by filling up this Hiatus or chink in St. Matthew, with the words of our Saviour's answer, which St. Luke relates: Or 2. by borrowing this Adversative Particle from St. Matthew, and adding it unto St. Luke's Relation.  
Unto the former Question; Art Thou The Christ? Our Saviour in the morning answered, If I tell you, you will not believe, Luke 22. 67. And it is probable our Saviour's words related by St. Matthew; thou sayest it, include as much, as if he had said; Thy Conscience tells thee, though thou wilt not hearken to it, nor believe it, that I am Christ the Son of God; but howsoever you will not now believe it, nevertheless hereafter you shall be enforced to acknowledge it. Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the Clouds of Heaven. Then the High Priest rend his clothes, saying; he hath spoken blasphemy; what further need have we of witnesses? Indeed if the matter which he confessed had been truly Capital, his own confession, being made before a competent Judge, had been a sufficient and full conviction without any further witness. But there was nothing in his Answer which, according to these High-Priests Rules or Principles, could bear so much as the least colour or appearance of any Crime, much less of Blasphemy; unless their hearts had been infected with malice against his Person.  
They now condemn him of Blasphemy in their own Court, And yet immediately after they accuse him of Treason in the Roman Court, for saying 
The blasphemous and treacherous Jews condemn Christ of Treason and Blasphemy.  he was the King of the jews: Their accusation in both was so grossly malicious, that it did plainly reverberate or reflect upon themselves; For if to be King of the jews were Treason against the Roman State, than the High-Priests and Elders with all their complices were traitors; because they expected their Messias to be a temporal King, greater than Caesar. But such is their malice against Jesus of Nazareth, that rather than he should be acknowledged for their Messias, they would make their Messias a traitor, & their own doctrine concerning him to be treason. Rather than they will acknowledge jesus of Nazareth to be the Son of God, or the Son of man, appointed to be the judge of quick & dead, they will make their Messias to be a Blasphemer, & the Prophet's doctrine concerning his Personal Office to be blasphemy: for if the vail of malice had been removed from their hearts, or if they had not looked upon our Saviour's Answer through it, there is no branch or part of this Answer, which was not distinctly and expressly foretold by the Prophets. As, That their expected Messias should be both the Son of God, and the Son of Man, and the Judge of all the earth; First, David had said of their Messias; Sat thou on my right hand, until I make thine enemies thy footstool, Psal. 110. 1. Here was the Seat of his Judgement prepared at the right hand of Power. His Coming likewise in the clouds as the Son of Man to the Ancient of days to receive this Power and Jurisdiction is expressly foretold by Daniel, Chap. 7. ver. 13. And was it not now full time that God, as the Psalmist before had prayed, Psal. 82. 8. should arise to judge the earth, when as malice had so far perverted the Judgement of the children of God, of Moses and Aaron's Successors, that they had adjudged the Son of God to death for avouching himself to be the Judge of the quick and the dead.  
6. The Particular Duties, whereunto the Belief of this Article doth unpartially 
The Application.  bind all, may be pressed upon the soul of the Reader with better opportunity, when we come unto the later General branches proposed; viz. the Process or Sentence. The most general fruit which this Second Branch affords, is Comfort in oppression, or when Judgement either publicly, or in our own particular is perverted.  
Tully, that famous Orator and great Statesman, seeing his Country laws and privileges overthrown, and his Country brought into Slavery by Augustus, writes unto the Emperor, that he for his part would leave this world, and prefer a complaint against him unto the Decii and Curii, Ancient Romans which had laid down their lives for the Liberty of their Country long before. Thus to desire rather to die, then to behold the evil, which was likely to befall that goodly and flourishing Common-weal, was not amiss, not (in itself) unchristian. For so God in mercy takes away good and merciful men before he begin to execute his severe and public Judgements upon any 
So God took away the Author of this Book some 16. or 17. years ago.  Land, lest they should see the evil to come. And out of the strength of this good desire perhaps it was, that Tully, albeit he had been noted for timorousness in his prosperity, did entertain a violent death with manly and Christianlike Courage. But alas, what a miserable comfort was it, which he could hope for from Decius or Curius, or from any of his deceased Predecessors, whom he knew not where, or in what estate to find? With what constancy and patience would this man have maintained a just Cause, specially his Country's right, whether by living or dying, if his heart had been fraught with Belief or hopes of finding so wise, so gracious, so upright and powerful a Judge, as we acknowledge Christ Jesus the Son of God to be. If he be for us, what can be against us? If he be pleased to heal us, what wounds can hurt us? If he acquits us, what Sentence or condemnation can prejudice us? The Heathen Poet and Epicurean Philosopher had observed;  
Integer vitae scelerisque purus, Horace Carm lib.  
Non eget Mauri jaculis, nec arcu: etc. 1. Ode. 22.  
That there could be no weapons, whether offensive or defensive, so useful, as integrity of life, and soundness of Conscience. He that was thus armed, needed no other armour or weapons. This was but a dreaming apprehension of that Confidence, which our Apostle deduceth from its true original, Rom. 8. ver. 31. to 37. In all these things we are more than Conquerors. I do not herein descent from them: And I could wish they would not herein descent from me;  
7. I know a great many ready to derive this Confidence from the doctrine of Election or Predestination. but think, that their persuasions of their own Election and Predestination are but vain and merely Jewish, unless in all their troubles and oppressions they become like unto their supreme Judge in these Two Points: First in the Integrity or uprightness of the Cause, for which they suffer oppressions or grievances; Secondly in suffering grievances though openly wrongful with Meekness and 
It is 〈◊〉 this was preached at Newcastle, where he was Vicar divers years.  Patience. A Lesson most necessary for these times, though hard to learn in this and neighbour places; Many (I dare not say all, or most part) of whose Inhabitants are of that disposition and education, that they neither know how to entertain wholesome Justice or Government, with that obedience and respect which they owe unto it; nor can brook any injustice or error in judgement, though executed by their lawful Magistrates or Superiors, without intemperate speeches, undecent opposition, or unmannerly Censure. Yet let me tell them, that this proneness to speak evil of Dignities and Dominions, whether Ecclesiastic or Temporal, is one of those grievous sins, whereof, as St. jude intimates, the supreme judge will take special notice in that day; and the harbourers of it, without repentance, shall have a large portion of the woe or curse denounced by Enoch: There is no sin, for its quality, more opposite to justice, or that can more provoke a just & gracious judge, than intrusion into his Office without Warrant or Commission; and yet so they all do, that without warrant will become Magistrates, or Censurers, or Judges of others. Such as affect the name of Zealous Professors in our times, cannot more directly impeach themselves of gross Hypocrisy, then by nursing this censuring humour in themselves, orr applauding it in others, whilst they profess to believe this Article, of appearing before the Judgement seat of Christ: The Belief whereof, were it true or sound, would not suffer this censorious humour, of all others whatsoever, to lodge in the same breast with it, as being most directly opposite unto it, most incompatible with it.  
Nor did our Apostle St. Paul himself know any other Medicine or possible cure of this Malady, than the pressing this Article upon such as were tainted with it: Who art thou (saith he, Rom. 14. 4.) that judgest another man's servant? to his own Master he standeth or falleth: What more would you have said (or have left un-said) to such, as take upon them to judge or censure their lawful Magistrates and Pastors? And again, ver. 10. Why dost thou judge thy brother? or why dost thou set at nought thy brother? seeing we shall all stand before the judgement seat of Christ; and ver. 12. So then every one of us shall give an account of himself to God: As for the Magistrate, or such as have taken the charge of souls upon them, they must give an account to God, not of themselves only, but of others committed to their charge; but their flock or inferiors are not bound to give account of them; and for this reason, should in conscience be more ready to be directed or censured by them, then to direct or judge their Actions.  
8. The former Point might pass without further Addition or Annotation, were it not that a late Divine of deserved note, seems to deny the place avouched, Dan. 7. 13. to be literally meant of a final Judgement; of which, if it were not literally meant, our Saviors Allegation of it was not concludent; 
The literal meaning of Dan. 7. 13. enquired.  nor should the conviction of the High Priest, for giving wrong Judgement upon our Saviour, be so notorious and manifest as we suppose it to be, and at the last day it will appear: The prejudice of one modern Divines authority in a Negative of this nature cannot be great, especially seeing this Negation is grounded only upon an inconsiderate or careless Inference: This place of Daniel (saith he) is literally meant of Christ's ascending to his Father, and of his investiture in the Kingdom of Heaven: This no man denies. And necessary it was that he should ascend into Heaven, and be established in his Throne, before he came to the accomplishment of Jurisdiction Royal; such is the exercise or execution of final Judgement: The Argument than will hold much better Affirmatively, then Negatively: The forecited place of Daniel is literally meant of Christ's Ascension and Enthronization; Ergo, it is principally meant of the execution of final Judgement, of such a Judgement as is to reverse or rectify whatsoever hath been wrongfully done or adjudged by the most potent Monarches or supreme Tribunals of the earth: So it is expressly foretold, Dan. 2. 44, 45. That this Kingdom, whereof the Son of Man did take possession, should destroy or break in pieces the Babylonian, the Persian, the Macedonian, and the Roman Monarchy, with all their appurtenances and attendances, or relics: And in the days of these Kings shall the God of Heaven set up a Kingdom, which shall never be destroyed, and the Kingdom shall not be left to other people, but it shall break in pieces and consume all these Kingdoms, and it shall stand for ever: Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it broke in pieces the Iron, the brass, the clay, the silver and gold; the great God hath made known to the King what shall come to pass hereafter, and the dream is certain, and the interpretation thereof sure.  
To omit all Question, how Christ's Kingdom here foretold, being not erected till the Roman Monarchy was at the height, should destroy the Babylonian, the Persian, or the Macedonian Monarchy, all which three were in the wane before the Roman was Crescent; Certain it is, that the Roman Monarchy being at the height when Christ ascended, was to be destroyed by him, yet not destroyed at his Ascension. The Case than is clear, that the forementioned Prophecy of Daniel cannot be terminated by the time of our Saviour's Ascension, but is to be extended to all succeeding ages, yea after time shall be no more. If the Kingdom, whereof Christ at his Ascension took possession, be for duration everlasting, for power most Sovereign; so absolute and independent, that all other Kingdoms which have been, are, or shall be, depend on it, and are responsible to it; the execution of all Judgement, whether past or to come, whether temporal or eternal, must either be ratified or reversed, or immediately awarded by This everlasting King.  
Polanus himself, (the principal Author or Abettor of the former Opinion, 
Polanus his restriction of Dan. 7. 13. to Christ's Ascension.  viz. That the place of Dan. 7. 13. is not literally meant of Christ's coming to Judgement) grants, That the Kingdom, whereof Christ at his Ascension took possession, shall be consummate in the life to come, and not before; And in granting thus much, he is concluded to grant withal, that the former places are principally or consummatly meant of Christ's coming to judge the World, and to translate the Kingdom of God begun here on earth, into the Heaven of Heavens; in which, so translated, all shall be Kings, all shall be Judges, all shall be perpetual Laws unto themselves; there shall be no place for after Judgement, especially for any sentence of condemnation.  
9 To let the former misinterpretation of the Prophet Daniel pass as a private error, or oversight rather, which wants the general consent, as well of the Roman Church, as of the Reformed; it is now (God be praised) on all hands agreed on, and acknowledged by the best learned of both Churches, that many places of the Old Testament are literally and truly meant both of Christ's first coming in humility to be judged of men, and of his second coming in glory 
One Prophecy may in the literal sense have two verifications; yea, contrary senses, lib. 7. cap. 17.  to give judgement upon the world: And not of these two Periods of times only, but of all the times intermediate or interjacent: Howbeit, of these times only Inchoatiuè; consummately, finally, or punctually of the life to come, which takes beginning from the last judgement. That this place of Dan. 7. is Inchoatiuè meant of Christ's first coming; that is, that it first began literally to be verified then, but shall not be consummated or fulfilled until the last Judgement, or in the life to come, is acknowledged and well observed by a late learned Jesuit: And this Interpretation being proffered by a man of that profession, I entertain the rather, because it affords us a facile and commodious interpretation of all or most of those places (whether in the Old Testament or in the New) which the Romish Church, the jesuits in special insist upon, for the glorious Prerogatives of the visible Church, and of the visible Roman Church above all Churches visible.  
How many instances soever or places they bring, whether general for the visible or militant Church, or for the glory of the Roman Church in special; this One Answer will give satisfaction to all: They are meant of the visible or militant Church Inchoatiuè, but of the Church triumphant, Consummatiuè: 
An answer to all Texts b●ought for the Rome Churches great Glory; by distinction, Inchoatiuè and Completiuè. See chap. 12. §. 8.  They are meant of the visible or militant Church indefinitely; that is, some particular members of the visible Church, have undoubted pledges or earnests of those glorious promises in this life, which notwithstanding shall not be either universally, punctually, or solidly accomplished, save only in the members of the Church triumphant.  
Christ's Church (whether we consider it as militant or triumphant) is an essential or integral part of his Kingdom; and as his Kingdom, so his Church, hath its first plantation or beginning here on earth: Both have a right or interest in the glorious promises made to the Church universal; neither Church nor Kingdom here on earth can have entire possession of the blessings or prerogatives promised, until it be given them by the Great King at the day of Final Judgement. Of this rank is that prophecy, Jer. 31. 34. And they shall teach no more every man his neighbour, and every man his brother, saying, know the Lord; for they shall all know me from the least of them unto the greatest of 
An Exposition of Jerem. 31. 34.  them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more. This Place (no man denies) was literally verified in the Effusion of the Holy Ghost upon our Saviour's Ascension; But shall not be punctually and solidly fulfilled until the day of Judgement be passed: Then the true members of Christ's Church shall neither need Tradition, nor the written Word, they shall be all immediately taught of God, and have his Laws most perfectly and indeliblely written in their hearts. The gates of hell shall not, then, in any wise prevail against them, not so far as to annoy their bodies or interrupt their peace and happiness. Of this entire happiness and perfection, the Church Militant had a pledge or earnest in the effusion of the Holy Ghost, and all that be true Members of Christ's Church, have a superficial draught or picture of this entire happiness in their hearts. But Christ at his Ascension was so far from annulling the use of preaching, or teaching one another, that, as the Apostle tells us, Eph. 4. 11, 12, 13. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, (more extraordinary, than any had been during the time of the Law) for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come in the unity of faith, etc.  
10. Thus to interpret the prophecies of the Old Testament concerning the Church indefinitely taken, can be no Paradox, seeing the predictions of our Saviour himself concerning his Kingdom must of necessity be thus interpreted; witness that Prediction (to omit others) Matth. 16. 27, 28. The Son of man shall come in the Glory of his Father with his Angels, and then he shall reward every man according to his works. Verily I say unto you, there be some standing here, that shall not taste of death till they see the Son of Man coming in his Kingdom.  
The later part of this Prediction, or the Experiment answering unto it, was exemplified in Peter, james and John, within seven days after: For these Three were Spectators of his Transfiguration in the Mount; And his transfiguration was but a representation or exemplification of that glory wherein he shall appear in the day of Judgement, when he shall give these Apostles, and all that shall obey his precepts, full possession of the Kingdom of God prepared for them. But albeit these three Apostles had not only their eyes, but their ears true witnesses of his glory, as of the glory of the only begotten Son of God (for so it is said, Matth. 17. 2. His face did shine as the Sun, and his raiment was white as the light; and ver. 5. A bright cloud over shadowed them, and behold a voice out of the cloud, which said, This is my wellbeloved Son, in whom I am well-pleased, hear him:) Yet miserable men had they been for all this, if their hopes or expectations had been terminated or accomplished with this transient glorious spectacle or voice: Both the voice and the spectacle were but earnests or pledges of that everlasting joy or happiness, which they were to expect in the perpetual fruition of the like sights or sounds in the life to come.  
Of this sort or rank is that Prophecy of Esay 2. 4. And he shall judge among the Nations, and shall rebuke many people; and they shall beat their swords into Ploughshares, and their spears into pruning-hooks: Nation shall not lift up sword against Nation, neither shall they learn War any more. There was at the birth of this great Judge, a glimpse exhibited of this Universal Peace, which shall not be universally established before the last and final Judgement: All the Nations of the Earth were quiet and free from any noise of War when he came first into the World: For Janus his Temple was then shut; And after he shall be revealed again unto the World from Heaven, there shall be neither Death, nor Famine, nor the Sword. Howbeit, even the dearest of his Saints, which have lived since his first Birth, were to endure a perpetual War in their Pilgrimage here on earth; and the end of their War is to make them capable of this everlasting peace.  
11. Another Prediction of his coming to Judgement there is, which must be interpreted according to the former Rule; that is, Inchoatiuè, or in part 
Mal. 3. 2. meant Inchoatiuè of Christ's first coming, Completiuè of his second.  of his first coming to visit us in humility, and to instruct the World; but Completiuè, or fully, of his second coming to Judge the World, Mal. 3. 2, 3. But who may abide the day of his coming? and who shall stand when he appeareth? For he is like a refiners fire, and like fullers soap: And he shall sit as a refiner or purifier of silver, and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.  
So certain and so general is the former Rule of interpretation, that not this prediction of Malachi's only, and the like of other Prophets; but the fulfilling of them related by the Evangelists, cannot rightly be interpreted without the help of this Rule: For Instance, to lay this Rule unto St. John Baptists speech, Matth. 3. 10, 11, 12. Now also the axe is laid unto the root of the tree: Therefore every tree which bringeth forth not good fruit, shall be hewn down and cast into the fire: I indeed Baptise you with water unto repentance; but he that cometh after me, is mightier than I, whose shoes I am not worthy to bear, he shall Baptise you with the holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the Garner: But will burn up the chaff with unquenchable fire. This Prediction cannot be exactly fulfilled until the Final Sentence be given and put in execution: And yet within 43 years after his Baptism by John, there was a manifest and lively representation exhibited to the World of his second coming unto Judgement; and this representation was exhibited upon the Nation of the Jews: The full accomplishment whereof shall at his second 
By first coming, he means His coming to judge and punish the Jews: The coming spoken of John 21. 22.  coming (and not before) be universally and exactly accomplished in all Nations, and Languages, and People: Wherein then doth this representation of Final Judgement, which at his first coming was exhibited in the Jewish Nation, punctually consist? In this especially. There was such a notorious and manifest Crisis or distinction between the Elect and Reprobate of the Jewish Nation, or seed of Abraham at his first coming, as in no Nation or People had been experienced before, nor shall be experienced in any before the day of Final Judgement, in which, this distinction of Elect and Reprobates 
Such a discrimination of Elect and Reprobate, as was then, may not be looked for till Doomsday.  shall not be only universally manifested, but solemnly declared in respect of all mankind: Every Son of Adam shall in that day be irrevocably marshaled or ranked, either amongst the absolute Reprobates, or absolute Elect: In the one or other rank of which estates, neither all nor most of every Nation or Church are at all points of time in the Interim to be accounted, no not in respect of Gods Eternal Decree: Nor may the Verdicts or Aphorisms, 
See Book 10. chap. 37, 38.  whether of our Saviour himself, or of his Apostles after his death, concerning Election or Reprobation, be extended to other times or Nations in the same measure or Tenor, wherein they were verified and experienced in the Nation of the Jews, at, or upon our Saviors first coming. Thus far to extend them in respect of all Times or Nations were to transgress the Analogy of Faith, or received Rules of Interpreting Scriptures; and to dissolve the sweet and pleasant Harmony between the Law and the Gospel, or between the Evangelists and the Prophets.  
And thus far of the second Point; in handling whereof, divers passages have intruded themselves, which are not impertinent to the third Point.   

CHAP. XII. Of the manner of Christ's coming to Judgement, which was the third General proposed in the ninth Chapter.  
1. IT is said in the former Prophecy of Daniel, chap. 7. ver. 13. that One like the Son of Man came in the clouds of Heaven unto the Ancient of days. The literal fulfilling of this Prophetical vision is recorded, Acts 1. 9 And 
Dan. 7. 13. fulfilled. Acts 1. 9  when he (to wit Christ the Son of Man) had spoken these things, whilst they beheld, He was taken up, and a cloud received him out of their sight: But whither he was carried in the Cloud which received him, they could not distinctly see: Their bodily eyes could not see so much by day, as had been revealed to Daniel in vision by night: But admit that this cloud did carry him into the presence of the Ancient of days, or of God his Father; What is this manner of his going into Heaven, unto the manner of his coming to Judge the Earth, which is The Point in hand? Certainly much! for so the Angels, ver. 11. admonished his Disciples, which steadfastly beheld the Manner of his Ascension: Ye men of Galilee, why stand ye gazing up into Heaven? This same Jesus, which is taken from you into Heaven, shall so come in like manner, as you have seen him go into Heaven: But shall the manner of his coming to Judge the World, be in every point like unto the manner of his ascending into Heaven? No! then it should not be so terrible, as we believe it shall be. The chief parts then of this similitude are these Two. 
The manner of Christ's going up to Heaven, showed the manner of his coming to Judge the Earth.   
The First, As he did locally and visibly go into Heaven, so he shall locally and visibly come to judge the earth.  
The second, As he was received into Heaven in a cloud, so he shall come to Judge the World (as he himself foretold the High Priest, and his Complices, Matthew 26. 64.) in the clouds of heaven.  
The literal meaning of both places, and the intent and purpose, as well of the Angels, as of our Saviour in this prediction, infers, That this Son of man, whom they now beheld with bodily eyes, was that very God, whose glorious kingdom and reign the Psalmist describes, Psal. 104. 3. Who layeth the beams of his chambers in the waters, who maketh the clouds his chariots, who walketh upon the wings of the wind. Who maketh his Angel's Spirits (or the Spirits his Angels) his Ministers a flame of fire. So they will appear when they attend him Coming to Judgement, which will be in flaming Fire.  
In all the manifestations of Christ to be the Son of God, The Cloud is still a Witness.  
First, In his Transfiguration upon the Mount. A Cloud did overshadow him; and out of the Cloud this testimony was given him by God the Father, Matth. 17. 5. this is my beloved Son in whom I am well pleased; hear him.  
2. Whilst he ascends to God his Father, Acts 1. 9 A Cloud receives him.  
And 3. When he shall come from heaven, or from his Father's presence, to judge the earth, he shall have a Cloud for his Canopy.  
For more particular Description of the Manner of his Coming, the next Point is; From what place he shall come? Now it is expressly said in our Creed [That Christ Jesus our Lord, who was conceived by the holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried, descended into hell, who the third day rose again from 
The Place or Term from which Christ shall come to Judgement.  the dead, ascended into heaven, and there sitteth at the right hand of God, shall thence come to Judge the quick and the dead.] But this word [Thence] is of ambiguous Reference. It may be referred in general either to the Heavens, into which he ascended, or unto the Right hand of God, or unto both. Certain it is, that he shall come from Heaven as visibly and locally, as he ascended thither. Yet whether he shall come from the Right hand of God, is questionable, but not by us determinable, unless it be determined already in the first Chapter of this Book, what is literally meant by The Right hand of God, either in the Creed or in those places of the New Testament, out of which This Article is taken. If Christ's Body (as Lutherans did contend, chapt. 3. § 6.) be every where; or, if by the Right hand of God only the Power of God be literally meant, as many other Protestant Writers take as granted, or leave unquestioned; then Christ cannot be said to come from the Right hand of God; for it is impossible that Christ should come, or that there should be any true motion from that, which is every where. Neither can it be said, nor may it so much as be imagined, that Christ should depart from the Power of God, which (wheresoever he be as man) doth accompany and guard him. But if by the Right hand of God, at which Christ sitteth, be literally meant A visible and glorious Throne, than Christ may be said as truly and locally to come from thence, as from heaven, to judge the Quick and the dead. At least His Throne may remove with him. Now that by the Right hand of God, at which Christ sitteth, A Visible or local Throne is meant, I will at this time add only one Testimony unto the rest heretofore avouched in the handling of that Article, which is more literally concludent then all the rest; and it is Heb. 12. 2. He endured the Cross, despising the shame, and is set down at the right hand of the Throne of God. Not at the right hand of his own Throne, but at the right hand of the Throne of God the Father.  
2. For perfecting this Map or Survey of Christ's coming to Judgement already begun; would it not be as pertinent to know The Place, unto which he shall come, as the Place whence he comes? By the Rules of Art or method, this last Question would be more pertinent than the former. But seeing 
To what Place Christ (probably) shall come.  the Scriptures are not in this Point so express and punctual as in the former, we may not so peremptorily determine it, or so curiously search into it. This is certain, That Christ after his descending from heaven, shall have his Throne or Seat of Judgement placed between the heaven and the earth in the air over-shadowed with clouds; But over what part of the earth his throne shall be thus placed is uncertain or conjectural; at the most but probable  
Many notwithstanding, as well Ancient as Modern, are of Opinion, That the Throne or Seat of judgement shall be placed over the Mount of Olives, from which Christ did ascend; and This (for aught we have to say against it) may be A Third Branch of the forementioned similitude betwixt the manner of Christ's ascending up into heaven, and of his Coming to Judgement; that is, As he was received in a cloud into heaven over Mount Olivet, so he shall descend in the clouds of heaven, to Judge the world in the same place. But the Testimony of Scripture, which gives the best Ground of probability, and a Tincture at least of moral certainty to the former opinion or conjecture, is that of Zach. cap. 14. ver. 3, 4. Then shall the Lord go forth, and fight against those Nations (to wit all those Nations, which have been gathered in 
See Book 9 Chap. 43.  battle against jerusalem, and these in the verse precedent were all Nations) as when he fought in the day of battle. And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the East, and the Mount of Olives shall cleave in the midst thereof toward the East and toward the West, and there shall be a very great Valley, and half of the Mountain shall remove toward the North, and half of it toward the South, etc. This place, albeit (perhaps) in part it were verified in the destruction of jerusalem, yet may it be also literally meant of the Last General Judgement, in which the rest of the prophecy following shall punctually and exactly be fulfilled.  
3. But to leave these Circumstances of Place, from which, and unto which Christ shall come, and utterly to omit the Circumstance of Time, which is more uncertain. The most useful branch of the Third General Point proposed, is to know or apprehend the Terrible manner of his Coming. Knowing therefore the terror of the Lord (saith our Apostle, 2 Cor. 5. 11.) we persuade men. His Speech is very Emphatical and Significant; an Aphorism of Life, unto whose Truth every experienced Physician of the soul will easily subscribe. For but a few men there be (especially in these later times, and these must be more than Men; in some good measure Christian Men) whom we can hope to persuade unto Godliness by the Love of God in Christ our Lord; Albeit we should spend our brains in drawing the picture or proportion of the Love exhibited in Christ, or give lustre or colour to the proportion drawn by the Evangelists, with our own blood. But by the Terror of the Lord, or by deciphering of that last and dreadful day, we shall perhaps persuade some men to become Christians, as well in heart as in profession, by taking Christ's Death and their own Lives into serious consideration.  
Now of Terror or dread there be Two Corporeal Senses more apprehensive 
Two Senses chiefly apt to receive the impressions of Terror.  than the rest, which are apt rather to suffer or feel, then to Dread the evils, which befall them; The Two In-lets by which Dread or terror enters into the soul of man, are the Eye and the Ear. All the Terrors of that last day may be reduced to these Two Heads: To the strange and unusual Sights, which shall then be seen, and unto the strange and unusual Sounds or Voices, 
Terrors of Sounds, and Terrors of Sights.  which shall then be heard. If we would search the Sacred Records from the Fall of our first Parents until our restauration was accomplished by Christ, or until the Sacred Canon was complete, The notifications or apprehensions of Gods extraordinary presence, whether they were made by voice, or spectacle unusual, have been fearful and terrible to flesh and blood; though much better acquainted with God's Presence than we are.  
When our first Parents heard but the Voice of the Lord God walk in the garden, in the cool of the day, they hid themselves from his presence amongst the trees of the Garden, Gen. 3. 8, 10. When Gideon (Judg. 6. 22.) perceived that he which had spoken unto him (albeit he had spoken nothing but words of comfort and encouragement) was the Angel of the Lord, Gideon said, Alas O Lord God, because I have seen an Angel of the Lord face to face. The issue of his fear was Death, which happily he conceived from God's word to Moses, Exod. 33. 20. Thou canst not see my face, for there shall no man see me, and live. But to assure Gideon, that he was not comprised under that universal sentence of Death denounced, by God himself, to all that shall see him face to face, the Lord saith unto him, ver. 23, 24. Peace be unto thee; fear not; thou shalt not die; and Gideon (for further ratification of this Privilege or dispensation) built an altar unto the Lord, and called it Jehovah Shalom, that is, the Lord send peace; or the Lord will be a Lord of peace unto his servants. Yet could not this assurance, made by the Lord himself unto Gideon, exempt his Successors from the like or greater fear upon notice of God's extraordinary presence. For so Manoah (Samsons father) after long Conference with the Lord, after he knew that it was an Angel of the Lord, which had brought the Message to him of Samsons birth, said unto his Wife, Judg. 13. 22. We shall surely die, because we have seen God. But his Wife said unto him, if the Lord were pleased to kill us, he would not have received a burnt offering, and a meat offering at our hands; neither would he have showed us all these things, neither would he at this time have told us such things, as these, ver. 23. So then God's extraordinary presence is terrible even to his servants, to flesh and blood without exception, though in the issue it will prove comfortable to such as truly fear him, and faithfully rely upon his promises. St. Peter long after this time was a man less conscious of many grievous sins, than most of us alive this day are, yet not upon any sight or spectacle of God's Extraordinary Presence; but only upon an instinct or secret apprehension of his Peculiar Presence in Christ as man, notified unto him by the miraculous draught of fishes, which he took by his direction and command, cries out; Lord depart from me: for I am a sinful man, Luke 5. 8. And St. Paul before his conversion fell to the earth upon a sudden glimpse or representation of that glorious light, wherein Christ shall appear at the last day, Acts 9 3, 4. And after he had heard A Voice saying unto him (though in no extraordinary manner for terror) Saul, Saul, why persecutest thou me? He trembling and astonished at the name of Jesus, said, Lord, what wilt thou have me to do? ver. 6. No marvel if St. Paul, being conscious of persecution intended by him against Christ's Church, and having by Fact and Resolution declared himself to be Christ's Enemy, were thus affrighted at the Sight and Voice; when as St. Peter, St. James and St. John, after long and peculiar familiarity with Christ, and after many gracious promises made unto them of God's special protection over them, were thrown down to the earth with a more placid and comfortable Voice, then that, which St. Paul heard. The Voice, which they heard out of the cloud, was this, This is my well beloved Son, in whom I am well pleased; hear ye him. And when they heard it (saith the text, Matth. 17. 6.) they fell on their faces, and were sore afraid; until Christ came and touched them, and said; arise and be not afraid. This strange dejection of these three great Apostles at so mild and gentle a Voice, yet a Voice uttered from the extraordinary presence of God, gives us a Remarkable Document or grounded Observation of the truth of that saying of St. Paul, 1 Cor. 15. 50. Now this I say brethren, that flesh and blood cannot inherit the Kingdom of God, neither doth corruption inherit incorruption. Christ had told these Three, Matth. 16. 28. that they should see, not God, but the Son of man coming in his Kingdom. Peter had a desire to have inherited that joy, wherewith his heart was ravished at the sight of our Saviour's Transfiguration, which (as you heard before) was but a representation of his coming in glory to Judge the world; and out of this desire he said, Lord, it is good for us to be here: if thou wilt, let us make here three Tabernacles; one for Thee, one for Moses, and one for Elias. Yet as soon as he heard the Voice, the Antipathy between sinful flesh, and the fruition of God's presence (or the inheritance of that Kingdom of Christ, which was then represented) begun to show itself. And what shall We do then, which are conscious of more grievous sins, than St. Peter, S. james, or S. John, then were? unto whom both the Spectacle of Christ's glorious presence, and the Voice or Sound, which in that day shall be heard from heaven, will be far more terrible than any manifestation of God's presence, whether made by Voice or Sight unto our First Parents, unto Gideon, unto Manoah, or unto any of his Apostles recorded in Scripture.  
4. Let us now take a view of such representations or descriptions of the 
A view of the terrible Spectacles and Sounds preceding Doomsday.  Terrible Spectacles, which shall be seen, and of the Terrible Voices or sounds, which in that last day shall be heard, as God's Prophets or Evangelists have framed to us.  
These representations are of Two Sorts, either Charactered out unto us in mere Words, or in Matters of Fact historically related.  
To begin with the Terrible Spectacles, which shall appear before the last day, or at the least before the Process or Judgement begin. These are most punctually expressed by the Prophet Joel, Cap. 2. 30, 31. And I will show wonders in the heavens, and in the earth, blood, and fire, and pillars of smoke, the Sun shall be turned into darkness, and the Moon into blood, before the great and terrible 
See Book 1. Chap. 24.  day of the Lord come. And joel 3. 15, 16. The Sun and the Moon shall be darkened, and the Stars shall withdraw their shining. The Lord also shall roar out of Zion & utter his voice out of Jerusalem, & the heavens & the earth shall shake. The Terrors here foretold were really represented by the first desolation of judah, and destruction of Jerusalem by the Assyrians and Chaldeans, whose approach to execute God's Judgements upon that land and people was prophesied of, by this Prophet, in the beginning of this Second Chapter; yet so foretold by him, as the plagues there threatened might by Repentance have been prevented; So could not the Terrors foretold in the Second Prophecy; at least the Prophet expresseth no means for averting these fearful signs in the heavens and earth. This later prophecy is in particular exemplified by our Saviour; Matth. 24. 27, 29, 30. For as the lightning cometh out of the East, and shineth even unto the West; So shall also the coming of the Son of man be. Immediately after the tribulation of those days shall the Sun be darkened, and the Moon shall not give her light, and the Stars of heaven shall fall, and the Powers of the heavens shall be shaken. And then shall appear the sign of the Son of man in Heaven; and then shall all the Tribes of the Earth mourn, and they shall see the Son of man coming in the clouds of Heaven with power and great glory: Both the Prophecy of Joel, and this prediction of our Saviour were in part fulfilled, shortly after the destruction of Jerusalem by Titus, by the burning of the Mount Vesuvius in Campania, a Province of Italy; the 
See Book 1. chap. 24. §. 4, 5, etc.  manner and effects whereof, how fearful and terrible they were, not to Rome only or Italy, but to a great part of Africa, to Egypt, to Syria, and to Constantinople, with the Countries adjoining, and how consonant they were unto the Prophet Joels, and our Saviors Prediction, may be gathered from Dion, in his 66. and 68 Books; and from other Roman Heathenish Writers of those times: But however the world had a general warning of the last Judgement, in that fearful Spectacle, yet may we not deny that the like or more fearful Spectacles shall be again exhibited, upon, or immediately before our Savior's second coming.  
From St. Peter's Comments upon the forecited Prophecy of joel, Acts 2. 20. there ariseth A Question; The Prophet saith, as the Hebrew word imports, that these signs should be exhibited before the great and Terrible day of the Lord. St. Peter saith, They shall be exhibited before the great and Conspicuous, or notable day of the Lord: So indeed the 70 Interpreters, whose Translation St. Peter follows, renders the Hebrew [Hannora] not as the Latins do, horrendum, or tremendum, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Conspicuous: And the reason why they so render it, as some later Critics think, was because they took the Original word to be a Derivative, or Branch of the Hebrew word Raah, which signifies, To see; and so the Object of it should be only some visible apparition or matter of Sight; whereas the later and more accurate Hebricians, take the same Hebrew word to be a Branch of the root Jarah, which signifieth to Fear, or Dread; and for this reason render it not the visible or conspicuous day, but the terrible day of the Lord. But there is no necessity of conceiving any error, either in the 70 Interpreters concerning the derivation of the Hebrew word [Hannora] or of any alteration of Rules (concerning the right derivation of words) between the Ancient and Modern Hebricians: For the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which our English renders, Notable, or Conspicuous, is, as Grammarians say, Mediae significationis; that is, General, to any strange or uncouth apparitions in the Heavens; whether they be apparitions of Horror and Dread, or only of Lightsomness, or good hope: Every man prayed, saith the Author of the second of Maccabees, chap. 5. 4. that the apparition might turn to good: Yet was the Apparition then exhibited Prodigious and fearful.  
5. But the most lively representation of the last Judgement, as well for 
The terrors on mount Sinai, Types of the Terrors of Doomsday.  matter of Fearful Spectacle, as for matter of Terrible Sound, was exhibited immediately by God himself, at the promulgation of the Law upon Mount Sinai: And it came to pass on the third day in the morning, that there were thunders, and lightnings, and a thick cloud upon the mount, and the voice of the Trumpet exceeding loud, so that all the people that were in the camp trembled: And Moses brought forth the people out of the camp to meet with God, and they stood at the nether part of the mount: And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire; and the smoke thereof ascended as the smoke of a Furnace, and the whole Mount quaked greatly, Exod. 19 16, 17, 18. Our Apostle, Heb. 12. 21. addeth (which is not in the Old Testament expressed) So terrible was the Sight, that Moses said, I exceedingly fear and quake: And if Moses the Man of God did so exceedingly quake at this Sight, Who shall be able to stand without trembling and quaking at the like?  
But shall Christ's appearance at the last day be like to this fearful Sight at the giving of the Law? Yes, and a great deal more terrible. What Comfort then doth the Gospel of Christ afford us Christians more, than Moses his Law did the Israelites? The Law being given in this Terrible manner, did Prognosticate or portend their fearful end which should adhere unto it, or seck salvation by it without the intercession of a Mediator, who was to be the Author and Fountain of a better message, and more gladsome tidings from Heaven to all such as shall seek Redemption by him, or Absolution from the curse of the Law.  
This is the Prerogative of the Gospel, as it stands in opposition to the Law, and this Prerogative is prosecuted at large by our Apostle in that Chapter, Hebr. 12. But the benefit of this Prerogative is not absolutely Universal, but Conditional. It extends only to such as shall show better obedience unto Christ and to his Gospel, than most of the Israelites did to Moses and to his Law: To such as contemn or disobey the Gospel, Christ shall appear a more dreadful and terrible Judge in the last day, than he appeared unto Israel in Mount Sinai: This point of Doctrine is fully prosecuted by our Apostle, Heb. 12. 25, 26, 27. See that ye refuse not him that speaketh; for if they escaped not, who refused him that spoke on the earth, much more shall not we escape, if we turn away from him, that speaketh from heaven; whose voice then did shake the earth; but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven: And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that these things which cannot be shaken, may remain: God (as a learned Father observes) did call his people at the giving of the Law unto the mountain then burning with fire, to testify unto the world what our Apostle saith in the conclusion of chap. 12. That he is a consuming fire unto the obstinate Transgressor's of his Laws; and that fire and smoke, that burning, blackness, darkness, and tempest, shall be the everlasting portion of all such, as shall not be found in Christ at the day of Judgement, nor then absolved by him from the curse of the Law.  
6. The Point which I would commend to the Reader's more special consideration, 
A special Observable, It was Christ that shook the earth at the giving of the Law.  out of the 26. verse of this Chapter, is, That it was the voice of Jesus Christ the Mediator of the New Covenant, which did shake the earth at the giving of the Law: The Apostle takes it as granted from the Common Rule of Interpretation, well known in those times, that the shaking of the Earth then, was an Emblem or token of the mutability of the Law, and of the unstability of the Earth or visible World itself. The Earth being then subject to shaking or motion, did thereby testify itself to be obnoxious unto ruin and destruction: And in that (after this terrible commotion of the Earth at the giving of the Law, when the Mountains, as the Psalmist speaks, Psal. 114. 4. skipped like rams, and the little hills like young sheep) God again, by the Prophet Haggai, chap. 2. ver. 6. denounceth, That yet once more he would suddenly shake the heavens, and the earth, and the sea, and the dry land: This intimates unto us, that the second commotion of the Heavens, and of the Earth (which was to be once, and no more) should finally accomplish that which was foreshadowed or represented by the former commotion of the earth at the giving of the Law: This second commotion shall bring the Heaven and Earth to ruin, and put an end to all things mutable; or (as our Apostle speaks) it includes the removing of those things that can be shaken, that those things which cannot be shaken may remain; that is, that there may be a world everlasting: That which the Prophet Haggai intimates more darkly, the Prophet Esay had expressed more plainly, chap, 34. ver. 4. And all the host of Heaven shall be dissolved, and the heavens shall be rolled together as a scroul, and all their host shall fall down, as the leaf falleth from the Vine, and as a falling fig from a figtree.  
The same vision was more lively and clearly made unto St. John, Rev. 6. 12, 13, 14. And I beheld when he had opened the sixth Seal, and lo there was a great earthquake, and the Sun became black as sackcloth of hair, and the Moon became as blood: And the Stars of Heaven fell unto the earth, even as a figtree casteth her untimely figs, when she is shaken of a mighty wind: And the heaven departed as a scroul, when it is rolled together, and every mountain and Island were moved out of their places.  
7. But that which shall add life and spirit to all these, is, The terrible 
The dreadful sounds that will be heard at Doomsday.  Voice or sound, which shall then be heard, summoning all flesh to appear before the judgement seat of Christ: As it was the Voice of Christ, which did shake the earth at the giving of the Law; so shall the Voice of Christ (but a Voice more terrible than That) produce this terrible commotion here mentioned, in the Heavens and in the earth: For as St. Paul instructs us, 1 Cor. 15. 52. The trumpet shall sound, and the dead shall be raised, etc. And again, 1 Thess. 4. 16. The Lord himself shall descend from Heaven in a shout, with the voice of the Archangel, and with the trump of God, and the dead in Christ shall rise first. The Terror of this Voice to such as sleep not in Christ, may be gathered from the power or efficacy of it, which is more fully expressed by St. John, Rev. 20. 13. The sea gave up the dead which were in it, and death and hell delivered up the dead which were in them, and they were judged every man according to their works: This universal efficacy of his Voice is expressed by our Saviour, john 5. 28, 29. The hour is coming, in which all that are in the grave, shall hear his voice, and shall come forth; they that have done good unto the resurrection of life; they that have done evil, unto the resurrection of damnation.  
Some late Historians and Astronomers, relate a natural Eclipse of the 
Clavius.  Sun so terrible in Spain, that the Crows, and other Fowls of the air, seeking as it seems to fly from it, were so affrighted with the sudden increase of darkness about midday, that they fell down to the earth in a deadly astonishment: What tongue then can express the Dread and Horror, which the 
Another Author tells, that the Birds fell to the earth upon a great shout given by a multitude in an Army, or at some great solemnity.  terrible apparitions at that day shall produce in all such as have lived and died in incredulity or security of the Judgement which shall follow them; in all on whom that day shall come, as suddenly (without any better observation or preparation for it) as the forementioned Eclipse of the Sun did upon the reasonless Fowls of the air? Or if you desire a further a description of the Terror, which shall then fall upon the Inhabitants of the earth, even upon the most intrepid and undaunted, in respect of any ordinary Terrors; then take it from St. john, Rev. 6. 15, 16. And the Kings of the earth, and the great men, and the rich men, and the chief Captains, and the mighty men, and every bondman, and every freeman, hid themselves in the dens, and in the Rocks of the mountains; and said to the mountains, and to the rocks, fall on us, and hide us,—.  
Thus much was distinctly likewise foretell, and Prophetically set forth by the Prophet Esay, chap. 2. 11, etc. That neither St. John's words, nor the Prophet Esays are Hyperbolical, but are Literally meant by them, and really and punctually to be fulfilled, is clear from our Saviors Interpretation of the Prophet Esay, and the like passages of other Prophets, at his going to the Cross, Luke 23. 30, 31. Then shall they begin to say to the mountains, fall on us; and to the hills, cover us; for if they do these things in a green tree, what shall be done in a dry? Howbeit, this terror shall not merely proceed from these Terrible Spectacles and Sounds which shall be Antecedent to the Final Judgement, but from the Sight of Christ placed in his seat of Judicature. So St. john (in the forecited place, Rev. 6. 16.) tells us, That the Affrightment and dread that seized upon the great men of the Earth did arise from seeing the face of him that sat upon the Throne, and from the wrath of the Lamb.  
8. Having thus shown the Terrors antecedent to the Process, we go on to 
The Process of the final Judgement.  the Process itself. That takes beginning from the Manner of Christ's Coming and approach; or from His Appearance, as he shall sit in Judgement. He shall come from Heaven, or from the Right hand of the Throne of God, where he now sitteth, to execute Judgement, in the open air, or in that region wherein the clouds have their Rake. The Manner of his Progress or approach shall be Swift; and, as before hath been intimated, to our apprehension Violent. For at his coming to Judgement, and not before, shall the Prophet Esay's Prayer or Wish be accomplished; Oh that thou wouldst rend the heavens, that thou wouldst come down, that the mountains might flow down at thy presence. As when the melting fire burneth, the fire causeth the waters to boil; to make thy name known to thy adversaries, that the nations may tremble at thy presence: When thou didst terrible things, which we looked not for, thou camest down, the mountains flowed down at thy presence, Esay, 64. 1, 2, 3. But because St. John intimates (in the forecited place) that the chief cause of Terror, was the sight of him that sat upon the Throne; we shall first consider, how his Throne or Presence is described in the Old Testament: Secondly, how these Descriptions or Representations are deciphered or charactered out unto us (by more than parallels) in the New.  
Now all the Prophecies or Predictions, which to this purpose can be produced, 
Of this Rule, see chap. 11. §. 9  must all be interpreted by the Rule heretofore given; that is, However they may be literally meant or verified of some former times or events, yet they are verified or meant of them Inchoatiuè only: They are not, they cannot be Completiuè applied to any other time or times, besides the day of Final Judgement, or the world to come, which shall ensue upon it: The terror of his Throne, and of him that sitteth thereon, is described, Dan. 7. 9, 10. I beheld till the Thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like pure wool; his Throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him, thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the Judgement was set, and the Books were opened.  
The Fiery Wheels are Emblems of his sudden approach, or of the swiftness of his Judgements to overtake his Enemies: Though the Vision was new and uncouth, yet the Branches of the things seen or revealed unto Daniel, were known before unto God's Prophets; His Seat or Throne was prepared of old; so faith the Psalmist, Psal. 9 4. Thou hast maintained my right and my cause, thou sattest in the Throne Judging right: And again, ver. 6, 7. O thou enemy, destruction is come to a perpetual end, and thou hast destroyed Cities, their memorial is perished with them: But the Lord shall endure for ever, he hath prepared his Throne for Judgement. [See Psal. 96: ver. 10. 13. And Psal. 98. ver. 8, 9] But Daniel saw more seats, and Thrones than one, albeit he mention (as perhaps he saw) none sitting in them: This, as one wittily commenteth upon this place of Daniel, is an Emblem of the Law, which was an Emptiness or vacuum in respect of the Gospel; and as all things else in the Law prefigured or forepainted, were solidly accomplished in the Gospel: So these Seats, which are here indefinitely represented unto us by Daniel, without any specification of their number, without intimation of any sitting on them, are pictured unto us by St. John, with 24. Elders sitting upon them, Rev. 4. 4. And round about the Throne were 24. seats, and upon the seats I saw 24. Elders sitting, and clothed in white raiment, and they had on their heads Crowns of Gold: Our Saviour had said unto his Apostles, Matth. 19 28. that They should sit upon twelve seats, judging the twelve Tribes of Israel. And twelve Heads of the Tribes of Israel, or the like number of Select Ones, who lived under the Old Testament, may make up the number of 24. That as all the Truths of both Testaments will consummately be fulfilled, so the Saints of Both may then be most perfectly united in the Church Triumphant.  
9 But to proceed to such other Representations as are to be found in the Scripture: This manner of Christ's coming to Judge the earth, or of his appearance in glory, was represented unto Moses and to the Israelites, Exod. 24. 10. 17. The sight of the glory of the Lord, was like devouring fire on the top of the mount, in the eyes of the children of Israel: And this fire had devoured them, if they had approached the mountain, or God's presence, without God's invitation: But Moses and Aaron, Nadab and Abihu, and 70. of the Elders of Israel went up, and saw the God of Israel, and there was under his feet as it were a paved work of a Saphir stone, and as it were the body of Heaven in its clearness: And upon the Nobles of the children of Israel he laid not his hand.  
This was a Peculiar Privilege or dispensation: Also they saw God, and did eat and drink; and in this they represented the state of the Elect; which, notwithstanding the terror of that last day, shall be invited by Christ, and be admitted to eat and drink with him in his Kingdom. But this dispensation during the time of the Law was not granted to all Israel, but to Moses and Aaron, Nadab and Abihu, and to the 70. Elders or Nobles of Israel only; unto all the rest, whom God did not vouchsafe to invite, the Spectacle, though seen afar off, was Terrible; so terrible that they durst not approach unto it. So shall the coming of the Son of Man be to all the kindreds of the earth, which have not harkened to his sweet and loving Invitations here on earth: All such as have neglected them, or make their appearance before him without a garment or habit in some sort suitable to the Marriage, unto which they have been invited, shall be everlastingly excluded and cast into utter darkness, where shall be nothing but weeping, and wailing, and gnashing of teeth: But the thread which I am now to follow, is the forementioned Prophecy, Dan. 7. v. 9  
10. Now, whether in the vision of the Ancient of days, God the Father were personally represented; or whether it were a representation of the Godhead or Divine Power only, as it is indivisibly in the Blessed Trinity, without any note of Personal difference; or whether at the last day there shall be any distinct representation of Christ's sitting at the right hand of the Father; or whether The Throne of the Son of God shall then only appear; are Questions which I will refer wholly to the Schools. It sufficeth us to believe and know, that the Father Judgeth no man, but hath committed all Judgement, especially this Final Judgement, to the Son; and that the SON OF MAN shall then appear in the Glory of his Godhead, in Glory equal to God the Father.  
What Manner of appearance this shall be, and how the world shall be affected with it, we are now to inquire so far as is fitting, taking the description of it from Gods written word. And haply, lest we should conceive of God the Father, as more ancient for days, than the Son, (which Transformation of the Divine Nature the pictures of the Blessed Trinity seen and allowed by the Roman Church, do naturally and inevitably suggest to the unlearned) St. John doth describe the Son of Man, or that glory wherein the Son of God and the Son of Man shall then appear, much what after the same manner, that Daniel had done the Ancient of days, Dan. 7. 9, 10. The description of the Son of God and of the Son of Man taken by St. John, is, Rev. 1. 13, 14, 15, 16. And I saw in the midst of the 7. Candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow, and his eyes were as a flame of fire. And his feet like unto fine brass, as if they burned in a furnace, and his voice as the sound of many waters. And he had in his right hand seven stars, and out of his mouth went a sharp two edged sword, and his countenance was as the Sun shineth in his strength.  
You have heard before out of the seventeenth of St. Matthew, that St. Peter, james and John, when they were spectators of his transfiguration, (which was but a representation of the Son of Man's coming in his kingdom) when they heard the voice out of the cloud, fell on their faces, and were sore afraid, until he came and touched them, and said, arise, be not afraid. This sight or vision of his glory, Apoc. 1. 17, 18. was more terrible than the Voice, which they then heard. When I saw him (saith St. John) I fell at his feet as dead, and he laid his right hand upon me, saying unto me, fear not, I am the first and the last, I am be that liveth, and was dead, and behold I am alive for evermore, Amen, and have the keys of hell and of death. The exercise of this 
Christ's Exercise of the power of the Keys, of Hell, and Death, not fully manifested till Doomsday.  great Power, and of the Keys shall not be fully manifested until his glorious appearance in Judgement. The like description of the Son of man in his Glory, we have, Apoc. 19 11, 12. And I saw heaven opened, and behold a white Horse, and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns. Now albeit in this verse Christ be called Faithful and True, as being the sole and full Accomplisher of our Belief in God's promises, yet these Titles are no way sufficient to express his dignity. To show us that his Glorious Majesty is altogether unexpressible by Man or Angel, it is expressly added by St. john in the next words, And he had A Name written, that no man knew, but he himself. And yet, ver. 13. it is said, His Name is called, The Word of God. This is not that Name which no man knew besides himself, for St. John knew him by this Name when he wrote his Gospel; and this is a Name, which doth more fitly, and more fully express the Majesty, Glory and Power, wherein he shall at the last day appear, than the former Attributes of Faithful and True, or any other Name that is given unto him in the Word of God: This contains all the rest. And they much disparage this Name, and much eclipse the dignity contained in it, who 
The great Excellencies of Christ's Name, The Word.  restrain it only unto his Fidelity in fulfilling or performing God's Word to his Elect, or to the execution of God's Judgements upon their Enemies; Though all this be included in it, as it followeth ver. 15. And out of his mouth goeth a sharp sword, that with it he should smite the Nations, and he shall rule them with a rod of Iron, and he treadeth the wine-press of the fierceness and wrath of Almighty God. And he hath on his vesture, and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.  
11. But both these Descriptions of St. john, you will say, are Emblematical, and not to be understood according to the Letter; at the least Christ shall not at the day of Judgement visibly appear in this Form and Habit, or with a sharp Sword in his mouth. The Real Power and Dignity, which is painted out unto us by this Emblem, is already exemplified, and shall be further 
The Real Dignity Emblemed in the Sharp Sword going out of Christ's mouth; is, Defender of his Church.  exemplified in Defending His Church in general, or advancing the estate of the forlorn Jewish Nation before that great and terrible day, wherein he shall set a Period to all wars and contentions, to all exercise of hostility against his Church.  
The Power of Christ here described by S. John (the exercise whereof is not yet accomplished, but shall, as some Interpreters think, be remarkably verified before the last day, in advancing the Jewish Nation, and executing vengeance upon their persecutors) was most divinely displayed by Moses in that his excellent Song, Deut. 32. 41, 42. and in particular represented in an Emblem or character, like to that which St. john saw: If I whet my glittering Sword, and my hand take hold of Judgement, I will render vengeance to mine enemies, and will reward them that hate me. I will make mine arrows drunk with blood (and my Sword shall devour flesh) and that with the blood of the slain and of the Captives, etc. But however this Prophecy may be remarkably verified in the calling of the Jews, yet the Majesty and Power, which is pictured out unto us in these Emblematical descriptions, whether made by Moses or St. John, shall not fully be accomplished or exemplified before the last day; At that Day, and not before, shall the full importance of his former Name be made known; then he shall manifest himself to be the OMNIPOTENT AND ETERNAL WORD.  
But is the importance of this Name, or Emblem by which the power of it is Emblazoned; to wit, his Sharp and Glittering Sword, any where literally expressed in the Apostles writings? It is most fully and most emphatically, Hebr. 4. 12, 13. Vivus est Sermo Dei, The word of God is quick and powerful, and sharper than any two edged Sword, etc. Yet is it questioned by some 
Whether S. John, and S. Paul, by The Word of God, mean our Lord Jesus Christ.  (whose names I conceal) whether, by The Word of God in that place, the Eternal Word himself be literally and directly meant; or whether St. Paul, by The Word of God, means the self same that St. john doth in his Gospel, ver. 1. In the beginning was the Word. And again, ver. 14. The Word was made flesh. It is a very weak Exception, which some, otherwise learned Interpreters of this Epistle, and powerful in the Word of God, have made unto the contrary. The strength of their Exception is this, Because the Author of that Epistle no where else enstiles the Son of God, The Word of God. But to this Exception the Answer is very easy: Because the Author of that Epistle had no where else the like occasion thus to enstile him. And the same exception, were it warrantable, might be taken against the literal meaning of St. john, or against the ordinary interpretation of the first verse of his Gospel; because St. john no where else, besides in the Two verses before mentioned, enstiles the Son of God by the same name; nor doth any other Evangelist besides St. john enstile him by this name at all. Now because this passage of St. Paul, Hebr. 4. is misinterpreted by divers, and not fully interpreted by any, that I have read, and yet, being rightly or more fully interpreted, will give best light unto the Manner of Christ's Process in Judgement, I cannot better bestow my pains and time then in the Explication of those words, Vivus est Sermo Dei, or vivum est verbum Dei: The Word of God is quick and powerful, etc.  
12. If by The Word of God in this place. The Son of God, God blessed for ever, be not literally and most directly meant; the full meaning of the Apostle must be restrained either to the Word of God written, or spoken by his Ambassadors. Now that the Word of God whether written or preached 
An Explication of Heb. 4. 12, 13.  (or Both written and preached) cannot be the direct and complete Subject of the Apostles Assertion in these two verses, the former Arguments or exceptions against this interpretation will clearly evince, if we retort them, Thus. Such glorious Attributes as are in these verses ascribed unto the Word of God, are no where else, either in this Epistle, or in the Old Testament, or in the New, attributed to the Word of God either as written or preached; no, not to it as preached by the Son of God himself; Therefore this place cannot be fully or completely meant of the Word of God either Written or Preached. No other besides the Son of God, can be the direct or principal Subject of the Literal and assertive sense in any proposition in these two verses contained. Yet do we not deny that both verses may in some Sort be literally meant of the Word Preached or Written, Pro modulo; that is, so far as the Word Written or Preached hath reference or Analogy to the Eternal Word, or to his Power here described. For the Son of God is seldom, if at all, enstiled The Word of God, without importance of some transcendent relation to the Word of God Written or Preached. And from this affinity, which the word Written or Uttered hath with the eternal and unutterable Word of God, the Word Written or Preached may have some share or portion, as it were by Reversion, in the Attributes here assigned unto The Word of God.  
But the complete Subject either of the First Proposition, The Word of God is lively; or of the second, The Word of God is powerful; or of the third, The 
The Word writ or preached, not only nor chiefly meant, Heb. 4. 12.  Word of God is sharper than any two edged Sword: the Word Written or Preached cannot be: Nothing can be besides God himself, or that Word which St. john saith, was in the beginning, in whom was Life, and whose life was the light of men.  
Nor are the peculiar and special Attributes of God any where in Scripture set forth in a more full and Majestic Character of words, then in these words of St. Paul.  
The propositions are in number seven or eight. The Subject of all the propositions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, THE WORD, is the same. And for this reason, if any of these Attributes be literally meant of the Son of God, or of the Son of God only Completiveè, all the rest must be completely meant of him. He only it is, Qui ●anti mensuram nominis implet, who rightly fills the Importance of this Title, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Word, in that place. Admit then the Word Written or Preached may truly be said to be quick and powerful, and in some sort, not more sharp, but more piercing, than any two edged Sword (for a Sword with one edge may be as sharp as a Sword with two edges, but not so piercing;) but admit the Word of God preached might be more piercing than any Sword, yet could it not properly be said to be a discerner of the thoughts and intents of the heart, or that there is no creature, which is not manifest unto it; nor can it possibly be imagined to be the Logical Subject of the two last Propositions: for the Apostle plainly speaks of a living person; Neither is there any creature, that is not manifest in HIS SIGHT, but all things are naked and open unto the eyes OF HIM, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as our English renders it, with whom we have to do; as Beza and Calvin had before better expressed it then Erasmus, who renders it, of whom we speak; or then the Vulgar Latin, adquem nobis est sermo; Of which Latin I know not how to make good English. But the Syriack of all most fully; All things are opened unto the eyes of him, to whom MEN must render an account. Every one that hears the Word preached must give an account of the Word which he hears; but this account we must not, we cannot give unto the Word preached, but unto him whose Words they are which we hear, or from Whom the Word preached must derive all the efficacy, force and power, which it hath.  
The full meaning of the Original, if any be disposed to have it fully rendered in the Original tongue, is as much as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cui à nobis reddenda est ratio, to whom we must render our final account; such is the usual importance of the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in matters civil, or of contract or covenant. So saith Athanasius in his Creed; at his coming to judge the quick and the dead, all men shall rise again with their bodies, and shall give ACCOUNT for their own works. And our Apostle supposeth, that this account must be given by every one, before he receive his doom for things done in his body, according to that he hath done, whether it be good or bad.  
13. So then all men must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must reddere rationem, render a final account of their own works; And we Christians in special, of the Word of God read or preached unto us; how far it hath fructified or miscarried in us. And this account, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we must render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Eternal Word or Son of God, by whom God made the world. But albeit St. Paul by the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Hebr. 4. mean the self same Person, or party, whom St. John doth in the first of his Gospel; yet may we hence discover a further Notion or imPortance of the same word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] as it is the peculiar Title of the Son of God, then was before (Book 7th, Chap. 26.) expressed in handling that Point [how the word was made flesh] or why the Son of God was called THE WORD.] The Reason was, not only because he was the Speaker of the Trinity, or the Declarer of Gods Will unto men, nor because he was the main Object of all God's word, whether revealed to Moses or the Prophets; but specially or most principally, for that he was the express Image of God the Father, or Verbum internum, the full expression of the Wisdom, Power and Majesty of the Father; And withal more than the Ideal Pattern, according to which all things were made. For though he be the full expression of the power and wisdom of his Father, as he is his only begotten Son from all eternity, yet are not all things, which are made by him, or can be made by him, a full expression of his power or wisdom. He was begotten, not made, by his Father, and therefore equal to him. The world was made by Him, not begotten, and therefore far inferior to him. He is a pattern, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all things, that are made; but a pattern that cannot be paralleled by them. As He was the pattern, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by whom the world was made, and so considered by St. john; So is He the pattern or exemplary Rule of all the Laws, which God hath given to man, whether written in their hearts, or in the Book of Grace, or of Nature; The Rule or pattern of all the Words which God hath spoken to men by his Apostles, by his Prophets, or by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Son himself. And, according to this Notion or importance of the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] he is, by St. Paul called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto whom all men must reddere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, render an account of their words, of their works, and of their thoughts: he being in all respects the most complete Rule or Exemplar by which all words, all works & thoughts, for which men are to make account, are to be valued or censured; the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or exact measure of all approbation or disprovement of the accounts to be made, or of the words, works, or thoughts, for which we are to render account. From this Notion or importance of the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] we may take a true Notion or scantling of the Attributes or Titles given to the Word of God by St. Paul, Heb. 4. and how well they consort with the Word Written or Preached, as it hath reference to this Eternal Word. The Word of God Written or Preached, although in itself it be more powerful than any two edged Sword; yet, as it is managed or wielded by us his weak Instruments, is but as a good sword in an Infant's hand; but though as uttered by us it doth not exercise its strength upon our hearers, yet doth it not utterly perish or lose its efficacy; but every Word spoken in his Name, though for the present it have no such success as we could wish, yet it is not altogether spoken in vain, it returns unto him whose Word it is; and in his mouth or presence the Word preached by us becomes like Scanderbegs Sword in Scanderbegs hand, and shall in the last day recover strength and force from the powerful appearance of this Eternal Word, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So that all the glorious Attributes given by St. Paul unto The Word of God, are primarily and principally true of the Eternal Word, yet secondarily and less principally of the Word preached with reference unto him.  
14. The Word preached is not altogether dead, but lively, & quick, & powerful in its operation; and shall at the last day be more piercing than any two edged sword, and divide between the spirit and the soul. A two edged sword may cut the bones, and divide the joints and the marrow, it may divide the soul from the body, or at least send the soul out of the body before the time by the course of nature allotted. But between the soul and the spirit no material sword can make division. The most piercing sword, though it hath (as the Original imports) two mouths to devour, yet eyes it hath none to distinguish between the parts which it divides; but cuts as it falls, or as it is direrected by the eyes and hands of him which wields it; But The Word of God, here principally meant, seeth all the particles, betwixt which it makes division; it is a discerner or Judge of the thoughts and intents of the heart, how secret soever they be, how inseparable soever they be from the soul or spirit; though our inward parts be covered with skin, with flesh and bones, yet are they naked and as it were anatomised (for so the Original imports) unto the eyes of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whom we are to render our account.  
In the first creation he was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the live Idea or pattern, unto whose Image men and Angels were created, and of whose Excellency the whole world, and all the creatures in it, are but scattered and broken expressions; but withal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the framer or maker of all things visible and invisible; for God the Father made all things by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without any instrumental help or service, after a more excellent and expedite manner, than (should we suppose, or could we imagine such a thing) any Architect, or skilful Artificer, that could be supposed able to frame or make a material building, or other work of his profession, without any manual labour, without any materials or instruments, besides the pattern or exemplar, which he conceives in his mind or imagination. In the dissolution of this world, or in the erection of the world to come, which shall take beginning from the day of our final accounts, the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Eternal Word of God, shall manifest himself to be, not only the live Idaea or pattern of God's moral or eternal Law, by which all mankind shall be judged, and our accounts either finally approved or disproved; but to be withal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; A Law endued with Life, with wisdom and power: Nor such a Law only, but a Living, Wise, Omnipotent judge. All these Attributes, or the things signified by them, with all the rest, that can be required in a Law, a Rule, or judge, are in Him undivided, and according to the infinity of perfection. Yet that we may the better conceive the infiniteness of his perfection, as Law and Judge, it will not be amiss to consider these Attributes severally, as they are found amongst us.  
15. Every good Law is a kind of silent Magistrate or Judge; and every good and perfect Judge or Magistrate is a speaking Law. So they ought to be. But these Two Perfections seldom meet in the Government of any well ordered Common-weal, or Church on earth. In some Nations the written Laws be tolerably good, or comparatively very good, but the Magistrates for the most part, either ignorant in the Laws, or unexperienced in applying their true intent and meaning to meet with every transgression; or so manacled with Golden Fetters, that they have no great list or dexterity to put what they know in execution In other places the Magistrates or Judges are learned and sincere laws to themselves, and fit Laws for others to be ruled by, were not their good purposes restrained or pinyoned by harsh and obsolete Laws, or not well consorting with the times wherein they live.  
This Jargon between wise and wholesome Laws, and unskilful or corrupt Magistrates; or between religious, wise and industrious Magistrates, and imperfect, partial, or naughty Laws, hath been in most Ages and Nations so common, that many accurate Politicians, or Observers of the course of Justice, have brought the main Question concerning all State Government to this short issue, and submitted it to the touch and trial of learned dispute, Whether it be better to be governed by a dead and silent, or by a live and speaking Law? That is, whether were most expedient for all or most States, that the written Law should be above the supreme Magistrate, or Majesty; or the supreme Magistrate or Majesty of every Nation above the written Laws? But admitting that every Nation had Laws as perfect as the wit of man could devise, such as would give contentment to every member that were to be governed by them, and Magistrates to put such Laws in execution as sincere, as wise, as well experienced, as industrious, as courageous as any in former times have been, or can in this life be expected; yet the most perfect or absolute Law that can be made by man; that can be written, though made by God himself, could not be able to put itself in execution, or to recompense every transgression as it deserves. Nor can the wisest, the most sincere and industrious Magistrate possibly know every transgressor of the Law, or every misdemeanour committed within a little Province or Corporation. And albeit the Magistrate only can give life to the Law, yet can no Magistrate give life to any Law, or put it in execution according to the Rule of Justice, unless he know the transgressor, and the quality of his transgression And for this reason, even those States which have comparatively the best Laws, and the wisest Magistrates, admit, or rather require and authorise Informers. And after the Information given, the Magistrate must proceed secundum allegata & probata, according to the information given by legal and competent witnesses. Now to make the Informers and Witnesses always sincere, the best Laws and Magistrates are not able.  
The Law of God indeed is a Law most perfect, most infallible, but no living Rule to see and discern every transgression against it, no speaking Rule to give information or testimony against the transgressors of it, much less a living Judge to reward or punish every observer or transgressor of it. But all the 
Most high perfections employed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  perfections, that can be imagined in any Law, in any Informer, in any Witness, in any Judge or manager of Justice are eminently and most perfectly contained in This Word, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with whom we have to do, or, to whom we are to render our account, without any tincture or admixture of their imperfections. And thus they all are in Him most perfect, not by way of Union or Unition, but according to most perfect and indivisible Unity.  
As all things were made by him without help or instrumental service; So all the thoughts, all the words and works of men are immediately known unto him without any Prompter or Informer, and every man shall be judged by him according to all his works without any Advocate or assistant. As he is the express Image or full expression of his Father's Person, and himself as truly God as his Father is; so he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mensura omnium, the exact measure of every thing, that can be known, that can be done, spoken, or thought, and the just recompense of all deserts. He contains an exact proportion or disproportion to every thought, word, or action, that hath proceeded from the heart or mind of man; an exact proportion of every thought, word, or deed, that held consort with the Law of the mind or of the spirit; an exact disproportion to every rebellious motion, that hath been conceived by the Law of the flesh against the Law of the mind; and even in this respect he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for so the Original word oft times imports as much as proportion, or an exact measure, by which all proportion or consonancy, all disproportion or dissonancy may be known or notified: As, if the Base or Diapason be sound and good, every Note or sound of the same instrument doth notify the measure of its consonancy or dissonancy to it by its own sound. And in this sense he is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a living measure or proportion. And every thought or secret inclination of man, that is consonant to this living Rule or Law, hath more than a Geometrical proportion, a live proportion or Sympathy with him. And we shall need no other bliss and happiness, than a true Sympathy and consort with him. Every thought or inclination of the flesh, that is dissonant to this living Rule, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, includes, more than a dead disproportion, a live Antipathy to his purity; and according to the measure of every man's disproportion or Antipathy to this living Rule shall the measure of his wretchedness or infelicity be. In all these, and many other respects is the Son of God enstyled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he is the Judge of quick and dead.  
16. But doth the Intent or Inference of the Apostle in that fourth Chapter to the Hebrews, lead us unto any such apprehension or construction as hath been made of his Attributes? It doth, if we look not, as the Jews did, only into the dead Letter, but dive into the live sense or meaning of the Spirit, or of the Apostle himself: His principal scope or aim was, to admonish his hearers, and in them all, that confess Christ to be the Son of God and their Redeemer, to be vigilant and careful whilst it is called to day, that they do not incur Gods high displeasure, or provoke his sentence of utter exclusion from that Eternal Rest, whereof that Rest which Joshuah brought the Israelites unto, when he gave them possession of the land of Canaan, was but the Map or shadow. The Israelites without exception had a promise of entering into the land of Canaan, and under it a promise of entering into a better Rest. But the word preached, saith the Apostle vers. 2. did not profit them, not being mixed with Faith. The foolish posterity of those rebellious Fathers, which were excluded by oath from entering into the land of Canaan, and were consumed in the wilderness, misdeemed, that God's promise of bringing that Nation into the land of their Rest had been accomplished in the conquest of it by joshuah, or in continuance of like victorious success unto themselves. And by this conceit, and by the dissobedience (which this conceit brought forth) against the Son of God revealed, the most of this Nation, since his manifestation in the flesh, have lived and died in a more miserable estate than their Fathers did, which died in the wilderness. For neither Christian charity, nor the Analogy of Christian faith, will permit us to say or think, that all the Israelites, which were excluded by Oath from entering into the land of Canaan, or of their promised earthly Rest, were also utterly excluded from entering into the Kingdom of heaven. They, as well as we, were to render an account; unto This Eternal Word; for he it was, which spoke to Moses in Mount Sinai, but was not then manifested in the flesh; nor was the Article of his incarnation expressly or explicitly known to all or most that received benefit by it. The account which they were to make, was not so punctual, nor their examination so strict. For that, which St. Paul saith of the ancient heathens, holds true in proportion of the ancient Israelites. God (saith he) winked at these times of ignorance. Act. 17. 30, 31. but now commandeth all men every where to repent, because he hath appointed a day, in which he will Judge the world in righteousness. But was not this day appointed in these times of ignorance, at which God winked? Yes, before them; but not so fully declared, nor the manner of it so distinctly known, as since Christ's resurrection it hath been. From this difference of times, and from the different condition of men living since Christ's Resurrection, and from the diversity of the account, which they must render, in respect of them, which lived before it, St. Paul makes that inference Hebrews. 4. 11. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief (or disobedience.) The Israelites fell in the wilderness for their disobedience to God's word written or spoken; they did not so immediately trespass against this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Word, which since hath been made flesh, as all unbelievers and disobedient men since he was made flesh.  
Now to fortify this inference he addeth, ver. 12. Vivus est sermo Dei, The Word or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whom we are to render an account, is quick and power full, more piercing than any two edged sword. So far from winking at the ignorance of these times, that all things are naked and open unto his eyes. His countenance (as saint John saith) was as the Sun shineth in his strength. Rev. 1. 16. and his eyes as a flame of fire; vers. 14. unto his eyes, thus opened, when the Judgement shall be set, the books, as Daniel saith, were opened, Dan. 7. 10. And this prophecy is unfolded by St. John, Rev. 20. 12. And I saw the dead, small and great, stand before God, and the books were opened, and another book was opened, which is the book of life, and the dead were Judged out of those things, which were written in the books according to their works.  
17. This is the next part of the Process; and by the Books which are opened, the best Interpreters, Ancient and Modern, understand the Books of Conscience, 
The Books to be opened at Christ's coming  which until that day shall not be unfolded, or become fully legible, no not unto them which keep these Books, though every man have one of them, or at least an exact Copy or Exemplification of them. For it may be that the Authentic Copy or Register of every man's Conscience is treasured up in this Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and their Copies shall become legible by his appearance. Many actual sins, many secret thoughts, or evil words, have been daily practised or entertained by us, which leave no print or impression in our Fantasies of their passage. The memory of many gross sins, which for the present make deep impression, daily wears out or decays to our apprehensions; their print or Character in some being defaced or obliterated by new ones more gross; as if a man should write in Capital Letters upon a paper already written in a smaller 
See ch. 10. §. 9  Character and more obscure. In others, the Records of Conscience, though in themselves legible, so they would look into them, are wrapped up in multiplicity of business. But when the Judge shall appear in his Glory, the Book shall be fully opened, the Character or impression of every sinful thought or action shall then become legible; not a syllable of what we have spoken to ourselves shall be lost; and every letter, and every syllable, which hath not been washed away or purified by the Blood of the Lamb, shall be as a stigma, or brand to the Soul and Conscience, wherein it is found, and shall fret as an incurable Gangrene, or Canker. Every seed of corruption, whether propagated from our first parents, or sown by ourselves, which seemed to lie dead without all motion, unless they be truly mortified by the spirit, shall at the appearance of the Sun of Righteousness begin to quicken and grow ripe in a moment. And albeit these seeds be as many in number as the sand, though our whole flesh or bodily man be more full of them, than any fishes ventricle is full of Spawn, yet the least of them shall grow for its malignant quality into a Serpent, and sting the soul and body, wherein it bred like an Adder. These are the best fruits, which they that daily sow unto the flesh, shall then reap of the flesh, even corruption, sorrow, and torments incorruptible and unsufferable, yet perpetually to be suffered by them. But of the quality and perpetuity of these pains hereafter by God's assistance, when we come to the Award or Sentence.  
18. Now to conclude; Albeit this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Eternal Word of God, before whose Judgement Seat we must appear, and to whom we are to render our final account, were made flesh, to the end and purpose that the very words of God immediately uttered by himself, which formerly so uttered, did sound nothing but death and destruction to flesh and blood, might become the very food of life, being thus distilled and uttered by an Organ of flesh; yet such they are only unto such as receive him, and are purified in soul and conscience by them. To such as received him, saith S. John, he gave this privilege to become the Sons of God, John 1. 12. But every man (saith the same S. John, 1 Epist. cap. 3. ver. 3.) that hath this hope in him, purifies himself, even as he is pure. As for the disobedient, and such as wallow in filthiness, the presence or voice of God, though he appear or speak unto us in our nature, shall not be less dreadful to them, than it was before the word was made flesh; but rather his appearance in our nature shall add terror and dread to his voice and presence. And therefore it is remarkably added by S. John, Rev. 6. 16. that the disobedient shall say unto the Mountains and Rocks, Fall on us, and hide us from the face of him that sitteth upon the Throne, and from the wrath of the Lamb. For though the wisdom of the flesh did always include an Enmity unto the purity of the Divine Nature, yet this Enmity or Antipathy is most directly against the innocence and integrity of the Lamb; It is under the same Kind with the Enmity of the woman's seed and the Serpents. nor shall the malignity of it fully appear or come unto a perfect Crisis until the Lamb appear in Judgement. He is now a Lamb mild and gentle, and easy to be entreated by all such, as seek to become like him in innocence and purity of life, but shall in that day manifest himself to the Lion of the Tribe of Judah, to execute vengeance upon all such as have abused his patience and long suffering by continuance in beastliness, or enmity to Lamblike innocency and purity. He shall then appear an inflexible Judge, but yet continues a merciful and loving Highpriest to make intercession for us. Seeing then saith St. Paul, Heb. 4. 14. etc. (and it is his Conclusion of his former description of him, as our Omnipotent all-seeing Judge) that we have a great Highpriest, that is passed into the heavens, Jesus the Son of God (this is a Title more mild and comfortable than the former of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Word of God) Let us hold fast our profession. For we have not an Highpriest, which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in the time of need. This Time of need, is the day of judgement, or time of death.  
But whereby shall we make just proof and trial, whether we hold our profession fast or no? By no other means, then by the preserving the integrity and purity of our Conscience: For we do not truly acknowledge or believe him to be our Highpriest, unless we suffer him, whilst it is called to day, to cleanse, and purify our Consciences. If our heart condemn us not, saith S. John, 1. Joh. 3. 22. then have we confidence towards God. To shut up all with that of the Prophet Malachi, chap. 3. 2, 3. which is fully Parallel to the former place of S. Paul, Heb. 12. 12, 13. He shall sit as a refiner and parifier of silver, and he shall purify the Sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. So then they must be Sons of Levi, (that is, men consecrated unto the service of the Lord) and, even in this life, as gold and silver (though mingled with dross) which hope to escape that last and Fiery Trial. And such as hope to be made Kings and Priests unto our God for ever, must in this life be careful and diligent to practise upon themselves: daily presenting unto Him, First, The Sacrifices of God, a troubled and broken spirit, (breathing out Prayers, and sending forth Tears:) and then Their Bodies a Living Sacrifice, holy and acceptable. And Lastly, The Sacrifice of Praise, that is, the calves or fruit of the lips; withal, not forgetting to do good, and to communicate, for with such sacrifices God is well pleased.  
19 The Use of all that is said in this whole third Section, concerning Christ's coming to Judgement, is most flagrantly set down in Powerful and moving Expressions, by S. Peter, 2. Epist. 3 Chap. And the short of his Three Inferences, is this, Beloved, I stir up your pure minds by way of remembrance—, knowing that there shall come in the last day's scoffers, walking after their own lusts; and saying, where is the promise of his coming—?— But the Lord is not slack concerning his promise—, but is long suffering to us-ward, not willing that any should perish, but that all should come to repentance. And the day of the Lord will come as a Thief in the night—. Seeing then that all these things must be—, What manner of persons ought we to be in all holy conversation and godliness; looking for, and hasting to the coming of the day of God? Seeing that ye look for these things, be diligent that ye may be found of him in Peace, without spot, and blemish; and account that the long suffering of the Lord is Salvation. Ye therefore, Seeing ye know all these Things before, beware, lest ye also, being led away with the Error of the wicked, fall from your own steadfastness: But grow in Grace, and in the knowledge of our Lord and Saviour JESUS CHRIST; To Him be Glory both now and for ever.  
AMEN.   S. Ambrose's Creed. Lord Jesus, We believe that Thou shalt come to be our Judge. We therefore pray Thee help thy servants whom thou hast redeemed with thy most precious blood. Make them to be Numbered with thy Saints in Glory Everlasting.  

SECTION IV. Of the Resurrection of the Dead.  
OF The Five General Heads, Proposed in the so oft mentioned ninth Chapter, we have (after a sort) dispatched The First Three. The Fourth was, The Parties to be judged; viz. The Quick and the Dead. Of Those that shall be found alive at the Coming of our Lord, I shall say no more than This (Till I come to the fifth Head, touching the Final Award:) The One Distinction shall stand with great Boldness, and with joy lift up their heads, that they, (being caught up in the Clouds) may meet the Lord in the air, and so be ever with the lord The Other Retchless and most wretched part of mankind, shall, but all in vain, cry to the Hills to fall upon them, and to the Rocks to cover them from His eyes, to whom night and Hell are manifest. Of those that sleep in the Dust, The Dead in Christ shall rise first, and having happily passed the Judgement of Discussion, shall be amazed at the strangeness of their own 
Psal. 32. 1.  salvation so far beyond all they looked for. Then shall The Dead in Sin be raised also; to receive the Dreadful sentence of Our most worthy judge Eternal, and to put on such immortality as shall only make them Capable of The Wages of Sin which is eternal Death, or Endless vivacity unto Torments. The proof of the Resurrection of Both these, is our next Design.  

CHAP. XIII.  1. Cor. 15. 12, 13. Now if Christ be preached that he rose from the Dead, How say some among you, that there is no resurrection of the Dead? But if there be no resurrection of the Dead, then is Christ not risen. Job. 19 vers. 25. I know that My Redeemer Liveth, and that he shall stand at the later day upon the earth. And though after my skin worms destroy this body, yet in my flesh I shall see God. Whom I shall see for myself, and mine eyes shall behold, and not another, though my Reins be consumed within me. Ezekiel. 37. 4. O ye dry Bones hear the word of the Lord. Behold I will cause breath to enter into you and ye shall live etc. John. 5. 28. Marvel not at This! for the hour is coming, in which all that are in the Graves shall hear His voice, And shall come forth; They that have done Good to the resurrection of life; and they that have done evil, unto the resurrection of Damnation. John. 9 24. Martha said, I know that he shall rise again in the resurrection at the last Day. jesus said, I am the resurrection and the life etc. 
The Beleif of This Article of the Resurrection, of High concernment; malignantly oppugned by Satan and his agents: needs and deserves our best Fortification. The Heathen had implicit Notions of A Resurrection. The Obstacle of impossibility, removed, by Proof of This Conclusion; [That though all things were annihilated, yet God is able to retreive or recover The numerical same.]  
1. SO Admirable is the Constancy of the Celestial Bodies, in their courses, that every unusual Spectacle in the heavens, be it but the appearance of a Comet in the air, or of 2 Suns, whereof the one is in the air, not in the heaven; doth always imprint a Terror or amazement in the inhabitants of the earth. Whence, if we could out of a serious apprehension of both, rightly compare the face of the heavens, as now it is, with that strange alteration described by St. John, Rev. 6. 12, 13. as, that the pale moon shall be turned into blood; that the Sun, which now dazzles our eyes with its brightness, shall become as black as a sackcloth of hair; or that the fixed stars, which have continued their March from East to West without check or control for almost 6000 years (and yet have kept their ranks without any declination to the right hand or to the left) shall then begin to reel and stagger like so many drunken men, and fall to the earth, like as when a figtree casteth her green figs, being shaken of a mighty wind: The very cogitation of this sudden change or confusion would make death seem a welcome Messenger, and loss of life and external senses a gainful exchange, if by their loss we might be exempted or acquit from those fearful Sights, wherewith the eyes, or from those hideous noises, wherewith the ears and hearts of all then living shall be filled. But most men hope for, or at least expect, a dissolution of this sensitive life before the appearance of that great and terrible day. And this very Imagination or conceit, that all our senses shall be locked up by death, the ears utterly deprived of hearing, the eyes of sight; that the whole body, even the heart if self, being bestript of all feeling or motion, shall put on a thick covering of sad earth; doth, for the most part, benumb our senses, enfeeble our faith, and dead our apprehensions, either of the Terrors of that day, or of the joys, that shall ensue unto all them that do escape them. Whilst we think of death, or of their estate which have been long dead and consumed in the grave, we say in our hearts, not as the Psalmist did, Lord shall the dead praise thee? but shall the dead fear thee, O Lord? shall such as descend into the pit, are covered with dust, and resolved into rotteness, be affrighted with thy voice; or stand amazed at thy appearance? Thus then, as there is no Article of Christian Faith more available to make men live a Christian life, than this Article of the last general Judgement; So is there no branch, either of this general, nor any other Article of Christian Faith in particular, which requireth more fortification, whether from the store-house of the book of Nature, or from the book of Grace, than this point of the Resurrection doth. This is the Hold, which Satan the sworn enemy of our Souls eternal peace and welfare, seeks by all means to surprise, and subvert, and unto whose speedy surprisal, or utter subversion, flesh and blood have been in all Ages most prone to yield their consent and furtherance. As Christ Crucified was the main stumbling-block to the jew: So the preaching of his Resurrection, and of our hopes of a joyful Resurrection by the power and virtue of His, was the main rock of offence, 
1 Cor. 1. 23  of Contradiction, or gainsaying to the Infidels or irreligious Heathens. When the Athenians, saith S. Luke, Act. 17. 32. (these were the most civil and learned people amongst the Heathen) heard of the Resurrection of the dead, some mocked: others said, we will hear thee again of this thing. The rest of his Learned and Philosophical discourse, all of them heard with atention: and would he have spoken more, they would have been willing to have heard him longer upon any other Argument; But their entertainment of this Treatise of the Resurrection was generally so rude, so unrespective on their parts, and so unwelcome to him, that he immediately departed from them. Howbeit, God did not leave the truth delivered by him, even in this point, without competent Testimony; for Denys of Areopagus, and a woman named Damaris, with some others, did believe Paul; But these were but a few in respect of them that did not believe, or did mock him. Now it is a Rule undoubted; that The same motives or temptations, which drew the heathen to contradict 
☜  or oppugn the truth, will abate or weaken the Assent of Christians unto the same truth unless they be removed by discovery of their original error.  
2. The Errors concerning the Final Judgement (in general or indefinitely considered) are specially Three. The First of such as denied the Divine Providence 
Three Errors about the last Judgement.  over men, or did confine it to this transitory life without expectation of any account or reckoning to be made after death. And these were but few among the ancient Heathens; to wit, the sect of Epicures, whose opinion was refuted by the verdict of most other Heathens, and by the contradiction which the denial of the Divine Providence did include unto the opinions of the Epicures themselves.  
The Second gross Error or branch of infidelity concerning the Final Judgement was, The denial of the Immortality of the human soul; And this was accounted an Heresy or impious opinion by the most, and hath been tightly 
See Tully De Senectute.  refuted by the most learned amongst the Heathens.  
The third Error or branch of infidelity concerning the Final judgement, was The denial, ignorance, or doubt of the Resurrection of the body, or of the whole man as consisting of body and soul. And this Error in some degree or other was most general to all the heathen. All such as denied either the Divine Providence, or the Immortality of the Soul, all such as doubted or were ignorant of either of these truths, did likewise deny, or were doubtful or ignorant of the Resurrection of the body. But on the contrary, neither all, nor most of such as did deny, or were ignorant, or doubtful of the Resurrection of the body, did either deny or were ignorant or doubtful of the immortality of the soul.  
But no marvel if the heathens, which did not doubt of the immortality of the soul, were altogether, or for the most part, ignorant of the Resurrection of the body, when as in this Church of Corinth, which God had visibly graced with many excellent gifts of the Spirit, there were some, a great sort too many, which said, There was no Resurrection of the dead; and the Thessalonians, a people docile and apt to take the impression or most lively character of Christianity, a people excelling other Christians in brotherly love, were ignorant, in part, of this great Mystery, and from their ignorance or scant measure of knowledge in it, did mourn beyond measure for their dead, 1 Thess. 4. 13, etc. Of these Corinthians and Thessalonians, and of the Heathens, that of our Saviour unto the Sadduces, Matth. 22. 29. is most true. They therefore erred because they knew not the Scriptures, nor the Power of God.  
We are then, First, To remove that Obstacle of Impossibility, which is pretended 
Two Points proposed.  from Nature, and may seemingly be argued by natural and Philosophical Reasons.  
Secondly, To set down the manner of the Resurrection, and the positive Proofs of it out of the Scriptures or Word of God.  
3. Albeit none of the heathens did expressly acknowledge such a Resurrection as we believe; although the most of them were ready to deny it when it was proposed unto them; yet, many of them had divers Implicit Notions of it. There were, though not in any one Sect of their Philosophers, yet in divers Sects, such scattered Relics or Fragments of this Eternal Truth, as, being skilfully put together, will represent more than most Christians conceive of it.  
The First Fragment or implicit Notion of it was; That ancient Opinion fathered upon Pythagoras; That the souls of men after their departure from 
Pythagoras' his broken Notion of a Resurrection  their proper bodies, did (according to their several demeanours) enter into bruit Beasts, or other creatures. The souls, of men which had been given to spoil and raven, were, in this Philosopher's opinion, to be imprisoned in the bodies of Wolves, of Lions, or Tigers. Such as had been given over to beastly pleasures, were to take up their habitations in the bodies of Swine. The souls of others less harmful, yet stupid and dull, had their transmigration allotted by this Philosopher into Sheep or Calves. This Metempsychosis, or flitting of men's souls into the bodies of beasts, is described by Ovid in the 15. of his Metamorphosis, seeking to give some countenance to his poetical fictions from Pythagoras his Philosophical opinion plausible in ancient times. And from this conceit or opinion it was; that Pythagoras and his followers did abstain from eating of any flesh, whether of birds or beasts, and laboured by all 
See Juvenal 15. Sat. v. 174.  means to persuade others to like abstinence, lest by killing or devouring them, they might indeed kill or devour their dearest friends, kinsfolks, or neighbours.  Mandere vos vestros scite, & sentite colonos: 
The souls of virtuous or good men, or of better spirits, did in this Philosopher's opinion, either go into some place of happiness, or else return into some humane body again; So as one and the same man might be often begotten, born; or die. Thus Pythagoras himself thought that Euphorbus his soul was come into his body, that he himself had been present at the siege of Troy in the shape and likeness of him that was called then Euphorbus; whose body was turned to dust long before any part of this Pythagoras his body was framed. And in the confidence of this opinion or imagination, he laid claim unto Euphorbus his Shield, as the Right Owner of it.  
This Opinion or Imagination, though gross and foolish, doth yet include These Two Branches of Truth. 
The Solid Truth extract out of Pythagoras his Opinion of Transmigration.   
First, That Animus cujusque est unusquisque, The soul or mind of man is the man himself.  
And Second, That the Soul remains in Being after the Body or visible part (which is but as the Case or Husk) be dissolved.  
Both These, Tully had Collected (as he professes in his Book, De Senectute) from the followers of Pythagoras, of Socrates, and Plato. These Both, he, (or the Person he makes Speaker there) repeats in his piece, De Somnio Scipionis.— Tu vero— sic habeto, Te non esse mortalem, sed corpus hoc; nec enim is es, quem forma ista declarat, sed mens cujusque is est quisque, non ea figura quae digito monstrari potest. Deum te igitur scito esse—.  
Yet were it possible (or had God to whom all things are possible so appointed) that one and the same immortal soul of man should have its habitation in two, three, or more, distinct bodies; they should not be so truly many men, as one and the same man; for the unity or Identity of man's person depends more immediately and necessarily upon the unity or Identity of the soul, then upon the unity or Identity of the body. This progress of one and the same soul through divers bodies, was not (in the opinion of such as first conceived or nursed it) to continue for ever. For Pythagoras did not deny an eternal Rest unto men's souls after this pilgrimage or progress were ended. 
Vid. For catulum. lib. 1. pag. 87, 90.  Now this progress or pilgrimage, as some avouch, was to endure but unto the production of the third or fourth Body.  
4. From Pythagoras and the Druids (whom Pythagoras did rather follow then teach) Plato did not much differ. All of them in some Points hold good consort with Christianity; In these especially. 
Points wherein Heathens held consort with Christianity.   
First, That the soul of man doth not perish with the body, from which it is by death dissolved.  
Secondly, That it should go well with such as lived well, and ill with such as lived amiss, after the dissolution of soul and body.  
But how often one and the same soul by Plato's opinion might become a widower, how long it might so continue, or with how many several bodies it might successively match, we will not question.  
In this and the like particulars Pythagoras and Plato might many ways err without any gross inconsonancy to their general principles. And one of Plato's general Principles was, That the humane soul was in the body tanquam nauta in nave, after such a manner as the Master Mariner is in the ship to direct and guide it. And as a Mariner may without loss undertake the government of divers Ships successively, so one and the same reasonable soul might guide or manage sundry bodies. In the opinion of Pythagoras or Plato, diversity of actions, of manners, of dispositions did no more argue diversity of human souls or spirits, than variety of musical sounds in various wind-instruments (as in the Sackbut, Cornet, Shalm, or Trumpet) doth argue diversity of breath, or of Musicians. One and the same musician may wind them all successively, and yet the music shall be much different, because of the diversity of the instrument. In all these opinions they did only err, not knowing the Scriptures. They did not err against, at least their error includes no opposition unto, the Power of God. For if it had pleased him thus to place the soul in the body, or to take it out of one body, and put it into another, as these Philosophers dreamt, so it might have been, so it must have been. Nor did their error include any denial of the Power of God, but rather an approach or step to the discovery or acknowledgement of it, against modern Atheists.  
Others there were, who held a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a Regeneration or new production of one and the same man again. These were the Genethliaci, or Nativitie-Casters; of whom S. Augustine (out of Varro) speaks, Lib. 22. De 
The opinion of the Genethliaci  Civitate Dei, Cap. 28. The time, which (as That Father there says) they prefixed for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or re-production of the selfsame men, which formerly had been, was 440. years. Though (as you will soon see) other Authors make it far above that proportion. This particular error of theirs, took its original from an error common to most Philosophers, whose generally affected custom it hath been, to assign some External cause of every External or visible Effect. And some modern Astrologers make the heavens such total causes of Sublunary Effects, that if the position and conjunction of stars should possibly come to be the self same again, as they formerly have been, the self same bodies should be produced again, which formerly had been. And 16000 years (I take it) in the account of these ancient Astrologers, did make up the full period or circuit of all celestial motions. Now it is a general Maxim in Philosophy, Idem, secundum Idem, semper producit Idem. If the influence of the stars were the full and total cause of the Sublunary Effects, it would follow directly, that when the conjunction of Stars, which 〈…〉 his influence, returned the same again which it had been 〈…〉 years' more or fewer) the Sublunary Effects or events should be the same, as they then had been, and the same men which had formerly died, should revive again.  
5. The Genethliaci did foully err in imagining the stars or host of heaven, to be the adequate or total causes of Sublunary Effects or alterations. They 
This Error of the Genethliaci may Facilitate the Christians Belief of God's Power.  might err again in Calculating the Course of the Stars: and (for aught I know) they did err in denying, or not avouching the Immortality of the soul. But herein they come the nearest to us Christians in this Article, That they held it possible, and agreeable to Nature, for one and the same body, for one and the same man, consisting of body and soul, which had been dissolved for many thousand years before, to be restored to life again. But whereas they thought the conjunction of stars to be the full and total cause of sublunary effects, let us suppose Gods Will, or Powerful Ordinance, to be the sole cause of all things, and there willbe no contradiction or impossibility in nature, why the self same men, which have been, may not be again, albeit they had died more than 5000. years ago. For his Will, as it is more powerful than all the influence of stars, so is it more truly One and the same than any conjunction or aspect of stars can be; yea, His Will or His Power was the true immediate or total Cause of the Matter of every thing, as well as of its form or soul; The true cause likewise of the conjunction of the soul and body.  
6. It being then admitted that the Genethliaci did deny the Immortality or perpetual duration of the reasonable Soul; which to deny is a gross heresy in Christianity; yet this Error in them was more pardonable by much, than the Inference which some Christians make; who holding the Immortality 
Some Christians err as much as the Genethliaci.  of the soul, hold it withal to be an Antecedent so necessary for evincing the future Resurrection of the body (or restauration of the same man who dies) that if the soul were not immortal, there could be no resurrection of the body, no Identical restauration of men that perish and are consumed to dust. They which deny the Immortality of the soul, do therefore err because they know not the Scriptures, nor the Will of God revealed in them concerning the state of the soul after death. For if the soul of Christ, as man, were (as we must believe it was) of the same nature that our souls are of; if his soul did not die with his body, our souls shall not die with our bodies.  
Now Christ at the very point of death or dissolution of soul and body, did commend his soul into his Father's hands. And God the Father took a more special care of his soul then either Nicodemus, or Joseph of Arimathea did of his body. That God likewise did take the souls of the faithful into his custody at their departure from their bodies, our Saviour long before had taught us, in his Answer to the Sadduces, Matth. 22. 31, 32. As touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying? I am the God of Abraham, and the God of Isaac, and the God of Jacob. God is not the God of the dead but of the living. And, as St. Luke addeth Chap. 20. ver. 38. All live unto him: not always in their bodies, but always in their souls, which always expect a second conjunction or reunion to their proper bodies. And St. Stephen, when his persecutors did destroy his body, commends his soul into Christ's hands, as Christ had done His Soul into the hands of his Father. So that no man can doubt of the Immortality or perpetual duration of the soul, unless he be altogether ignorant of these, and many like passages in the Scriptures. But they which deny all Possibility of the Resurrection, or Identical restauration of the same man to bodily life (in case his soul were mortal, or might utterly cease to be with the body) do err, not only out of ignorance of the Scriptures, or of The Will of God revealed in Scriptures; but this their ignorance supposeth an ignorance or denial of the Power of God. For God, who is able out of stones to raise up children unto Abraham, is no less powerful perfectly to restore the self same body and soul which now are, and really to represent the self same man which now is, albeit both body and soul should, at his death, not only die, but be utterly annihilated; that is, although no more either of body or soul did remain after death than was extant before the first Creation of all things. Now before the first Creation there was not so much as a particle or least portion either of man's soul or body; For all things were created out of Nothing; and all things might be created the same again that now they are, albeit they were by God's power, or by substraction of his influence totally resolved into nothing.  
7. All these Propositions following are most true.  
1. That as God did make all things of nothing, so he is able, if it should please him, to resolve all things into nothing. This is essentially included in the Article 
Three principal Propositions  of Omnipotency.  
So is this Second likewise; Although all things created were resolved into nothing, God is able to make them again the self same substances that they sometimes were, or now are.  
So likewise is this Third: Albeit the bodies of men be not utterly resolved into nothing when they die, but into the Elements, of which they consist or are compounded; as into the Earth, Air, Water, etc. yet every man's body, at the day of final appearance before our Judge, may be Numerically the same that now it is.  
All these Propositions are Objectively Possible, that is, they imply no Contradiction in nature; and, not implying any contradiction in nature, they are the proper Objects of Omnipotent Power. That is, God is able to work all these Effects in nature, which unto Nature, or natural Causes are impossible. But that either the souls or bodies of men shall be annihilated or resolved into nothing, we are not bound to believe; because the Scripture doth no where testify God's Will or purpose so to resolve them. Their annihilation or dissolution, their re-production or reunion merely depends upon the Will or Powerful Ordinance of God. And albeit the Resurrection of one and the same man may be demonstrated to be in Nature possible: Yet, That this Possibility shall be reduced into Act; That every Man shall undoubtedly rise again in the body, to receive that which he hath done in his body: Or, With what manner of body for qualifications they shall arise, This cannot be taught by Nature, but must be learned or believed from Scripture.  
To begin with the Second Proposition [Although all things created were resolved into nothing, God is able to make them again the self same numerical substances, that they sometime were, or now are.]  
For Proof of this Proposition, I take as granted; That all things, which by Creation took their beginning, had a true Possibility of being numerically 
That there is a Logical Possibility presupposed to the working of God's Power. See Book 10. Fol. 3177.  what they were, before they actually were: otherwise it was impossible for them actually to have been. Now this Possibility (allotted to every thing before it be) of being numerically what it is (or hath been) was not limited unto This or That set Point or tract of time, but was of itself, indifferent unto all times, from eternity. All the Coexistence, which any thing created hath with this or that part of time, is not from any essential dependence which it hath on this or that time, but merely from the Will or Pleasure of the eternal Creator, who hath appointed to every thing a set time or season. The self same men which now are, might have been an hundred years ago; or, if their birth or production had been deferred till a hundred years after this present time, they might by their Creator's appointment be Then the same men that now they are. Their Actual Being in this Age, doth not take away the 
The bringing Possibility into Act, doth not impair God's power, but shows the exercise of it, pro hac vice. See §. 9  Possibility either of being before this Time or after it: For, Possibility is perpetual, and at all times reducible into Act, whensoever it shall please the Creator to appoint or allot it actual Being or existence. The Reduction of Possibility into Act (which is the perfection thereof) doth not prejudice or diminish the Creator's Power of doing the like again; though the doing of it once makes it impossible that the doing of it again should be the first time or Turn of doing it. The omitting or forbearance to bring Possibility into Act, in the time past, doth not lapse it more than pro illâ vice. It leaves us this possibility, now truly to say; That which was not done a thousand years ago might have been then done; and the like or same may yet be done by The Power Almighty. As every body endued with Colour is always visible, though there be no eye present to look upon it, (for it is therefore truly visible, in that any creature endued with sight may actually see it so often as it shall please to look upon it:) So, every thing which implies no contradiction in nature, is always truly Possible; and therefore eternally Possible, because The Eternal may give it actual Being or existence at all times, when it pleaseth him. This Possibility is at all times the object of his Omnipotent Power, as visibility is of sight; and, as whatsoever is visible may at all times be seen by a clear eye; so whatever is possible may at all times be done or made by God.  
8. It is evident, That God by his Power hath given all things, which now are, or heretofore have been, actual Being; that is, he hath created them. Creation is the making all things of Nothing: Annihilation is the reducing of any thing that hath been made, into Nothing. Both acts are proper only unto the 
These differ, as Addition and Substraction.  Omnipotent Creator. Suppose then some man or Angel had been annihilated by his Omnipotent Power a thousand years ago; It is yet as possible for the same man or Angel to be made again, as it was for him to be made at the first. And the Reason is this; Annihilation could take nothing from him, save only that which Creation gave him. But Creation only gave him Actual Being or existence; Therefore annihilation only takes away actual being or existence, not the Possibility of Being; for that he had before he could be created. Seeing then Creation did not give man or Angel Possibility of Being, which was eternally included in the Creator's Power; Annihilation 
☞  doth not dissolve or destroy this Possibility, but leaves it only, as Creation found it. And whilst the Possibliitie remains the same, it is still the same Object of the same Omnipotent Power, and may as easily be reduced into Act a thousand years hence, as it was in the first Creation.  
To make this Problem more plain by Demonstrating it upon a particular. Adam the firstman was Created upon the 6. day from the beginning of time, wherein the heavens and earth were made of nothing. Now no distinction of time, which did then begin to be; no secret power or virtue of time, (which is but a circumstance of things that are) could either hinder or limit the Creator's Power for creating of Adam upon the first day, or give any furtherance to his power for creating him upon the sixth day, rather than upon the twelfth or 13. day from the beginning of the Creation. Admitting his Creation had been deferred until the twelfth day, this deferring of his Creation could have been no let or hindrance why he might not have been the self same man which was created the sixth day. As if any man should cast a bullet in the same mould at twelve of the clock, which he had purposed to cast at eight, but did defer the casting of it till that time, either upon pleasure, or interposition of other occasions; that delay would no way argue the bullet moulded at that time not to be the very self same which it would have been, if it had been cast four hours before, or four hours after.  
The Models of all things created, or possible to be created, are more certainly, and more constantly contained in the Almighty Creator's Power or Wisdom, than any Models which man can make, are in man's power and skill. And so are all the creatures likewise more exactly answerable to the Models contained in his Power and Wisdom, than any bullet or other materials can be to the mould, wherein they are cast. Difference of time or delay of their production can breed no difference at all in the things produced, so long as every one is produced according to that exact Model, or exemplary form which it had in God from Eternity. According to this pattern or model, the first man (as Scripture tells us) was created upon the sixth day: Suppose the same Creator had annihilated him upon the eighth day; This Annihilation supposed, there is no impossibility or difficulty imaginable, why he might not upon the twelfth or thirteenth day have been created again the self same man he was upon the sixth day; seeing it was possible for God to have deferred his Creation till that day, and yet to have created him the self same individall person, that was created upon the sixth day.  
9 Neither the exercise of God's Almighty Power in creating Adam upon the sixth day, nor the supposed exercise of the same power in annihilating him the eighth day, could breed any prejudice to the possibility of being created the self same man upon the twelfth or thirteenth day, which he had been from his first Creation to his annihilation. Indeed to say, That Adam, being created the sixth day, and supposed to be annihilated upon the eighth day, and created again upon the twelfth or thirteenth day, should be then first created, would imply a contradiction. But it is one thing to say, there be two Creations, another to say; there be two distinct creatures, or two distinct substances created. A man might be twice created, and yet not be two distinct creatures, but numerically and Identically one and the self same man which he was, as perfectly one and the self same man, as if he had been but once created, or had continued from his creation without any interruption of his duration or existence. This implies no more contradiction in nature, then to say; that the King may create one and the same man twice Earl or Duke, or make him often the same Magistrate. The Office or dignity may be the self same, albeit there be some vacancy or interruption in the Administration or duration of it. As if a man was deposed of his Office and dignity at the end of the first year, and restored again at the end of the second year; this would imply a diversity of Creation or advancement, no diversity at all in the Office or dignity, unto which the same person is twice advanced. Now God's Power over all his creatures, either utterly to annihilate them, or to interrupt them in their actual existence or duration, and to create them in the self same or better estate again, is far greater and more Sovereign, than any Princes civil power to advance or depose his subjects, or to restore them entirely to their former dignities. Admit then, That God had resolved the first man Adam into nothing at the very first instant, wherein he did eat the forbidden fruit, with purpose not to create him again until the last trumpet shall sound to Judgement; the Terror of that day should make as deep impression in him then first restored to life and sense again, as if he had suffered him to live but one day, and had called him at even unto Judgement or a final account as terrible as in that last day it shall be to all that die in their sins. This whole time of vacancy or cessation from actual Being for almost six thousand years would not have seemed so long to him at his Resurrection, as a night passed over in a dead sleep is to a malefactor, which had murdered his Father in the Evening, and is drawn to the execution as soon as he awakes in the morning.  
Thus much of God's Power in general to raise up the self same men again, which have been long dead, or, by supposition, more than dead, utterly resolved into nothing. Now if we must acknowledge it as an essential Branch of the Almighty Creator's Power to be able to raise up or create the self same men again, although they had been annihilated or turned to nothing, we must needs acknowledge it as a fruit or effect of the same Power, to reunite every man's soul and body again at the last day; seeing the soul (as Christian Faith doth teach us) doth still remain the same it was, the body being not utterly annihilated or consumed to nothing, but only resolved into dust, or into the Elements, of which it was first made. Sed quomodo, inquis, dissoluta materia exhiberi potest? Consider a temetipsum O homo, & fidem rei invenies. Recogita quid fueris antequàm esses, utique nihil; meminisses enim, si quid fuisses. Qui ergo nihil fuer as priusquam esses, idem nihil factus, cum esse desieris, cur non posses esse rursus de nihilo ejusdem ipsius Auctoris voluntate, qui te voluit esse ex nihilo? Quid novi tibi eveniet? qui non eras, factus es: cumiterum non eris, fies. Red rationem, si potes quâ factus es, & tunc require, quà Fies. Et tamen facilius utique fies, quod fuisti aliquando, quia aeque non difficile factus es, quod nunquam fuisti aliquando—. Quaecunque te materia, destruxerit, hauserit, aboleverit, in nihilum prodegerit, reddet te; ejus est nihilum ipsum, cujus est totum. This is the sum of Tertullian's Collections, Apolog. cap. 48.  
10. This Power of God to create man of nothing, and to create every one the self same man he was, albeit he had been annihilated or turned into nothing; The School Divines of the Romish Church acknowledge, and with great subtlety of wit and strength of Argument prove out of the Article of God's Omnipotency, unto which all Possibility merely Logical, (or which implies no evident contradiction in nature) is always subject and obedient. But of This, as of most other Orthodoxal Doctrines or Principles of Faith, 
The Jesuit makes a Sinister use of this Truth touching The Power of God.  wherein we hold communion and consort with the Roman Church, the modern Advocates of that Church, the Jesuits especially, make a very malicious and Sinister use. The most learned amongst the modern Jesuits, being pressed by our Writers with the gross absurdities and scandalous inconveniences, which necessarily follow upon their doctrine of Transubstantiation, or of Christ's local Circumscriptive bodily presence in the blessed Sacrament; Fly to this doctrine of God's Almighty Power, whereby he is able to create one and the self same Individual Substance again and again, as oft as it pleaseth him, as to their last Hold and refuge. Their only hope is, that this General Doctrine being made plausible by them, they shall be able to make their quarrel Just, not in itself, but upon expected advantage; if any of our Writers should be so forward (as in divers other Cases some have been too forward) to deny their Antecedents, when as they should Traverse the Inference or conclusions, which they labour with subtlety to infer from plausible and Orthodoxal Premises. Howbeit this Antecedent [That God is able to create the self same man or bodily substance again, and again, and as oft as it shall please him] no Protestant Writer (to my observation) hath yet denied, none as I hope, will ever deny. But such is our adversaries confidence of Christ's promise to St. Peter, I have prayed for thee, that thy faith shall not fail, Luke 22. 32. and of the Pope's authority, as of Peter's pretended Successor in this promise; that whatsoever doctrine the Pope shall deliver ex Cathedra (as he hath done this doctrine of Transubstantiation) for a point of Faith, they think God bound in Justice to use his absolute and Omnipotent power to make it true. For if the Pope or the visible Romish Church could possibly err in this or any other point of faith, God (by their doctrine) should fail in the performance of his former general promise, which undoubtedly he will not do, so long as he hath power to make his promise good, or to make the visible Church's interpretations true and justifiable; to the preservation of whose Infallibility he hath (as they teach) bound himself by solemn promise,  
11. But, The Question betwixt us and them, Concerning Christ's local or circumscriptive Bodily presence in the Sacrament; is not, whether God can make one and the same body, to be, at one and the same time, in divers places; or whether He can create one and the same body again in every hour, or in every place, as shall seem good to him; But whether it be his will to use this his power? Or whether his will thus to do, be so fully revealed in Scripture, as that we are bound to believe, That he doth or will make Christ's very Body and Blood to be locally present in every place where, and at all times when, that blessed Sacrament shall be celebrated.  
This we deny; And the former Principle or Antecedent [That God is able to create the self same body as often as it pleases him] will never infer their intended Conclusion. Not to question what God can do; we further add [For Christ's body, or whole Christ God and man, to be bodily present, by this means, in many places at once, or in all places at all times wherein that blessed Sacrament shall be celebrated, is one of those things, which, according to their rules as well as ours, cannot be done, as implying an evident Contradiction in nature:] It may not be believed nor imagined, because God did never bind any man to believe such an impossibility, or Contradiction, as is involved in this doctrine. It is altogether without the compass of the most miraculous work, which God hath at any time wrought, or ever promised to work. All the former Instances or Cases possible, concerning God's Power to make one and the same man again after he had been annihilated, are most unlike to their intended Conclusion. All the former Instances or suppositions are free from all colour or suspicion of Contradiction in nature. This supposed Creation of Christ's Body often since his death, implies as many and as manifest Contradictions, as there have been Masses in the Romish Church.  
Not only these Assertions, but the dissimilitude also of the Case in question, to the former Cases, will be immediately made clear from the very Definition of Creation. To create a body is to make it of nothing; and to make the self same Body which formerly had been, but is resolved into Nothing, out of Nothing again, is but a second exercise of his Creative Power; and whatsoever God before hath done, he is able to do the same again. But the Body of Christ they acknowledge to be immortal, and absolutely exempted, not only from Annihilation or resolution into Nothing, but from all danger of Corruption or diminution.  
Again, whatsoever is Created, whether at the first, second, or third time, hath no Actual being until it begin to be by Creation: Now to make that very thing begin to be, or to begin to be out of nothing, which already actually is, is something, is immortal, and more glorious than any other creature, implies a manifest Contradiction. But Christ's Body they grant to be immortal since his Resurrection, more unalterable than the heaven of heavens, so immortal that it can never cease to be what it is; therefore it is impossible that it should begin to be by a new creation, or be created again. For that which is created, or may be created again, must first be resolved into nothing, or cease to be, before it can be created again (seeing creation is the making of that, which is not, out of Nothing) or be made again by means miraculous. If then Christ's Body be locally present in the Sacrament, it must either be created again, and this supposeth either annihilation or dissolution of it; or else it must be brought out of the heavens into the Priest's hands; or else the presence of it in many places must be created: but Local Presence is altogether uncapable of Creation, for it is a Mere Relation, which can neither be created nor made, but resulteth from, or followeth upon the motion (of things created) from one place to another, or from their creation or beginning to be in that place, wherein they are said to be created.  
12. So it fares with our Adversaries in this Argument, as it doth with Boot-halers or night-riders which have caught an unlawful prey, being hotly pursued by the right owners. Now their manner is to divide the spoil and their company, that they may carry one part one way, and another part another way; that so whilst one is pursued, others may escape without pursuit or rescue of the prey. Through the ignorance or carelessness of God's people, which should have kept a better watch over their own souls, the Romish Priests had made a gainful prey by transporting the native sense of our Saviour's Words in the institution of the Sacrament to justify the doctrine of Transubstantiation. And since they have been pursued by reformed Writers, as Cozeners and Cheaters of God's people, some of them run one way, some 
The several Shifts of Romish Writers, to maintain their Doctrine of Transubstantiation.  another; Some of them seek to maintain Christ's local presence or Transubstantiation by the former doctrine of God's Almighty Power, which is able to create one and the same body often: Others seek to maintain the same doctrine, and carry away the prey by the manner of Angelical motion from one place to another in an instant or moment of time. And if they could draw such as pursue them into these straits and subtleties, they hope to make their part good against such, as are not much conversant in the School-mens nice disputes concerning the nature or motions of Angels, or know not the difference between the nature and motions of Spirits and Spiritual Bodies. Others seek to maintain the same doctrine by the infinity of divisible quantities; (as if it were possible for a flies wing to overspread the whole earth, as a hen doth her chickens:) And that Christ's Body may, by this kind of infinity, be in many places at once, in as many as God shall appoint: hoping by this means to cast a mist before the eyes of such Readers, as know not the difference betwixt a real material or substantial, and a mathematical or imaginary quantity. But all these fictions or suppositions they cast forth only to offer play unto their adversaries, or to gain some time for invention of new shifts. None of them dare pitch upon any or all of these ways or imaginations, or put the Case upon this issue, Whether any of them be in nature possible or agreeable to the Analogy of Faith: The only point wherein they agree is, the submission of their judgements or imaginations to the authority of the Church; which is no better agreement, then if amongst a multitude of unlearned men, one of them should maintain, that snow is white, another black, another pawn his estate that it is blue, and a fourth that it is green, and yet in the end refer themselves to be tried by some Philosopher, which had written of the nature of Snow in a language that none of them understands, whose books they know not where to find. For what the Church is that cannot err, or of whom it consists, the French and Italian Catholics do not agree. Or if we take the Church for the Trent Council confirmed by the Pope, the Jesuits themselves cannot agree about the meaning of it in this point. Divers of them do in Effect deny any Transubstantiation in this Sacrament; albeit that Council under pain of curse enjoineth all Christians to believe, That there is a true Conversion of the bread into the substance of Christ's Body, and of the wine into the substance of his Blood, and that this conversion is rightly called Transubstantiation: So that in fine, the unity, whereof the children of that Church do so much brag, is not an unity of faith or belief, but an unity of faction or conspiracy for their own gain; such as may be between the Jews, the Turks, the Heathens, and the Arian heretics which denied the Divinity of Christ, to rob or spoil the Orthodoxal or true Catholic Christians.  
13. Most men have often read; All almost have often heard of a Twofold Resurrection. The one from death in sin, unto newness of life: The other from bodily death, unto glory and immortality. The second Resurrection is the End of our whole life here on earth; the first Resurrection from death in sin to newness of life, is the mean most necessary for attaining this joyful and happy End. Now as the second Resurrection from bodily death unto glory, is the End of the first Resurrection from sin to newness of life: So is the first Resurrection the End of the blessed Sacrament, or solemn commemoration of Christ's death till he come to Judgement. And although the Omnipotent Power of God, by which all things were created of nothing, be the most prime and powerful Cause of the second Resurrection; yet of our Resurrection unto that Glory and Immortality, whereof Christ is now possessed, Christ, as man, is not only the Idaeal or Exemplary, but the immediate Efficient, or working Cause also: Howbeit the power of his Efficiency or working, as man, be derived from the Omnipotent Power of the Godhead dwelling in him bodily. But unto the real participation of this All-powerful Influence from Christ's humanity, by which the dead shall be quickened, by which these mortal bodies shall be clothed with glory and immortality, the bodily or local presence of Christ is not required by the Romish Church. It doth not hold it necessary, that all or any body, which shall be quickened or raised to Glory, shall first swallow Christ's Body, or be touched by it. Of Angelical ministry or service for gathering the dispersed relics of men's bodies, which have been dissolved by death, some use there shall be in the last day, as some Romanists, with divers Ancients, think: but no use at all of any Mass-Priest to make Christ's Body to be locally present unto all, that shall be quickened by it. There shall be no need then of Transubstantiating Sacramental bread into Christ's Body, or wine into his blood for giving life unto those, that have been long dead, or for effecting that change, which shall be wrought in the living; Now, if by the mere virtual presence of Christ's Body and Blood, the men which have been long dead, shall be restored to perfect life & immortality; shall not the souls of all, which receive him in the Sacrament by Faith and true repentance, be raised to Newness of life by the same virtual presence, without any 
Of Christ's virtual influence. See Book 10. ch. 55, 56.  local touch of His Body, but only by that sweet Influence, which daily issueth from this Sun of righteousness now placed at the Right hand of God as in its proper Sphere. This manner of Christ's presence, of his real presence in the Sacrament, to wit, by powerful Influence from his Humanity, our Church did never deny; nor doth God the Father, or Christ the Son deny this Real Influence of life unto any, that hunger and thirst after it in the Sacrament.   

CHAP. XIV.  1 COR. 15. 36, etc. 
But some will say, How are the dead raised up? and, With what body do they come.?  
Thou Fool! That which thou sowest is not quickened except it die, etc.  
That this Argument, drawn from Seed sown, is a Concludent Proof of the Resurrection of The Body.  
THe Questions are Two; First, How the dead shall be raised? The second, With what bodies shall they come forth? 
The Corinthian Naturalist his Two curious Questions.   
The former imports thus much; How is it possible that the Dead shall be raised? Or, it being admitted that it is possible for the dead in some sort or manner to arise to life; the next branch of the same Question is, in what particular manner they shall de Facto arise? as whether by God's Creative Power, by which he made all things of nothing; or by his Conservative Power, by which he preserveth all things that are, in their proper Being; or advanceth them to an higher estate or better Tenure of Being?  
The second Question or Quaerie is, With what kind of bodies shall the dead arise? Whether with the self same bodies wherein they died? Or if not every way the same, what alteration or change shall be wrought in them?  
Unto Both these Questions our Apostle vouchsafeth but this one Answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Fool! that which thou sowest 
St. Paul's first Answer to both Questions.  is not quickened, except it die.  
But this Answer may seem in the first place to break the Rule of Christian Charity: For many of these Corinthians, though in this point of the Resurrection 
An Objection against the Answer in point of Charity.  erroneous and ignorant, were yet Christian, though weak brethren; and the Law is general: he that shall say unto his brother, THOU FOOL, shall be guilty of Hell fire, Matth. 5. 22.  
The Rule indeed is General, if this or the like opprobrious speech be hatched out of malice, leavened wrath, or invetered hatred: But this sentence they do not incur, out of whose mouths these or the like speeches issue by 
The Answer to that Objection.  way of just reproof or instruction; as from a Master to his Scholars, or from a Lord to his Servants, in points wherein they err, and are to be corrected or instructed by him. In these cases, or upon these occasions, their censure passeth rather upon the folly, then upon the persons of them, whom they so chastise, correct, or seek to instruct. And it is not altogether impertinent which some have noted upon that place, That our Apostles censure doth not aim at any particular or determinate person, but it is indefinitely directed to all those, which seriously make the former questions, either concerning the Possibility of men's arising from the dead, or the particular Manner how this Resurrection should be wrought, or with what bodies they should come forth.  
But many such, as will confess his reason or Argument to be free from breach of Christian Charity or good manners, will question the Logical strength or pertinence of it. The strength or efficacy of it, is questionable upon These points; As first, How the daily experiment of seed-corn, which 
A second objection in point of sufficiency.  first dies and is quickened again, can infer the Fundamental conclusion by our Apostle intended; to wit, the Resurrection of men's bodies, which have been dead and rotten for many hundred years, and their Relics dispersed into so many several Elements, or places, that if the seed-corn which men sow, were but dispersed into half so many places; the husbandman should in vain expect an increase, or his seed again. Secondly, admitting this yearly experiment of the seed dying and reviving were of force sufficient to enforce our belief of the former conclusion, that the bodies of men dead may be raised to life again, yet the manner or ground of his inference would be impertinent, if not contradictory to the principal conclusion intended by him, which we are bound explicitly to believe. For it is not enough to believe that the bodies of men, which are committed to the grave, shall not utterly perish, but be quickened again, (as the corn which is covered with the ground:) but we are bound further to believe, That every man shall arise with his own body, with the same very body, wherein he lived, that he may receive his doom according to that which he hath done in the body, whether it be good or bad. This conclusion is not included in the Apostles inference or Experiment drawn from the corn, which groweth out of the putrified seed: for he expressly affirms in the ver. 37. that the body, which springeth out of the ground, is not the same seed that is sown.  
2. In Answer to the former difficulty, some good Commentators there be, 
The Answer to this objection.  which grant that our Apostles instance in the seed, which first dies and is afterwards quickened, is not a Concludent proof or forcible Reason, but rather a similitude or Exemplification; and it is the property or character of similitudes or examples, illustrant, non docent, they may illustrate the truth taught, they do not teach or confirm it. Tertullian with other of the Fathers have divers illustrations or exmeplifications of the Resurrection in the course of nature, out of all which it would be hard to extract a full Concludent proof. Lux quotidie interfect a resplendet, The light daily vanisheth and recovers brightness again; darkness goes and comes by an interparallel course to the removal of light. Sidera defuncta reviviscunt. The stars daily set, or fall, and rise again. The seeds of vegetables do not fructify until themselves be dissolved and corrupted. All things sublunary are preserved by perishing, their reformation or renewing supposeth a defacing. Many of these and like observations, taken out of the book of Nature, may serve as Emblems or devices for emblazoning or setting forth our hopes or belief of the Resurrection; But concludent proofs they cannot be, unless we grant that the Book of nature hath by God's appointment, Types, or silent Prophecies of Divine mysteries, as well as hath the book of Grace. But shall we say or believe that the Apostles inference in this place is only Emblematical or Allegorical? or rather a Physical or Metaphysical Concludent Proof? Aproof, not only against such as acknowledge the truth of the Old Testament or written word of God, but a proof (so far as it concerns the possibility of a Resurrection) contained in the Book of nature? His conclusion, he supposeth, might by observant Readers be extracted out of the Instance or Experiment which he brings. For unless out of the Instance given in the Corn, which first dies and afterwards is quickened, the Possibility of the Resurrection, of such a Resurrection as he taught, might concludently be proved; they which doubted of, or denied this truth, had not incurred the censure of folly, they had not deserved the Title or name of fools. But not to be able to read that, which was legible in their own books; that is, in the works of nature, was a childish folly; a folly, which in men of years and discretion could not proceed but from insufferable incogitancy or negligence. If we examine the Apostles inference according to the Rules of true Philosophy, which never dissents from true Divinity, his Instances are concludent, his Argument is an Argument of proportion, a majore ad minus, from the greater to the less. All the difficulty is in framing or setting the Terms of it aright.  
3. All the exceptions, which are taken against his proof, are reducible to this 
Exceptions against the Proof.  one general Head; That he argues, or makes his inference, from the works of nature unto a work supernatural, or from the generation of vegetables ordinary in the course of nature, unto the Resurrection of our bodies, which can be no work of nature, no generation; but a work as supernatural as Creation. But they which thus Object, should consider that those works, which we term works of Nature 
The Exceptions answered.  (as generation of vegetables, the increase of the earth, the fruit of trees, and the like) are not in our Apostles Philosophy any way opposite to the works of God, or to works miraculous and supernatural. This Proposition is in his Divinity, and in true Philosophy, most certain; [Whatsoever nature works, God doth work the same:] and he works the same immediately, though not by himself alone, for nature worketh with him, though immediately by him. But the former Proposition is not convertible; that is, we cannot say, that God works nothing without the Coagencie of nature, as we say, that nature worketh nothing without the co-operation or Power of God. Nature worketh nothing, cannot possibly work without the power and direction of God; God worketh many things, since the world was made by him, or nature created by him, without the association or co-operation of nature, or any causes natural. And the works which he worketh by himself alone, either without the association or interposition of causes natural, or contrary to the ordinary course of nature; are properly called works miraculous or supernatural; and Miraculous they are called, not because they always argue a greater or more immediate exercise of God's Power, then is contained in the works of nature; but in that they are unusual, and without the compass of ordinary Observation. Sometimes those works, which are truly miraculous, may less participate of the Almighty Power, than the usual works of nature do. It was a true miracle, that the Sun should stand still in the vale of Aialon; but 
Works truly miraculous may have a less share of God's Power then usual works of nature.  not therefore a Miracle in that it did argue a greater manifestation of God's Power, then is daily manifested in the course of nature or works of other creatures; But a great Miracle only in that it was so rare and unusual. The daily motion of the Sun about the earth, if we search into the true and prime causes of it, includes a greater measure or more branches of the Almighty Ceators' Power, than the standing still of the Sun, did, in the days of Joshua, or the going back of it did in the days of Hezekiah. For in our Apostles Divinity, Act. 17. 28. We live and move and have our being in God; that is, all things that are have their being in him, and from him; their being is but a participation of his infinite being. The life of all things living, is but a participation or shadow of his Life; The Motion of all things that move, is but the participation of his Power: so that when the Sun did cease to move or stand still in the days of Joshua, it was partaker only of his Power sustentative, or of that power by which he supporteth all things; It ceased to move, only by mere substraction or cessation of his motive Power, by whose virtue or influence it daily, like a Gyant-runs his course. Thus daily to run its course it could not, without a positive force or power communicated unto it from The Creator in whom (as the Apostle speaks) it moves. But it ceased for a while to move, without any positive force or power to inhibit or restrain its course; But, as we said, by mere substraction of that power, by which it moves. So long as it continues its course, it both moves and hath its Being in God, and it is partaker of two branches of His Almighty Power. But when it stood still, it only had its Being in him. The influence of the other branch of Power was intercepted. Now the Argument drawn from those works, which we call, The works of nature, unto works miraculous or supernatural, would in this case hold a majore. He that daily makes the Sun to compass the world, is able to stay its course when he pleaseth.  
4. A miracle likewise it was, and a great one too, that The three Children should be untouched in the midst of the flaming furnace: yet neither was there a greater nor more immediate positive effect of God's Power in the restraint of that fire then, then was in the sustaining other Fire, which at other times devoured the bodies of his Saints, The Holy Martyrs, who loved not their lives unto the death, but gave them up for the Testimony of the Lord Jesus: For, Without the co-operation or concourse of God's Power, the fire could not have touched their bodies. Wherein then did the Miracle, Recorded in Daniel, and experienced in the three children, properly consist? Not so much, if at all, in fencing their bodies from the violence of the flame, by imposition or infusion of any new created quality into their bodies, as in substracting or withdrawing his ordinary Co-operation from the fire, whose natural property is to consume or devour bodies combustible; such as the bodies of the three Children by nature were. The only cause, why the fire did not burn them, was, the substraction or withdrawing of God's Co-operative Power, without whose strength or assistance the hottest furnace, that Art or experience can devise, cannot exercise the most natural operation of fire. For as the substance of the fire cannot subsist, or have any place in the Fabric of this universe, unless it be supported by God's Power sustentative; So neither, whilst it subsists or hath actual being amongst God's creatures, can it work or move without the assistance of God's co-operative or all-working Power. In Him both these Powers are one; both, as he is, are infinite: But as communicated unto his creatures they are not altogether one, but two participated branches of his infinite Power. And in the burning of the Martyrs, or in other destructions made by fire; both branches, as well of his sustentative, as of his co-operative power, are manifested; Whereas in the preserving of the three Children from the violence of the flaming furnace, the one branch only; to wit, His Power sustentative, was communicated to the fire; the other branch, to wit, the participation of his co-operative or working Power, was, for the time being, lopped off from the body or substance of the fire. Now this withdrawing of his co-operative Power from the fire, was a true document or proof that he is the God and guide of nature. That without him the fire, even whilst it is for nature and substance most complete, cannot perform the proper work or exercise of its nature. The necessary consequence of which Proof or experiment is this; That he is the Author or fountain as well of all the works or exercises of natural causes, as of natural bodies or substances themselves. And if we consider his Power, not in itself, but as communicated to his Creatures or natural Agents, it is and aught to be acknowledged greater in 
See this Author's Sermons, printed at Oxon. Anno 1637. pag. 39, 40.  those works which we call works of nature, and of which we have daily experience; than it was in either of these two Miracles before mentioned. Both of them were for this Reason only Miraculous, in that they were most unusual, and without the circuit of any experiment or observation in the course of nature before the times, wherein they happened.  
5. To raise men's Bodies out of the Grave, or out of the Elements into which they have been dissolved, is far more unusual, then to raise up Corn out of putrified seed; and in this respect the Resurrection, which we hope for, must be acknowledged a work more Miraculous and wonderful, than the yearly springing of Corn, of fruits, of herbs, or grass. But may we say in this Case as in the former, that the Power of God is no less, but rather greater, in these ordinary works of nature (as in causing herbs, fruit, or corn to sprout or fructify with advantage of increase) than it shall be in the Resurrection of the dead; which is a work, not of Nature, but miraculous and supernatural; a work in which natural Causes shall not be entertained nor employed by God? No: there shall be a manifestation of greater Power, then either of God's Sustentative Power, by which all things, that were created, are still preserved; or of His Co-operative Power, without whose participation nothing, which is so preserved, can work at all, or perform the exercises of its proper nature. The Power indeed, by which He Preserveth all things, is the self same Power, by which He Made all things out of nothing. The Preservation of things that are, is but a continuation or proroguing of the first Creation. As all things are made of Nothing; so would they instantly return into Nothing, were they not continually supported and preserved by the self same Power, by which they begun to Be, when they were not. Creation and preservation differ only in sensu connotativo, only in relation, not in substance. Creation includes a Negation of Being before; For all things, that are, took their beginning by Creation. Conservation supposeth a beginning of things that are, and includes a Negation of their returning into nothing. These Two Negations being abstracted or sequestered, the Creation of all things and their Conservation, are as truly and properly the same Power or work of one and the same party, as the way from Athens to Thebes, and from Thebes to Athens is the same.  
But if the Continuation of things, that are, be a Creation; or if the self same Almighty Power be still manifested in the preservation of things temporal, that was manifested in the first Creation, what greater power can be manifested in the Resurrection from the dead, then is daily manifested, and aught to be acknowledged in the preservation and daily increase of herbs, of fruits, of corn sown, and springing out of the earth? Or if any greater power shall be manifested in the Resurrection from the dead, then is daily experienced in these works of nature, how shall we justify our Apostles Argument in this place to be an Argument of proportion, or an Argument (as we said before) from the greater to the less, or an Argument à pari, from The like Case or Instance? The Argument indeed would directly follow; He that is able to make men live again, that have been dead for a thousand years, is also able to quicken the corn in the next month, which died the last month. This kind of Argument would be as clear, as if you should say, That he, that is able to make ready payment of a thousand pounds, may soon and easily pay an hundred. But you would take it as an impertinent or indiscreet allegation to say, I know this man is able to pay you an hundred pounds, therefore I would persuade you to take his bond for a thousand. But our Apostles Argument in this place may seem less probable, and it is, at least to appearance, but Thus; God daily raiseth up corn within a year after it is sown. Ergo, he shall raise up Adam's body, which was consumed to dust five thousand years ago.  
6. To frame the Apostles Argument, which is an Argument of Proportion, aright, you must take his Principles or grounds into your consideration. Now he first supposeth, and takes it (as all good Christians ought to do) for granted, that God doth give that body unto every seed with which it ariseth or cometh out of the ground. The increase of things sown or planted, is not, in his Language or Philosophy, the mere Effect or gift of Nature; For even Nature herself, or whatsoever she hath to bestow, is the gift of God. That which Philosophers call Nature is in true Divinity nothing else, but The Law which God hath set to things natural, or subject to change or motion. Now he which made this Law, whether for guiding bodies sublunary or celestial, can dispense with it at his pleasure. He sometimes inhibits the ordinary course of the Law of Nature by substraction, as it were, of his Royal Assent; or by suspending the concurrence of his Operative Power; And sometimes again he advanceth the state of things natural, by creating or making a New Law unto the manner of their Being, or of their Operations; that is, he changeth their Qualities, though not their Natures or Essences. Thus much presupposed or premised, our Apostles Inference is as firm and strong, as it is Emphatical; Stulte! Tu quod Seminas—. O Fool! that which THOU sowest is not quickened, except it die etc. The force or Emphasis may be gathered thus. If God doth give a body unto that seed, which thou sowest for thine own use and benefit, much more will the same God give a body to The Seed, which He Himself doth sow, much more will he quicken it, after it hath been dead; seeing the End, why he sows it, is not thy temporal benefit or commodity, but His Own immortal glory.  
When God did enact that severe Law, from which death natural takes its original, Dust thou art, and to dust thou shalt return; the Intent or purport of that Law was not, that man by returning to dust should utterly or finally perish, and be for ever as if he never had been: What then was the intent or purport of this Law? That man's body should be committed unto the earth, as seed is committed to the ground; that as the corn, which springs out of the earth, returns to earth again, and is still raised up with advantage and increase unto the Sour: So the bodies of men, after that by the first man's folly they became corruptible and certain to suffer corruption (whether in the earth in the air, or in the Sea) might be raised again, but not to corruption; that God may receive the seed, which is sown, with increase of Glory to himself; this increase of Glory being rooted in the increase of their happiness, by whose immortality he is immediately glorified. Thus much of the former difficulty, to wit, how our Apostles Instance or experiment in the work of nature doth infer his intended Conclusion, to wit, the future Resurrection from the dead. And from the Solution of this Former, the Second may easily be assoiled.  
7. The second Difficulty was; How this Instance or Experiment of the 
The 2d Difficulty urged.  Corn dying, and being quickened again, can fit or parallel the Resurrection of the body, seeing the Corn, which is quickened, or springeth up, is not The same body, which was sown? Whereas it is a Point of our Belief, that the same numerical bodies which die and return to dust, or are resolved into ashes or into the Elements, of which they consist, shall be raised up at the last day. For if The Body raised up were not the self same that died, the Body which died, should not be partaker either of pain or joy everlasting, but another Body should be tormented or glorified instead of the Body which died; Every man should not receive reward or punishment according to that, which he had done in the body; or at least this reward or punishment should not be received in the same Body, in whhic he had done ill or well.  
Aquinas, a Great School-man in his time, labours to assoil the proposed Difficulty by framing the Apostles Argument Thus. If Nature can repair that which dies, Idem Specie, that is, If Nature can make it to be of the same 
Aquinas his Solution true but impertinent.  Kind it was, though not the same numerical body it was (as he that sows Wheat reaps Wheat, not Rye or Barley, though not the self same grains of Wheat, which he sows;) Then The God of nature and Creator of all things shall raise up the bodies of men, which are his seed and proper husbandry, the very self same which they were, not the self same for kind or specifical Unity, but the same Individuals. Of all the bodies, which have died, not one shall miscarry, not so much as a hair of any man's head, or any least part of his body shall finally perish.  
But though all this be True, yet is it Impertinent, it falls not within the compass of our Apostles Inference in this place, who neither affirms, nor denies, nor took it so much as into his consideration, whether the Corn which springs 
The Author's Solution of the former Difficulty.  up, be the same Individual Nature or substance, which did putrify and die in the ground. The utmost Circumference of his considerations or thoughts extends no further than thus; That the Body which God doth give to every seed, is not for quality the same, which was sown; for it was sown Bare Corn without blade, husk, or ear, and loseth that corpulency or quantity, which it had: But it springs not up bare Corn. The new life, which it gets in the womb of the earth, is clothed with a fresh body capable of nourishment and growth; of both which it was uncapable whilst it was severed from the ear wherein it grew, or after the stalk was cut down. And This Change or alteration in the Corn sown and springing up doth well fit the Change or alteration, which shall be wrought in our Bodies at the Resurrection, or last day. Our bodies by death become more uncapable of nourishment than the corn severed from the ear or cut down; for they are utterly deprived of life, of sense, of motion, in all the Interim between the day of their dissolution and the last day. By the Resurrection they shall not only recover life, sense and motion, but the life which they get shall be endowed with Immortality; the bodies shall be clothed with Glory.  
This change of our mortal bodies into immortal is much greater, than the most plentiful increase, which any seed doth yield. One seed or grain may in some soils bring forth thirty, in others sixty, in others a hundred; but immortality added to the life of the body is an increase in respect of this mortal life, which now we lead, inexpressible by any number. The life of Methuselah is not comparable to it, albeit the years which he lived on earth, were multiplied by the days contained in them, and both multiplied again by all the minutes and scruples contained in the days and years which he lived. And yet after this increase of life our bodies shall be the same they were, for nature and essence, but not the same for qualities or capacities, whether of joys or pains. In these respects they shall differ far more, than any corn growing doth from the seed, from which it springs. And this difference of qualities, between the bodies which die, and shall be raised again, was all that our Apostle sought or intended to illustrate or set forth by that similitude which he useth. Thou sowest not the corn which shall be; that is, not the same corn for quantity, for quality, for vigour of life; nor shall men's bodies be raised again to such a life only, as they formerly had, or to such a corruptible estate as that, wherein death did apprehend them, but to a life truly immortal.  
8. The second question proposed, by the Corinthian Naturalist, was, with 
The Corinthian Naturalists second Question  what bodies shall the dead come forth or appear? And the direct Answer to this Question is included in the former similitude; (so much insisted on before, as that it needs not to be repeated here:) the Effect of it is This; That they shall come forth with bodies much more excellent than those, with which they descended 
The answer to this Question.  into the grave.  
And of this general Answer, included in the similitude of the Corn, or Seed sown, all the Exemplifications following unto verse 45. are native Branches.  
39 All flesh is not the same flesh, but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.  
40. There are also celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another.  
41. There is one glory of the Sun, another of the Moon, and another glory of the Stars; for one Star differeth from another in glory.  
42. So also is the resurrection of the dead; it is sown in corruption, it is raised in incorruption:  
43. It is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power.  
44. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body, etc.  
Thus much of the Positive Force of our Apostles Argument drawn from the similitude of the Corn, which by the Law of Nature must die before it be quickened and receive increase.  
9 But of this similitude it is no native branch or part, whether the corn which dies being sown, do rise again the next year for vital substance or life, the same, which it was whilst it was contained in the blade or ear, the year before; certainly it is not the same for Corpulency, for matter or quantity. But whether the seeds of life or spirit of corn do not remain the same by continuation, though in divers bodies or matter, our Apostle disputes not, nor do I dispute. This is a curiosity, which cannot be determined in the Pulpit without appeal unto the Schools. The vital spirit or essence of the Corn may be so far the same in the corn which is sown, and which is reaped, that, if we should for disputation's sake, suppose or imagine, what some have dogmatically affirmed, to wit, That the corn sown were endowed with sense or feeling, were capable of pleasure or pain; the pleasure, which it formerly enjoyed might be renewed, increased, or multiplied with increase or multiplication of its bodily substance; so might the pain, which it had felt before it was sown, be renewed and increased after it were quickened again, if any sort of corn were appointed, as some men are, to torture and punishment. Now albeit we must believe, that men's bodies after the Resurrection shall be the very same for substance which they were before death, yet are we not bound to believe that they shall be any further the same, then that every man which died in his sins, may in his body feel an infinite increase of those miseries, which he had deserved; and in some sort felt whilst he lived on earth. Or, that every man at the last day may reap an infinite increase of those joys and comforts, of which in this life he had some tastes or pledges whilst he sowed unto the spirit. For, as the Apostle elsewhere speaks, he that soweth unto the flesh, shall of the flesh reap corruption; a full crop of all the miseries incident to mortality, but miseries more than mortal, miseries everlasting and never dying. And he that in this life soweth unto the spirit, shall at the Resurrection, of the spirit reap life, but a life immortal without end, without annoyance or interruption of joy.  
Again, they extend the former similitude too far, which from it would gather, that as there is a natural force or previal disposition in the corn sown, by which, as by a secondary cause or instrumental mean, it is quickened and increased; So there be natural seeds of life in the putrified relics of men's bodies, or remnants of the matter dissolved, out of which life immortal shall so spring, as the blade doth out of the seed which is sown, only by the sustentative or operative power of God, by which all things are supported, or enabled to produce their natural effects. For although it be true, that the works which we ascribe to nature, are wrought by God, or by continuation of the same power, by which they were first created and set a working; yet the Resurrection of men's bodies shall not be wrought by the mere continuation of This Power; There must be more than a conservation of their matter, more than an usual co-operation with the Elements, out of which they are raised, there must be even a new creation of their bodies; yet not a Creation of them out of nothing, but out of the scattered fragments of their matter; such a creation as the works of the fifth and sixth day were, when God commanded the sea or water to bring forth fishes in their kind, and the earth to bring forth trees or plants in their kind. These were not effects of 
See Book. 10. Fol. 3113.  nature, or of that power only, by which the Sea and earth were from the first day preserved; but here was a new creation out of that, which Philosophers properly term The mater; that is, the common mother of generation or corruption. And thus God at the last day shall command not the earth only, but the Sea also with the other Elements to give up their dead. Rev. 20. 13. Lastly, they extended this similitude too far, which hence imagined, that as the corn often dies and is often quickened, and dies again; So, by the doctrine of Christians, there should be a death after the Resurrection, and a Resurrection after death, or such a continual vicissitude between life and death, as is between light and darkness.  
This objection is punctually resolved by Tertullian in the 48. Chapt. of his Apology. The sum of his answer is; That so it might be, if the Omnipotent Creator had so appointed; for he is able to work this continual interchange, or vicissitude of life and death, as well in men's bodies, as in the bodies of corn sown or reaped; or as he doth the perpetual vicissitude of light and darkness in the two Hemispheres of the world; but he hath revealed his Will to the contrary. And the reason is not the same (but rather contrary) in God's crop or harvest, as it is in the crops or harvests of mortal men: As men in this life are mortal, so is their food or nutriment; and for this reason, their nutriment must be supplied by continual sowing and reaping. But God is immortal, and so shall the crop of his harvest be. Our Resurrection from the dead is his general crop or harvest; and this needs to be no more than One; because our bodies, being once raised up to life again, shall never die; but enjoy immortality in his presence. Heaven is his Granary, and what is gathered into it cannot perish or consume.  
10. The general use of this Doctrine is punctually made to our hands by 
The general use of this Doctrine.  our Apostle in the last verse of this Chapt. Therefore my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, for as much as you know, that your labour is not in vain in the Lord. And more particulary, 1 Thessal. 4. 13. etc. I would not have you ignorant, brethren, concerning them which are a sleep, that ye sorrow not even as others which have no hope, etc. The Apostle there doth not forbid all mourning for the dead, but the manner of mourning only; that they mourn not as they which have no hope, no expectation of any Resurrection after death. Nature will teach us, as it did these Thessalonians, to mourn for the death of our friends and kindred. And our belief of this Article will give us the true mean, and prescribe the due manner or measure of mourning: Our sorrow, though natural and just, yet if it be truly Christian and seasoned with Grace, will still be mingled with comfort and supported by hope. To be either impatient towards God, or immoderately dejected for the death of our dearest friends, whose bodies God hath in mercy committed to the custody of the earth, of the sea, or other Elements; is but A Symptom of heathenish ignorance (or infidelity) of this Article, A Barbarism in Christianity.  
If we of this Land should live amongst Barbarians, whom we had taught to make bread of Corn, and accustomed to the taste of this bread as unknown to their forefathers, as Manna at first appearance was to the Israelites, but not acquainted them with the mystery of sowing and reaping; they would be as ready 
☜  in their hunger or scarcity of bread to stone us, as the Israelites were to stone Moses in their thirst, if they should see us offer to bury that corn in the earth, with which their bowels might be comforted: yet if they were but so far capable of reason as to be persuaded, or we so capable of trust or credit with them as to persuade them, that there were no possibility left either to have bread without supply of corn, or for corn to increase and multiply, unless it did first die and putrify in the ground; hope of a more plentiful crop or harvest would naturally incline them to brook the present scarcity with patience, and to be thankful towards such, as would so carefully provide for them.  
Now, besides, that the souls of the righteous are in the hand of God; the committing of their bodies to the grave is but as a solemn preparation of seed for a future crop or harvest. If in these premises we do rely and trust in God, our sorrow and heaviness for the dead, though it may endure for a while, will be swallowed up in comfort; our mournful tears and weeping will be still accompanied with praises and thanksgiving unto him, that hath so well provided for them that live in his fear, and die in his favour.  
11. But as this Doctrine administereth plenty of comfort in respect of friends deceased; so it should move us to make choice of such only for our dearest friends, as we see inclined to live in the fear of the Lord. Or, if we have prevented ourselves and this advice, in making such choice, yet let us 
☜  never be prevented by others for making the main and principal end of our 
Christian's should choose such friends as have share in the First, and hopes of the second Resurrection.  friendship or delight in any man's company to be this; A serious study and endeavour to prepare others, and to be prepared by them, to live and die in the Lord. As there is no greater comfort in this life, than a faithful and hearty friend; So can no greater grief befall a man at the hour of death, then to have had a friend trusty and hearty in other offices and services, but negligent and backward in cherishing the seeds of faith, of love, or fear of the Lord, or other provision of our way-fare towards the life to come. No practice of the most malicious, or most inveterate, or most provoked foe, can breed half so much danger to any man, as the affectionate intentions of a carnal friend, always officious to entertain him with pleasant impertinences, which will draw his mind from the fear and love of God, and either divert or effeminate his cogitations from resolute pitching upon the means and hopes of a joyful Resurrection to everlasting life.  
Even to minds and affections already sweetened with sure hope of that life to come, what grief must it needs breed in this life, if he be a loving husband, to think he shall be by death eternally divorced from the company of his dearest consort? Or, if he be an affectionate friend, to consider that the league of mutual amity in this life (never interrupted, but secured from danger of impairment whilst their pilgrimage lasts here on earth) should be everlastingly dissolved after the one hath taken up his lodging in the dust? that all former dearest kindness should not only be forgotten, but be further estranged from performance of any common courtesy, than any Christian in this life can be in regard of any Jew, or Turk, or any Jew or Turk from them? For what Jew or Turk is there, that would not be ready to relieve a Christian with some off-fals from his Table, whom he sees ready to pull the flesh off his own arms to satiate hunger? yet this is more than the most loving Husband may do unto his dearest Wife; then a Father may wish to his Son; or any Friend that dies in the Lord, may do unto another after death, unless they both repair to one Home, and be not divided by that Gulf, which was set between Dives and Lazarus.  
You know the Story; how that Lazarus was not permitted to minister so much as a drop of water unto Dives to cool his tongue. Nor shall the Father, which dies in the Lord, be permitted to do or wish so great a kindness unto the Son; nor the Husband to the Wife, which live and die in their sins. What remedy then can be prescribed for preventing the just occasions of this grief? but that Husband and Wife, Father and Son, Mother and Daughter, and others linked in any bend of love and friendship, do mutually labour to wain each others Affections from earth and earthly things, and each lend other their helping hand to fasten their affections on things that are above where Christ sitteth at the right hand of God.   

CHAP. XV. The Objections of the Atheist, and the Exceptions of the Naturalist, Both, put fully Home, and as fully Answered. The falsity of the Supposals and Paradoxes (rather then Principles) of the Atheist, discovered; and made even Palpable by ocular demonstration, and by Instances in bodies vegetant and sensitive. A Scruple that might trouble some Pious mind, after all this, satisfied. A short Application of the Doctrine contained in the whole Chapter.  
1. BUt here the Atheist will except, That the former Reasons are Concludent only in Case the whole substance or bodily part of man be annihilated. 
The Atheist's Exception.  That indeed, which is annihilated, is as if it had never been, and is as capable of Creation as it was at the first, or at the time when it was Nothing; For Creation makes that to be which is not; and that is most properly said to be created, which is made of nothing or without any matter or stuff pre-existent. But thus it is not in the Bodies of men that are dead; these are not annihilated or resolved into nothing: the matter of them still remaineth, though not in the same Place or shape, but some part of it in This Body, some part in That.  
Of a man's Body which died twenty years ago, some part is changed or transformed into the nature of earth, some part resolved into vapours or Exhalations; Some part into grosser moisture, whereof other live creatures are produced: No part of it returns into mere Nothing. Whatsoever bodily substance hath been by God created out of Nothing, hath all its relics one where or other still remaining; And the very lest Fragment of the meanest of them is a great deal more than Nothing.  
And here the subtle Naturalist coming in, demands, What possibility can be conceived, that the self same Bodies, which were consumed a thousand years 
The Naturalist his Demand.  ago, should be entirely restored again?  
This supposed Restauration must either be by a New Creation; or it must be only by a Recollection or gathering together of the relics or matter, which have been dispersed and scattered through divers places, and transformed into so many several bodies.  
2. That the bodies, which have been dissolved, should at the last day be made the self same they were by a new Creation, (properly so called) seems impossible. For every body must have its proper and immediate Matter, and no body can be created without the Creation of such a Matter. The soul of man may be created in the Body without creation of the Matter whereto it is annexed, because the soul is no material substance; But the creation of a bodily or material substance essentially includes a Creation of the Matter, and this Matter may be either created before The Compound, into which it is afterward form; (as the Body and Matter of the First Man was created out of the earth, before it was wrought by the breath of God into a living or sensitive substance:) or this Matter may be concreated with the body or Compound, whose matter it is.  
Thus the Fishes in the Sea, and the Plants in the Earth were each of them 
See Book 10. Fol. 3113.  created by one entire Creation; there was not one creation of their proper Matter, and another of their proper Form. The bulks or stems of trees were not made or created out of the earth before the vegetable or vital faculty was infused into them; Both were made at once.  
The several branches of the Difficulty in this Argument may be framed thus: If the bodies of men, which have been resolved into dust (perhaps into as many several bodies, as there be men now living) must all be created again; 
The Naturalist's Objections framed into a Body.  and every one created again the self same it was; Then either the matter must be the self same, which it was; or else it must have some new matter equivalent, or of the self same use or service in respect of the soul, unto which the former matter had been, and this new matter (not altogether the same but the same by Equivalency) is, or is to be, united.  
That the self same matter which was in a man's body when he died, should become the same again by a new creation ex nihilo, implies a Contradiction; For that very material substance, which was in Adam at his death, is not to this day annihilated; not the least scrap or fragment of it, but is now existent in some body or other. And that, which at this very hour actually is or existeth in some other body, cannot at this very hour begin to Be, cannot at this very hour be made of nothing, because itself already is something. If the matter of Adam's body (which we suppose not to be utterly annihilated) could be created again whiles it so continues, it should be existent, and not existent, it should begin to be, and not begin to be, at the same point of time. Both which imply a manifest Contradiction; and all Contradictions, though 
See Chap. 13. §. 11.  in matters merely speculative, are as contrary to the Unity and truth of the Godhead, as dissimulation, fraud or cozenage are to the Holiness of God. To make both parts of a Contradiction true, falls not under the Object or exercise of His Almighty Power.  
If then the Body of Adam cannot be created the same it was, unless the self same matter, whereof his body was first made, be restored; it is clear 
It is the very nature of the Matter not to be unum & idem.  that the self same matter cannot be entirely restored by Creation, unless those bodies wherein it is, be first annihilated or turned into nothing: For whilst they remain something, or rather, whilst the matter which was in Adam remaineth in them, the same matter being something in them, cannot properly be Created again, or begin to Be out of Nothing.  
3. But, that the Body of Adam should be at the last day the same it was when he died, by Recollecting or putting together the self same material parts 
The Answer to the Naturalist his Objections.  whereof his soul was possessed at her departure from the body, is not impossible. That the bodies of all men should at the Resurrection become the same they were, by this means, not by Creation of new bodies, or by new creation of any bodily substance or new matter out of nothing, the Heathens (it seems) did conceive to be the Opinion of the ancient Christians, when the Gospel of Christ (concerning the Resurrection of the body) begun to be pressed and preached among them. For to disprove Christian's Belief of this Article, or at least to defeat Christians of their hopes of a bodily Resurrection to a better life, their heathen persecutors, did burn their bodies unto ashes, and afterwards sow their ashes, some in the waters, 
* See the Epistle of the Churches of Vienna and Lions to the Brethren of Asia and Phrygia, in Euseb. Hist. 5. book 1. chap. ad finem.  some in the air, or expose them to the blasts of boisterous winds; hoping by these practices to find the God of these Christians a cumbersome work, before he could accomplish what they professed he had promised unto them concerning the Resurrection of the same bodies, and of rendering to every soul the same material portions, whereof it was sometimes seized. But whether the malicious heathens did punctually oppose these practices unto the assertions of the Christians, as if from their mouths they had heard that the Resurrection of the body should be accomplished by Recollection of all the particles, into which it had been resolved (through what Elements soever they had been in long tract of time dispersed;) or whether these Heathens did thus practise upon the Christians bodies out of their own imaginations, as not conceiving any other means possible, by which every man might arise with his own body, I find not upon Record.  
Some of the Ancient Fathers in their Arguments against the Heathen, or in their Apologies for This Article of our Faith, suppose the Resurrection of the body shall be accomplished by the Recollection of the Relics or Fragments, into which each one's body hath been dissolved. And to this purpose 
There is much good morality to be learned from the contemplating the mixtures and separation of metals.  use divers Similitudes or illustrations drawn from Goldsmiths, or Refiners of Metals, who by their Art or Mystery can extract the fragments of Gold or Silver out of any other metal or body, with which they are mingled. Howbeit other of the Fathers, and sometimes the same Fathers, which use these Similitudes or illustrations, principally rely upon God's Creative Power, by which he made all things out of Nothing, or by which he multiplieth or advanceth things, that have some actual Being, unto a more excellent and more plentiful kind of Being.  
It was an exercise of the Creative Power to turn Water (in an Instant) into Wine; to multiply five loaves and two fishes unto the sustentation of more than five thousand men, besides the fragments remaining, which were ten times more than the provision itself. And in thus resolving the possibility of every man's Rising with his own Body, into the Power of God, whereby he is able either to make all things out of nothing, or to make one thing out of another by means miraculous and far surmounting all force of natural Agents, the ancient Fathers did wisely. For admitting (what no Christian can deny) that God's Skill or knowledge to recollect all the several parcels of every man's body (which way soever dispersed) doth infinitely exceed the most exquisite Skill of any Mineralist or Refiner in severing one metal from another, and in wedding and uniting every parcel, fragment, or remnant, of what kind soever, with others of it own kind: Yet this Infinite Skill or knowledge in Recollecting or uniting the several parts of men's bodies, which have been dissolved by death, could not suffice to the supportance of that truth, which in this Article we all believe, against the assaults of the Atheists; unless this infinite Skill or knowledge were seconded with an infinite Creative Power.  
4. Against the Recollection of all the Relics or fragments of men's bodies, the Atheist or subtle Naturalist would thus Object. All Christians do 
The Atheists wily (but not wise) Objection against the possibility of a Resurrection by Recollection of Relics.  not die a natural death, all come not to the Sepulchers of their Fathers, many perish in the Sea, and the bodies of many, which thus perish, are quite devoured by fishes, Sea-monsters, or other inhabitants of the Sea; and the fishes which thus devour even Christian men, are again devoured by other men, and those men again, which have said on fishes which devoured men, become a prey unto other fishes, and these fishes are taken again and eaten by men: The men, that eat these fishes, may (says He, and we may suppose they do) become a prey unto the Cannibals, a barbarous and monstrous people, which feed as greedily upon man's flesh, as any Sea-monster or ravenous land Creature would feed on theirs. Now the matter or bodily substance of every man that is devoured by fishes or other inhabitants of the Sea, is turned into the matter or bodily substance of the devourer. The matter again of every fish, that is eaten by man, is converted or changed into the matter or substance of that man which eats it. The Cannibal would not so greedily feed upon man's flesh as he doth, unless he were truly nourished by it; and nourishment is the conversion of the matter or substance eaten into the matter or substance of him that eateth it.  
Now if the Resurrection of every man with his own body, with the same body, from which his soul was by death divorced, did only, or principally consist in the Recollection or reunion of the same material parts or relics which were dissolved by death, it would be a hard point to resolve or satisfy the Atheist or incredulous Naturalist, how it were possible that every man should have the self same Body that he had at the hour of death.  
To twist the difficulty harder, according to the Atheists suppositions (which are not impossible, nor in ordinary conjecture improbable.) 
The same Objection reinforced.   
From what creature shall the first man's body, which the fish devoured be challenged? Or what creature shall the Almighty enjoin to make restitution of his entire matter? Shall the Almighty enjoin the fishes of the Sea to cast up the morsels of man's flesh, which they have eaten, as the Whale did Ionas? But it is supposed, that the bodily substance or matter of the man, was converted into the substance or bodies of the fishes, which did eat him; for God did not preserve either the life or bodily matter of men devoured by fishes, as he did preserve jonas. Shall the man's body then be repaired out of the matter or bodily substance of the fishes, which did eat him? But that (as the Atheists suppose, and is not in itself improbable) other men have eaten and turned it into the matter and substance of their bodies. And these men again have been eaten by other fishes, or by such Land-monsters as the Cannibals. Shall the first then or second men's bodies be repaired out of the bodily substance or matter of these later men, which have eaten the fishes that eat the former, or out of the bodies of Cannibals, which have eaten them?  
The Question than remains; How the bodies of those men shall be repaired? or from what Elements shall the Relics or dissolved fragments of their bodies be recollected? Seeing their bodies also have been either immediately devoured by Cannibals, or mediately by other men, which have eaten the creatures, that have devoured the former men? The Cannibals, which devoured men must, by this Article of Christian Faith, arise again with their own bodies, not with the bodies of other men whom they have devoured; how then is it possible for every man to arise with his own body, seeing the bodies of many men, at least the relics or fragments into which they are dissolved, have been swallowed up by some one ravenous creature, and some one Cannibals humane body may successively be the Tomb or Sepulchre of many men's bodies?  
And here me thinks that question, which the Sadduces put unto our Saviour concerning the woman which had been married to seven brethren, one after another, might be more punctually proposed concerning the women of Samaria or Jerusalem, which in the extremity of siege did make their hungerstarved stomaches the grave or Sarcophagus of those tender Infants, whom they had lately conceived in their womb, and brought forth with joy.  
The Question by the Sadduces was thus proposed, Which of the seven brethren should have the woman to wife at the Resurrection, seeing she had been wife successively to all the seven?  
The Atheist or Naturalist would propose his Question thus; Whose shall the bodies of the Infants (which their mothers devoured) at the day of the resurrection be? shall they belong as appurtenances to the bodies of their mothers, of which they were (though most unnaturally) made natural or material and substantial parts a little before these cruel mothers died? But then the Infants should have no bodily substance, they could not arise with their own bodies. Or shall the relics of the bodies, which their mothers swallowed, be drawn or extracted (as a refiner doth gold out of dross, or silver out of base metal) out of the ruins of their mother's bodies? but so their mothers should seem at the resurrection to want part of their bodily and much pined substances, which they had at the separation of their souls and bodies: Their bodies, by this supposition, cannot be the same they were when they died.  
5. This Difficulty might by many like Instances be both increased and enlarged; but the same Answer, which our Saviour gave unto the Sadduces, Matth. 22. 29. will sufficiently satisfy the Atheists Objection, though not the Atheist himself. He therefore errs, because he knows not the Scriptures, nor the Power of God. We may further add; In these Collections he therefore errs, because he knows not the Passive obediential Power or capacity of nature, as subject and obedient to the Active or all-working Power of God. 
The Atheists Objection answered: It hath Two Loops.   
How cunningly soever the aforesaid or the like knot may be cast by the Naturalist, it hath Two Loops, by which it may easily be loosed, by which it doth in a manner unloose or untie itself.  
First, The Atheist takes that as granted, which he can never prove nor make probable out of the course of Nature; to wit, that when one living creature devours another, as when fishes devour men, or men feed on fishes, or when one man eats another, the whole Matter or bodily substance of the creature devoured should be converted into the matter or bodily substance of the 
First Loop.  cater or devourer. This never falls out in the whole course of nature. Of the most nourishing live creature that is, some part or fragment is not fit for nutriment; Not the greediest fish that is can so entirely devour a man, but some part of his bodily substance will dissolve into the water, air, or some other Element or mixed bodies; so will some part of the fishes or live creatures which men eat always dissolve into some other bodily substance, besides the substance of the man which eats them. So that notwithstanding all the former supposed transmutations, or all that can be in like case supposed, some part of every man's body still remains; not converted into the substance of any other bodies, but into the air, earth, or water: And our of these relics and remainders, every man's body may be raised again, and raised again the self same it was, but in a condition much advanced and improved for the Better. As a great tree grows out of a small and slender root by the Creator's Power, by that Power, which made the earth to bring forth trees most perfect in their kind in an instant; So the least fragment of man's body, which remains either in the earth, in the water, or in other Elements, may in a moment grow into an entire or perfect body. And this manner of the Resurrection of one and the same body, not by an entire Recollection or gathering together of all the materal parts whereof the same body did sometimes consist; but by the Improvement or Multiplication of some one or few principal portions of the body which hath been, seems most agreeably to our Apostles Inference in this place, of which hereafter.  
6. Secondly; All the Objections of the Atheist or Naturalist against this Article are grounded upon another supposition taken by them as granted, which 
The Second Loop of the Atheists Objection.  notwithstanding in true Philosophy is apparently false. And their false Ground or Supposition is this; That unto the Identity or Unity of the same vegetable or sensitive body (be it the body of a man, of a beast, or of a tree) the Unity or Identity of the same material parts is necessarily required.  
The grossness of this Paradox or false supposition will appear from the very explication of the Terms. The demonstration of its falsehood may be made 
An Ocular Demonstration that the Atheists principles or supposals be False.  ocular and palpable out of any vegetable or live body, wherein the Atheist or Naturalist can make Instance; but most apparently in the Oak, which is the longest a dying of any tree; in the Hart or Raven, which are the longest lived amongst the beasts of the field or fowls of the air. An Oak, albeit it stand four hundred years, or unto whatsoever height or greatness in that time it grows, is still the same tree or vegetable body, which it was at the first plantation: yet the Material Parts of it, cannot be altogether, or for the most part, the same that they were. The whole Matter or bodily substance of it, when it was first set, was not the thousandth part of that bodily substance, which after three hundred years' growth, it hath; And of the matter, which it had, when it was but a yard high, it is not imaginable that any one part, so much as a pin's head, should be remaining the same it was, after it come to be twenty yards in height and a yard in thickness. It could not grow in height or breadth, unless some parts of the matter, which it first had, did daily exhale or evaporate, and new matter come into their places.  
Augmentation and growth, in vegetables, necessarily supposeth nutrition; and nutrition includes a daily decay of nutriment gotten, or of the matter whereof the body consists, and a new supply or reparation of the matter or substance lost or wasted by preparation of some new nutriment.  
A Raven likewise is the self same Fowl when it is ready to die for age, that it was, when it was first hatched; but the matter of it cannot possibly be the self same; it is not conceivable that so much as an inch of the same matter, which it had when it was first hatched, should continue in it, the same till death. For its natural heat doth perpetually consume or waste some part of its matter or substance; and its blood, without perpetual nourishment by new food or matter prepared, would be dried up by its natural heat; For life consists in calido et humido, in heat and moisture, and cannot be continued in any live creature without continual nutriment, more than the fire or flame can be preserved without fuel. Nor could the life, or natural heat, wherein life specially consists, stand in such perpetual need of nutrition or new mater whereon to feed, unless there were a continual dissolution of some material parts, which vanish or expire out of the body, though not so visibly, yet as certainly, as fume or smoke doth out of the fuel, wherewith the fire or flame is fed. Unless there were some precedent diminution or wasting of the material parts in man's body, there could be no proper growth or augmentation of the whole body, or of every part; For if every least particle did remain the same it was, as well for quantity as for quality, the whole body could not be augmented in every part, but it must be as great again as it was before, after every such growth or Augmentation. For there can be no Augmentation or growth in any part otherwise then by addition of some sensible nutriment: Now if every least part be augmented by addition of some new or sensible matter or substance, the addition, which is made unto every least part, would be as great as the part, to which it is added: For it is supposed that every least part is augmented, and augmented it cannot be, but by addition of some other sensible body, which cannot be less, than the least part sensible of a body; or of a sensible body.  
7. But if we grant, as the truth is, that the material parts of the body augmented remain not the self same to day, which they were yesterday or a week ago, but are still fluent and wasting, other material parts coming into their place with some addition of quantity, so as the addition in bodies growing by daily nutriment be still greater, than the waist or diminution, The manner of natural growth or augmentation may be easily conceived. And it was a truth of nature excellently expressed by the great Philosopher; Aucto toto augetur quaelibet pars etiam minutissima: Whensoever the whole body is augmented, every least part is augmented. As if the whole body in the space of a year be augmented by the quantity of a palm or a span, the thousandth part of the body must be augmented by the thousandth part of a palm or span. But thus the whole body (as the same Philosopher observes) is in every part augmented non quoad formam sed quoad materiam. And his reason is qua materia est in perpetuo fluxu; because the material parts of man's body are perpetually fluent, always decaying and always repaired. It is a maxim again of the same Philosopher, that, Auctum manet idem numero, that every vegetable body being augmented (how long soever the growth or augmentation lasts) is numerically the same it was.  
The case than is clear out of the Book of Nature, (by which the Atheist or infidel will only be tried) That, the body or bodily life of man, how long soever he live, remains one and the same from his birth unto his death, albeit the matter of which his body is composed, and wherein his life is seated, do not remain the same. As the face or image of the Sun remains the same in a water or river, albeit the parts of the water, in which it is imprinted, do not continue the same, but as one portion of water slideth away, another comes in its place, altogether as apt to take the impression or picture of the Sun as the former; Or as the light continues one and the same in a lamp, albeit the oil, which preserves its light, do continually waste; For one drop or portion of the same oil, or of new oil poured in, is as apt to continue the light, as the former drops were, which are wasted. The light than remains the self same, albeit the oil continually waste: So that unto numerical Identity of the same light, the numerical unity or Identity or the same portion of oil is not required, cannot possibly be had. It sufficeth that the oil or matter, which feeds the lamp, be the same by Equivalency. By these and many like unquestionable instances in nature the Atheists or infidels supposition is altogether false, to wit, That, unto the Resurrection of the same body, or unto the restauration of the same bodily life, the Identity of matter, or of material parts, which it formerly had, is necessarily required. I add, that, This Identity or unity of matter is less needful unto the numerical unity or Identity of man's body, because the soul of man, amongst all other vegetables, is only immortal, and remaineth the same it was after it be severed from the body.  
8. Taking then the first supposition of the Atheists as True; Suppose the bodily matter of some men to have been altogether or entirely transubstantiatea or changed into the bodily substance of some other men, and that two or three of such men might have the whole bodily substance of some other man, or child, in their bodies when they died: it is no probable Argument or forcible Objection, to say, This man, or child, whose bodily substance is supposed to be converted into the substance of other men, cannot arise again with the same body, which he had, because he cannot have the same matter which he had, unless the other lose some part of the matter, which they had in them when they died. Suppose the material parts of every man were utterly annihilated when they died, yet their bodies may be made the self same again, which they were, not only by Creation of new matter out of nothing, but out of any matter or Elements preaexistent, so prepared and proportioned to their individual nature or bodily life, as the former was. For, the numerical unity or individual entity of every nature consists in the unity or proportioned correspondency to that model, whereto the Almighty Creator did frame it.  
To conclude then; seeing the Resurrection of the same bodies wherein we die, must be wrought by the Power of God, it is fitting that we refer the particular manner, how our bodies shall be entirely restored, unto God himself. We will not dispute whether the Resurrection of every man in his own body shall be wrought, de facto, by recollecting of the dust, into which men are turned; or of the same material parts which every man had when he died; or whether it shall be wrought by Creation of some new matter, or only by preparing some other Elementary matter preaexistent, and working it into the same individual temper or constitution, into which our bodily food or nutriment was wrought, whilst we lived. It sufficeth to have showed, that every man may arise with his own body by any of the former ways; or partly by one, partly by another.  
Lastly, the Recollection of the same material fragments or relics, into which our bodies are dissolved, is no more necessary by the Principles of nature or true Philosophy unto the constitution of the same bodies (at the day of the Resurrection) which before have been, than the recollection or regress of the same matter or nutriment, whereof our blood or flesh was made, or by which our life was preserved in childhood, is unto the continuance or 
☜  constitution of the same life, flesh, or blood in old age. The life of every man in old age is the same, the body the same, the flesh the same, the blood the same, which it was it childhood; albeit the blood or greatest part of our bodies in childhood was made of one kind of nutriment, and the blood, which we have in mature or old age be made of another, much different nutriment. Yea albeit we alter our food or diet every year, yet our bodies remain still the same, every finger the same, whilst it continues in the body, and whilst this bodily life continues. For albeit the nutriment be of divers kinds, yet nature or the digestive faculty works all into one temper, and this temper continues the same in divers portions of the matter which is continually fluent, and the same only by Equivalency.  
Now, if nature by God's appointment and co-operation can work divers kinds of food or nutriment into the same form or constitution, it will be no improbable supposal to say, that, The God of nature can work any part of the Element of water, of air, or of earth, any fragment or relic of Adam's body into the same individual form or mould, wherein the bodily life of the man, that shall be last dead before Christ's coming to Judgement, did consist. Yet will it be no hard thing for God to make Adam the self same body, wherein he died, out of the relics of this man's body.  
To work this mutual exchange between the material parts of several men's bodies without any hindrance or impeachment to the numerical Identity of any man's body; or without any prejudice to this truth, [That every man shall arise with his own body] which, we Christians believe, is impossible to nature, or to any natural causes; they can be no Agents in this work: yet it is no ways impossible (for it implieth no contradiction) for nature thus to be wrought and fashioned by the Creator and preserver of mankind. In avouching thus much, we say no more than some (I take it) mere Philosophers have delivered in other Terms. Quicquid potest prima causa per secundam, idem potest per se sola. Whatsoever the first cause doth by the instrumental agency or service of second causes, the same he may do by his sole Power, without the service, of any instrumental or second cause. Now God, by the heart, by the Liver and by the digestive faculty, as by causes instrumental or secondary, doth change the substance of herbs, of fruits, of fish, of roots into the very substance of man's body, without dissolving the unity of his bodily life; and therefore, if it please him, may change the material parts of one man into another man's body or substance, without the help or instrumental service of the nutritive or digestive faculty, or any other instrumental cause; All this he may do immediately by His sole Power; But whether it be His Will so to do or no at the last day, be it ever reserved with all reverence and submission to his infinite wisdom alone.  
9 One scruple more there is, wherewith ingenuous minds and well affected 
The scruple incident into an ingenuous mind.  may be sometimes touched. The doubt may be framed, Thus. Although it be most true and evident from the Book of nature, that the natural or digestive faculty of man doth preserve the unity of bodily life entire by diversity of mater or nutriment, yet the living body so preserved is one and the same by continuation of existence or duration. His days, whilst natural life continues, are not cut off by death, he doth not for a moment cease to be what he was: But when we speak of Resurrection from death, when we say the dead shall arise with their own bodies, here is a manifest interruption of bodily life, or of man's duration in bodily life. His body ceaseth to be a living body as it was. And therefore if he must live again in the body, the body to which his soul shall be united at his Resurrection, may be called his own body, because it shall be inhabited or possessed with his immortal soul, but how shall it be The same body: which he formerly had; seeing the existence or duration of him, or of his soul in the body, is divided by death; and division destroyeth unity? This leaf or paper is one, yet if we divide it in the middle, it is no more one but two papers.  
The question than comes to this short and perspicuous issue. Whether the uninterrupted continuance of duration or existence, or unity of time, wherewith the duration of man's life is measured, be as necessary to the Unity or Identity of his bodily Nature or Being, as Unity or Continuation of Quantity is unto the Unity of Bodies divisible or quantitative. The determination or Judgement is easy. The Book of Nature being Judge, it is evident; That Unity of Time or continuation of man's life, without interruption, is but Accidental to the unity of bodily nature or being. It is a circumstance only, no such part of the Essence or nature, as continuation or unity of quantity is of the unity of bodies divisible; for time and quantity are by nature divisible, whereas the nature of man, or other things, that exist in time, is indivisible. It is true, Division makes a plurality in things that are by nature divisible, but not in natures indivisible. Every thing that is divisible, though it be unum actu, yet it is plura in potentiâ. In that it may be divided, it is not purely, simply, or altogether one, but may be made two or more. And whilst it remains one, it is one by conjunction of parts. The entire substance of any natural body as it is divisible or subject to dimension, cannot be contained under one part of quantity, but part of it is contained under one part of quantity, part of it under another: For, Omne quantum habet partem extra partem, and in that regard is divisible. The whole substance divisible cannot subsist, but in the whole quantity or measure.  
The higher and lower parts of a tree or pillar have no unity betwixt themselves, but as both are united to the middle parts. If it be divided in the middle, the union and unity is lost; after the division made it is not one but two; one division makes its two, two divisions makes it three. But in bodies sensible or vegetable, considered as parts of the nature or essence of such Bodies, the case is quite otherwise. A man is the same man, the self same bodily substance or vegetable this year, which he was three years ago; and his bodily substance this year is not therefore one and the same with the bodily substance which he had three years ago, because it is one with the bodily substance, which he had the last year; but entirely one and the same in all: We cannot say, that part of his bodily nature was existent in the first year, part in the second year, and part in the third year, for his whole bodily nature was entirely in the first year, and in every part or hour of the first year: The same bodily nature was entirely in every hour of the second year, and so in every hour of the third year. For though man's body be divisible in quantity; though his duration be likewise divisible; yet his bodily nature is indivisible, and entirely the same in every moment of its own duration. And for this Reason, Although death may make a division or interruption in its duration or existence; yet it makes no plurality or division in its nature: in what part of time soever his nature gets new existence, it is entirely and indivisibly the same it was.  
10. The former Instance drawn from the divisibility of a body subject to quantity or dimension would hold much better Thus. As one part of such a body being separated from the rest, (suppose a branch or slip of a tree being united to another tree by inoculation or engrafting) remains the self same substance it was, though it now exist not in the same tree, but in another: So the bodily substance of man, though cut off by death from the company of the living, and severed from all coexistence with the things which now are, may be the self same substance which it sometimes was, although it get no coexistence with the things which now are, but with the substances which shall be many hundred years hence; it may be at that time the same which formerly it was, as truly and properly, as if it had continued its coexistence or actual being with the things which now are, or actually shall be, till it be again. As a slip or branch taken from a tree in France, and engrafted in a tree in England, is as truly and properly the same branch it was, as if it had continued still united to the same tree, wherein it did first grow. In this later Case there is only A separation of place, a plurality only of Unitions, or Coexistences of the same branch with divers trees, no plurality of branches.  
Suppose God had cut off Adam's days on earth at the instant wherein he did eat the forbidden fruit, and deferred his replantation in the Land of the living again until these times wherein we live; here had been a separation of him from those times, wherein he lived many hundred of years; here had been a plurality of times, wherein he lived, a plurality of his Coexistences with divers times, and with divers men, no plurality of humane natures in Adam: His nature might have been one and the same as truly, and as indivisibly one and the same in these times distant one from the other by the space of five thousand years, as if he had lived from his first creation till the sounding of the last trump unto Judgement. And thus much of the Exceptions or Cavils made by Atheists or Infidels against This Article of the Resurrection; In which we Christians believe, That every man shall arise with his own body, the same bodily substance, which he had or was whilst he lived here on earth.  
11. And now for Application or Conclusion; let us here suppose that the Atheist, as he makes himself worse than a beast whilst he lives on earth, could hope to make himself equal to beasts in his death, or to be transformed into a swine. Imagine he should endeavour to drown his immortal soul in a Tavern, or to bury his bodily natural Essence in the Stews; suppose his body might, by Venus' fire, or other loathsome fruits of filthy lusts, be dissolved into ashes, and the ashes of it be dispersed through all the winds: Imagine his bones might in some filthy puddle be resolved into slime, and become the food or nutriment of crawling toads, or of other more venomous creatures; The pursuit of these his fearful desperate hopes could nothing avail him, they would be at best but as pledges of greater shame and misery to befall him; The powerful hand of his Almighty judge will raise him up at the last day with the same body, which he had exposed to all this shame and misery, with the self same body for nature and substance, but not the same for quality or durability; For it shall after death be ten thousand times more capable of pain, then in this life it was of pleasure. All his bodily pleasures came to an end before he came to an end of his bodily life: These always die before he dies that hath wedded himself unto them. But his pain shall never die, his pains though deadly shall never come to an end. These are the endless fruits of that man's short days on earth, which wholly mispends his time in foolish bodily pleasures or noisome lusts. But for the souls of the Righteous (whatsoever become of their bodies after death) They are still in the hands of God, they are wholly at his disposal; whether those Bodies wherein they dwelled do fall by the enemy's sword, or come unto their graves in peace, whether they become a prey unto the beasts of the field, to the fowls of the Air, or to the fishes of the Sea. And let us, whilst we live, establish our souls with this Doctrine of our Apostle; And also lay that saying of Tertullian (recited before, chapter 13. §. 9) unto our hearts; Consider a teipsum, O homo, & fidem rei invenies; Recogita quid fueris, antequam esses, utique nihil: Consider thyself, O man, and thou shalt find the undoubted truth of what we teach; recall to mind, if thou canst, what thou wast before thou wast, and thou shalt find that thou wert nothing. Qui non eras, factus es; cum iterum non eris, fies. There was a time when thou wast not, and yet there was a time wherein thou wast made; and albeit the times be now coming, wherein thou shalt not be, yet shalt thou be made again. All times are alike to God; His power to make thee again cannot be restrained by thy weakness or not Being; it cannot be shortened by any length of time; All of us that now are, all the Generations that hereafter shall be, must appear before the Judgement Seat of Christ, that all may receive in the body according to the things done in the body, whether they be good or bad. For he shall recompense every man according to all his works; Yea so recompense, That both those which now deny it, and those that now believe and confess it, shall from experience then say; Verily there is a Reward for the Righteous; Doubtless there is a God that judgeth the earth.   

CHAP. XVI.  1. COR. 15, 16, 17, 20. 
16. For if the dead Rise not, then is not Christ raised.  
17. And if Christ be not raised, your faith is vain, you are yet in your sins, etc.  
20. But now is Christ risen from the dead, and become the First-Fruits of them that slept.  
The Apostles Method in proving The Resurrection peculiar, and yet artificial. His way of mutual or reciprocal Inference both Negative and Assertive, justified; and showed, That both these Inferences, naturally arise, and may concludently be gathered from the Text, and from the Principles of Christian Belief. Wherein the witness (false upon supposition, verse 14, & 15.) should consist. That Philosophical Principle [Deus & natura nihil faciunt frustrà] divinely improved. God's special and admirable works have ever, A Correspondent; That is, some extraordinary rare End. How sin is taken away by Christ's death: How by His Resurrection. How we are justified by Christ's Resurrection. How we may try ourselves, and know, Whether we rightly believe this Article, Of the Resurrection of the Dead, or No.  
1. THat the Resurrection from death to life is in nature possible (as implying no Contradiction) though unto nature or any natural Agent most impossible, hath been discussed at large before. That there shall, De Facto, be a Resurrection unto Glory, merely depends upon the Will and Pleasure, or powerful Ordinance of God; who, as we believe, is able to effect whatsoever His Will or Pleasure is should be wrought. And our Belief of this Resurrection unto Glory must be grounded upon His Will and pleasure revealed in Scriptures.  
How Gods Will and Pleasure to raise up the Dead in Christ, to an endless, immortal and most happy Life, hath been clearly revealed by his Prophets in The Old Testament, I have showed otherwhere: and any one, of ordinary observation in Reading the Scriptures and Commentators, may Collect. Especially, taking Example and light, from our blessed Saviour his managing that Text, Exod. 3. 6. [I am the God of Abraham, etc.] in his Argument with the Sadduces, who both denied the Resurrection, and disputed (as they thought subtly and irrefragably) against it: And observing the great dexterity of St. Peter in the second, and of St. Paul in the thirteenth of the Acts, in proving the Resurrection of Christ out of the Psalms, and out of the Prophet Isaiah: and how fitly St. Paul in the 54. and 55. verses of this Chapter, makes application of the Prophecy of Hosea (Chap. 13. v. 14.) unto the proper matter and season wherein it shall Consummatiuè be fulfilled.  
I shall here make such observations as naturally arise from the verses before recited; and from other verses in that Chapter; wherein, The Apostle useth such a method or manner of Argument, to prove the Resurrection from the Dead, as neither Moses nor any Prophet had used before. They indeed foretold and fore-signified respectively, that Christ should die and rise again: and that all, which believe in him, should be raised to a life immortal with him. But the Connexion betwixt these two Assertions (which we are bound severally to believe from the authority of Moses and the Prophets) as, That Christ's Resurrection from the grave should be the necessary Cause of our Resurrection; or, That our future Resurrection should necessarily infer Christ's Resurrection from the dead; or, that the denial or doubt of our Resurrection should infer a denial or doubt of his Resurrection, is more than can easily be gathered out of Moses or the Prophets.  
This mutual Inference of the ones Resurrection by the other, whether Negatively or Assertively, was first made by our Apostle in this place, at least in express Terms, though implicitly made by our Saviour before.  
Our Apostle in making this mutual Inference, seems in the Judgement of some, to transgress or violate the Laws of Argumentation generally agreed upon 
Vide Glossam & Hugonem in hunc Locum.  in the School of nature, which notwithstanding he elsewhere and usually more tightly observes, than any Naturalist doth.  
The Inferences made by our Apostle are radically and generally Two. The One Negative, Per Reductionem ad impossibile, aut absurdum: The other Affirmative, by Positive Proof.  
The Negative hath many branches:  
The First is, ver. 13. If there be no Resurrection of the dead, then is Christ not risen.  
The Second springs out of this, in the 14. verse; And if Christ be not risen, then is our preaching vain, and your faith is also vain. And yet of this their Faith One Branch was, Their Belief in Christ's death and passion.  
The Third Branch seems to spring out of both these, verse 15. Yea and we are found false witnesses of God, because we have testified of God, that he raised up Christ, whom he raised not up, if so be that the dead rise not.  
The First Branch is resumed again by our Apostle in the sixteenth verse: and the Second likewise in the seventeenth, with this Addition, that, If Christ be not raised, than such as believe in Christ are yet in their sins. And ver. 18. Then they which are fallen asleep in Christ are perished; not only frustrated of their hopes of the life to come, but deprived or cozened of such pleasures or contentments of this life, as the unbelievers enjoy, and without loss or detriment might enjoy, if the dead were not to be raised up; or if Christ were not already raised from the dead. For he saith, ver. 19 If in this life only we have hope in Christ, we are of all men most miserable.  
The affirmative inference is contained in ver. 12. (& 20.) Now if Christ be Preached that he rose from the dead, how say some among you, that there is no Resurrection from the dead? This interrogation resolved into an Affirmative, imports thus much; If we truly Preach, and you truly believe, that Christ was raised from the dead, than we must of necessity Preach, and you of necessity believe, that there shall be a general Resurrection of the dead, and that such as die in Christ shall be raised up to immortal Glory. And this affirmative is expressly assumed by our Apostle, ver. 20. But now is Christ risen from the dead, and become the first fruits of them that slept. And afterward, by him powerfully reinforced, as may be seen, in the 21, 22, & 23. verses.  
That this is our Apostles intent and meaning there can be no question; All The difficulty is, how either the Negative inferences or inconveniences 
How S. Paul's inferences may be collected.  which he presseth upon such as deny the Resurrection of the dead, or the affirmative points which he chargeth these Corinthians, and in them, us, undoubtedly to believe, can be concludently gathered from the principles of our belief.  
2. To begin with the Negative Inferences, and in particular with the third Branch, ver. 15. Yea, and We are found false witnesses of God, etc. Let us examine wherein did, wherein could, the falsehood of this Testimony consist?  
Some perhaps would reply, that, We are not to say any thing of God (though not benefitting his Majesty,) but that which is most true. We are not indeed; so far as we know or believe: But albeit we fail in that we speak of him, yet this is not enough to convince us of bearing false Testimony of Him. To say or speak that of any which we take to be the Truth, and to say it, not with purpose to caluminate or slander, but rather to his praise or commendations, is not to bear false Testimony of him, much less against him; albeit we be out of charity mistaken in that which we say of him. Admit then, That the Apostle had been in some error concerning the Resurrection, when he first taught the Romans and these Corinthians; That, As Christ was raised from the dead to life immortal, so we also in good time shall be raised to the same or like imortal life; and, that, as he, So we also, should be raised by the immediate power of God, his supposed mistake in the latter, could not convince him of bearing false Testimony on God's behalf, seeing that which he saith concerning the Resurrection of others (besides Christ) from the dead, doth tend to God's glory. For to bear false Testimony of or against any, Doth always include some mater of imputation, of aspersion, or prejudice; Whether we bear such testimony of God or of man.  
What imputation or prejudice was it then to affirm, that God had raised up Christ from the dead, if there were no general Resurrection of others from the dead? or wherein doth the falsehood of the testimony, which our Apostle seeks to avert from himself, punctually consist? Did it consist in saying, That he raised up Christ, whom he did not raise up, if so be the dead rise not? The Apostle doth not suppose it as questionable (much less simply deny it) That God did raise up Christ from the dead; but only deduceth his adversary to this inconvenience or absurdity, that if the dead were not raised up, than Christ was not raised, and that he had born false witness of God in saying that he had raised up Christ. So that, The ground of the false Testimony lies in the denying of others Resurrection from the dead. Yea to avouch that God did raise up Christ from the dead (although the fact were true and unquestionable that God did raise him up,) were in our Apostles Divinity to lay an imputation or slander on God, if so be that such as believe in Christ, and die in Christ, should not be raised up unto bliss and glory: Better it were (or at least less evil) in our Apostles Judgement, to deny that Christ was risen from the dead, then granting This, to deny The Resurrection of such as sleep in Christ. For to grant the former and to deny the Latter, were to cast an imputation of folly upon God, and an aspersion of imposture upon the Son of God Christ Jesus our Lord. What imputation then is it unto God, or how doth this Aspersion rise, and fall upon Christ or his Apostle, by granting that Christ was indeed raised up; and yet denying, that the dead shall be raised up again?  
3. It is a Maxim in Philosophy generally acknowledged if not first conceived 
A Philosophical Maxim advanced and much improved.  by the heathens: [Deus et natura nihil frustra Faciunt, God and nature work nothing in vain.] From this principle such of the heathens as knew not God, such as denied His providence, or knew not how to distinguish him or it from nature, held it an impiety or profaneness, to slander nature either of Error in her working, or of folly in producing effects to no good end or purpose. Some there were, which did question whether Monsters (as children, which are born with two heads, with more Toes or fingers than are usual etc.) were not Errata naturae, errors, imperfections or oversights of nature. But they finally resolve, that albeit such events might fall out by the error, or contrary to the intentions or endeavours of That particular nature, wherein these misfigurations were found; yet they were intended by a more General nature, and intended by it to some good use and purpose: As, commonly, prodigious births do portend somewhat, whose knowledge is useful and good for others. Now the Heathens erred in ascribing that, to general or universal Nature, which was peculiar unto God, who is the Author, Moderator, and guide of Nature, whether general or particular.  
And if by general or Universal nature they meant no other thing, than we do by the guide and God of nature, Mentem teneant, Linguam corrigant, their meaning was good, but their expression of it much amiss. This we know, that God doth suffer or cause nature oft times to miscarry in her course or projects for ends best known to himself. No man is born blind, or deaf, or dumb, without some error or defect in that particular nature, whereof, or by which, his body is framed. All these and the like effects are besides the intention, or contrary to the endeavour of nature, which always aims at the best. Hence our Saviour's Disciples, as we read, John 9 ver. 2. When they saw a man, which was blind from his birth, asked of their master; who did sin, this man or his parents, that he was born blind? They had not moved this Question, unless by light of nature they had known, that blindness from his birth, was contrary to the ordinary and common course of nature; though not contrary but consonant, to the Will of God in this particular. For it is more than probable that they had read, though then perhaps they did not actually remember, who made the dumb or the deaf, him that seeth or the blind? Have not I the Lord? Exod. 4. 11. God, they likewise knew, did for some good end or just cause, either suffer or cause nature to miscarry in this man; And they likewise knew sin to be a just cause of many miscarriages in the humane nature. And hence they question, Whether God had punished this man with blindness from the birth for his own or for his parents sins.  
But they themselves did err in collecting, That extraordinary blindness had befallen him, either for some extraordinary sins of his own, or of his parents, and this error our Saviour rectifies ver. 3. Neither hath this man sinned, nor his parents; that is, neither of them were more extraordinary sinners than others were, who neither were blind themselves, nor had children that were blind from the birth. The true cause of this defect in nature's work in framing this man; the true reason why he was born blind (as our Saviour expresseth in the next words) was, that the works of God should be made manifest in him. So true it is, which the heathens had observed, [Deus et natura nihil frustrà faciunt.] It was not in vain, nor to no purpose, that nature did not effect or accomplish her work in this poor man; for by this means, Gods works in him were more manifest to himself and others, then if he had been born with Eagles eyes. He was not only cured miraculously of his native blindness, but the eyes of his understanding by this miraculous cure were opened and enlightened to see more for his souls health, than the learned Scribes and Pharisees did, in whom neither nature nor Art had been defective.  
4. Galen, that great Physician and curious searcher into all the secrets of the humane nature, had well observed, That there is no part nor parcel in the whole body of man, which hath not its proper use. And from contemplation of this undoubted Truth; he was enforced to acknowledge, what otherwise he seemed to deny, Divinum Opificem, A Divine Artificer or worker, even of the least and most contemptible parts of man's natural body. And of This work of God, though much defaced by our first parent's sin, he gave the like verdict that God himself did of all his works; That every part of man's body was good, exceeding good, and admirably framed to its proper use or function. The most artificial works of man, of the most exquisite, and most industrious Artificer, will always admit some errors and defects; no work of man is good in its kind; That is the best, which hath the fewest faults or oversights, or is adorned with the fewest impertinent or unuseful beautifications; Whereas the works of nature, even the defects of particular nature, are useful and profitable for the setting forth of God's glory, and for procurement or advancement of the public good. Now if the ordinary works of nature (which be likewise the works of God) be never vain, idle, or impertinent; but have a correspondent use or End, to which without error they serve; Much more must the extraordinary works of God be presupposed to have some special End or extraordinary use, as proportionable to them, as the end or use of ordinary works of nature are to the ordinary operations or endeavours of nature. Now our Apostle supposeth That our Saviour's Resurrection from the dead, was an extraordinary work of God; The most remarkable work of God, 
☞  that had been manifested to the world; and by necessary consequence, it must have an effect or end most remarkably correspondent unto it; and what was that? The resurrection of such as live and die in Christ; or rather the manifestation of God's glory and unspeakable goodness in their Resurrection unto immortal glory and happiness.  
5. The former principle [Deus nihil frustrà facit] being thus far improved That all Gods special and admirable works tend to some special and admirable use and purpose:) both parts of our Apostles mutual inference; as well the Negative; [If the dead rise not, then is not Christ raised,] as the Affirmative; [If Christ be raised, then shall the dead arise] will appear to be as Firm and sound, as the mutual Inference of the Cause from the Effect, and of the Effect from the Cause; or as firm and sound as the mutual Inference of the Final Cause by the Efficient, and of the Efficient by the Final. Albeit to speak properly, and in the exact terms of the Schools; The necessity of the Efficient Cause depends upon the necessity of the End; The End makes the Efficient to be necessary; The Efficient doth not make the End to be necessary. The immediate proper Effect of the Efficient is not the End or final Cause itself, but Medium proximè destinatum ad finem, some Mean immediately destinated to the end; without which the End or scope, at which Nature in her operations aimed, cannot be obtained.  
If one should ask why man and other terrestrial creatures have Lungs, when as fishes (as most men and more probably think) have none?  
The reason were good, and the answer satisfactory, to say, That man and other like creatures stand in need of Respiration, and so of Lungs to temperor cool their blood, with whose excessive heat or distemper life otherwise would quickly be choked. The preservation then of life is the End or Final Cause, why man and other like creatures have Lungs. But why life should be preserved no Cause can be given in nature; This is a Principle presupposed. Howbeit of respiration or breathing, without which the life of man cannot be preserved or continued, the Lungs are the true and proper Efficient Cause.  
This Mutual Inference is good, Quicquid pulmones habet, respirat; Quicquid respirat, pulmones habet. Whatsoever creature hath lungs, hath also the benefit of breath or respiration; This is an Argument from the Cause. And whatsoever hath the benefit of breathing or respiration hath lungs; This is an Argument from the Effect. And again Negatively; Whatsoever hath no lungs, hath no benefit of breath or respiration. Whatsoever hath not the benefit of respiration hath no Lungs.  
In St. Paul's Divinity, The manifestation of God's Glory and Goodness in the Redemption of man, is the End or Final Cause of all the Articles which we believe concerning Christ as God and man; of which, even for this reason, we are to seek no further Cause or reason. But the manifestation of this His Goodness being presupposed as made necessary by His Omnipotent Will; The Mutual Inference between the Son of God's Incarnation, or between the several parts of his Sacerdotal or Regal Function, and the several parts of our Redemption, will be as perspicuous and firm, as any Inference included in the former or like Instances.  
First, Unless Gods Will and Pleasure had been set to manifest His Goodness in the Redemption of mankind, the Son of God had not been Incarnate, had not Died, had not been Raised from the dead. The manifestation of God's Glory in our Redemption was the true Cause why the Son of God was to be incarnate: His Incarnation was not the Cause why God's Goodness was to be manifested, or why His Will and pleasure was set to redeem us. For This (as we said) is the Final Cause, and can have no other Cause of its necessity; but rather imposeth a necessity upon other Causes subordinate, as upon Christ's Incarnation, Passion and Resurrection. But however Christ's Incarnation was not the Cause why God's Glory and Goodness was to be manifested in our Redemption; yet the actual manifestation of God's Goodness in our Redemption, and our Redemption itself is procured by the Incarnation and Sacerdotal function of Christ, as by a true and proper Efficient Cause.  
And we may safely Infer: First, That unless the Son of God had been incarnate, God's Goodness to us had not been so admirably manifested.  
Secondly, Unless the Son of God had become man, man could not have been delivered from the fetters and chains of sin, much less restored to his first dignity.  
And yet more; in that the Son of God became man, this is an Argument evident to us from the Effect, that man by sin had become the Son of Satan: Sin than was the cause of Christ's Incarnation, and Christ's Incarnation is the cause or means of our deliverance or Redemption from sin.  
Again, Unless man by Sin had become the servant of sin and bondman of Satan, the Son of God had not taken upon him the Form of a Servant. But in as much as the Son of God was found in the true Form of a Servant, this is an Argument from the Effect, evident to convince our consciences that we Sons of men were by nature the servants or bondmen of Satan.  
Lastly, Unless the wages of sin, and of our service done to Satan by working the works of sin, had been death; the true and natural Son of God had not been put to death. Our sins then, and the wages due to our sins (that was death) were the Causes of his death. And in that he truly died for us, This is an Argument evident from the Effect, Therefore, we were dead in our sins.  
Be it so! Yet seeing the Son of God died for our sins before he was raised from the dead, how saith our Apostle in the 17. verse, [If Christ be not raised ye are yet in your sins?] Could these Corinthians or any others be still in their sins after their sins were taken away? Or will any man deny that their sins were taken away by Christ's death at the very instant of his souls departure from the body, or when he said Consummatum est, it is finished? What was finished? The work which he undertook; and that was the Taking away of our sins, or the work of our Redemption. Now if this work were finished, when our Saviour Christ said, It is finished, these Corinthians sins were taken away before Christ's Resurrection. And if sin by Christ's death had been actually and utterly taken away, our Apostles Inference in this place had been unsound, none had remained in their sins, albeit Christ had not risen again. Sin then, even the sins of the world were taken away by Christ's death, but not actually and utterly taken away, If sin had been so taken away by Christ's death, there 
☜  had been no such necessity of Christ's Resurrection from the dead, as our Apostle here presseth upon the Corinthians, not as matter of Opinion, but as a Fundamental Principle of Faith. It remains then to be declared, In what sense, or how far, sin was taken away by Christ's death; In what sense it hath been, or how far it shall be taken away by his Resurrection.  
7. First then Christ's death was a Ransom all-sufficient for the sins of the 
See Chap. 4. §. 12.  world, the full price of redemption for all mankind throughout the world from the beginning to the end of it. But did not many, who died before Christ, die in their sins? They did; yet He was promised to our first Parents, To the end, that even these might not die in their sins. How these come to forfeit their Interest in the Promise made to Adam, and to all that came after him, That we leave to the Wisdom of God. Of this we are sure, That the Wisdom and Son of God did die for all men then living, and for all that were to live after unto the world's end. And in as much as he died for all, he is said to take away the sins of all; that is, he paid the full Ransom for the sins of all, and purchased A General Pardon at his Father's hands; and he himself by dying became an universal inexhaustible sovereign Medicine for all sins, that were then extant in the world, or should be extant in man until the world's end.  
So then by his death he took away the sins of the world in a Twofold Sense. 
Christ's death said to take away sin, in a Twofold Sense. The First.   
First, In that he paid the full Ransom for the sins of all men. Whatsoever sins were passed could be no prejudice to any, so they would embrace Gods Pardon sealed by Christ's death, and proclaimed by his Apostles and Disciples after his death. In this sense we may say, The King's General Pardon takes away all offences and misdemeanours against his Crown and Dignity, albeit many afterwards suffer for such Misdemeanours, only, because they do not sue out their Pardons, or crave allowance of them.  
Christ is said again to take away the sins of the world by his death, in as much as by his death he became the universal and sovereign medicine for all men's 
The second Sense.  sins. But many died in Israel, not because there was no Balm in Gilead; as many do amongst us, not so much for want of good Physic or sovereign Medicines, as for want of will to seek for them in due time; or for wilfulness in not using Medicines proffered unto them. So then, it will not follow, That no man dies in his sin since Christ's Death; Albeit we grant that the sins of all were taken away by his death. For They were not so taken away, as that men might not resume or take them again; And the greatest condemnation, which shall befall the world, will be; That when God had taken away their sins, they would not part with their sins; That when God would have healed them, they would not be healed.  
But had these Corinthians been any further from having their sins taken away by Christ's death, if Christ had truly died for them, and yet but only died 
The Benefits punctually arising from Christ's Death, and from His Resurrection.  for them, and not risen again?  
Yes! Though Christ had died for All, yet all had died in their sins, if He had only died, and had not been raised again. This Inference is expressly avouched by our Apostle in the 17, and 18, verses; If Christ be not raised, than they also which are fallen asleep in Christ are perished; and yet he supposeth that they believed in Christ's Death.  
But though the Inference be most true, because avouched by our Apostle, yet is it not Universally, but Indefinitely true: How far, and in respect of what sins, or in what degree of perishing, it is true, That is the Question.  
8. Christ was delivered, saith the Apostle (his meaning is, He was delivered unto death) for our sins, and he was raised again for our Justification, Rom. 4. 25. Are we then Otherwise Justified by His Resurrection, than we are by His Death? So our Apostles words import: And if otherwise Justified by His Resurrection then by His Death, Then are our sins Otherwise taken away by virtue of His Resurrection, then by virtue of His Death they were taken away. What shall we say then? That Christ's Death did not Merit all the benefits, which God had to bestow upon us? God forbid! all this notwithstanding, We do not receive all the Benefits, which God for his Death's sake bestows upon us, by believing only in his death; But even This benefit of our justification we receive more immediately by our Belief of his Resurrection from the dead.  
This is the doctrine of our Apostle even in that place, wherein he handles the doctrine of Justification by Faith alone, or by the Imputation of Christ's Righteousness, Ex Profess; as, Rom. 4. 23, 24. Now it was not written for his sake (to wit, abraham's) alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him, that raised up jesus from the dead. And he gives the Reason, why our Belief of this Article should be imputed unto us (in the next words) Seeing he was delivered to death for our offences, and raised again for our Justification. Howbeit even This Belief of His Resurrection is a Grace or Blessing of God, which Christ did merit by His Death; yet a Grace conveihed unto us by the virtue of His Resurrection, or by Christ himself, by his Resurrection, exalted unto glory in his human nature.  
We were Justified by his Death, in as much as The Pardon for our sins was by it purchased, and the hand writing or obligation against us canceled. If Christ then had only died for us and not risen again, we might by Belief in his Death have escaped the Second Death or everlasting pains of hell. We 
Had Christ only died, and not risen again; Though we had not come in Hell, yet we had never come out of the Grave  should notwithstanding, as our Apostle here supposeth, have been detained perpetual prisoners in the grave. Our bodily or corporal being should have been utterly consumed by the first Death, without hope of recovery or restitution. And so far as the first Death had dominion over men, so far had these Corinthians remained in their sins. So long as the first Death remains unconquered, sin remains. Now if Christ had not been raised from the dead, the first Death or death of the body, had remained unconquered. Belief in Christ's death could not utterly have freed them from all the wages of sin; For death of the body is in us part of the wages of sin; and it was to Christ part of the burden of our sin. But in as much as Christ is risen from the dead, and raised to an immortal life, over which bodily death hath no Rule or dominion, but must be put in absolute subjection to Him; all that truly believe such a Resurrection are justified not only from the eternal guilt of sin, nor only freed from everlasting death; but are made heirs by adoption unto a life, over which death shall have no power. So then by Christ's Death we are freed from the everlasting Curse; by his Resurrection we are made free Denizens of the heavenly Jerusalem, heirs by promise of an everlasting and most blessed life. And thus far all that are partakers of the Word and Sacraments are said to be justified by his Resurrection; that is, they are bound to believe, that as He died for their Sins to redeem them from the second death; so he rose again for their further Justification to free them from the death of the body: He therefore rose from the dead, that we, by believing this Article, might receive the Adoption of the Sons of God.  
But yet there is a further degree of Justification, that is, an Actual Absolution from the Reign or Dominion of sin in our Bodies, which is never obtained without some measure of Faith or Sanctifying Grace inherent; albeit the true use and end of such Grace and Faith inherent, be, to sue out the Pardon, for our sins in particular; not by our works or merits, (which are none) but merely and solely by the Freegrace and Favour of God in Christ. True it is, that even This Gift of Faith, by which we must sue out our Pardon in particular, and supplicate for the Adoption of the Sons of God, was purchased by Christ's death; nor may we sue for it under any other Style or Form than propter merita Christi, for the merits of Christ. Yet after this plea made, we may not expect to receive this blessing otherwise, then per Jesum Christum, through or by Jesus Christ, who was raised from the dead. This Grace, this Faith, and whatsoever other blessing of God, which Christ by his death hath merited for us; whatsoever is any way conducent to our full and final Redemption, descends immediately from the Son of God exalted in his human nature, as from its proper Fountain. He was consecrated by his death (and his Consecration was accomplished by his Resurrection) to be an inexhaustible fountain of life and salvation to all, that truly believe in his death and Resurrection from the dead.  
Thus we are fallen into the Affirmative Inference [If Christ be risen from the dead, than such as die in Christ shall be raised from death to immortal Glory.] The same Almighty Power, by which Christ was raised unto glory, shall be manifested even in these our mortal bodies: [But now is Christ risen from the dead, and is become the first fruits of them that slept.]  
9 The Inference or implication is; That seeing Christ, whose mortality was clearly testified by his death, was raised up to an endless and immortal life, Therefore such as die in Christ (whatsoever in the mean time become of their bodies) shall be raised up to the like life, against which death shall never be able to make any attempt or approach. For as the Apostle saith, Rom. 11. 16. If the first fruit be holy, the lump is also holy; and if the root be holy, so are the branches. But we are to remember that there were Two sorts of First fruits appointed by the Law; the One of the first corn that was reaped, being ground and made up into loaves, which were offered at the 
Two sorts of First fruits appointed by the Law.  feast of Pentecost; And unto this sort of First fruits the Apostle, Rom. 11. 16. hath Reference.  
The other was the offering of green corn when it first begun to bud or ear; And unto this sort of First fruits our Apostle here in the twentieth verse, hath Reference. Christ then is the root, and we are the branches; he is the First fruits, and we are the after-crop and harvest. Now as the offering of the First fruits; that is, of the green corn, was the hallowing of the whole crop; So the Resurrection of Christ from the grave was the hallowing or consecration of these our mortal bodies unto that glory and immortality which shall be at the final Resurrection. If God did accept the offering of the First fruits, it was a pledge unto his people, that he would extraordinarily bless the after-crop with large increase; his people might with confidence expect a joyful harvest. To manifest the meaning or fulfilling of this Type or legal Ceremony in our Saviour; He was raised up from the dead upon that very day in the morning, wherein the first fruits of green corn were by the priests of the Law offered unto God. His resurrection (as was said before) was the accomplishment of his consecration to the priesthood after the order of Melchisedec; His presentation of himself to his Father as our Highpriest, and as the First fruits from the dead, was the most acceptable offering or sacrifice that ever was offered unto God; a matter of greater joy 
☞  and triumph to all the inhabitants of Heaven, than Isaac's safe return from the intended sacrifice was to Abraham's family, or then joseph's advancement in Egypt was to old Jacob. Now if the First fruits from the dead were thus acceptable unto God, we cannot distrust but that the after-crop shall prosper, and shall be gathered by the Angels of God (when the the time of ripeness shall come) into everlasting habitations. However in the mean time it be sown, it shall be reaped in Glory, and possess its glory in immortality.  
This Article then of Christ's Resurrection from the dead, and of his becoming the First fruits of them that sleep, is the ground or root of all our Apostles Inferences from vers. 35, to the end of this chapter, concerning the Resurrection, or the estate of their bodies, that shall be raised to life: but of these we have spoken at large before: The sum of all is intimated by our Saviour himself, John 12. 23, 24. The hour is come, that the Son of man should be glorified. Verily I say unto you, except a corn of wheat fall into the ground and die, it abideth alone, but if it die it bringeth forth mun fruit. Thus much likewise was foretold by the Prophet Esay in that Evangelical Prophecy, Esay 53. 10. When thou shalt make his soul an offering for sin, he shall see his Seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. Now this pleasure of the Lord was our full Redemption.  
10. To conclude this point: Albeit our Sins were taken away by Christ's death in both the Senses before mentioned; and albeit in this life we be Actually 
See Paragraph the 7th,  Justified, that is actually acquitted from the guilt of sins passed by Belief in Christ's Death and Resurrection; and freed likewise from the rage and tyranny of sin by Participation of his Grace, and Inhabitation of his Spirit in us; yet shall we not be Absolutely and Finally Justified, that is freed from all Relics of sin inherent, until we be made partakers of his Glory, This must be the Accomplishment of our Justification by Faith in this life: And it is no Paradox or strange opinion to say, that We sinful men shall be finally Justified by utter extirpation of sin out of our nature at our last Resurrection: When as Christ himself, in whom sin never took any root, much less bore any branch; into whom no seed of sin did ever fall, is said to be Justified by His Resurrection from the Dead, that is, acquitted from all burden of our sins.  
But where is Christ said, in this sense, to be Justified? In the 1 Tim. 3. 16: Without controversy, Great is the mystery of godliness; God was manifested in the flesh, and Justified in the Spirit. To omit all other interpretation of this phrase, St. Paul means the very self same thing by saying, Christ is Justified in the Spirit, that St. Peter means when he saith, He was quickened in the Spirit, 1 Pet. 3. 18. Both mean, That he was Justified or freed, by the Spirit or Power of the Godhead, from death or any other further burden of our sins. Christ, saith St. Paul, Heb. 9 28. was once offered to bear the sins of many, and unto them that look for him, he shall appear the second time without sin unto salvation: that is, to free us from the power of death, and all burden of sin, from which he himself was freed at His Resurrection. So then, it is in its time and place most true, which the Romish Church doth most untruly teach; that there is a Justification by inherent righteousness. But this Justification cannot be had, may not be expected in this life; it cannot be accomplished in us until that Change be wrought, whereof our Apostle speaks, verse 51. of this Chapter. This Final Justification by this blessed Change, is the full Effect or final issue of Christ's Resurrection from the dead: he that doth not believe this future change or final issue of Christ's Resurrection, doth bear false Testimony of God, or against him, even whilst he saith, that he believeth that Christ was raised from the dead. For to grant Christ's Resurrection from the dead, and to deny or doubt of this Final Justification or Absolution of all true believers in his Resurrection, from the relics of sin, is to cast an Aspersion upon God himself, as if he had wrought this great work of Christ's Resurrection, frustra; that is, to no Use or End correspondent to such a mighty Groundwork or Foundation.  
11. Every man than is bound to believe, That all true Beleivers of Christ's Resurrection from the dead shall be undoubted partakers of that endless and immortal glory, unto which Christ hath been raised. But no man is bound to believe his own Resurrection in particular unto such glory, any further or upon more certain terms, than he can (upon just and deliberate Examination) find, that he himself doth truly and steadfastly believe this Fundamental Article of Christ's Resurrection from the dead. Now if it were certainly determined and agreed upon by all, what it were truly and steadfastly to believe this Article, all the controversies concerning the Certainty of Salvation, or Irrevocable Justification, in this life, by Faith, would determine themselves, and be at an end. But of the Examination of our Faith, or of its truth, sincerity, or strength, we shall have fitter occasion and more full time to speak in unfolding of the last part of the Article of Christ's coming to Judgement; that is, the manner of the Process in the Award of final Sentence.  
In the mean time it shall suffice to admonish the Reader, That he rate not the truth, or measure the strength of his Belief in this main Article of Christ's Resurrection, only by the strength of his persuasions of its Speculative and General Truth; specially, in the absence of temptations to the contrary, or 
How we may try ourselves. See Book 10. Chapt. 28. 30.  whiles it is opposed to the exceptions of Atheists or Insidels, which deny or oppugn it. How then must the truth or strength of our Belief or Faith in this Article be measured? Only by our steadfast and constant practice of the Special Duties, whereunto the belief of it doth bind all professors of it. Now the Special Duties, whereunto the Belief of it doth bind us, are succinctly and pithily set down by our Apostle, Col. 3. 1, 2. If then ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God; set your affections on things above, not on things on earth, etc. And verse the 5. Mortify therefore your members, which are upon earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is Idolatry. And verse 8. Put off all these, anger, wrath, malice, blasphemy, silthy communication out of your mouth, Lie not one to another, seeing that ye have put off the old man with his deeds. All of us have put off the old man by profession and Solemn Vow at our Baptism; and a double Woe or Curse shall befall us, unless we put him off in practice and resolution; and labour to put on the new man, which is renewed in knowledge after the Image of him that created him.  
The particular Limbs of this New man are set forth unto us by our Apostle, verse 13, 14. Forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye: And above all these things put on Charity, which is the bond of perfectness. The particular Duties required of men and women according to their several conditions or states of life, (as of Wives to Husbands, and of Husbands to Wives; as of Children to Parents, and of Parents to Children; of Servants to Masters, and of Masters to Servants) are set down by the same Apostle in the verses following unto the end of the Chapter.  
Now we must be altogether as certain that we do truly, sincerely, and constantly perform these duties which are by our Apostle in this place required (whether as General to all Christians, or such as concern particular estates of life) as we are of This general, [That whosoever doth truly mortify the deeds of the body and perform the other duties here required shall be undoubted partaker of the Resurrection unto Glory] before we can be certain certitudine fidei, by certainty of faith, of our salvation or Resurrection unto glory in particular.  
12. Doth any amongst us upon the examination required, before the receiving of the Sacrament, find himself extremely negligent or generally defective in performance of these duties? Let not such a one take his negligence past, as any sign or undoubted mark of reprobation; yet would I withal advise him not to approach the Lords Table without a wedding garment, without a sincere and hearty sorrow for his negligences past, without a sincere hearty desire of doing better hereafter. If consciousness of former negligence in these duties, or of practices contrary unto them, be seasoned with sorrow and hearty desire of amendment; the point whereon I would advise such a man for the present to pitch his faith, shall not be his own Election, nor the Certainty of his present and future estate in Grace, or Real and infallible Interest in Christ his Resurrection; But upon that Character or description of our Saviour, given by the Evangelical Prophet, Esay 42. 3. and experienced upon Record by the Evangelist St. Matthew, Matth. 12. 20. That he quencheth not smoking flax; that he will not shake the bruised Reed: Remember, that as the Second Resurrection unto glory, must be wrought by virtue of Christ's Resurrection from the dead; so the first Resurrection, from the dead works of sin unto newness of life, must be wrought by the participation of his Body which was given, and of his Blood which was shed for us. Remember that by his death and passion he became not only the Ransom, but the Sovereign Medicine for all our sins; A Medicine for our sins of wilfulness and commission, to make us more wary not to offend: A Medicine for our sins of negligence and omission, to make us more diligent in the works of piety; And the time and place appointed for the receiving of the body and blood of Christ, is the time and place appointed by Him, for our cure. Heal us then, O Lord, and we shall be healed. Thou, O Lord, who hast abolished death, and brought life and immortality to light through the Gospel; Enliven and enlighten our hearts by thy Spirit; and in them, thus enlightened, kindle a love of doing thy Will; bring good intentions to good desires; and good desires to firm resolutions: and confirm our Resolutions with constancy and perseverance in thy service.  
Amen.   
ALmighty God, which hast given thine only Son to die for our Sins, and to rise again for our Justification; mercifully grant, that we both follow the example of his patience, and be made partakers of his Resurrection, through the same Jesus Christ our Lord, Amen.  
Almighty God, give us Grace so to cast away the works of Darkness and put on the Armour of light, now in the Time of this mortal life, in which thy Son Jesus Christ came to visit us in great humility; that at the last day when he shall come again in his Glorious Majesty to judge both the Quick and the Dead, we may rise to the life immortal, through him who liveth and reigneth with Thee and the Holy Ghost now and ever. Amen,  
The End of the fourth Section.   

SECTION V. Of the Article of Everlasting life.  
A Transition of the Publishers.  
WE are now, by the Good hand of God upon the Work, arrived at The fifth Section: A very Considerable Part of this Eleventh Book. The Subject matter of this Section (according to what was cut out, by the Method proposed in the oft mentioned Ninth Chapter) is, The Final Doom, Award, or Sentence of Life and Death, which, The King of Glory, our most worthy Judge Eternal, shall respectively pronounce and pass upon all, at that Dreadful and yet joyful Day of judgement; when he shall deal and distribute Palms and Prizes, Crowns and a Kingdom, to the little (or, in Comparison the less) Flock, or Sheep set at his Right hand, for whom such good things were prepared from the Foundation of the world: But utter Extermination to the goats on the Left hand, whom he will send accursed into Everlasting Prisons, there to be tormented in that fire which was first prepared (not for them, but) for their Tempter and tormentors the Devil and his Angels.  
I confess, our Great Author closes not with the Point of Everlasting life, till he come to the Twentieth Chapter. But I thought myself bound here to insert the Three next Chapters viz. the 17, 18, and 19, for these reasons following.  
1. Because they be Three, and the First Three of Thirteen Excellent and most Elaborate Tracts all in order composed upon The sixth Chapter to the Romans: and pity it was to sever them from the Other, with which they so well consort and sure.  
2. If I had left out These Three, I should not only have done prejudice to the Author and his work, but to the Reader (and his Content or benefit) who will find, that these Three Chapters are as comely and as useful Introductions to his Rich Discourses about the Domus Aeternitatis, the two several long Homes of all mankind; as any Propylaea or Areae can possibly be to any two Houses of this World's Building.  
3. The Doctrine delivered in these Three Next Chapters is so promotive and incentive of Christian Piety, and some of it so Homogeneal to the ensuing Tracts, that they could not be more fitly placed then before the Discourses about the Final Award or Sentence.  
4. It is my judgement; That had this learned Author left none other, These Thirteen Treatises put together would make a very Excellent Compend of Christian Instruction.  

CHAP. XVII.  ROMANS 6. Ver. 21, 22, 23. 
21. What fruit had ye then in those things, whereof ye are now ashamed? for the end of those things is Death.  
22. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.  
23. For the wages of sin is death: but the gift of God is eternal life, Through Jesus Christ our Lord.  
The Connexion of the fifth and sixth Chapters. A Paraphrase upon this Sixth. The Importance of the Phrase [Dead to Sin.] No Christians in this life so dead to sin as to come up to the Resemblance of Death Natural. True Christians Dead to Sin in a proportion to Civil Death. All Christians (at least all the Romans to whom St. Paul writes did so) in Baptism profess themselves Dead to Sin; and vow Death to Sin by a true Mortification thereof. All have in Baptism (or may have) a Talon of Grace as an Antidote and Medicine against the deadly infection of Sin; as a strengthening to make us victorious over sin.  
Three Motives to deter us from the Service of Sin. 1. It is fruitless. 2. It is Shameful. 3. It is Mortiferous.  
Two Motives to engage us in God's Service. 1. Present and sweet Fruit unto Holiness. 2. Future Happiness.  
THese three verses being the Close or binding of all the rest in this Chapter, or as the Solid Angle in which there 
The Model or Scope of the whole Chapter.  is a punctual and full Coincidence of all the former Lines, I must be enforced to exhibit unto the Reader A Model or Abstract of the Whole, before I can show him the true Connexion or References between these later, and the foregoing verses. And the Model or Abstract of the whole Chapter is This.  
Our Apostle had given up this Conclusion as the main Aphorism or Resultance of the fifth Chapter, verse 20, 21. Where sin abounded, Grace did much more abound. That as sin had reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. Now whether it were to check that preposterous Inference which some had already made of this Doctrine, when first it was delivered unto them (for it was delivered before he wrote this Epistle:) or whether it were to prevent the making of it, upon the reading of the former Chapter; our Apostle propounds that Objection, (which either had been or might be made against the former Doctrine) in the beginning of this Sixth Chapter; and he propounds it by way of Interrogation. What shall we say then? Shall we continue in sin, that grace may abound? And he gives the Answer unto it in the second verse, by an Absit, God forbid: That is, far be it from us, far be it from every Christian, thus to resolve, thus to infer, say or think. And to show the absurdity of that inference, he adds this Reason; How shall we that are dead to sin live any longer therein?  
But this Refutation may seem to participate more of Rhetorical Passion or indignation, then of sound and Logical Reason; an artificial Evasion rather than a concludent Proof. For these Romans might have demanded of him: what just fear is there that we shall, what possibility that we can live any longer in sin, if, as you suppose, we be already dead unto it? Only prove what you suppose or take as granted, that we are already dead to sin, or that sin is dead in us, and we shall make just proof that we neither do, nor can live any longer in it, that it doth not, neither shall it live in us.  
2. All the Question than is (and a Great Question it is, upon whose true resolution, the resolution of all the questions or difficulties which are emergent 
Of death to sin.  out of this and other Chapters depends:) In what sense every true Christian is said to be dead to sin; as St. Paul supposeth all these Romans were, which were true members of the true visible Church.  
Of death, there be but two sorts or kinds usually known or acknowledged; The one a Natural, the other a Civil Death. He that is dead according to a Natural Death, is utterly deprived of all sense or motion; he cannot feel, he 
A natural and a civil death.  cannot taste, he cannot smell, see or hear; his heart pants not, his lungs cease to send forth any breath. And according to this kind of death Saint Paul himself could not be accounted dead to sin: Sin was not so fully mortified or put to death in him, but that it had its Motions in his inward parts; and these Motions he by experience felt.  
But there is a civil as well as a natural death, and many are said to be civilly dead whose natural life is yet sound and entire. Thus men which are condemned or sentenced to die, are said to be dead in Law, albeit the execution or taking away of their natural life be a long time deferred. The like we say of men which have been free born, but afterwards fall into slavery or bondage. Both these sorts of men are said to be dead in Law, or to be subject to civil death, because they cannot do or make any legal act either to the benefit of their friends or posterity, or to the prejudice of their enemies. Of any civil contract or legal deed they are as uncapable, as he that is naturally dead is of breathing, sense, or motion. And according to this acception or importance of death, Every one in whom the reign or dominion of sin is broken, in whom the flesh is made subject to the spirit, is truly said to be dead to sin: that is, in every man thus qualified, sin is put unto a civil, though not unto a natural death.  
But neither is this civil death the death here punctually meant by Saint Paul, when he saith, How shall we that are dead to sin live any longer therein? For he speaks not of such a death to sin, as was peculiar to himself or to some few; but of such a death as was common to all these Romans, and to every true member of the visible Church. He doth not suppose (nor was it imaginable) that all of them to whom he wrote, were thus actually dead to sin; or that sin did not, or could not reign in some of them; at least it may and doth to this day reign in many which have by baptism been admitted into the visible Church: whereas Our Apostles Reason equally concerns all that are baptised. All and every one of them are in his sense and meaning in this place, dead to sin; and yet are not all of them dead to sin, or sin dead to them, or in them, either by a natural or civil death. In all of them sin retains some life or being, in many of them it still retains its Sovereignty or Dominion. how then are all of them, how are all of us, that have been baptised, dead to sin? Thus in the first place.  
3. All of them did solemnly promise and vow to mortify the deeds of the body, as we now do. But so may others do which never meant to be baptised. 
Death to sin is vowed by us in Baptism.  It is true; and therefore the full and only Reason, why these Romans (one and other) were reckoned as dead to sin, was not because they had promised or vowed to mortify the deeds of the flesh, or to put sin unto a civil death, that is to break the Reign or Dominion of it: For thus to promise or thus to vow without sufficient means or probable hopes, such hopes and means as by nature they could not have to perform what they thus vow, were presumption, a tempting of God, and provocation of Satan, to take that opportunity which they themselves offer, to assault them. To compel all that come unto the Sacred Laver, to undertake that treble vow (which is and hath been always solemnly made and undertaken, either by the parties themselves, which are to be baptised in case they be of years, or by their sureties) were the part rather of a cruel Stepdame than the office of a loving Mother, unless the Church our Mother which exacts this vow of all and every one, could give full assurance to all and every one of her sons, that God in baptism for his part never fails to give means sufficient for quelling the reign of sin, for mortifying the deeds of the body. Means (I mean) sufficient not in themselves only, but sufficient to every one of us, unless we will be defective unto ourselves.  
Now add this Reason unto the former, and you have the true and full meaning of our Apostle when he saith, that all that are Baptised are dead to sin; 
Means also of dying to sin received in baptism.  that is, First they are dead unto it by solemn vow or profession, Secondly they are said to be dead unto sin, or sin to be dead in them, in as much as they in Baptism receive an Antidote from God by which the rage and poison of it might easily be assuaged or expelled, so they would not either receive that grace or means which God in Baptism exhibits unto them in vain, or use it amiss. So we may say that any popular disease is quelled or taken away, after a sovereign remedy be found against it, which never fails, so men will seek for it, seasonably apply it, and observe that Diet which the Physician, upon the taking of it, prescribes unto them.  
4. Some in our times there be (and more I think than have been in all the former) which deny all Baptismal Grace. Others there be which grant some 
Of baptismal Grace.  Grace to be conferred by Baptism, even unto infants; but yet these restrain it only to infants Elect. And This they take to be the meaning of our Church's Catechism, wherein Children are taught to believe [That as Christ the second Person in the Trinity did Redeem them and all mankind: So the Holy Ghost (the third Person) doth sanctify them and all the Elect People of God.]  
But can any man be persuaded, that it was any part of Our Church's meaning, to teach Children when they first make profession of their Faith, to believe, that they are of the number of the Elect, that is, of such as cannot finally perish? This were to teach them their Faith backwards, and to seek the Kingdom of Heaven not Ascendendo by ascending, but Descendendo by descending from it. For higher than thus Saint Paul himself in his greatest perfection could not possibly reach; no, nor the blessed Angels which have kept their First station almost these 6000 years. Yet certain it is, that Our Church would have every one at the very first profession of his Faith, to believe that he is One of the Elect People of God.  
But those Reverend Fathers which did compose that Catechism, and the Church our Mother which did approve and authorise it, did in charity presume, that every one which would take upon him to expound this Catechism or 
Difference betwixt the Elect and the Elect people of God.  other principles of Faith, should first know the Distinction between the Elect, that is, such persons as cannot perish, and the Elect People of God: or between Election unto God's ordinary Grace or means of salvation, and Election unto eternal glory. Every People or Nation, every company of men, when they are first converted from Gentilism to Christianity become an Elect People, a chosen generation or company of men: that is, they and their seed after them are made capable of Baptism, receive an Interest in God's promises made unto us in Christ, which the heathens whilst they continue heathens cannot have. And all of Us are in Baptism thus far sanctified, that we are made true members of the visible Church, qualified for hearing the word, for receiving the Sacrament of Christ's Body and Blood, and whatsoever Benefits of Christ's Priestly Function, are committed to the dispensation of his Ministers. And thus far sanctified by Baptism, no man can be but by the Holy Ghost. Our Apostle saith, 1 Cor. 7. 14. That the unbelieving Husband is sanctified by the believing wife: and the unbelieving wife is sanctified by the believing Husband else were your children unclean, but now they are holy.  
So that he attributes an holiness unto the children of believing Parents by which they are more capable of Baptism than the children of unbelieving Parents are. And of this holiness by which they are capable of Baptism, all children are partakers, although but one of their Parents, whether Father or Mother, do believe: much more are the children of believing Parents to be reputed holy or sanctified after baptism, by which always some Gift of the Holy Ghost is conferred upon them. For even that holiness which was communicated or derived unto them from their Parents before they were baptised, or by which they became capable of Baptism, was conferred upon their Parents by Baptism.  
5. Whether This gift or Qualification wherewith The Holy Ghost is said to sanctify all the Elect people of God, be, or include in it, the Grace of Regeneration, I will not dispute. That infants are by Baptism regenerated we may not deny; unless we will take upon us to put another sense upon the Articles of our Church, than they will naturally bear. But whether such as were baptised when they came to years of discretion (as most of these Romans were) did in Baptism receive the Grace of Regeneration, or were forthwith regenerated; That I leave unto the Schools. It sufficeth us to know the true meaning of our Apostle in this place. And this it is. All of us in baptism receive A gift or Talon which by nature we had not, we could not have. For the use of this talon we shall be called unto a strict account. 
☞  And when this account shall be taken, it shall go harder with those which either have abused it, misemployed it or not used it, than with the Gentiles, Heathens or Infidels which never received the like. For to whom more is given, of them more shall be required.  
And unless their means to vanquish Satan the world and the flesh had been greater than the mere natural man had any, the just Lord would not punish them more severely than he doth the heathen or mere natural men for suffering themselves to be vanquished by his enemies. They which deny any grace or talon to be always given in baptism; or affirm this Talon to be given only to some few which are of the number of the Elect; either do not understand 
In Baptism, there is a mutual Astipulation, or promise between God and man.  or do not call to mind what baptism is. Now Baptism on our part is an Astipulation or promise; (1 Peter 3. ver. 21.) And it is no less on God's part. It is a mutual Covenant or Astipulation between God and us. And in every Covenant or Astipulation there is Ratio dati et accepti, somewhat given and and somewhat taken. The giving is properly on God's part, the taking on ours. For in true and proper terms we cannot give any thing to God, because all we have, even we ourselves, are his by double right, by right of creation and redemption. Yet it is his pleasure that we in baptism should sincerely and heartily surrender that unto him which is his own, even ourselves, our souls, and bodies. And he upon this surrender or vow, if it be sincerely made, doth give to us that which was not ours, even his only son with all the benefits of his death and passion. All of us put him on in baptism, though not all in the same degree; and we may rest assured, that God would never press us in baptism, to fight under the banner of his Son, unless he were ready to furnish us with strength, with weapons, and skill to fight his battles. So we will (as our Apostle exhorts us) yield our members unto his service, he will teach our hands to War, and our fingers to fight, and every faculty of our body and soul to do their part.  
6. The Abstract or Brief of our Apostles discourse in this chapter is to stir up that Gift of God in these Romans which they had received in baptism; or which is all one, to animate or encourage them to employ that talon, which God in that Sacrament had concredited unto them, unto his glory. And this his Exhortation is grounded upon their Profession of dying to sin which they had made in baptism: or upon the assurance of God's spirit in the sacred War, so we will take heart and courage to undertake the fight. There is not one branch of this Exhortation from the second verse of this chap. to this one and twentieth, but is rooted in one of these two considerations, or jointly in both. That all of us in baptism are dead to sin (in that sense which we have showed before) that is, by solemn vow, or by Professing our death unto it, our Apostle infers ver. 3. and not only dead but buried. And both this Death and Burial unto sin was solemnly professed not by Word or Vow only, but by matter of fact or visible Ceremony then usual in Baptism; for every one that was baptised (seeing all that were baptised were of good years, and strength of body to undergo this Ceremony,) were ter demersi in aquis, their whole bodies were plunged thrice in the water to represent their vowed death and burial unto sin. This Ternal demersion of their Bodies, as some collect, was not only to represent 
Ceremonies used at Baptism and the meaning thereof.  The Holy and blessed Trinity of the Divine Persons in whose names they were baptised; but withal to represent the three several days wherein Christ lay buried in the grave. Therefore saith the Apostle, we are buried with him by Baptism unto death, that like as Christ was raised up from the dead by the glory of the Father: even so we also should walk in newness of life. ver. 4.  
7. The meaning of the former Ceremony was, and so of Baptism to this day, is, That as Christ did leave the burden of our sins, and put off the form of a servant, which for our sakes he undertook, in the grave: so we by baptism and burial into his death, should put off the old man or body of sin and be raised unto newness of life, and become partakers of his Resurrection unto glory.  
This raising unto newness of life by the Sacrament of Baptism was represented by the safe Ascension of their Bodies out of the water in the which they had been thrice plunged. And of our Resurrection unto glory, we receive the pledge or earnest, when we receive the Grace of Regeneration, that is the Grace which enables us to walk in newness of life. And this is called the First Resurrection, without which no man shall be partaker of the second unto Glory. Now that all such as are truly buried with him by baptism into death, that is, all such as observe and perform their vow made in baptism shall undoubtedly be partakers of his Resurrection unto Glory, the Apostle infers ver. 5. For if we have been planted together in the likeness of his death; we shall be also in the likeness of his Resurrection, and verse. the sixth. Knowing this that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead, is free from sin, ver. 7. that is, He that is dead to sin in this life, is freed from the life or reign of sin. For it is observable that he doth not say, if we have been planted together in his death, but if we have been planted together in the likeness of his death. It is not required that we should die the death of the body as Christ did, but to die as Isaac did, in the similitude and figure of his death; that is, we should die to sin, or crucify that sin in us, for which Christ was crucified. And as it is not required that we should die the death of the body in baptism: so is it not to be expected that we should forthwith be raised unto that glory whereunto he rose, but to be raised unto A similitude or likeness of it; that is, unto newness of life, which is the First Resurrection. And of this Resurrection we shall not fail to be actual partakers by virtue of baptism, if we be rightly implanted into the similitude of his death: for so the Apostles words are, If we have been planted together in the likeness of his death, we shall be also in the likeness of his Resurrection.  
But what is it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planted together? or with whom are we planted? we Gentiles together with the Jews? So some conjecture. But the more ancient and better exposition is, that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ, planted together with Him; yet not so planted together with him as one tree is planted together by another (Arbour inter or juxta Arbores) each having its several root. But as Christ was planted by his death and burial, and consecrated to be the root of life; So we likewise should be planted by Baptism in Him to die to sin, and being so planted in his death, to be partakers of his Resurrection unto life: As the implanted graft which loseth leaf and sap and (to outward view) life also in winter, with the Branch or stock into which it was planted, doth recover all again when the root sends back the sap at the Spring or the Resurrection of the year.  
8. This is that which our Saviour himself had said, John 15. 4, 5. As the branch cannot bear fruit in itself, except it abide in the vine, no more can ye except ye abide in me. I am the Vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing. That is, ye have no root in yourselves, and therefore no life but as you are planted in me, the Vine. Now this Vine was opened in his death upon the Cross, and planted in his burial: and from him so planted, That of the Psalmist Ps. 85. 11. was fulfilled, Righteousness did grow out of the earth; and we being engrafted or inoculated into him thus planted, become true branches of the same Vine. Branches we are, but without root in ourselves: all the life we can hope for must be derived from His root.  
And the very sum and proper effect of our belief in his death and Resurrection, is set down by our Apostle ver. 8. 9, 10, 11. Now if we be dead with Christ, we believe that we shall also live with him. Knowing that Christ being raised from the dead, dieth no more, death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise, reckon yourselves also to be dead indeed unto sin: but alive unto God through Jesus Christ our Lord.  
So than if all which are baptised are dead to sin by solemn vow; every one must know it to be his duty to mortify his earthly members; but none are bound to believe that they are already actually dead to sin, because they are baptised. The sum of our Apostles exhortation in the twelfth verse, is, Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof; neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.  
The height of our hopes in this life, is, to put sin unto a civil death; that is, to bring the flesh in subjection to the spirit. And this we may and aught to hope for; So saith the Apostle v. 14. Sin shall not have dominion over you, for ye are not under the Law, but under grace. And Grace is able to give us that victory over sin which the Law could not, if we will submit ourselves unto the regiment of Grace, and not presume of God's favour in consciousness 
The Regiment of the Law & of Grace.  of sin. This is that which the Apostle rejects with the like indignation (v. 15.) as he had done the former imagination of continuing in sin that grace might abound. What then? shall we sin because we are not under the Law, but under grace? God forbid. Know ye not that unto whom ye yield yourselves servants to obey, his servants ye are to whom ye obey: whether of sin unto death, or of obedience unto righteousness? His meaning is, that albeit they were by baptism translated from the regiment of the Law unto the regiment of grace: yet if by presuming upon God's Grace or favour they continue in sin, they shall cease to be God's servants, and become again the servants of sin.  
9 It is the Observation of Prosper (an Ancient writer) upon this place. That as no man can serve two masters; So every man must serve one of these two, either sin or righteousness; God or Satan: and he that is a servant 
Prospers Observation.  to the one, is exempted from the service of the other. He that is a servant of righteousness is freed from sin, and he that is a servant unto sin, is rather exempted, then freed from the service of righteousness. Both are avouched by our Apostle, but with this difference, that being made free from sin, they were made the servants of righteousness; but when they were the servants of sin, they were free, not from righteousness, but to righteousness: that is, they did righteousness no service, de facto, but used their freedom rather to wrong it.  
But God be thanked (saith our Apostle ver. 17.) that ye were the servants of sin. A strange kind of speech! The Pharisee indeed did thank God, that he was no extortioner, no covetous person, nor tainted with such sins, as he thought the Publican was; but we never read that any Pharisee, Publican, or other did thank God that he was an extortioner, or that he was a grievous sinner, nor would God questionless accept of such thanks: For he expects no thanks but for the good which he doth unto the Children of men. Now to be a covetous person, to be an extortioner, to be a servant to sin, are things which have no goodness in them, therefore no works of God, no part of his doings. How then doth the Apostle so solemnly thank God on these Romans behalf, that they were the servants of sin? or is this his thanksgiving to be referred only to the later part of that 17. verse? But ye have obeyed from the heart that Form of doctrine which was delivered you. This indeed was worthy of thanks: yet not this alone. The form of thanksgiving refers as properly and punctually to the first part of the verse [God be thanked, that you were the servants of sin] as it doth to the later part, [But you have obeyed the form of doctrine, which was delivered unto you.]  
And in the first place, it refers to their former servitude unto sin. For though God were not the Author of their servitude to sin, as he was of their obedience to the Doctrine of life; Yet his goodness did turn their former servitude to sin, the 
☜  very worst deed which they had done, unto their good. For take them as now they were, it was better for them that they had been the servants of sin, than not to have been so. God, you must consider, at this time required the service of righteousness at their hands. And he that hath been a diligent servant to an hard and cruel master, from whom he could not in reason expect any recompense worth his toil, is thereby well enapted and trained to be diligent and faithful in the service of a gentle loving and bountiful Master. Such was the case and state of these Romans. They had done extraordinary kindness for a long time unto sin, and this their service was not only lost in respect of times past, but very dangerous in the future. Upon this known case or experiment among men, doth our Apostle ground those forcible exhortations in the verses precedent, which he most strongly concludes with the words of the 21. verse. I speak (saith he ver. 19) after the manner of men, because of the infirmity of the flesh: for as ye have yielded your members servants unto uncleanness and to iniquity unto iniquity: even so now yield your members servants to righteousness, unto holiness. For when ye were the servants of sin, ye were free to righteousness: that is, you did acknowledge no service due unto it. The implication which he expresseth not, is this: Being now become the servants of righteousness, do as little service unto sin, as when you were its servants, ye did to righteousness: acknowledge none to it, for none is due to it, especially from you.  
10. But in the 21. verse, if you mark his placing of the words well; he puts the case home. What fruit had ye then of those things, whereof ye are now ashamed? What fruit had ye then, at that time when ye did them with greediness? If the service of sin at any time were fruitful, it is questionless then, whilst it is a doing. For this Dalilah hath the trick to wipe off all shame from her Lover's faces, whilst sin is in the action or motion. But our Apostle proves this service of sin to be fruitless, even then, because now, when these motions were passed, it makes them ashamed.  
Nor is the service of sin fruitless, only because it bringeth forth shame, but therefore more than shameful, full of danger and dread because the shame which it bringeth forth, is always the Harbinger or forerunner of death. For so the Apostles adds, For the end of those things is death. These are the best fruits of their service to sin; and sin itself is more than fruitless, because the best fruits which it seems to bring are poisonous. But now these Romans are called unto the service of a far better master; one from whom they have somewhat in re, but much more in spe; a bountiful earnest, for the present, of an invaluable recompense and future reward, ver. 22. But now being free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.  
And finally he binds all his former Exhortations with this undoubted Assertion; For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord.  
Thus you have seen The duty whereunto we stand bound by our Baptism.  
And it is twofold. 1. To forsake the Devil, the world, and the flesh; and secondly to betake ourselves to the service of God.  
The motives to withdraw us from this service of sin, are three. The service of it, first, is fruitless, 2. it is shameful. 3. it causeth death: to wit, a most shameful bitter and endless death.  
The motives to draw us unto the service of God, are Two. 1. The present fruit which it yieldeth, viz. the peace of conscience, or that righteousness which is the flour and Blossom unto Holiness. 2. The Final Reward, which is a most blessed life without end. The First three Motives to withdraw us from the service of sin, are as it were linked or mortized one into another. The very Fruitlesness of Sins service shuts up into shame; and the shame arresting or seizing upon the sinner is no other than the very Harbinger, Forerunner or Sergeant of Death.   

CHAP. XVIII.  Rom. 6. 21. What Fruit had ye then in those things whereof ye are now ashamed? For the end of those things is death. etc. 
Of the fruitlesnes of Sin. Of the shame That follows and dogs sin, as the shadow doth the Body. What shame is. Whence it ariseth; and what Use may be made thereof. Of Fame, praise, and Honour. Satan's Stales, False shame and False Honour. The Character of both in Greek and Latin. Of Pudor, which is always malè Facti. of Verecundia, which may sometimes be, de modo rectè Facti. Perijt vir cui Pudor Perijt. Erubuit, salva res est.  
1. WE are here to speak somewhat to The First Point, which was the fruitlesness of Sin; of which more afterwards.  
It was an Ancient saying of a good Writer, praestat otiosum esse quam nihil agere: it were better to sit still and do nothing, then to busy, and weary ourselves to no purpose. A shame it is in itself, but commonly the beginning of a far greater shame, to spend our time without any fruit. And if we could persuade a man that for the present he labours in vain; that for the future he can expect nothing but wearisome trouble for his long pains, it would be enough to make him (if he have any wit) ashamed of what he hath done; more then enough (unless he be impudent) to make him give over what he hath begun. Yea he is not a wise man, that doth not forecast some probable hopes or gainful issues of his labours before he begin them. So our Saviour tells us, Luke 14. 28. For which of you intending to build a Tower; sitteth not down first and counteth the cost, whether he have sufficient to finish it? Lest haply after he hath laid the foundation and is not able to finish it, all that behold it, begin to mock him, saying: This man began to build, and was not able to finish. If want of forecast to go through with a work which in the beginning promised fruit, be a shame, or expose men to scorn or mockery; what is it to begin and continue those works, whose accomplishing or finishing is more fruitless than the first beginning? So that the service of sin is in this respect shameful, because it is Fruitless. But if you observe our Apostle well, he doth not infer, that the works of sin are shameful because they are Fruitless, but, that they are Fruitless because they are shameful. Shame, and that A positive shame, is the natural fruit or issue of all service to sin; and not every kind of positive shame; but a shame accompanied or seconded with death.  
That the Apostles Argument may have its full weight or sway upon our souls, we are in the First place to examine What shame properly is. Secondly, What manner of death it is which is the wages of sin.  
2. Shame is a fear of some evil to ensue; Or an impression of some evil present; 
Of shame; what it is, and whence arising.  the fear of whose continuance is more grievous than any present smart. But though all Shame be a Fear or sense of evil, yet every fear or sense of evil doth not cause shame. Men naturally fear the loss of goods, but, as our Saviour intimates, Mat. 6. 25. most naturally the loss of their lives. Yet if our goods be taken from us by violence, we are not ashamed of it: the Expectation or sufferance of this evil causeth only sorrow or grief to us, it causeth Shame to him that doth it. There is no man almost, but feareth a violent and undeserved death; yet if such a death be set before him, it causeth only Sorrow or heaviness of heart, a dejection of spirit, no Shame or confusion of face: Such as die guiltless are rather comforted then confounded at the sight or presence of others. That evil, whose sight moveth pity and compassion in others, cannot breed Shame to him that suffers it. Shame then is a fear of such evil only, which consists in disgrace or loss of reputation, and is opposed to 
See Aristotle Rhet. l. 2. cap. 6 Ethic. Nic. lib. 4. cap. 15.  honour, fame, or praise. Now the desire of honour, fame or praise is the strongest Motive, the sharpest spur to animate men (especially of better Spirits) to undertake any danger, to undergo any evil, that is free from disgrace, or not charged with shame. His Rule in the General was exceeding good, though mis-applied to him, and to his followers Case; Praestat per virtutem emori, quam per dedecus vivere. It is better to die with Credit, then to live with Shame. And this wrought so deeply with him and his Soldiers, that never any died with greater Resolution than they did; Though all were slain, yet every man fell in his own rank. But many Romans and other Heathens, less furious than Catiline and his Soldiers were, have voluntarily submitted themselves to the lingering tortures of death without any other motive to undergo or endure them, besides the desire of Fame and Honour. Now the desire of Fame cannot be so sharp a spur to make men adventure upon noble Erterprises, though full of danger; but the fear or apprehension of Shame will be as strong a Curb to withdraw them from lewd and naughty courses. And if the Ministers of the Gospel, who are Gods Ambassadors; or the Magistrate, who is his Deputy, had no other Hank or Curb over men committed to their charge, than This: this alone would be sufficient to keep the most of them from gross exorbitances or outrageous Courses, did not Satan, the world and flesh, still set up their Stales or counterfeit pictures of shame to drive men 
Satan's Stales; false honour, and false shame.  the contrary way to that whereto we seek by representation of true Shame to draw them.  
3. The Heathen Poet could vantingly say, That none but Fools were either lifted up with false Honour, or dejected with slanderous Infamy.  
Falsus Honor juvat, & mendax Infamia terret; Hor. Epist.  
Quem? nisi mendacem & mendosum?— Lib. 1. Ep. 16.  
But it is a sad truth whereof we daily have experiment; That The main Conflict in our Christian warfare, is between that honour which one man seeks to receive from another, & that Honour which cometh from God alone: Between the fear of shame and disgrace from men, and that disgrace or shame which is the Award of Divine Justice. Painted Honour and counterfeit Shame still command in chief (as it were by Course) for the flesh, the world and the Devil. Nothing is truly shameful, but malum culpae, but that which is evil or dishonest and against the Commandments of God. The only constant Rule for knowing what deserveth Shame, what not, is the Decalogue, or ten Commandments. But this is A Rule which will not be easily applied unto particulars; otherwise then by way of Catechism; and by this way, God willing, it may be had hereafter: In the mean time, for those that be Parents of Children, or Fathers of Families, One of the best Catechisms which they can read unto their Children or other Relations in private, the best preparation to the more immediate grounds of Religion which they can plant in any committed to their charge, would be, To inure them to modesty whilst their affections are pliable; To teach them both by Word and Example, of what things they ought to be ashamed, and wherein to rejoice or glory.  
Aristotle in the second of his Ethics gives this up as the Brief or Compend of right Education:— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Siracides sets down (in the 41. Chapter of Ecclesiasticus) A A large Catalogue or Roll of those things whereof it is a shameful thing not to be ashamed: And another smaller Table of such things whereof men ought not to be ashamed, in the 42. If those that are in parendi sortem geniti and should be under discipline, be suffered to shake off this Curb or bridle (modesty or fear of shame) whilst they are young, not only Parents and Masters, but Magistrates and Ministers shall find them past Rule and Government, when they grow elder and stronger. There is no loss can happen to man in this life so grievous as the loss of shamefacedness and modesty, especially in youth.  
4. That disposition of mind which in our English we call Shame and Modesty, or Shamefacedness, hath two Characters in the Greek; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 
Shame and Modesty.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The former, the Latins express by the word verecundia: the later by Pudor. This difference the Grammarians observe between them, that the former, verecundia, is sometime rectè facti, there may be a modest fear, at least for the manner of doing that which in itself is not evil, but not so comely, the circumstances of time and place, especially the place of our betters being considered; Pudor is always malè facti. We are not or ought not to be ashamed but for that which is evil. So that Pudor is opposed to moral filthiness or naughtiness, as verecundia is to unseemliness, or uncomliness: both of them agree in the general, both are A fear of some censure; but Pudor, or Shame, is, metus vituperij, a fear of reproach or infamy for doing that which in itself is evil,  
That disposition which the Latins call verecundia was incident to man in his first and pure estate; The very Angels cover their faces at the presence of God. And so no doubt but Children should have born an awful and modest respect unto their Parents, and have been afraid to do those things in their presence, which done out of their presence had not been evil or unseemly. But that which the Latins call Pudor, had found no entrance into our nature unless sin had made it One. Our nature had been sufficiently guarded by its Original Integrity against just fear of infamy or disgrace. But taking our nature as now it is polluted with sin, and stained with filthiness, the fear of disgrace or infamy is no prejudice, but rather an advantage to it. It is a qualification which makes men more capable of Rule or Government then any reasonless creature is; none of which are capable of this qualification.  
5. The life of Government or Jurisdiction consists in the right dispensation of Poena and Premium, that is, of punishment and reward. And in every well governed Commonwealth Fame and Honour are the top branches of reward; wealth or bodily contentments are but supporters unto it. Many, otherways well ordered Commonwealths, might err (as most Heathen Commonwealths did) in defining what true Honour was, or wherein true honour did consist. They did not err in determining honour as the chief reward or Crown of well doing. Nor did they err in making disgrace or infamy, as the special branch of punishment. Mulcts, or loss of goods, loss of life, or bodily torture, come but in the second or third place: Fear of infamy and hope of Honour were of themselves sufficient to keep most men within the compass of civility, or moral goodness, were it not generally true in all Commonwealths, which Solomon had observed in his times. Prov. 28. 4. That they which forsake the Law do praise the wicked; and so St. Peter tells us, 1 Pet. cap. 4. v. 4. That such as walked in the ways of the Gentiles, in lasciviousness, lust, excess of wine, riot, banquet and abominable idolatry, did think it a strange thing, that these late Converts to whom he wrote this Epistle, did not run with them to the like excess. And for this cause, as he adds, they speak evil of them; that is, they put all the shame they could upon them.  
As then, so now; Every society of lewd or naughty men, have their usurped customs, which are equivalent with them to Laws: have their Parliaments whereby, (woe unto them! Esay 5. 20.) they attempt to alter or invert the Law of God, and the Law of nature; to establsh evil for good, and to disgrace goodness, as if it were evil.  
What course of life, what branch of lewdness more infamous by the Law of God than riot or drunkenness? a vice so shameful, that the Father's eye must not pity it in his Children that are tainted with it, but even their natural Parents, as well the Mother as the Father, are bound by the Law of God (Deut. 21. 20, 21.) to inform against them, to accuse them before the Magistrate, lest the shame and sin should reflect upon themselves by connivance. And by the same Law the public Magistrate is bound upon the accusation of their Parents to put them to an ignominious death. And yet there is a generation of men outwardly professing the knowledge of God, and of Christ, which seek to put shame & ignominy upon all such as will not run with them to the like excess: which have their Laws and Rules for authorising and cherishing this lawless and unruly custom.  
God again by his written Law, and by his Sentence against Cain, awards death and shame to murderers: And yet the seeds of this accursed sin are more than legitimated; ranked amongst the essential parts of honour; made as the very touch and trial of Gentry, by men which esteem it a greater shame 
☞  to endure the breath of a verbal Lie from another's rash mouth, then to tell or devise an hundred real Lies, or to outface a truth by false oaths. And by this corrupt custom, which goes currant for a sovereign Law amongst braver Spirits (as they account themselves) the observance of Laws divine and humane (which forbid all private Revenge, all resolutions to kill or be killed) is branded with the infamy of Cowardice; A terrible bugbear, but to such only as are Men in maliciousness, but Children in Knowledge. For it is a sign of the greatest Cowardice that can be, to be affrighted at the noise of vain words. or to forsake the Fortress upon a false Alarm, or representation of counterfeit Colours. As these, so every other vice hath its Bawd or Advocate to give it countenance, and to disgrace the contrary virtue.  
6. The old Serpent which beguiled the first Man by the first woman, works still upon the weaker vessel, and makes it his instrument to foil the stronger. He is not ignorant that this masculus pudor, as the Philosopher calls it, this virile or manly fear of shame, whereby youth is naturally restrained from shameful courses, cannot easily be vanquished, but by suborning this effeminate or womanish fear of worldly or popular disgrace to betray it, as Dalilah did her Husband Samson. And the expelling of this masculine by this womanish fear of disgrace or reproach, is as the putting out of the eyes of discretion, whereby we discern good from evil. So that Satan leads them up and down at his pleasure as the Philistines did Samson after he had lost his bodily eyes by the cutting off his hair.  
We have a Saying or Proverb rather; Past Shame, past Grace. The Heathens had the like Observation, save only that they knew not what Grace meant. They had no use of the word [Grace] in that sense, which is most common, and yet most proper with us.  
A Child or man past Grace is, with us, as much as Filius perditus, A Son of perdition; Such an one as Judas was, who yet was not past Grace, that is, not irrecoverably lost, until he became impudent and obdurate in sin. Now it was the observation of one, and he was none of the precisest amongst the Heathen,  Illum ego periisse dico, cui quidem periit pudor. 
I give that man (saith Plautus) for lost, which hath lost modesty, or is past shame. Our Common Proverb, and the Saying of this Poet have this sure Ground in true Divinity; That want of modesty, or a face uncapable of shame supposeth a great measure of iniquity in the breast. That which we call a Brazen face hath always for its Supporter an Iron sinew, or a brawny heart, Jer. 3. 3. and 5. 3. and 6. 15. and 8. 12.  
7. As nothing passeth into the understanding but by the gates of sense: So the true belief of that which God threatened unto sin, and that was death, is ushered into the heart of man by shame and confusion of face. The first impression of God's threaten unto our first Parents was made upon this part. And all the Sons of Adam even unto this day, either have or might have a pledge of that which Moses relates concerning their and their eldest Sons hiding themselves and going out from the presence of the Lord. To this day it is true, Qui male agit odit Lucem; an evil conscience flies the light or presence of men; And the face commonly betrays the heart; as he said,  Heu quam difficile est crimen non prodere vultu? 
It is an hard matter not to confess a crime, or the truth, although the mouth be silent. Yet as some men by long custom in sin degenerate into Atheists, and see no relics of God's image (wherein they were created) in themselves, although the notion of a Godhead or Divine Power be naturally engrafted in all: So, though shame and blushing be most natural to man when he doth evil; yet some by long continuance in sin, shake off this vail or covering of their nakedness. Such they are of whom Jeremy spoke in the Old, and in the New Testament St. Judas speaks, ver. 10. Men that are prone to speak evil of those things which they know not: but what they know naturally as bruit beasts, in those things they corrupt themselves; and become as impenetrable by shame, as bruit beasts whom God hath deprived of reason. He that is not subject to this passion participates more of the nature or disposition of collapsed Angels than of collapsed man. The Devils (we read) do tremble at their belief or apprehension of God's Judgements. We do not read that they are ashamed of the evil which deserves it; as our first Parents were. It is true (though) that they through want of awful respect or reverence unto the divine Majesty were the Authors of sin, and propagators of shame to their posterity. All of us are prone to think that they deserved ill, not of God only but of us: and yet the truth is, that we lay a great deal more blame upon them then they deserved. They indeed were the first, yet not the greatest sinners. Many of their posterity in this quality go beyond them: all of us imitate them too well in their sin, but not in being ashamed when we sin.  
8. They had but one Commandment given by God; and having transgressed that, their Consciences did accuse them; their very looks and gestures gave evidences against them. We transgress all God's Commandments, and one and the same Commandment over and over, God only knows how often; yet are not dejected, are not confounded, but bear out sail, as if there were no danger: Though every thing which God in his written Law hath prohibited, is a branch of the forbidden tree. He hath as peremptorily forbidden all To have any Gods but Him; to worship any graven Image; to take his Name in vain, as he did our first Parents to taste of the Tree of good and evil: Yet even such as would be held the only true Catholics, Worship Images: and such again as would be accounted the pure Worshippers of God in truth and spirit, worship their own Imaginations; and transform the unchangeable nature of the Deity, into unfit similitudes. Little Children amongst us are mighty Swearers; and nothing more common in public or private, then to take Gods holy Name in vain, to abuse it more grossly than the Jew or Heathen could, who knew not God incarnate. And all this they do without any sign of shame. Women rail upon, revile and curse one another in the open streets, until their faces grow red indeed, but with a redness which betokens no shame, which bears no tincture of blush, but rather of revenge and malice boiling in the heart, or of heat in their tongue, set on fire by Hell. But these for the most part are of the meaner and base sort. Others there be, as far transported with misguided Zeal from that modesty which becomes their Sex; and this Zeal they offer up as strange fire unto God without blushing, taking the Priest's office upon them; to be more than Teachers, censurers of their Teachers: swift to hear any doctrine that shall contradict the public voice of the Church, always listening after the whisper of such private Spirits, as invert the Tenor of the Gospel, no less than the old Serpent did the first Commandment which God gave unto mankind. God had said unto them, Gen. 3. ver. 3. Ye shall not eat of the tree of the knowledge of Good and Evil, neither shall ye touch it, lest ye die. But the Serpent whispers, ver. 4. 5. Ye shall not surely die. For God doth know, that in the day ye eat thereof, than your eyes shall be opened: and ye shall be as Gods, knowing good and evil. A plausible Comment to her which was now giving the reins to her longing appetite. As plausible a doctrine it is to many of her Daughters to meddle with the marks of Election and Reprobation, secrets which God hath reserved unto himself. Points full of great difficulty and greater danger, and wherein such as have waded farthest, have (as I said before) inverted the Tenor of the Gospel. For it is the perpetual voice of the Gospel [If thou believe, thou shalt be saved: if thou believest not, thou canst not be saved.] The very sum and final resolution of the doctrine of Election, as it is vulgarly taught, is this: [If thou must be saved, that is, if thou be of the number of the Elect or predestinated, thou shalt believe; If thou be not of the number of the Elect, thou canst not believe.] To listen after such whisper as these, the weaker Sex take from their Mother Eve; but to be confident or presumptuous upon such misinterpretations, or to be censurers of their Superiors, this they learn not from their Mother Eve, but from her false Teacher. This is a prodigious disposition in Women, whom the Apostle commands to learn in silence with all subjection, but will not suffer them to teach, or to usurp authority over the man. 1 Tim. cap. 2. ver. 12. This silence and modesty is enjoined them as a Penance for their Mother Eves transgression, Ver. 13, 14. For Adam (saith the Apostle) was first form, than Eve: And Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by the promised Seed: If they continue in faith and charity, and holiness with Sobriety. These are the means to make their Election sure.  
9 All of us both men and women are too prone to imitate our first Parents in doing that which is evil and forbidden by the Law of God. And seeing better cannot be expected, it were well if we could as truly imitate them, in being ashamed of the evil which we have done. They no sooner knew that they were naked, but they sought a covering for their nakedness of fig-leaves: but this would not serve: For when they heard the voice of the Lord God walking in the garden: they hid themselves from his presence amongst the trees. All of us have an experimental pledge of this which Moses relates concerning them in ourselves, unless we choke or stifle the instinct of corrupted nature, by long custom or continuance in sin. That our consciences do accuse us; that the sight of men whom we know or suspect to be conscious of our misdoings deject us; both these argue, that we must appear before a Judge, even before that Judge from whose presence our first Parents hid themselves; at whose appearance we shall be confounded, if we come before him polluted with such blots and stains as our souls are ashamed sinful men (such as ourselves are) should look upon. For even that redness or blushing which appears in men's faces upon consciousness of their infirmities or misdeeds, is but a mask which our souls do naturally put before them, as being afraid lest others should see the stain or blemish of sin.  
As our first Parents sought to hide themselves from God after they had transgressed his Commandments: So Offenders hide themselves from his Deputies or Vicegerents on earth, not only for fear of punishment, but for shame. And if we should give you the real or physical Definition of shame, It is no other than the striving of Nature to hide the stain of our souls by sending out blood into the face or visage. And men do but second this dictate 
☜  of Nature, when they put their hands or other covering before their faces. So Disarius one of the Discoursers in Macrobius (Saturn. lib. 7. cap. 11.) saith: Natura pudore tacta sanguinem ante se pro velamento tendit.  
Thus both corrupted nature, and we ourselves seek to hide our souls from the view of others, albeit we cannot discern the inward stain or filth of sin, but are rather in love with her painted pleasures: But when he shall appear, that knew no sin in himself, and yet knows all the secrets of man's heart: it is no vail of flesh, no die of nature, no covering of the visage with blood, that will avail such as continue to do those things whereof they are or aught to be ashamed, or which they are afraid that others should see or know. They shall then desire the Hills for a vail, and the Rocks and Mountains for a covering to their shame; but in vain, for perpetual darkness shall be their habitation, and their present shame and confusion of face shall then appear to be the harbinger or forerunner of death.   

CHAP. XIX.  ROMANS 6. 21. What fruit had ye then in those things whereof ye are now ashamed? etc. 
We are many ways engaged to serve God rather than to serve sin, though sin could afford us as much fruit and reward as God doth. But there is no proportion, no ground of Comparison betwixt the fruits of sin and the Gift of God. The Case stated betwixt the voluptuous sensual life and the life truly Christian. Satan's method; And God's method. A Complaint of the neglect of Grace.  
1. THe Scope of our Apostles whole discourse in this Chapter is to deter us from the service of sin; and by the help of Superabounding Grace, and Hope of an exceeding great Reward, both to encourage and engage our best Endeavours unto the service of God. His Motion or Argument was reasonable, albeit sin (or he that is the Author of sin) were able to afford us as much fruit, or as full a recompense, as the service of God doth.  
There is no man amongst us of this Church, I presume, but doth abhor the Heresy of the Manichees, which was in part this, that we were beholding to another God for our bodies, then unto Him which made our souls. Yet if their abominable doctrine were (for disputation sake) supposed as true: We could not be by any right so engaged unto the service of this imaginary god, as unto the service of the True God, which made our souls, and doth purify them by his Word and Sacraments. For we are not debtors to the flesh, but unto the God of the Spirits of all Flesh we are. Debtors indeed unto the only God which made both our bodies, and souls, and spirits: He may challenge our service by double right.  
First, by the right of Creation; which we had shamefully violated by alienating 
Our service is due to God upon several Titles.  our Allegiance unto his Enemy.  
Secondly, by right of Redemption; for he that made us all, hath redeemed us all; and if we continue servants unto sin, we do not only violate that ancient or former Bond which we owed unto him by right of Creation, but that second Bond, whereby we stand bound unto him by right of redemption. And transgressors we should be, and most unthankful wretches, if we did not cheerfully and sincerely betake ourselves unto his service, albeit the reward or recompense, which he hath promised and will perform, were but equal to the fruits or pleasures of sin.  
But the truth is, that so far they are from all equality, that there is No Proportion between them. The wages of sin, are less than nothing, compared to the reward of righteousness, which is more than all things else that can befall us. 
☞  For not to Be at all, never to have had any Being, were better then to suffer the death here meant: So that death and life, especially everlasting death and everlasting life, cannot come into any Balance. That which is worse than nothing, or not Being (so is everlasting death) cannot be compared with any thing that is Good, much less with the perfection of goodness (such is everlasting life) which containeth all goodness, whereof we can imagine our nature to be capable.  
2. The only Comparison than must be, between the service of sin and the service of righteousness, in respect of our present estate, or during the time of 
The service of sin and Righteousness compared in regard of this present Life.  this mortal life. And so (if you mark it) our Apostle hath Two Motives to withdraw us from the service of sin; and Two to draw us to the service of righteousness.  
The first Motive to withdraw us from the service of sin, is, that it is fruitless and shameful for the present.  
The First Motive again to sway us unto the service of righteousness, is the present fruit which we have unto Holiness, and between these two there may be some Comparison, if we sequester them from the other two, to wit, from life and death everlasting.  
To sequester the service of righteousness altogether from the hope of everlasting life; or the service of sin altogether from the fear of everlasting death, is a thing, if not impossible, yet not warrantable, as was showed before in the tenth Chapter: For those things which God hath conjoined man may not sever. Yet we may so far sever them, as God permitted them to be severed in the wiser Heathen. The very Heathens felt a kind of Compunction or sting of conscience upon the commission of gross sins, which did suggest a 
See Chapter the tenth.  kind of tacit fear, but of what evil to come they expressly knew not. They had again a kind of joy, or Grateful Testimony, or congratulation of spirit or conscience upon the practice of things honest and comely: And this joy did kindle a secret hope or encouragement to go forwards in those courses; but it burst not out into a flame, it wanted the light or guidance of divine truth. For both this fear and this hope they had without any express hope of everlasting life, or express fear of everlasting death. However the wiser or more moderate sort of them did prefer the practice of virtue or such piety as they knew before the wont pleasures of this life.  
Yet this their greatest Philosophers did not do, without the Contradiction of such as were given over to bodily pleasures. And this opposition of sensual men may seem to have some Ground of Reason, even from the Rule of Faith itself, if we had no more express hopes of everlasting life, or more distinct fear of everlasting death, than they had.  
For shall we not think that the estate of Dives was much better than the estate of Lazarus in this life, wherein Dives received pleasure, and Lazarus, pain? Now pleasure is much better than pain; And if such a life as Dives here led, afforded pleasure, how was it Fruitless, specially in respect of Lazarus his life, which was full of pain? Indeed in respect of a life so charged with pain as Lazarus' was, or with such vexations and dangers as the life of Saint Paul, and other more eminent Saints of God in the primitive Church were: That Saying of our Apostle is most true; 1 Cor. 15. 19 If in this life only we have hope in Christ, then are we of all men most miserable. His meaning is, That if bodily death might have put an unquestionable end to all the Controversies betwixt him and his persecutors, there had been no gain but loss rather in the prolongation of his life. But when men truly professing the power of Christianity may be devout, be religious, be obedient without danger of persecution, the case is altered. So that our Apostles saying doth not concern the peaceable and prosperous estate of Christians, but the iniquity of those times and of such Times as those.  
3. But we must consider that there is a great deal of difference between contradicting infidelity, or express denial of the souls immortality or the Resurrection of the body, and such an implicit or indistinct notion of some recompense for welldoing, and punishments for ill doings, as the wiser Heathens did acknowledge. Such of them as constantly acknowledged but thus much, though not without interposition of some doubting or distrusting fits concerning the souls immortality, without any notion at all of the body's Resurrection, did fully accord with our Apostle in this place. That the service of sin, or (to speak in their language) a voluptuous life, was altogether 
The emptiness and vanity of sinful pleasures.  Fruitless. So the Roman Orator tells us. Omnis voluptas pro nihilo putanda est, quod cum praeterierit perinde sit ac si nulla fuisset. All pleasure is to be accounted as nothing worth, because when it is once past, it is as if it had never been; that is, it leaves no fruit behind it: it is at the best but as a blossom or bud which withers or falls away before the fruit be set: and a blossom without hope of fruit is altogether fruitless, and of no esteem. Thus he spoke of Voluptas, that is, of pleasure of the body: but he always maintained the contrary concerning Gaudium, which we call the pleasure or joy of the mind, or the inward testimony of a good Conscience. In this Point, the same Roman Orator (with Seneca and divers other Heathen Poets and Philosophers) did accord aswell with Solomon, as in the other sentence he did with Saint Paul, to wit, That a good conscience was a continual Feast. See the tenth Chapter of this Book. And See Tully de Finib. Lib. 2. & De Senectute. And his Paradoxes.  
4. But I know what a more dissolute Heathen than Tully was; or a voluptuous Christian or carnal gospeler would at this day object; that they are acquainted with greater bodily pleasures than the Heathen Philosophers or precise Christians have experience of; And for this reason will appeal from us as incompetent Judges. And I confess it is true! A dissolute or voluptuous man whether Heathen or Christian, oftimes enjoys for a space, some greater pleasures of the flesh, than any civil or modest man can do. And this was the misery or ignorance of the best sort of Heathens (which did excuse them a Tanto, though not a Toto; that is, in respect of us, not simply) in that they did not know or suspect an invisible Adversary which deals with us as a cunning Quacksalver, or crafty Mountebank; one that secretly 
☞  corrupts our diet, and by degrees insensible brings many diseases upon us, That he may gain credit or esteem by giving us some present ease or pleasant remedy, though never any perfect cure. And yet the Heathen Philosopher had observed, that most of those pleasures of the body or flesh, by which men are specially drawn from the practice of virtue, or moral honesty, were usually apprehended, to be much greater than they truly were; both, because most men look upon their faces or approaches in coming towards them; not upon their departure or back parts at their going away: and because, they are the remedies or present abatements of some grievous disease, which it were much better not to have, then to stand in need of any medicine how pleasant soever.  
He that is cured of a deep wound or sore, feels more ease or pleasure when it grows toward the healing, than he should have done in that part if it had continued whole. Yet who would long for a wound to find such ease and contentment?  
He that is sick of a burning fever will take more pleasure, for the time being, in drinking a cup of cold water; then a man in perfect health would do in a draught of the pleasantest wine. Yet who would choose to be sick to enjoy such pleasure? There is (I take it) no greater pleasure of any sense than cooling moisture in the extremity of thirst. But it is a greater misery to be put unto this need or exigence. So is it with all dissolute or voluptuous men. Take them for the present, as they are overgrown in dissoluteness and intemperancy; and it is a great pleasure for them to have their desires satisfied: But it is a kind of Hell in the mean time to be pestered with such desires which are always more permanent and more durable than their satisfactions, or contentments can be. Besides, that the ease and remedies which for the present they find, do in the issue increase and malignifie the nature of their disease.  
And if they had been once acquainted with the true delight and pleasures of a moderate and sober life, they would loathe their desires as much as a man that knows what health is, would dislike the momentany pleasures of the sick.  
5. That commendation which the Governor of the marriage feast of 
God's Method, and Satan's practice.  Canaa in Galilee did give the Bridegroom, in comparison of ordinary Innkeepers or wine-drawers in his time, may serve to set forth the difference between the service of righteousness, and the service of sin: or between the the contrary Method which our Lord and master, and the prince of this world observe in rewarding their followers. Every one (saith the Governor of the feast, John 2. 10.) doth at the beginning set forth good wine, and when men have well drunk then that which is worse. This is the very picture or image of Satan's practice: But thou (saith the same Governor of the feast unto the Bridegroom) hast kept the good wine until now; that is, until the close of the feast. And this is the Type or Emblem of our Saviour's Method.  
To apply it more plainly. The Devil still labours to glut men in their best days with the sweetest pleasures or contentments of the body: and when he 
☞  hath made them drunk, or brought upon them an unquenchable thirst or longing after the like, than he vents his suffes or refuse upon them, and plies them until they drink the very dregs of God's wrath. But our Saviour keeps his best fruits unto the last, and by his first blessings doth but as it were prepare and qualify our corrupted nature to be every day than other more capable of better. And as of Satan's malice and mischief, so of his mercy and goodness there is no end to such as embrace them, until they bring us to an endless and most blessed life.  
The beginnings of sin are always pleasant, at least, sin puts us to no pain in producing the habit or custom of it, because it is implanted in us by 
Holiness bitter in the root or beginning but sweet in the Fruit.  nature. But that which one wittily said of good Arts or learning, is most true of the service of righteousness. Radices amarae, fructus dulces. The root or beginning of it is commonly unpleasant, because it cannot be engrafted into our corrupted nature, but as it were by incision: but the growth of it is pleasant, and the fruits to such as are exercised therein, most sweet and wholesome.  
This is in effect the very same, that Siracides saith, (perhaps himself had experimented) Ecclus. 4. 17. At the first wisdom will walk with a man by crooked ways, and bring fear and dread upon him, and torment him with her discipline, until she may trust his soul, and try him by her Laws. Then will she return the strait way unto him, and comfort him, and show him her secrets.  
For planting a firm Resolution in us to endeavour the performance of those duties, whereto our Apostle in this place exhorts us: It is an Excellent motive which another Heathen Philosopher, Musonius, a Greek, as I take it, commended 
See A. Gellius lib. 16. cap. 1.  to his Scholars, (and Cato urged the same to his Soldiers at Numantia:) If (saith he) you bestow your pains in the study of virtue and goodness, the pains will go away as fast as they come, but the virtue or goodness will abide with you: But if you take delight or pleasure in that which is evil, the pleasure will vanish, the evil will habituate itself, and incorporate itself in your nature, from which it may be more easily repelled, then ejected after it hath taken 
☞  possession.  
Now to review honest pains or labours past, is a thing grateful to our memory; a good fruit in itself of labours past, if they were not otherwise fruitful. But the regretting remembrance of time misspent in the pursuit of fruitless or unlawful pleasures, is irksome, is tedious, is loathsome, even to corrupted nature. Thus far and further some of the Heathens did run parallel with our Apostle in this place. What manner of men than may we think these Philosophers would have proved as well in practice as speculation; if their speculations had been seasoned or balanced (as ours are) either with the certain hope of everlasting life by perseverance in well-doing, or with fear of an everlasting death for continuance in doing evil? And yet we say that even the best works, the best endeavours and speculations of these Heathens, were but splendida peccata, more neat and handsome sins. God grant that most of our own works or speculations may prove much better.  
6. Whilst I compare the industry of these Heathen Philosophers, in employing those poor Talents which were bestowed upon them, with the sluggish and decrepit temper of this age, wherein the plentiful revelation of Divine truth, to them unknown, becomes but barren: methinks the Epigrammatists Case might be a fit Emblem for the world as it stood affected, whilst civility and good literature were but young, and as it is now disposed, whilst it hath all experience and helps of former ages. The Tenor of the Epigrammatist's complaint was thus.  
Pauper eram juvenis, senio confectus inerti  
Sum locuples; miserè sorte in utraque miser.  
Whilst I was young and able to enjoy the contentments which wealth affords, my fortunes were mean, and my estate but poor: But now wealth is fallen upon me when I have one foot in the grave, and know no use of it: So that in both ages, in both Fortunes I am a miserable man.  
But why the revelations of Divine Truth are so plentiful in this dull, this old and sleepy age of the world, which will not make right use of them, when as they were so rare and scant in those times and Nations which in all humane probability would have used them much better: this is a depth or Abyssus which may not be dived into. Only this we are bound to believe in General; that the only wise immortal God, whose Judgements are unsearchable, and his ways past finding out, hath reasons in themselves most just, though known to himself alone, why he thus dispenseth his blessings: and such reasons as shall appear not only most just, but most admirable unto us, when we shall know, as we are known.  
7. If in the mean time our Consciences tell us, that we ourselves; or common report informs us, that many of our brethren fall short, not of our calling only, but even of those Heathers in the knowledge or practice of many 
Our fruitlesness in Holiness to be imputed only to our own ill use of the Talon of Grace given us.  moral duties required of both; let us not make the final Resolution of this defect into the Eternal and Irresistible Decree, or into the want of means of Grace for doing either better or less amiss, than we do. For even those Heathens which had not half the ordinary means, nor any portion of these special gifts which we have received, did much better than most of us do. Oh say not! oh think not! That even this want of Grace, or neglect, or ill employment of those talents which God hath given us, are to be imputed either to Adam's Fall, or our pollution in him. Adam's Fall indeed was the only Cause why we stood in need of Grace or means extraordinary for our recovery: but neither His Fall, nor any Preterition of our persons or individuals which have fallen in him, are either the only or the principal cause, why we are destitute of that measure of Grace, which is not, but should be in us; or of our present unbelief or misbelief.  
The true Cause of all these, is, Our non-imployment, or misimployment of our Talon, which we have received in Baptism; or our abuse of that favour or mercy which God for his part in Baptism sincerely hath plighted unto us.  
But now that we have not only shamefully broke, but almost perpetually broken That Vow which we made to God in Baptism, are we in the same estate that Adam was? Or is this Covenant no better then that which God made with him? Yes: He had no promise of being renewed by repentance, if he should fall from His first estate. The first Covenant being once broken was not to be renewed, but a second to come in its place; And into this Covenant we entered by Baptism. And though the Sacrament of Baptism or the visible sign of it may not be iterated, yet the Astipulation or answer of a good conscience to God may and aught to be renewed, and at no time more fitly or opportunely then at the receiving of the Sacrament of Christ's body and blood.  
One special Use of this Sacrament in the primitive Church (in the times of persecution) was to resume or ratify the Vow made in Baptism, as appears by Pliny the second, who had the Christians in Bythinia in examination upon 
Plin Epist. lib. 10. Ep. 97.  the meaning or intent of this Sacrament. For the very name of it was suspicious to the Roman State. And that very Preparation which is required of all which mean to be partakers of the Sacrament may be reduced to these Three Heads.  
First, To arraign, accuse and judge ourselves, for our former frequent neglect of our Vow in Baptism.  
Secondly, To request Absolution and pardon of God, which no man humbly 
Three Heads of preparation to the holy Sacrament.  and seriously doth, but he solemnly promiseth amendment of what is past.  
Thirdly, To implore the special aid or assistance of God's Spirit for better performance of our Vow and of what we now promise. And all this only for the merits of Christ, and through the efficacy of his Body and Blood. I will conclude with that of the Psalmist. Vovete, & vota reddite Jehovae.   

CHAP. XX.  ROMANS 6. 21. 
— 21. For the end of those things is Death.  
— 23. For the wages of sin is Death.  
The first and second Death Both literally meant, The wages of Sin. Both described, Both compared, and showed, How and wherein the Second Death exceeds the First. The greater deprivation of Good, the worse and more unwelcome death is. Every member of the Body, every faculty of the Soul the Seat and Subject of the Second Death. A Map and Scale: The Surface and Solidity, of the Second Death. Pain improved, by enlarging the capacity of the Patient, and by intending or advancing the activity of the Agent. Three Dimensions of the second Death: 1. Intensiveness. 2. Duration. 3. Un-intermitting Continuation of Torment Poena Damni & Sensus, Terms Co-incident. Pains of the Damned Essential and Accidental. Just to punish momentany sin with pain eternal. The reflection and revolution of thoughts upon the sinner's folly, The Worm of Conscience.  
1. DEath and life have the same Seat and Subject. Nothing dieth unless it first live: and Death in the General is An Extinction of life. Death in Scripture is two Ways taken.  
First, For bodily Death, which is the First Death.  
Secondly, For the Death of both Body and Soul, which is called the Second Death.  
Both are here literally meant, both are the wages of sin.  
The former Death is common to all; excepting such of the Godly as shall be found alive at Christ's coming to Judgement; they shall not die but be changed.  
First then of bodily death; and secondly of supernatural or the second death, 
Of Bodily Death or the First Death.  and wherein it exceedeth the first death.  
The Opposition between Bodily Death and Bodily Life is merely Privative; such as is between light and darkness, or between sight and blindness. And this death must be distinguished according to the degrees of life of which it is the Privation.  
Of life the degrees be three. The First of mere Vegetables, as of trees, of plants, of herbs, or whatsoever is capable of growth or nourishment. The Second is of Creatures endued with sense. The third is the life of man, who besides sense, is endued with reason. The reasonable life includes the sensitive, as the sensitive doth the life vegetable. Whatsoever bodily creature is endowed with reason is likewise endowed with sense. But many things which are endowed with sense are uncapable of reason. And again, what Creature soever it be which is partaker of the life sensitive, is partaker likewise of Vegetation, of growth or nourishment. But many things which are nourished and grow, as trees, herbs, plants, grass and corn, are uncapable of the life sensitive; and yet even these are said to die, as they properly do when their nutriment fails. But albeit the first beginning of man's life in the womb be only vegetative, not sensible or reasonable, yet no man dieth according to this kind of death only. For such as fall into an Atrophy (which is a kind of death or privation of the nutritive faculty;) yet are they not to be accounted as dead so long as they have the use of any sense, no nor after they be deprived of all outward senses: so long as their hearts do move, or their lungs send out breath. So that the bodily death of man includes a privation of sense and motion. This difference again may be observed in the degrees of bodily death.  
2. Trees and vegetables always die without pain, so do not man and beast. For that both of them are endowed with sense and motion, both of them are capable of pain. And pain if it be continued and extreme draws sensitive death after it. Nor can this death approach or find entrance into the seat of life but by pain. And in as much as this kind of life is sweet, death which is the deprivation of it, is always unpleasant and terrible unto man; not only in respect of the pain which ushers it in, but in respect of the loss of vital sweetness which it brings with it. The pains of dying may be as great in beasts as in man; so is not the loss of that goodness which is contained in life; for reasonless creatures perceive it not. A memory they have of pains past, a sense or feeling of pains present, and a fear of death, when it approacheth. But no forethought or reckoning of what follows after death. This is proper to the reasonable creature. Now this Forethought of what may follow after, makes death more bitter to man, than it can be to reasonless creatures. And amongst men, the more or greater the contentments of life have been, and the better they are provided for the continual supply of such contentments, the more grievous is the conceit or forethought of death natural unto them. The summons of death are usually more unwelcome to a man in perfect health, then to a crazed body. So it is to a man of wealth and credit, more than to one of a forlorn estate or broken fortunes. So 
☜  saith Ecclesiasticus, Chap. 41. 1. O death! how bitter is the remembrance of thee to a man that liveth at rest in his Possessions? unto the man that hath nothing to vex him, and that hath prosperity in all things? yea, unto him that is yet able to receive meat?  
Yet is not the loss of life, of sense, or the foregoing of worldly contentments the only cause why men naturally fear death. For though it deprive them of all these, yet doth not the death of man consist in this deprivation. The body loseth all these by the divorce which death makes betwixt it and the soul. But seeing the substance of the soul still remains: the greatest fear which can possess a natural man, is the future doubtful estate of the soul after this dissolution. Many which never hoped or expected any Reunion or second marriage between the soul and body, after death had once divorced them, had yet a true Notion that the soul did not die with the body: and out of this conceit some were more afraid of death than any brutish or reasonless creature can be.  
Some other few became as desirous of it, as Prisoners, which hope to scape, are of a Gaol delivery; and thought it a great freedom (especially in their discontented 
Desire of death or self Homicide  melancholy passion) to have the keys of this mortal prison in their own keeping, to be able to let their souls and life out at their pleasure. But though it be universally true, that the corruptible body during the time of this life, is but a walking prison, or movable Cage unto the immortal soul; yet the soul being long accustomed to this prison, doth naturally choose to continue in it still, rather than to be uncertain, whither to repair after it go hence.  
That some Heathens have taken upon them to let their souls out of their bodies before the time appointed by course of nature, or doom given upon them by their supreme Judge: This was but such a delusion of Satan, as one man sometimes in malice puts upon another. For so oftimes a secret enemy or false friend hath persuaded others to break the prison whereto they were upon presumption rather than on evidence of any notorious fact committed, 
☜  to make them by this means unquestionably liable unto the punishment of death, which without such an escape they might have escaped. For any man wittingly and willingly to separate the soul and body which God hath joined, is A damnable presumption, an usurpation of Gods own office or Authority.  
To solicit or sue for a divorce betwixt them is not safe for any, save only for such as have Good Assurance or probable hopes, that when they are dissolved they shall be with Christ. Now the souls of such as die in him, have no desire to return unto the former prison of the body. But such as have not in this life been espoused unto him, would choose rather to remain in, or to return unto, their former prison, then to be held in custody by their spiritual enemies. Their estate for the present is worse than the sufferance of bodily death: being charged, both with perpetual sufferance, and expectation to suffer the second death.  
3. And this death differs more from the First death then inter numerandum; 
Of the second Death wherein it exceeds the First.  that is, more than in order of account, or rank of place. What then is not the second death a privation of life? Yes; it is all this, and somewhat more besides. Every vice includes a privation of the contrary virtue, and is a great deal worse than want of virtue. So every sickness includes a privation of some branch of health, and is much worse than a neutrality, or middle temper (if any such there be) between health and sickness. So doth the Second death include an extreme contrariety to life and all the contentments of it. Blindness is a mere privation of sight; and the eye which cannot see is dead in respect of this branch of life, and this death or deprivation of this sense is only matter of loss. The eye or subject of sight (ofttimes) after the loss of sight, suffers no pain; no more doth the ear after it becomes deaf: nor the sense of feeling after it be numbed. A man stricken with the palsy feels no smart in that part which it possesseth. Whilst any part of our body is sensible of pain, it is an argument that it is yet alive, not quite dead: And yet is all pain rather a branch of death, then of life. For much better it were to die the first death then to live continually in deadly pain. No man but would be willing to lose a tooth, rather than to have it perpetually tormented with the toothache. Now the second death is no other than a perpetual living unto deadly pain or torture.  
Bodily death, or not being, is not so much worse than life natural with all its contentments, as the second death is worse than the First, or the bodily pains which can accompany it. The parts or branches of the first death are altogether as many as the parts of life natural. The seat or subject of the second death is larger. There is no member of the body or faculty of the soul, whether sensitive or rational, which becomes not the seat or subject of the second death. As this death is the wages of sin, so it is for Extension commensurable unto the body of sin. Now there is no part or faculty in man which in this life hath been free from sin: And whatsoever part or faculty hath in this life been polluted with sin, becomes the seat & dwelling place of the second death: Wheresoever sin did enter, it did enter but as an Harbinger to take up so many several Rooms for that death. Who is he that can say, that lust hath not sometimes entered in at the eye? that the seeds of lust, of Envy, of murder, 
☞  and of other sins have not taken possession of the ear; that his tongue or taste hath not given entertainment to riot gluttony and excess in meat and drink? That his sense of smell hath not been sometimes a pander to these and the like Exorbitances? And the other fifth or gross sense of Touch is as the common bed of sin; for it spreads itself throughout all the rest, and is the foundation of every other external sense.  
4. To give you then a true map of the second death, and more than a Map of it, or of their estate that are subject unto it, we cannot exhibit. The Map with the true scale for measuring the Region of death with the miserable estate of its inhabitants, is thus.  
Nature and common Experience afford us These general un-erring Rules.  
That, all pain and grief are improved by one of these two means; or by 
A double Reason of the vehemency of pain or torment in the second death.  both.  
As First, by enlarging the capacity of every sense or faculty which is capable of pain or discontent. Secondly, by the vehemency or violence of the object or agent which makes the impression upon the passive sense or capacity.  
One and the same Agent, aswell for quality, as for intention of its active force, doth not make the same impression upon different subjects though both capable of impression. As one and the same flame and steam of fire hath not one and the same effect on iron, steel, and wax; though all of them be in the same distance from it. Quicquid recipitur, recipitur ad modum recipientis: How powerful soever any Agent be, the Patient can receive or retain no more of its power than it is capable of. Again; how capable soever the Patient be of any violent impression: yet the capacity of it, is not filled unless the force of the Agent be proportionable unto it. And though it be able to receive never so much; yet it is true again, Nihil dat quod non habet, nec plus dat quam habet: No creature, no Agent whatsoever, can bestow any greater measure whether of good or evil, whether of pain or pleasure, then is contained within the sphere of its activity.  
From these unquestionable Principles this Universal Conclusion will undoubtedly follow: That all excess, or full measure of pain, of grief, or woe, of every branch of malum poenae, must amount from the improved capacity of the sense or faculty, which receives impression, and from the strength and potency of the Object which makes the impression.  
5. There is no humane body which is not by nature capable of the Gout; yet such as are accustomed to courser fare, to moderate diet, and hard labour, are less capable of this disease then such as cherish and pamper the sense of taste and touching. What is the reason? Daintiness of diet improves the capacity of the sense of feeling, and makes it more tender, and so more apt to receive the impression of noisome humours, and the same daintiness or excess of delicate fare, is more apt and forcible to breed plenty of forcible and piercing humours, than courser fare or moderate diet is. For the same reason, he, whose sense of smelling, or taste, is by natural disposition of Body or by accustomance, more subtle or accurate, will be more offended with loathsome smells and nasty food, than he which hath the same senses, by a natural disposition, more dull, or more dis-used from delicate odours, or dainty meats. And a musical ear accustomed to melodious consorts, will be more displeased with jarring or discording sounds, than he which hath the same sense of hearing unpolished by Art, or accustomed to ruder noises. The more accurate a man's sight is by natural disposition, or the more insight a man hath in the Art of limning or painting, or the more accustomed he is to view fresh colours and proportions, the more impatient he is to behold unsightly Objects or deformed prospects. And according to the increase of unsightliness or ugliness in the object, his offence, or grief doth still grow and increase. The Rule than is general, That the discontent, the grief or pain of every one of the five outward senses, still accrues from the capacity or aptitude of the sense to receive ingrateful impressions: And from the potency or efficacy of the Agent to make such impressions.  
The same Rule holds as true in our internal faculties or senses. A man by natural disposition of immoderate appetite for meat and drink is far more tormented with the same want of them, than a moderate or less greedy appetite is. And this sense, which is none of the five, hath this peculiar property, that it is tormented with its own Capacity, without any agent or object to inflict pain upon it. The mere want of food is more grievous to it, than any positive pain that can befall it, by any external Agents.  
To a man (again) of a curious Fancy or accurate Judgement, an ignorant or slovenly discourse, is more unpleasant, then to an illiterate man; or to one of duller capacity for wit.  
To an ambitious or popular man, the least touch of disesteem or jealousy of disrespect, is more bitter than an open affront or disgrace unto an honest upright heart which looks no way but one, to that which leads to truth and honesty. And he that labours to improve this appetite of honour or popular esteem, doth but solicit the multiplication of his own woes. For seeing Honour est in Honorante, honour is seated in them that do the honour, not in them that are honoured; seeing popular applause depends upon the breath of the multitude; the man that sets his mind upon it, doth but as one that exposeth his naked body to the lash or scourge, or at the best to others courtesy. A man that much mindeth his gain, and hath his senses exercised in cunning bargainings, takes the loss of opportunity or fair advantage to increase his wealth, more deeply to heart, than another man whose mind is weaned from the world doth his very want or penury. So that, though the want or loss of the one be much greater than the others: yet the Capacity of his appetite or desire of gain is much less, and therefore no way so apt to receive the impression of discontentment or grief from the same occurrences or occasions which torment the other.  
6. Now to put all these together; Let us suppose one and the same man to be immoderately desirous of worldly honours and riches: And by this means of an extraordinary Capacity for receiving all those parts of grief or sorrow, which can accrue from loss of goods, from contempt, disgrace and scorn; and yet withal, as capable of, and as much inclined to, all the pleasures of bodily senses, whereby his Capacity of pain or torture may be improved to the uttermost. Let us also suppose or imagine the same man to be daily exposed to all the temptations, to all the vexations that his bodily senses or internal faculties are capable of, from the occurrences or impressions of objects most ingrateful; as to be daily cheated, daily disgraced, to have his eyes filled with ghastly sights, his ears with hideous noises, his smell cloyed with loathsome savours, and his taste vexed with bitter and unpleasant meats, or rather poison which cannot be digested; and his sense of touch daily infested with deadly pain; his appetite of meat and drink daily tormented with hunger and thirst: 
☞  And from a man in this woeful estate and piteous plight, we may take the surface or first dimension of the second death, but not the Thickness or Solidity of it.  
That we must gather thus; first by Negatives. How capable soever a man's bodily senses may be of pain or pleasure, or his internal faculties of joy or sorrow: yet it is Generally true in this life; Vehemens sensibile corrumpit sensum: The vehemency or excessive strength of the Agent or sensible Object doth corrupt or dead the sense. Huge noises, though in their nature not hideous, or for quality not displeasing, will breed a deafness in the ear. And though light be the most grateful object that the eye can behold: yet the too much gazing upon it, or the admission of too much of it into the eye will strike it with blindness. Long accustomance unto dainty meats doth dull the taste and take away the appetite. Likewise too much cold, or too much heat, doth either dissolve or benumb the sense of feeling: and a man may lose not the smelling only, but even the common sense, or Animal Faculty by strong perfumes, much more by loathsome and abominable smells. There is not one of the five outward senses, but if its proper object be too violent, or too vehement, may let in death to all the rest. A man may be killed without a wound; either at the eye, or at the ear; at the nose, or at the mouth: so he may be by the sense of hunger or thirst, without any weapon or poison, only by mere want of food. The Gangrene (or other like disease which works only upon the sense of touch or feeling) brings many to an end without any foreign enemy. Some have died a miserable death by close imprisonment in a nasty prison, without violence to any other sense save only to the sense of smelling. Many have died of surfeits, though of delicate, and in their kind, wholesome meats. Regulus that famous Roman Senator did die as miserable a death, as his enemies could devise against him, without any other instrument of cruelty, besides the force or strength of the most grateful object, which the eye can behold; that is, of the sun: unto whose splendent beams his eyes were exposed without the mask or shelter of his ey lids, which his cruel enemies (for increasing his pain and lingering torture) had cut off.  
Others again, which wanted no contentment either of the outward or internal senses, have died through mere grief and sorrow, first conceived, either from loss of goods or friends; or for fear of disgrace and shame; and some through excessive and sudden joy. So that in this life, it is universally true, and undoubtedly experienced in all the bodily senses; and most other faculties of the soul: Nullum violentum est Perpetuum. There is no grief, no pain or sorrow, whether inflicted by external Agents; or whether it breeds within us, or be hatched by the reflection of our own thoughts upon others wrongs, or our own oversights or misdeeds; but if it be violent, or excessive, it becomes like a raging flame, which both devours the subject whereon it exerciseth its efficacy, and puts an end to its own Being, by destroying that fuel which fed it.  
7. This then is the property of the second death, and the miserable condition of such as must receive the wages of sin; That after the Resurrection 
The duration or Eternity of the second death and pains of it.  of the body; the capacity, aswell of the bodily senses, as of other faculties, are so far improved, so far enlarged; that no extremity of any external Agent, no virulency of any disease which breeds within them, no strength of imagination or Reflection upon what they have in time past foolishly done, or what they suffer for the present, or may justly fear hereafter, can either dissolve or weaken their passive capacities or strength to endure the like. Every faculty becomes more durable than an Anvil to receive all the blows that can be fastened upon them, and all the impressions how violent soever which in this life would in an instant dissolve or dead them. So that the second death, as is said before, is a life or vivacity continually to sustain deadly pains.  
The Dimensions of this death may be deduced to these three heads.  
First to the intensiveness of the pain or grief, which is more extreme than any man in this life can suffer, because the capacities of every sense or passive faculty are in a manner infinitely enlarged; and so is the strength or violence of external Agents, and the sting of conscience or perplexed thoughts wonderfully increased.  
Secondly, to the duration of all those punishments, for it is a death everlasting.  
Lastly to the uncessant perpetuity of these everlasting pains; for they are not inflicted by fits, but without all intermission though but for a moment. There is not an ill day and a good, not an ill hour and a good, not an ill minute and a good, not an ill moment and a good, in hell; All times are extremely evil; variety of torments breed no ease. Thus much appeared by the Parable of the rich glutton, who could not obtain so much of Abraham as a drop of water to cool his tongue; which if it had been granted could not have effected any intermission or intercision of pain, nor any abatement, for the present, which would not have enraged the flame as much in the next moment. So that such as suffer the second death know not how to ask any thing for their good, because indeed nothing can do them any good, but all things, even their own wishes conspire unto their harm, and increase their woe and misery.  
8. Some, taking occasion from this Parable have moved a question, not much necessary; whether the fire of hell be material fire or no; that is, such as may palpably or visibly scorch the body, and torment the outward senses. Sometimes this fire is described by a flame, as in the Parable of the rich glutton; sometimes by the blackness of darkness, as in Saint Judas. It is not the flame or visibility of this fire which argues it to be material; the flame is least material in our fire. And palpable it may be, though not visible; But with this question I will not meddle, being impossible to be determined without sight or experience, which God grant we never have. It shall suffice therefore in brief to show, how this fire, or rather the pains of the second death are deciphered or displayed in Scripture.  
Now, As the joys of Heaven are set forth unto us under such Emblems or representations, as are visible or known unto us; and yet we do not believe that they are formally or properly such as these shadows or pictures represent, but rather eminently contain the greatest joys that by these representations we can conceive or imagine: So we are bound to believe, That the pains of Hell, are at least, either properly and formally such as the Scripture describes 
See M Mede, on Pro. 21. 16 of the valley of Rephaim.  them to be, or more extreme and violent, then if they were such as the characters which the holy Ghost hath put upon them, do without Metaphor import or signify. More extreme they are then flesh and blood in this life could endure for a minute; For as flesh and blood cannot inherit the Kingdom of Heaven: so neither can they endure or inherit the kingdom of Satan: there must be a change of this corruptible nature before it be capable of these everlasting pains. So much the description of it in holy Scripture doth import.  
The first, and that a Terrible description of it, is, Esai. 30. 33. Tophet is ordained of old, yea for the King it is prepared; the pile thereof is fire and much 〈◊〉, the breath of the Lord like a stream of brimstone doth kindle it. The like, but more terrible hath Saint John, Rev. 20. 10. The Devil that deceived them was cast into the Lake of fire and brimstone, where the Beast and the false Prophet are, and shall be tormented day and night for ever and ever: and as he adds ver. 14. This lake of fire is the second death. And Saint Judas tells us that, The destruction, of Sodom and Gommorrah, and the cities about them, is set forth as an example, or type of this eternal fire; that is, such fearful torments as that people suffered for a moment, the damned shall suffer in hell eternally. The ruins of Sodom and Gomorah, and the dead sea or brimstone Lake, wherein, neither fish nor other creature liveth, was left unto all future ages, to serve as a map or picture of that lake of fire and brimstone which Saint john mentions, that is, of Hell. Now the very steam of such a Lake would stifle or torment flesh and blood to death in a moment; the outward senses are not capable of its first impressions.  
9 Some Schoolmen have moved A more pertinent Question, whether this punishment of sense (which (or the instrumental mean of which) is thus described unto us, by a Lake of fire and brimstone) be greater or less than the Poena damni; that is, Whether their imprisonment or confinement to Hell, and their subjection to tormenting Fiends, be worse than their Exclusion out of Heaven, and the perpetual loss of God's joyful presence. The most Resolve; That Poena damni, the loss of God's presence is of the two, the worse. And certain it is, that it cannot be less; seeing, that, Everlasting Life, which is The Gift of God, and Crown of holiness, is, at the least, so much better, as the second death or pains of hell are worse, than this mortal life. But, if I mistake not, the Members of this Distinction concerning the punishment 
Poena damni & Sensus Terms subordinate.  of loss, and the punishment of sense by pain, are not altogether Opposite, but Co-incident, The very conceit or remembrance of this infinite loss, and of their folly in procuring it, cannot but breed an insufferable measure of grief and sorrow unto the damned, which will be fully equivalent to all their bodily pain. And this fretting remembrance, and perpetual reflection upon the folly of their former ways, is, as I take it, That Worm of Conscience that never dies. But of this hereafter.  
The miserable estate of the damned, or such as shall suffer the second death, may be reduced to these two Heads: to Punishment Essential, or to Punishment Accidental or concomitant. The Essential Punishment comprehends both Poena damni, and Poena sensus: The positive pains of that brimstone Lake, and the Worm of Conscience which gnaweth upon their souls. The Punishment Accidental or concomitant, is that loathsomeness of the Region or place wherein they are tormented, and of their Companions in these torments.  
In this life, that Saying is generally true:  Solamen miseris Socios habuisse doloris. 
it is always some comfort to have Consorts in our pain or distress. But this Saying is out of date in the Region of death; the more there be that suffer these pains, the less comfort there is to every one in particular. For there is no concord or consort, but perpetual discord, which is always so much greater, by how much the parties discording are more in number: And to live in continual discord, though with but some few, is a kind of Hell on earth. And thus much in brief of the second death, wherein it exceeds the First.  
10. If any one that shall read this should but suspect or fear that God had inevitably ordained him unto this death, or created him to no better end than to the day of wrath: This very cogitation could not but much abate his 
☜  love towards God, Whom no man can truly love, unless he be first persuaded, That God is good and loving, not towards his Elect only, but toward all men, towards himself in particular. But this opinion of Absolute Reprobation, or ordination to the day of wrath, I pray may never enter into any man's brains.  
But flesh and blood, though not polluted with this Opinion, will, if not repine and murmur, yet perhaps demur a while upon another Point more questionable, to wit; How it may stand with the Justice of the most righteous Judge to recompense the pleasures of sin in this life, which is but short, with such exquisite and everlasting torments in the life to come: Specially seeing the pleasures of sin are but transient, neither enjoyed nor pursued but by interposed Fits, whereas the torments of that Lake are uncessantly perpetual, and admit no intermission.  
The usual Answer to this Quaere is: That every sin deserves a punishment infinite, as being committed against an infinite Majesty. But seeing this answer hath no Ground or warrant from the Rule of Faith, in which neither the Maxim itself is expressly contained, nor can it be deduced thence by any good Consequence; we may examine it by the Rule of Reason. Now by the Rule of Reason and proportion, the punishment due to offences as committed against an infinite Majesty; should not be punishment infinite for time and duration, but infinite for quality or extremity of pain whiles it continues. If every minute of sinful pleasures in this world should be recompensed with a thousand years of Hell-pains, this might seem rigorous and harsh to be conceived of him, that is, as infinite in Goodness as in Greatness, as full of Mercy as of Majesty. But whatsoever our thoughts or ways be, his ways we know are equal and just; most equal, not in themselves only, but even unto such as in sobriety of spirit consider them.  
But wherein doth the equality of his ways or justice appear, when he recompenseth the momentany pleasures of sin with such unspeakable everlasting torments? It appears in this: That he sentenceth no creatures unto such endless pains, but only such as he had first ordained unto an endless life: so much 
See Chap. 4: § 15: And Attrib: 1: part: p: 219. & 2 part: p: 27.  better at least than this bodily and mortal life, as the second death is worse than it. Adam had an immortal life (as a pledge or earnest of an eternal life) in possession; and had not lost it either for himself or us, if he had not wilfully declined unto the ways of death, of which the righteous Judge had forewarned him. Now when life and death are so set before us, as that Hold is given us of life; to recompense the wilful choice of death with death itself, this is most equal and just. And if the righteous Lord had sentenced our first Parents unto the second death immediately upon their first transgression, his sentence had been but just and equal; their destruction had been from themselves. Yet, as all this had been no more than just, so it had been less than justice moderated, or rather overruled by mercy. Now instead of executing justice upon our first Parents, the righteous Lord did immediately promise a gracious redemption: and as one of the Ancients said, Foelix peccatum quod talem meruit Redemptorem, it was a happy sin which gave occasion of the promise of such a Redeemer.  
11. But did this extraordinary mercy promised to Adam extend itself to all? or to Adam only? or to some few that should proceed from him? Our public Liturgy, our Articles of Religion, and other Acts of our Church, extend it 
See Chapt: 4 § 12.  to Adam and to all that came after him. But how the Nations whom God as yet hath not called unto the light of his Gospel, or whose fore-elders he did not call unto the knowledge of his Laws given unto Israel; how either Fathers or Children came to forsake the mercies wherein the whole humane nature in our first Parents was interested, is, A Secret known to God, and not fit to be disputed in particular. This we are sure of in the General, That God did not forsake them, till they had forsaken their own mercies. But for ourselves; All of us have been by Baptism re-ordained unto a better estate than Adam lost: Now, if upon our first, second, third, or fourth open breach or wilful contempt of our Vow in Baptism, the Lord had sentenced us unto everlasting death, or given Satan a Commission or warrant to pay us the wages of sin, this had been but just and right; his ways in this, had been equal, because our ways were so unequal. But now he hath so long time spared us, and given us so large a time of repentance, seeking to win us unto his love by many blessings and favours bestowed upon us: This (as the Apostle speaks) is the riches of his bounty; certainly exceeding great mercy, much greater than justice; even mercy triumphing against judgement. Now if after all this, we shall continue to provoke him, and defer our repentance, turning his Grace into wantonness, making the plentifulness of his word the nurse and fuel of Schism and faction, no judgement can be too great, no pain too grievous, either for Quality or for Continuance.  
12. The Doctrine of such Catechists as would persuade or occasion men 
Possibility repentance.  to suspect, that God hath not yet mercy in store, or that there is no possibility for all that hear the word, to repent, to believe, and be saved; whatsoever it do to the Authors and followers of it in this life, it shall in the life to come appear even to such as perish to have been erroneons. For, one special branch of their punishment, and that wherein the punishment of such as hear the word and repent not, doth specially exceed the punishment of the Heathen or infidels, shall be their continual cogitation, how possible it was for them to have repent: How possible for them? how much more possible for them then for infidels to have been saved. The bodily pains of Hell fire shall be (as is probable) equal to all; but the worm of Conscience, which is no other than 
Worm of conscience.  the reflection of their thoughts upon their madness in following the pleasures of sin, and neglecting the promises of Grace, shall be more grievous to impenitent Christians.  
A true Scale or scantling of these torments we may take from the consideration how apt we are to grieve at our extraordinary folly or Retchlesness in this life; whether that have turned to the prejudice of our temporal estate, of our health, or bodily life, of our credit or good name. There is not a man on earth but if he would enter into his own heart, might find that he had many times committed greater folly than Esau did, when he sold his Birthright for a mess of pottage. He set his Birthright (that is his Interest in the Land of Canaan) on sale, without the hazard of that inheritance which God had elsewhere provided for him; for he became Lord of Mount Seir. He did not contract for his own imprisonment or captivity: but we daily set Heaven to sale, and hazard our everlasting exclusion from God's presence, for toys less worth, at least less necessary for us, then bodily meat was for Esau in his hunger. And yet by such foolish bargains we enter a Covenant with death, and contract, (though not expressly, yet implicitly) for an everlasting inheritance in Hell. Now unto such as thus live and die without repentance, the most cruel torments that can be imagined, cannot be so grievous, as the continual cogitation, how they did bind themselves (without any necessity laid upon them) to receive the wages of sin, by receiving such base earnest as in this life was given them.  
13. A more exact Scale of the reward for this their folly; we have in Two Fictions of the Heathen, The one is That of Sisyphus his uncessant labour, in rolling a huge stone, which still turns upon him with greater force. The other is of Prometheus, whose Liver (as they imagined) was continually gnawn upon by a vulture or Cormorant without wasting the substance of it, or deading its capacity of pain. The continual reflection, of such as perish, upon their former folly, is as the rolling of Sisyphus' stone, a grievous labour, a perpetual torment, still resumed by them, but still more and more in vain; for no sorrow bringeth forth repentance there. And every such Reflection or Revolution of their thoughts upon their former ways, is The gnawing of the worm of Conscience, more grievous by much unto their souls, then if a vulture should so continually gnaw their hearts.   

CHAP. XXI.  ROMANS 6. 22. 23. 
But now ye have your fruit unto Holiness, and the end everlasting life.  
The Gift of God is Eternal Life through Jesus Christ our Lord.  
Eternal Life Compared with this present Life: The several Tenors of Both. The method proposed: The instability of this present Life. The contentments of it short: and the capacities of man, to enjoy such contentments as this life affords, narrower. In the life to come the capacity of every faculty shall be enlarged, some senses shall receive their former contentments only Eminenter; as if one should receive the weight in Gold for dross. Some Formaliter. Joy Essential and Joy Accidental.  
1. THe Point remaining is, that, This Eternal Life which is the Crown of Holiness, is so much better than this present life, and its best contentments, as the second death is worse than this present life, however taken at the best or worst. Now both sorts of life and death may be compared either in respect of their proper quality or of their Duration. That, in respect of Duration or continuance, this good and happy life, which is the Crown of Holiness, and that miserable death, which is the wages of sin, are equal, no Christian may deny, may suspect; for both are endless. That this life was endless, that such as are once possessed of it, shall never be dispossessed of it, even Origen and his followers did never question, who not withstanding did deny, that this death which was opposed unto it was absolutely endless, though in Scripture often said to be everlasting: For That in their interpretation was no more than to be of exceeding long continuance. But this Heresy hath been long buried in the Church; and his sin be upon him that shall seek to revive it.  
The Method then which we mean to observe is this:  
First to set forth the excellency of everlasting life in respect of this life present.  
Secondly to unfold the Reasons, why neither the hope of everlasting life, nor the fear of an endless miserable death do sway so much with most Christians, as in reason they ought, either for deterring them from the fruitless service of sin, or for encouraging them to proceed in holy and godly courses, whose end is everlasting life. In this later we shall take occasion to unfold the Fallacies or Sophisms which Satan in his temptations puts upon us, with some brief rules or directions how to avoid them. A work questionless of much use and fruit, though handled by a few, either so seriously or so largely as the matter requires.  
In comparing this life with the life to come, we are in the first place to set forth the different Tenors of them. Secondly, to compare the several joys or contentments.  
2. This present life even at the best is in comparison but a kind of death. For as the Heathen Philosopher had observed, it is always in fluxu, like a stream or current, it runs as fast from us as it comes unto us. That part of our life which is passed (saith Seneca) is, as it were, resigned up to death; That part which is yet to come, is not yet ours, nor can we make any sure reckoning of it. That part which we account as present, is equally divided between death and us: Not unconsonantly to that of David, Psalm 103. 15. The days of man are but as grass; He flourisheth as a Flour of the Field. As soon as the wind goeth over it, it is gone, etc. Or to that of Job; Man that is born of a woman, is of few days and full of trouble: he cometh forth like a flower, and is cut down, he fleeth also as a shadow and continueth not. The Addition or Comment upon this, in our Liturgy, is, That in the midst of life we be in death; that is, we die as fast as we live. The first part of our life is the beginning of our death; and death itself differs from life, but as the Point doth from the Line which it terminates, or as the line doth from the surface, or the surface from the body whose surface it is. Mors ultima line a rerum est. The whole course of our life is full of interpunctions, or Commaes; death is but the Period or full point.  
Take it at the very best, it is in respect of true life or steadfast Being, but as the Reflex or Image of a star in a flowing stream. The seat or subject of life doth not continue the same it was, no not for a moment; it is but one by continuation, or fresh supply of the like; As an Army is said to be the same which consists of the like number of men, though most of the Commanders 
Coel Rodigin. lib. 8. cap. 2. & lib. 25. cap. 1  and Soldiers of the first levy be slain. So Darius the Persian had a Legion which they called Immortal; because it was continually supplied with the like number of new Soldiers, when the old ones failed. For the same reason, some have compared the life of man unto a Lamp, which burneth so long as it hath supply of oil, but is presently extinguished when the oil doth fail. And indeed as the oil and light is to the Lamp, wherein the one is contained, the other shineth; so is the natural heat and moisture unto the soul, especially as to life sensitive. But when this corruptible shall have put on incorruption, our souls shall then be in our glorified bodies, as light is in the stars, in their proper sphere. Our life shall be one and the same, not by continuation or succession of bodily parts. So as this first life, and that other life which we expect, differ for their Tenure and manner, as the representation or figure of the Sun in the water, and the Sun in its sphere. The Tenure of the one is fluent and transitory, The Tenure of the other is solid and permanent. And proportionable to this difference of their Tenors or durations, are the different joys or contentments. If all the possible contentments in this life (suppose they were far more in number than they are) were put together, they could not equalise the Contentments of one minute in the life to come. 
The unsatisfaction of our desires in the Contentments of this present life.   
3. Our desires in this life are vast, and our capacities to enjoy the good of what we desire but narrow and slender. They consort no better than a decrepit glutton's eye or appetite with his digestive faculty. Now it is a misery to have vast or strong desires, and not to be able to give them satisfaction; most miserable to take those courses which exclude them from possibility of satisfaction. Hence an Heathen Philosopher took the want or Emptiness of this misery to be the complete Sphere of true happiness: and out of this conceit defined a happy man, briefly this: Beatus est qui vivit ut vult: He is happy or blessed which hath all the contentments that he desires or wishes. But, St. Austin tells us that another Heathen (whom he names not, but whose saying he often applauds) corrected this Definition thus; Beatus est qui vivit ut vult, modo nihil velit quod non debet: He is a happy man that 
See Book 10. Chap. 17.  hath all that he desireth; so he desire nothing but what he ought to desire. And certain it is, that the former Definition without this Correction, comes far short of that true happiness, which is contained in everlasting life, or which all men by nature confusedly desire. For a man in this life may have every thing which in this life his heart desires, and yet not have his hearts desire. 
The heart's desire is True Happiness.  This no man can have in this life: nor doth the mere natural man find the way or entrance to it. See Christ's Answer to John's Disciples. pag. 17.  
Solomon had tried as great variety of particular contentments as any man living can project unto himself: and yet after long experience of every particular that he could propose unto himself, gives up this general verdict, Vanity of vanities, all is vanity, and vexation of mind. Yet is this vanity seated in the unsettled and fluctuant desires of man; not in the things themselves which he desires; for these have their right Use, so they be referred to their proper End, which is no other than true happiness; and no man can have his hearts desire until his heart do pitch and settle on this, as its Centre.  
Hence some would Define True happiness to be Plenitudo desideriorum: the full satisfaction of our desires. This all seek after without cessation; and some print, some Sent or relish of it, we find in most desires of it. Somewhat there is in the right use of every Creature, which would lead us the right way unto it, did we not run Counter, striving to make up a full measure of joy by the abundant fruition of these materials wherein we delight. Whereas the delight and contentment which we find in any Creatures should turn our thoughts from them unto the inexhaustible fountain whence all the goodness that we find in them or in ourselves, is derived. The nearer we draw to him, the nearer we are to true happiness: truly happy we cannot be until we enjoy his presence. Irrequietum est cor nostrum ad te Domine, donec quiescat in te. Our hearts are restless in the pursuit of happiness, until they rest in thee, O Lord.  
4. The first step to happiness which we can make, is, to be persuaded, That true happiness cannot in this life be obtained. Our Senses are uncapable of the Accidental joys or concomitant glory which attend this happiness. And our Reasonable Soul, how magnificently soever Philosophers speak of its nature, is more uncapable of Essential joy and happiness; That consists in the Fruition or enjoyment of the Divine Nature, which is, Happiness itself.  
All the Contentments of this life will serve to no other use then to be as a Foil to set forth the happiness of the life to come. All the Contentments possible of this life are entertained either by our bodily Senses, or by the internal faculties of our Souls. Now by the discovery of the imperfections of such Contentments, we may ascend by degrees to some competent Scale or view for discovering the perfection of Joys in the Life to come.  
The imperfection of all Contentments incident to this life, discovers itself these Two Ways.  
First, The several capacities are too narrow and feeble in themselves to give entertainment to any portion of sincere and true joy: the very best Contentments, which here they find in any Object, are mingled with dregs.  
Secondly, The satisfying of one capacity defrauds another of that measure of contentment whereof in this life it was otherways capable. And commonly the satisfying of the base faculty, or meanest capacity doth deprive the more noble faculty of its due. Men given to their bellies, or solicitous in purveying for the grosser senses of taste or touch, defraud the sense of sight which is the gate of knowledge, and the ear which is the sense of discipline, of their best Contentments. For as the old saying is, Venture non habet aures: the Belly hath no ears. And too much insight in the means which procure bodily pleasures doth blind or darken the Common sense. Others not so solicitous to feed the belly with meat, as the ear with pleasant sounds, or the eye with delightful spectacles; do by both means rob the reasonable soul of her best solace, and as it were block up these ports and havens, by which provision should come into her.  
Every handicraft or art of husbandry requires an ordinary capacity, not of the Common sense only, but of the understanding. And yet such as have their minds exercised in these and the like employments, are thereby dis-enabled for bearing Rule or Government over more civil and ingenuous men; as may be collected from the wise Son of Sirach, Ecclus. 38. from the 25. to the 33. Even amongst the capacities or faculties of the reasonable soul there is not that harmony or concord which were requisite for her better contentment. Some men in a manner freed from the servitude of their outward senses, and able to command their service for contemplation; by too much contemplating upon one sort of objects, make themselves uncapable of reaping that delight, which other objects would more plentifully afford to these Contemplators. Some by studying the Mathematics too much do benumb their apprehensive faculties or capacities of prudence or civil knowledge. Others whiles they seek to give too much satisfaction to their desires or capacities of civil wisdom, or humane Prudence, do enfeeble their capacities and starve their desires of divine Mysteries or spiritual understanding.  Quite contrary it is in the life to come. 
First, The Capacity of every sense or faculty is improved to the uttermost; 
The Full satisfaction of all senses and Faculties in the Life to come.  and no object shall intrude or offer itself, but such as are able to give, severally, full Contentment without satiety.  
Secondly, The Harmony or Consent between the several Capacities and desires of every Sense and Faculty is most exact: the satisfying of one doth no way prejudice, but rather further another. Every one is apt to bear its part for making up of that full harmony which is required to true happiness.  
And, For those grosser Senses of Touch and Taste ●ith the Appetite of meat and drink: All the pleasures in this life wherewith that are commonly overtaken are (as we said before) medicines of diseases, rather than any true Contentments.  
The first degree or step to happiness, is, To be freed from those diseases wherewith they now are pestered. For though it be a misery for a man to want food when he is an hungry, or drink when he is thirsty, or raiment when he is cold, or needs it for ornament; yet we all conceive it to be a far greater happiness to enjoy continual health and liveliness, without either hunger or thirst, or to have perfect comeliness without clothing or raiment. And for this reason that branch of happiness, which consists in satisfying the Capacities of these Senses, is in Scripture described by Negatives: As there shall be no hunger there, no thirst, no grief, no pain. These are the Symptoms of those grosser Senses in this life, which in the life to come shall not enjoy the pleasures or Contentments which are contrary to these annoyances (as we say) in kind, but by a happy Exchange: by such an exchange, as he that turns lead into silver, doth forego a great deal of dross or base metal, but gains that which contains the full value of it in a small weight or compass.  
Of all and every one of the bodily Contentments we can possibly imagine, the very immortality of glorified Bodies, is for quality, more than the Quintessence or Extraction. It containeth health and cheerfulness of Spirit, with all the pleasures that accompany them (as we say) Eminenter; that is, As one pound weight of Gold fully contains in its worth many hundreds of lead; so one Moment of immortality, the least weight of glory we can imagine, is worth a full Age of all the health and happiness, that can be had on earth. Instead of material food which perisheth with the use, and whose fullness doth always breed satiety, the appetite of meat and drink shall be continually satisfied with the Tree of Life, which (or rather, the Emblem or Type of which) our First Parents were not admitted to touch in Paradise.  
6. When the Sadduces captiously demanded, Which of those seven brethren should have that woman to his wife in the world to come, which had been successively married to all the seven? Our Saviour answers; The children of this world marry and are given in marriage, but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry nor are given in marriage; neither can they die any more for they are equal to the Angels. What then shall such as have enjoyed the comfort of wedlock be utterly deprived of that comfort in heaven, which was allotted to Adam in Paradise, even in the state of innocence? They shall not have it in kind; for seeing flesh and blood cannot inherit the Kingdom of Heaven, there shall not be there any Two in one flesh; but in lieu of this comfort, such as observe the Commandments of Christ shall be more nearly espoused and joined in spirit unto Christ. For as man and wife make one body: so he that is joined unto the Lord is one spirit, 1 Cor. 6. 17. This is the consummation of that Great Mystery which is here begun on earth, and whereof, the first marriage in Paradise was but the visible sign or shadow; This is the very perfection of all pure and chaste love.  
As for those other purer Senses of Sight and Hearing, they shall enjoy their former Contentments, both Eminenter and Formaliter, both in kind, and by happy exchange. Though enabled they shall be, to see far more glorious sights, and to hear more heavenly sounds then in this life they could either hear or see: Yet shall they not be disenabled to see the same sights or hear the same sounds which sometimes in this life they did. But these they shall hear and see with infinite more delight and joy, because the Capacity of these senses shall be improved as far as life itself is improved, which of mortal becomes immortal.  
The light was truly heavenly which did shine about Saint Paul, and the voice was heavenly which spoke unto him, as he was journeying towards Damascus; but the light did strike him blind, and the voice astonished him. What was the reason? Being yet in the flesh, his Senses were not capable of these celestial impressions.  
But this you will say was a judgement upon Saint Paul, because he was yet a Persecuter: So was not Saint Peter when he saw our Saviour's Transfiguration upon the Mount. This was but a glimpse of that glory which shall be revealed; and yet it so overcharged his senses that it put him in a manner besides himself, besides his wit or understanding: for he knew not what he said, when he said; Let us make here three tabernacles; one for thee, and one for Moses, and another for Elias. Only this he was sure of in the general, That it was good being there; or that if he should always have been, as for the present he was, he should have been a most happy man; specially if his capacity to receive or entertain what he then heard or saw, had been any way proportionable unto them. Saint Paul likewise after his conversion was so Rapt in spirit with the Celestial words which he heard, that it seemed he knew not whether he were in the body, or out of the body when he heard them; that is, whether he were locally present in Paradise, whence those words were spoken; or whether his spirit were Elevated to hear them in such distance; whether of the two it was, certainly such words they were that they could not be uttered by him, or be made known unto others. 2 Cor. 12. 4. And as the words were unutterable, so the joys which then possessed him were unexpressible by any known similitude or resemblance. O how great then shall those joys be, when the sense of hearing shall be as capable of these Celestial voices, as it now is of earthly? when our sense of sight shall be as fitly proportioned to the spectacles of paradise, as it is now unto the stars of the firmament? when all our faculties shall be as capable of Celestial influences, as they are now of sublunary impressions?  
7. Briefly, all the joys or contentments of The life to come, even complete happiness itself, may be reduced to these Two; First to joy or happiness Essential. Secondly to joy or happiness concomitant or Accidental. Of both in their order, and how they are set forth unto us in Scripture. Joy or happiness Essential consists in the fruition of God's presence.  
But seeing the Deity or Divine nature is every where present, is it not now present with us on earth? sure it is; but we are far from it. A light or candle may be present to a blind man, and yet he as far from enjoying any comfort of its presence, as if it were put under a bushel at the Antipodes. Such is the case of all whose sins have made a separation betwixt their God and them; He is present with them, present in them, but they are further removed from the comfort of his presence then the Centre of the earth is from the Highest Heavens. The three children were in the fiery furnace, but it made no impression upon them, they felt no smart or pain from it, because the heat of it did not enter into them. Thus the Divine Nature or essence doth encompass all, good and bad, more truly than the furnace did their bodies. yet, he that could withdraw the force or influence of heat from the fire, can likewise withhold the joy or comfort of his presence from such as love him not. But wheresoever it is, it is the fountain of all joy and happiness: and shall any man be in the fountain of joy and happiness, and shall this fountain be in them, and they not made happy by it? Yes; it is not enough that the fountain of happiness is in them, they must enter into the joy of this Fountain, before they become happy by it. Now that servant which hath once entered into his master's joy, needs no other external contentment or object to satisfy the particular capacities of sense, or of any internal faculties. For as the Being of every creature is contained in the Omnipotent nature, in a more excellent manner then in itself: so all the goodness or comfortable influence which the creatures can communicate unto others, is contained in a manner far more excellent in Gods infinite goodness, which is likewise more communicative, than any finite goodness can be. This infinite goodness dwelleth in Christ bodily; the spirit of all joy and gladness is given unto him, but without measure. It pleased God, that in him should all fullness dwell; That as we in this life from his fullness receive grace for grace, so, in the better life or life to come, we should receive jor for joy; that is, joy upon joy without ceasing, without end, even as much as we shall be capable of, yea above all that we are able to desire or conceive.  
8. Our life, saith the Apostle, Coloss 3. 3. is hid with Christ in God: when Christ who is our life shall appear, then shall ye also appear with him in Glory. All, as many as have their fruit unto Holiness in this life, have the pledge, the earnest, or the Cocket of the next; But the life itself, whereof Holiness is the pledge or Cocket, is treasured up in Christ; and may not be delivered unto us, until we be changed; until he appear in glory unchangeable. Whilst we see not him, we see not ourselves, or that life which is treasured up for us in him.  
This sight is deferred or reserved until his appearance; Then this sight shall grow into a perfect taste. So saith the same Apostle, 1 Cor. 13. 12. Now we see through a glass; that is, indistinctly, or as we see a truth locked up in a Riddle: But then, When that which is perfect shall come, then shall we see face to face. Now (saith the Apostle of himself) I know in part, but then shall I know even as I am known.  
Saint John hath the like mystery more fully: 1 John 3. 2. beloved, now are we the sons of God; and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like to him, for we shall see him, as he is. From all these places, but chiefly from the last, it is apparent, That the fullness of our joys and happiness is from the vision or sight of God in Christ. And hence is this Sight by the learned; and such as have insight in these mysteries, called, Visio Beatifica, the Blessed vision, or the vision which makes us happy: yet happy it makes us, in that, by it, we become like unto him who is most happy, blessed, yea blessedness itself. This is Saint John's inference, we shall be like him, for we shall see him as he is; that is, not through a glass, but in a glass. Our understanding or intellective faculty is as a Glass wherein this vision is made. Now the understanding, as the Philosopher observed, is as a glass, apt to receive the impression of all things intelligible: And (as he imagined) could not be perfected, could never understand its own nature aright; until it were made all things, until it had received the images or stamps of all things. And hence it is, that the more men know, the more they desire to know. The knowledge of many particulars doth but excite our imbred desire of knowing more; and this desire can never be satisfied, until we know all things. Now to know all things successively, or one after another, is impossile. It was the complaint of the father of the Physicians, Ars longa, vita brevis. The true knowledge of any Art or science, or the subject of it, is long in getting, whereas man's 
Hypocrates.  life is short. There is no end, saith Solomon, of writing many books; and much reading (which is but the hunting after knowledge) is a weariness unto the body.  
9 But it being taken as possible, or as granted; That we could come to know the nature of all things which we see, hear, or read of; that we could be as prompt and perfect in this visible book of nature, as we are in the first elements of the easiest book that can be printed for us; that we knew the nature of Heaven, of earth, and of every creature in them, as distinctly as children do one letter from another; and the nature of mixed bodies, as well as they know the just value of letters or Syllables put together: yet could not such knowledge make us happy. For these things how perfectly soever known, could not infuse any new life into us; could not make us partakers of any greater joy or goodness than is in themselves. But in the life of glory our souls become living polished glasses, wherein the Divine nature, wherein Christ God and Man, may be seen as he is: and he is truth itself, life itself, and goodness itself; and we are transformed into the similitude of all these his Attributes.  
There is no picture-maker that can express either the colour or proportion of a man's body or countenance so exactly as these do themselves in a true glass: It receives the true image and similitude of any thing visible, as more easily, so more exactly than wax doth the stamp and character of the seal. For, That receives only the Mathematical Form, or figure, without the matter or any real quality. As a golden seal leaves no tincture of gold, nor a seal of brass any property of brass, in the wax, but only the figure; Whereas a glass besides the figure or proportion receives the colour, but no other real quality.  
But the eye, which is a kind of living glass, takes some tincture, not of the shape or colour only, but of other real qualities or properties of things seen. By looking on Green or Azure the eye is much refreshed; because the natural constitution of it resembles these most. Yet finds it not the like contentment either in colours too sad or too bright, because these have less affinity with its native temper. Nor is the effect or efficacy of colours seen, terminated only in the eye, though the eye sees them; That reacheth unto other internal faculties, unto the very Seat or Centre of the Affections. The impression which colours perfectly red (as scarlet of the ancient die) make upon the eyes of living creatures which abound in blood, doth stir the blood, and enrage their spirits to fight, when as otherwise they would be quiet. And to the end they might provoke the Elephants to fight, they showed them the blood of grapes and mulberries. 1 Mac. 6. 34. And some good Philosphers have observed, that Bears or others creatures which abound with Melancholic blood, are more enraged at the sight of colours more dark than scarlet, or 
See Book. 10. Chap. 9  perfect red; So that the eyes of living creatures which see things as they are, not through a glass, but in themselves as in a perfect glass, are apt to take others impressions besides the figure proportion or colour of those things which they steadfastly behold.  
10. There is no creature in the world more apt to receive the shape or figure of another, than man, in his first creation, was to receive the image or likeness of his Creator, who hath no figure or shape whereby he may be visibly represented, as the seal is in the wax, or as a man's face is in a glass. He is infinite in all his Attributes, and his infinity cannot be represented, must be admired.  
The similitude (though) of his goodness, or of his righteousness, wherein happiness consists, was truly represented in the First man; for he was created Just and holy, and wanted nothing to his happiness, save only perseverance in that righteousness, wherein he was created. But he stained his soul with sin; And so far as it was stained with sin, it was more apt to take the image of God's adversary, who was the Father of sin, the author of all iniquity which men commit: (And so we all are by nature, more apt to take this image of the wicked one:) then the purest glass is to receive the image, the proportion, and colours of men that look upon it; more apt to take the impression of his bad qualities, than the eye of any living creature is to take the impression of any quality which shall be presented unto it.  
But as the first Adam was made a living soul, so the second Adam was made a quickening Spirit: A spirit of life to revive the Relics of God's image in men's souls; And by the reviving of them, to expel or blot out the expressions of Satan's image in them. All this he doth in part even in this life in such as fear and love him. And in These Two, to wit, in the Reviving of God's image in us, and in the Expunction and wiping out the stain of sin (which is no other than the image of Satan) doth our Regeneration consist. And by the spirit of Regeneration we see in part, we know God in part; but after that which is perfect is come, that is, when Christ shall appear in glory, and we shall be changed, Then shall that which is imperfect be done away; then shall our souls be as a glass, clear and polished, apt to receive the image of God wherein we were created in a far better manner than the soul of our first Progenitor in his integrity was.  
11. We know God by Hear-say in this life; we see him not: or if we see him in part, in his word; yet this is but like the sight of things a far off; it makes too little impression upon our souls; it works too small alteration in our affections. Our sight is not effectual until it grow into a kind of Taste. Adam was endued with life, with knowledge, with righteousness, but his life, his knowledge, and righteousness were changeable. The life itself, and the light of the world was in the Son of God, John 13. And now dwelleth bodily in Christ, who is God and man: and when he shall appear, the life which is in him shall be imprinted on us; we shall be partakers of the life which is unchangeable.  
And as is life he, so is he light itself, light unchangeable.  
And when we shall see him as he is, our knowledge, shall from this vision, be as He is, without possibility of change, without decay or diminution. God, saith the Apostle, is Love; and when we shall see him as he is, we shall become like him in this Attribute also; that is, as his Love to us was everlasting without beginning; so our love to him shall be uncessant, unchangeable without ending. And what expression of true happiness can be more full, then to be everlastingly beloved of him who is Love itself, and to love him everlastingly?  
The fruition of all things which we desire, or love, cannot be so much as the the fruition of him, who, as he is all things else, so is he love itself. And (as was said before) although we have all things else which our hearts desire, yet till we enjoy his presence we cannot have our heart's desire: we cannot have the accomplishment of our love until we enjoy his presence who is love itself. But some will ask, What shall we do that we may enjoy the comfort of his everlasting love and presence? The Psalmist hath told us in few words, Psal. 37. 4. Delight thou in the Lord, and he shall give thee thy hearts desire. But how shall we delight in him whom we have not seen, or how should we love him whom we know not?  
We must take notice of our love to God who is invisible, from the experience of our love unto our brethren whom we have seen: we cannot assure ourselves that we delight in him, unless we delight in his Saints that are on earth. This is the Importance of Saint John's words; He that loveth not his brother whom he hath seen, how can he love God whom he both not seen?  
12. These are the usual Marks or Tokens whereby we are taught to know the truth of Our love towards God, and of Our Allegiance to Christ. But many there be, who call themselves Brethren, which have no other bond of brotherhood than Simeon and Levi had. Many there be which boast in the Communion of Saints which have no other Union than such as Corah, Dathan, and Abiram had, an Union in Conspiracy against Moses and Aaron; against the visible Church and her Governors.  
The Papists will tell you, that the Communion of Saints is amongst them in their Church: So will the Brownists and other Separatists: So will such as live amongst us, and yet complain of the burden of Ceremonies in our Church. And how shall men (the unlearned specially) know which of all these, or whether any of these are the true Brethren of Christ, or the Saints in which we are bound to delight? This, as will be replied, you may know by their delight in hearing the word; for he that loveth God loveth his word; he that delights in God delighteth in his word. Yea! but many delight in the outward letter of the word only, or in the word as it is interpreted by Teachers of their own Faction, or after their own Fancy; men, either not able to discern the Evidence of truth, or not willing to have it manifested unto them. And how then shall any man know whether he love the Lord, whether he delight in the Lord, by delighting in any of their Societies, which pretend themselves to be Christ's Brethren, to be God's Saints?  
Surely, there is a better way than all these to delight aright in the Lord, and to know that we delight in him: and yet a way made known unto us by God's Word: A way, A direct and plain way, which we can not follow but by sincerely delighting in his Word.  
The Word of God doth tell us, (and all sorts or Sects of men confess it) that God is love, that he is righteousness, that he is holiness, that he is the God of all peace, that he is good to all, that he is merciful and long-suffering. Now he that in these things doth imitate God; he that is charitable and loving to all; he that is merciful and beneficial to all, so far as his means will suffer him: he that deals justly and truly with his neighbour; he that doth delight in so doing, he doth truly delight in the Lord; and the Lord in his good time shall give him his hearts desire.  
As there is a sincerity of Conversation required towards men, so likewise there is a Purity of heart and Conscience towards God; and he that delights in this, or seeks after this, doth delight in the Lord, and he only shall truly know that he delights in the Lord, or, that his hope is steadfast. For every one, as Saint John saith, that hath this hope, to wit, of seeing God as he is, doth purify his heart, as he is pure: And our Saviour saith (as a blessing to the pure in heart) that they shall see God. They shall see him in this Life in his Word, and in his works; and in the life to come they shall see him as he is, and be partakers of everlasting life, which is the Crown of purity and holiness.   

CHAP. XXII.  ROMANS 6. 22, 23. 
But now— ye have your fruit unto holiness, and the end everlasting life.  
— The Gift of God is eternal life through Jesus Christ our Lord.  
Of the Accidental Joys of the Life to come. A particular Terrar or Map of the Kingdom prepared for the Blessed Ones, in a Paraphrase upon the Eight Beatitudes, or the Blessedness promised to the Eight Qualifications set down in St. Matthew, Chapter 5. Eternal Life the strongest obligation to all Duties. Satan's Two usual ways of Tempting us: Either Per Blanda, or per Aspera.  
1. BUt, if in the next life, we enjoy His Presence, who is Life itself, who is Love itself, who is All in All, at whose right hand is Fullness of pleasures for evermore; What need is there of any Access, of Accidental or Concomitant Joys? It is true! There is no need of them, for so they should not be Accidental. Therefore are they called Accidental, because such as enjoy God's Presence might be fully happy without them. So God himself is most happy in himself, he is Happiness itself. Yet even in this, that he is Goodness itself, that he is Happiness itself, he communicates both Goodness and Happiness to his Creatures, so far as they are capable of them not by any 
Accidental joys.  Necessity, but Freely. And when it is said, that when we shall see him as he is, we shall be like him, part of this likeness doth herein consist, that we shall communicate this Goodness and happiness to others, so far as they are capable of it. So that the Accidental or Concomitant Joys of the life to come (whose Essence consists in the Fruition of God, as he is Love) although super-abundant, yet are they not superfluous. There is no waist, there is nothing poured out from one, which shall not be received (in the same measure or manner) by another.  
But wherein do these Concomitant or Accidental Joys consist? Especially in these Two Particulars. 
The Beauteous Place.   
First, In the Glorious Beauty of the Place, which is called Sedes Beatorum, the Seat or Mansion of the Blessed.  
Secondly, In the Society or company of such as are so seated, and made partakers 
The Holy Company.  of that Essential Blessedness, which consists in the sight and vision of God, as he is Happiness itself. For Visio amati est fruitio. This is that which the Schools call The Fruition or enjoying of God's presence. Now, that either the Place or the Society of Saints and Angels, can add (or confer any thing) to our happiness, this proceeds from God's special presence in Both.  
2. To begin with The Place or Seat of the Blessed; How pleasant soever 
First in regard of the Place, or Seat of the blessed.  our Seat on earth may be, yet this world itself is but Vallis lachrymarum, A Valley of tears, wherein some rueful spectacles are daily presented to our eyes; wherein some woeful news or unpleasant sounds possess our ears. To hear and see what we now daily hear and see, though we were Spectators only, but no Actors, would abate our Joy, would be an Alloy to our present happiness. Hence it is, that St. John describing the Accidental Joys of the life to come, saith, Rev. 21. 1. I saw a new heaven and a new earth, for the first heaven and the first earth were passed away, and there was no more Sea. And again verse 4. God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things are passed away. His meaning is, not only, That no man there shall have occasion to cry; or that no sorrow or pain shall breed there; But that there shall be no sorrow, no cry there, by way of Sympathy; that is, no ungrateful sound or spectacle shall approach their dwelling in the holy City, which he describes at large in the same Chapter, verse 11. unto the end. The Compass and Form of it you have, verse 16. It lieth four square, the length as large as the breath, twelve thousand furlongs; and the building of the wall of it was of Jasper, and the City was pure gold, like unto clear glass. Verse 18. etc. Thus he describes The Beautiful Materials of the Place, by the most glorious and most precious materials, which this world affords. And yet that is true of this Description, which the Apostle saith of the Rites and Ceremonies of the Law; The gates of pearl, and the streets of gold transparent as glass, are no better than shadows of the good things to come, which are treasured up in that heavenly Kingdom for all such, as love Christ Jesus, and the glory of his coming.  
Now though it be true, that in God's house there be many Mansions; Yet is not the Beauty or Glory of them appropriated to one, nor divisible amongst some few, but alike Common to all: One hath not the less comfort There, because another hath more. Those Two quarrelling Pronouns, Meum and Tuum, shall be excluded thence as common Barretters. One cannot say 
☜  to another, This part of this glorious Kingdom is mine; That is yours; for every one, that shall be accounted worthy to be an heir of that Kingdom, shall be as Entire an Heir, as if he were sole Heir. So it is not amongst the Kings of the earth; the greater Dominions one hath, or the further he extends them, the less he leaves unto his neighbours.  
There is some small Resemblance of the Condition of the Blessed Ones in Heaven, to be found in our Hearing, sight, and knowledge of things which we have here on earth: A great multitude may hear a speech, and every one hear all. No man hath less comfort from the light or heat of the Sun by another's enjoying it (unless he purposely stand between the Sun and him.) No man is prejudiced, but rather furthered by another man's extraordinary knowledge, specially of matters heavenly, and not divisible into parts. Howbeit here is a vast difference, whilst we live on earth; even when there is no matter of prejudice to any other, but rather of benefit or advantage to many; yet there is matter too much of envy; for that breeds within man's self, it comes not by infection from without. But so it is not in the place of bliss, in the heavenly City, into which no unclean thing, no unclean thought, specially no envy, no uncharitableness shall enter.  
3. As is the Place, so is the Company or Society. Every one is Loving, Every one is Lovely, All be Sons of Peace; their Love and Peace is mutual. Ye are 
In regard of the Company there  come unto Mount Zion, and unto the City of the Living God, the heaveniy Jerusalem; and to an innumerable company of Angels. To the general Assembly and Church of the Firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new Covenant, and to the blood of sprinkling, Heb. 12. 22. etc.  
There is no Question (at least there ought none to be) but that the Essential joy or blessedness of the life to come shall not be Arithmetically Equal, that is, the measure of it shall not be one and the same in all; for every man shall be rewarded according to his ways. The Eternal Life, which is the Gift of God, is the Award, not of Commutative Justice, nor of Distributive; though, if so it were, it should be awarded according to Geometrical Proportion: But it is an Act of mercy or bounty, and being such, there is no Question, but, he that loved God more in this world than others, shall have a greater proportion in his love. No Question but he, which hath received a greater Talon, and hath employed it as well or better, than he that hath received less; shall have a greater reward; And he which hath been more faithful in his Master's service; or he in whom the Kingdom of Grace hath entered further in this life, shall enter further into his Master's joy, shall partake more fully of the Kingdom of Heaven. And according to the lesser or greater measure of Essential happiness, shall the measure of their expressions of joy or thanksgiving be. And yet the Joy, which amounts from their mutual expressions, shall be equal and the same to all. For though every one cannot so fully express his joy or thanksgiving as another doth: yet he that comes short of others in this expression, shall joy, even in this, that God is more or better glorified by another, then by himself: and such is the disposition of these heavenly inhabitants, that, so God's name be truly glorified by all, they respect not by whom it be comparatively most glorified. There are no Envious Comparisons there, seeing every one of them hath his full portion in that public and common joy, which amounts from their joint expressions of thanksgiving. The Ditty of their song is the same, and no man there shall be either deaf or silent.  
4. This Inequality of Essential joy, and this equality of joy Accidental, cannot (to my apprehension) be better represented, then by A Chorus, or Choir of voices well skilled and practised to hold perfect consort. Amongst a great number thus qualified, it cannot be expected that every one shall have either the like clearness or sweetness of voice, or the like command over his voice, that another hath. Nor can he, that hath the best natural voice, or best skill in singing, impart or communicate either his voice or skill unto others, which sing in consort with him; and yet every one is partaker of the sweetness of another's voice as well as of his own. The consent or harmony is alike to all that have musical ears; And a man, even in this life, is oftimes more delighted to hear another man then himself sing either alone or in consort: but most delight in a full Chorus A Choir or consort. After this manner, the blessed Saints and Angels shall not impart any part of that Internal joy or happiness, which ariseth from the Fruition or vision of the God of Love, unto another; nor shall he have any need of it, as we say, at the second hand: for every one shall have as much of it within himself as he is capable of.  
But of that external joy, which results from their joint consort in singing praise and glory unto God, every one shall be partaker, and the more they are, the greater shall be every one's portion of this delight or joy. And thus much of life Eternal, and of the blessedness which is contained in it, or is the property of it: whether it be Blessedness Essential or Concomitant.  
5. Yet some there be, which give a more particular Terrar, or distinct Map 
The Eight Beatitudes. Matth. 5.  of this heavenly life or Kingdom, out of the fifth of Saint Matthews Gospel. And many Excellent Discants upon our Saviour's words in that place, you may find, in Author's Ancient and Modern, in all such as Comment upon the Eight Beatitudes (as they call them.) Yet whilst you read or hear them, take this Memorandum with you, That there are not eight several Beatitudes distinct one from another, for all are contained in this one word, to wit, Eternal life, which is but one and the same; the joy or happiness, which is the property of it, is the same: it hath not eight several branches, albeit our Saviour pronounce this blessedness eight several times.  
What then? Are these, but so many Tautologies or repetitions of one and the same thing? God forbid we should so think or speak of him, who spoke as never man spoke! Or is there a mystery in the Number of eight? None questionless in the abstract number. All the mystery (if it be to be termed a mystery) is in the Reference of one and the same Blessedness to eight several qualifications, without which no man shall be partaker of the life to come; and to eight sorts of men, unto whom according to their several qualifications or conditions One and the same Blessedness comes more welcome under one Style or Title, than it would do under another, especially whilst it is proffered, not as present or In re, but as future and In spe, as a thing far off, whilst it is yet under promise.  
6. The First Promise of this Blessedness, is, unto such as are poor in Spirit; that is, to men free from secular ambition, to men of an humble mind. The 

The first Beatitude.  
Poor in Spirit.   greatest grievance, which men thus qualified and affected, in this life suffer, is, that they are in a manner trod upon by others, and for the most part excluded from rule or Jurisdiction; inferiors to all, superiors to none. And if they be as poor in wealth, as spirit, there is a kind of necessity laid upon them for continuing such. For his Observation is not yet out of date. Pauper eris semper si pauper es Aemilianc, Munera non dantur nunc, nisi divitibus. If a man be once poor, he shall be always poor; for no man grows rich by gifts, but he that is able to give.  
Now to encourage such as already are poor in spirit to continue this Resolution, and to arm their humility with constancy against all the secular inconveniences or grievances, wherewith it is charged; The Blessedness of the life to come is promised to them under the name or Title of a Kingdom. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven, Matth. 5. 3. that is, they are nearer to life eternal, to true happiness and glory, then ambitious or aspiring minds, which have not a desire only, but ofttimes means and opportunity to attain to honour and dominion over others here on earth. This Affection of poorness in Spirit, is the first degree and step to Blessedness; And with Reference to this, scarcity of means or external poverty is for some men more expedient than wealth; For though many be humbled, which are not humble, yet few are humble which have not been first humbled by some cross 
☜  or affliction.  
7. But many are poor in spirit, which have no extraordinary occasion to spend their days in mourning. Unto such as truly mourn, the very conceit 
Second Beatitude for Mourners.  or mention of pomp or jollity is ungrateful. To provoke them to mirth, until nature have her Forth, is unseasonable, a kind of sin: To tell them of a Kingdom, were all one as to mock them; yet none there are, who truly mourn, which do not seriously desire Comfort, though it be but in mourning with them. And for this reason it is, that unto such as mourn, our Saviour promises the blessedness of the life to come, not under the style or title of a Kingdom, but under a title more grateful, and that is, Comfort. Ver. 4. Blessed are they that mourn, for they shall be comforted; So they mourn not as those that have no hope, so they murmur not, nor repine at God's providence. As for mourning itself, it is a branch of evil, a kind of punishment or chastisement, no way pleasant for the present. Comfort in the Sacred Dialect, includes abundance of good things, as appears by Abraham's answer unto Dives, Luke 16. 25. Son remember, that thou in thy life time receivedst thy good things, and likewise Lazarus evil things, but now he is comforted, and thou art tormented. The very joys of heaven could not have been so sweet to Lazarus, unless in this life he had wanted Comfort.  
8. Many again have just occasion to mourn, and whilst these occasions last do not transgress in the manner of their mourning: they repine not at God; 
The third Beatitude to the meek spirited ones.  are not malicious against the men, which find them matter to mourn for: and yet for all this are not of so meek a spirit, as every Good Christian, when occasion or exigences of time require it, should be.  
This Qualification includes somewhat more, or somewhat besides poorness in spirit, or humility, or patience in mourning. Meekness is a moderation of anger in some special Cases; such a Temper as our Saviour requires in his Followers, when he commands them to turn the right cheek to him that smites them on the left; and to be willing to redeem their peace with a troublesome neighbour, that would take away the coat, though it be with the loss of the cloak also. 
See chapt. 11. §. 7.  Now this kind of Temper exposeth men to many kinds of Inconveniences hard to be digested by flesh and blood. Many otherwise humble and ingenuous, when they are touched (as we say, in their Coppp-hold, or) in their inheritance, will take courage and boldness, sometimes more than were fitting, though necessary, if they be resolved to defend their own, without respect to the occasions or exigences of time. For, facies hominis in causa propriatanquam facies Leonis. A man's face or presence in his own cause is as the face of a Lyon. And he that cannot take his own part in his own cause, and set the best Foot forwards, may easily be turned out of house and home. And yet there is no true Disciple of Christ, but must expect to have his patience exercised in this kind; to be injuriously vexed and molested by Others for that which is not Theirs.  
Now he that in this Case will not vex or molest others again, nor himself, he is truly meek; and unto men thus qualified, or to encourage all to be thus qualified, the Blessedness of the life to come is promised not under the Title of a Kingdom, or of Comfort, but under the Title most contrary to the course and custom of this world, wherein Meekness is commonly Accursed with loss of their own possession; But, Blessed, saith our Saviour, are the meek, for they shall inherit or possess the earth; or the Land: even that good Land, where there is no Ejection, no disinheriting of such as are possessed of it, and therefore are the meek blessed, because Meekness or quietness is the Way or Title to get Possession thereof.  
9 But the poor in spirit may have more honour than they can desire; so may such as mourn have as much Comfort; and the meek as large and durable 
The fourth Beatitude, to Those that hunger and thirst after righteousness.  an Inheritance, as their hearts could wish: But if this were all, they could not be satisfied. Every one of these have in this life their several Thirsts or Longings; As he that mourns thirsts after Comfort; the poor in spirit and the meek hunger and thirst after their Contentment in some kind or other; But without all hope of satisfaction, unless they hunger and thirst after somewhat else besides these particular contentments. Man in his first estate was created righteous; and unless there be a longing after that Righteousness, which our first Parents lost, whatsoever we gain or get besides cannot satisfy our desire either In Re or In Spe. Hence saith our Saviour in the Fourth place, Blessed are they that hunger and thirst after righteousness, for they shall be satisfied. There is a thirst after honour, preferment and ease; and there is Auri sacra fames, an unquenchable hunger after gold and Pelf; but this cannot be satisfied; all these are tortures to the soul wherein they harbour. For though honour be Gods: though gold and silver, as the Prophet speaks, be his; yet he is not these, these are not the same that He is: but (as we said lately) God is righteousness, He is Peace, He is Love, He is mercy, and therefore whosoever delights in these, he truly delights in the Lord, and shall assuredly have his hearts desire; he only shall be satisfied.  
10. But, no man in this life doth, or can delight in these works as he ought: 
5. Beatitude to the merciful.  the most righteous man that ever lived on earth, if God should enter into Judgement with him, could not be absolved from the sentence of the Law; and so long as he stands unabsolved, or uncertain of his Absolution, he cannot be satisfied, he cannot have his hearts desire, he always stands in need of mercy. And mercy he shall have that is merciful. For it is Remarkable, that this qualification of mercifulness, is the only qualification or condition, which is rewarded in kind: in this we most perfectly resemble the goodness of God.  
Hence saith our Saviour; Blessed are the merciful. But why are they blessed? Not because they shall receive a Kingdom, not because they shall possess the Land, not because they shall be satisfied, but because they shall obtain mercy. Without the exceeding mercy of God no man can enter into the Kingdom of Heaven; neither into the Kingdom of Grace in this life, nor into the Kingdom of Glory in the life to come; and he that means to enter in at the Gate of mercy, must bring his Ticket, or rather his * Counterpart indented with him; he must be merciful as his heavenly Father is merciful; 
See Master Medes notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon Psal. 112. 6.  otherwise he shall be excluded.  
Righteousness towards God, if it were possible to be severed from mercy towards man, could not suffice.  
11. But that, which comes nearest to true blesledness itself, is Purity of 
6. Beatitude to the Pure in heart.  heart. This contains the Root, whereof Holiness is the fruit; that Holiness, whose End is Everlasting life. Now he that desires to keep this purity of heart, must deprive his eyes of many pleasant sights, and his ears of many delightful sounds, and every sense of those particular contentments, wherein the world most delighteth. But in lieu of this loss, he hath A blessing promised, not only of this life, but of the life to come. In the life to come he shall see God as he is, face to face; and in this life he shall see him as through a glass; and so he shall see him in his Word and in his Attributes: And the best knowledge that in this life can be had, The knowledge of God and of his Attributes, without transforming the Divine nature into the similitude of our corrupt affections: is, To see his righteousness and Justice without derogation from his Mercy or Goodness; or, to see him to be goodness itself, and mercy itself, without any diminution of his Justice: To see his gracious and peculiar favour towards some, without suspicion or imagination of rigour or cruelty towards others; To know him to be love itself, without admixture of hatred towards any thing that he hath made.  
12. It is this sight of God, or this apprehension of this uniformity be-between his Attributes, which must transform us into such a similitude of 
7. Beatitude to the Peacemakers.  his divine nature, as in this life can be had; that is, such as may make us the children of peace. This is the immediate fruit of purity of heart; And unto men thus disposed to preserve peace as for their own particulars, and to make peace between such as are at variance; the blessedness of the life to come could not be promised under a more grateful Title, then under the style or Title of being called the sons of God. And under this style it is promised, ver. 9 Blessed are the peacemakers, for they shall be called the sons of God.  
13. Yet all these qualifications were not sufficient, unless they be accompanied 
Patience and resolution in suffering for righteousness.  with a firm and constant resolution to suffer persecution; all the persecution that flesh and blood can in this life devise against them, rather than they should forego their humilty, their mourning, their meekness, their love of righteousness, their mercifulness, and purity of heart towards God. There must be a greater love of all these qualifications here mentioned, then of ourselves, otherwise we shall be uncapable of the least portion of the Blessedness here so often promised. This patience in suffering, or constant resolution to endure persecution, is the very girdle or tie of all other Christian virtues; and for this reason it is twice repeated, Blessed are they that suffer persecution, for righteousness sake, ver. 10. And again, ver. 11. Blessed are you, when men shall revile you, etc.  
14. Many may be forward to suffer persecution, yea to affect it; but as he said, Res ingeniosa est esse Christianum, It is a matter of extraordinary wit, to be a true Christian; unto true Martyrdom there is required not only sobriety of spirit, but of judgement; for none can be a Martyr, but he that suffers for Righteousness sake, or for Christ's sake, who is such a fountain of righteousness, as the sun is of light. Now to discern true righteousness from pretended, or to sever Christ's Cause from our own particular Interest or engagements, is a point of extraordinary skill. Whereas it is an easy matter to pawn our fame or credit, our very lives in maintenance of that, which we have boldly avouched to be true and just. None were more forward to sacrifice themselves for their Religion, than were the Jews, which yet blasphemed the name of Christ, and the ways of truth; after they had crucified the Lord of truth and of glory; none more forward than they to raise up persecution against the Apostles and disciples in every City; and albeit many of them were put to cruel and ignominious deaths for their stiff adherence to Moses Law, as they imagined; yet Martyrs they were not, because they died not for Moses sake, nor for his sake for whom Moses wrote; but for maintenance of their own perverse opinions and affections: For though they abhorred the Idols of the heathen, yet they committed more abominable sacrilege, than the Heathens did; for of all kinds of Idolatry or Sacrilegious worship the most untoward and least to be pitied, is, when men are prone to sacrifice themselves to their own pride or headstrong ignorance.  
15. The truth is, that no man can suffer persecution for righteousness sake, but he that is a follower of righteousness, and a son of peace. No man can suffer persecution for Christ's and the Gospel's sake, but he that hath learned of Christ to be humble, and meek. And for this reason, haply it is, that unto such as suffer persecution, whether in their body, or good name (so they suffer it for Christ's name) the blessedness of the life to come is promised. First, under the same Style or Title, that it was unto the poor in spirit; He had said of these ver. 3. That theirs is the Kingdom of heaven; and of those ver. 10. Blessed are they that are persecuted for righteousness sake, for theirs is the kingdom of heaven.  
As also secondly, under the same Title that it is promised to the meek, of whom he had said, ver. 5. Blessed are the meek, for they shall inherit the earth. And unto such as are reviled and persecuted falsely for his sake he addeth, verse 12. Rejoice and be exceeding glad, for great is your reward in heaven.  
16. And thus hath our Saviour taught us the Use and application of all that hath been delivered concerning Eternal Life; And the Use or application of it is as General and large, as are the commandments of God. There is no duty enjoined, whereunto the hope or belief of this Eternal Reward 
Eternal life the strongest motive and obligation to all duty.  doth not enable and bind us. This was the first Lesson our Saviour taught after he entered upon his Prophetical function; and it is the last Article in our Creed. It is as Christ himself is, Imus, angularis lapis, et suminus: It is both the foundation stone, and that which bindeth all the building, nor 
☜  need we be afraid to do well Intuitu mercedis; with respect to recompense or reward; seeing Christ himself, when he first begun to Preach the glad 
See Chapt. 10. Section 7.  tidings of the Gospel, did make no promise of reward save only to such as continue in welldoing, or suffer evil with patience. And his Apostle Saint Paul, exhorting us to cheerfulness in welldoing, and patience in suffering, proposeth the like hope of reward; making Christ jesus himself a pattern for us to follow.  
Wherefore seeing we are also compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin, which doth so easily beset us, and let us run with patience the race that is set before us. Looking unto Jesus the Author and finisher of our faith, who, for the joy that was set before him, endured the Cross, despising the shame, and is set down at the right hand of the Throne of God. Heb. 12. 1, 2.  
Nor is it possible for flesh and blood to resist either their proper Enticements, or the temptations of Satan; much less to vanquish this tempter, by any other means, then by serious meditation upon the several Rewards proposed unto such as shall overcome; and of the several punishments, which are threatened and shall be awarded unto all such as forsake the field, and neglect the service of God. And though it be true, that we must obtain this victory by the spirit of God, yet one special means, by which the spirit of God obtains this victory for us, is by representing and imprinting such punishments, or plagues as are dreadful and fearful even to flesh and blood: so that the flesh must be affrighted and deterred from, or forth of the ways of sin, by the 
1 Cor. 10.  wages of sin; And the spirit of God, which is in man, must be daily animated and encouraged by the hope of heavenly joys, whose very nature and quality is spiritual. The flesh or sensitive part cannot truly apprehend the joys of the spirit; nor is the spirit so capable or so apprehensive of deadly punishment or pain, as the sensitive or animal part is.  
17. To branch this Use or Application, which our Saviour makes of this point, into his proper particulars. Though it be true, that all of us are the seed of rebellious parents, and have gone astray from the womb, as well by sins of omission, as of commission: yet that which the heathen Philosopher long since observed, if it be candidly interpreted, and with such charity as becometh Christians, is likewise true, Nemo sponte malus: No man in his first aim and intentions desires to be disobedient, seditious or factious, to 
See Book 10. Chap. 21.  be an Adulterer, or murderer, a fornicator, a thief or perjured man, or to look upon his neighbour's conveniences with an envious or malicious eye.  
The means, by which Satan tempts us, or by which our natural affections 
The motives Satan uses to to withdraw us  sway us to do these things in particular, as to be disobedient, seditious, factious, or servants to other lewdness, are generally Two: Per blanda, aut per aspera; by proposing some things unto us, which respectively either promise some contentment to our senses; or threaten some loss, some pain, or vexation. This visible world, and the things which we see or know by sensible experiment, are as Satan's Chessboard; which way soever we look or turn our thoughts, he hath somewhat or other still ready at hand, to give our weak and untrained desires the Check; and to hazard the losing of our souls and bodies.  
But Faith (as the Apostle speaks) is the evidence of things not seen; And the things that are not seen (as the Apostle saith) are eternal; and these are for number so many, and for worth so great, that if we be as vigilant and careful to play our own game, as he is to play his; for every Check, which he can give us, we may give him the Checkmate. And this advantage we have of him, that whereas he usually tempts us but one way at one and the same time; that is, either by hopes of some sensual contentment, or by fear of some temporal vexation, loss, or pain; we may at the same time resist his temptations Two ways: both by proposal of some spiritual good or reward, 
☞  much greater than the particular sensible contentment, and by representation of some spiritual loss or fear, much more dangerous, than any evil, wherewith he can threaten or deter us from performance of our duty.  
19 If he tempt us to excess in meat and drink, which is commonly the root, whence other branches of Luxury or sensuality spring; we may counterpoise this temptation; First, with that hanger and thirst, and other torments incident to this appetite of sense, in the life to come; And in the second place, by our hopes of our celestial food, or full satisfaction of our hunger and thirst, so we will but hunger and thirst after righteousness. And so again if he tempt us to other unclean pleasures of the flesh; we may give our inclinations the check, by proposing unto them our assured hope of enjoying the society of immaculate Angels, and of our espousal to the immaculate Lamb Christ Jesus in this life, and of enjoying his presence in the life to come. And again we may control our natural inclination to this branch of lewdness, by serious meditation on that Divine Oracle; Adulterers and Whoremongers God will Judge; and judging condemn them to everlasting fire prepared for the Devil and his Angels.  
20. If Satan shall tempt us to an immoderate desire of riches, the counterpoise to this temptation is likewise twofold: First, There is a promise of treasure in Heaven, to such as seek after it more than earthly treasure; and this is a treasure not chargeable with the like carking care in getting it, nor subject to the like inconveniences after it be gotten: for, there, neither rust nor moth doth corrupt, nor do thiefs break through and steal. Besides, the heaps of riches even in this life are fruitless; for as our Saviour saith in another place, though a man have riches in great abundance, yet his life doth not consist in them. Ten thousand talents cannot add one minute to the length of his days; whereas the heavenly treasures are the crown of life. Or if the hope of these heavenly treasures cannot oversway men's thirst or longing after earthly treasures; you may join to this, the weight of Saint James his Woe against this sin; Chap. 5. 1, 2, 3. Go to now ye rich men! weep and howl for your miseries, that shall come upon you: your riches are corrupted; and your garments motheaten; your gold and silver is cankered; and the rust of them shall be a witness against you.  
But if this were all, a rich worldling would reply, that he would keep his gold and silver from rust. This he may do perhaps, whilst he is alive, but more than he can undertake after it once come unto Plutus his custody; Therefore Saint James, adds, the rust of it shall eat your flesh as fire: or, if this be but a Metaphor, he speaks no Parables, but plainly, in the words following: ye have heaped treasure together for the last days. Behold the hire of the labourers, which have reaped down your fields, which is of you kept back by fraud, cryeth, and the cries of them, which have reaped, are entered into the ears of the Lord of Sabaoth.  
21. Again, if Satan tempt us to do those things, which we ought not to do, for the favour; Or to leave those things undone which we ought to do, for the fear of great ones; the sacred Armoury affords us weapons sufficient to repel Both temptations. The First is that pithy sentence of Saint Paul: ye are bought with a price, be not ye the servants of men. The Second is that of our Saviour, Fear not them, who after they have killed the body, can do no more: but I will tell you whom ye shall fear, one that can destroy both body and soul in hell fire, yea I say unto you, fear him. Briefly, in all assaults, Satan hath only Weapons Offensive, as fiery darts; he hath none Defensive: But 
☜  if the word of God, as our Apostle speaks, dwell plentifully in us, we have both the shield and buckler to repel his darts, and the sword of the spirit to chase him away: but this word must plentifully dwell in us; we must entertain it in our hearts and consciences, not only in our lips and tongues; nor let it run out of our mouths faster than it comes into our ears.   

CHAP. XXIII.  ROMANS 6. 23. For the wages of sin is death: but the Gift of God is Eternal life through Jesus Christ our Lord. 
The Philosopher's Precept, [Sustine & Abstine] though good in its kind, and in some degree useful, yet insufficient. True belief of The Article of the everlasting life and death, is able to effect both abstinence from evil-doing, and sufferance of evil for well-doing. The sad effects of the Misbelief or Unbelief of this Article of life and death eternal. The true belief of it includes A Taste of both. Direction how to take A Taste of death eternal, without danger. Turkish Principles produce effects to the shame of Christians. Though Hell fire be material, it may pain the soul. The story of Biblis. The Body of the second death fully adequate to the Body of sin. Parisiensis his Story. A general and useful Rule.  
1. THe heathen Philosopher, which knew no temper besides himself, no temptation but such as the daily occurences of what he heard or saw, 
The Philosophical Precept, Sustine et abstine, imperfectly good.  or by some sense of the body had experience of, did acknowledge as much as hath been formerly delivered out of God's word: to wit, That men are usually misdrawn to do those things in particular, which in general they desired not to do; and to leave those things undone, which in the calm of composed affections they desired to do, either by the hope of some bodily pleasures, or by fear of some bodily pain.  
And unto this twofold inconvenience he prescribed this brief Receipt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That men (in youth especially) should accustom themselves to abstinence and sufferance; to abstinence from evil, and to sufferance of evil; that is, unto abstinence from unlawful pleasures, which we call Malum culpae, or Evil of Sin; and to endure with patience malum poenae, the evil of pain, or of some loss, rather than hazard The quiet of Conscience, by doing that which is evil or unlawful; or by not doing that which is good, specially when we are thereto required.  
But this brief receipt or diet of the Soul, without some other addition, will rather serve to condemn us Christians, then enable us to live a true and Christian life: The Receipt though is good in the General, but defective in these Particulars.  
First, Unless he knew more of God's Will, or of the mysteries of Christian Religion, than we know any means by which he could possibly know either, being an Heathen; he was ignorant of many evils, from which he was bound to abstain; and altogether as ignorant what those good things were, for whose love he was to suffer malum poenae, the evil of pain, loss or grievance, rather than disclaim them.  
Secondly, Albeit he had known what was to be done, what to be left undone; yet being ignorant of this main Article of Christianity, to wit, of A Life everlasting, which is the reward of well-doing, the Crown of Holiness; and of an everlasting Death, which is the wages of sin, and issue of unlawful pleasures: His Receipt of Sustine & Abstine was altogether as fruitless and vain, as if a Physician should prescribe a Dosis or Recipe to his Patient, of such Simples or compounded Medicines, as cannot be had in this part of the world, but must be sought for at the East or West-Indies, or at the Antipodes, whence there is no hope they can be brought before the Patient be laid in his Grave: The Medicine which he prescribes, is no where to be found but in the Word of God: The Simples whereof it is compounded, can grow from no other root or branch, then from The Articles of everlasting Life, and everlasting death. The Belief of the One, is the root of Abstinence 
Belief of this Article will work obedience.  from sinful or unlawful Pleasures: The Belief of the other, is the root of Patience or sufferance of malum Poenae, or of sufferance for well-doing: Howbeit, to speak exactly, both parts of his Receipt may be had from the Belief either of Everlasting Life, or Everlasting Death, but most completely from the belief of both.  
The manner how thence they may be gathered, is expressed by our Apostle St. Paul, Rom. 8. 16. etc. The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, than heirs, heirs of God, and joint heirs with Christ; if we suffer with him, that we may be also glorified together; for I reckon that the sufferings of this present time, are not worthy to be compared with the glory that shall be revealed in us, etc.  
2. If all the sufferings of this life, be not worthy of the glory which shall be revealed in us, as the Rule of Faith teacheth us; then conscience, and reason itself binds us, to suffer all the Persecutions or Grievances which can be laid upon us, rather than hazard our hopes, or forfeit our Interests in the Glory that shall be revealed in all such, as with patience suffer persecution, or other temporal loss or detriment for the truth's sake. And this hope of Glory is as the Root whence Christian patience or sufferance must grow. So is the fear of everlasting Death, the root of our abstinence from evil, or of repentance for former want of this abstinence: This is the same Apostles Doctrine, 2 Cor. 5. 10. For we must all appear before the Judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Knowing therefore the terror of the Lord, we persuade men. To what doth he persuade men? To do those things which are good, and which being done shall be rewarded, not in Judgement, but in mercy and loving kindness; Those things by which we shall be reconciled unto God.  
But were not these Corinthians reconciled to God before our Apostle thus persuaded them? Yes; so saith the Apostle, 2 Cor. 5. 18. God hath reconciled us to himself by Jesus Christ. And when our Apostle, and those to whom he wrote, were reconciled unto God through Jesus Christ; we that are now living were by the same means reconciled unto God; For, God was in Christ reconciling the world unto himself. Now if the world, that is, not this or that man, not this or that generation of men, but all generations, the world of mankind were reconciled unto God, when our Apostle wrote this Epistle, yea when Christ offered himself upon the Cross, what need is there of any further reconciliation? For that which God doth, he doth most perfectly, most completely.  
3. It is true; Our reconciliation was most perfectly, most completely wrought on God's part by Christ's death upon the Cross, he paid the full price of our Redemption, of our reconciliation; nothing may or can be added thereto. Yet A Reconciliation there is to be wrought on our parts, though wrought it cannot be, but by the spirit of God, and wrought it is not ordinarily, but by the ministry of men, as God's Deputies or Ambassadors. So the Apostle adds, ver. 19 God hath committed to us, to wit, his Ministers, the word of reconciliation. Now than we are Ambassadors for Christ, as though Christ did beseech you by us, we pray you in Christ's stead, be ye reconciled 
Of reconciliation Active, or Grammatically passive only, & reconciliation really passive, See Book 10. Fol. 3267, and 3278.  to God. So then God hath reconciled us all unto himself from the hour of Christ's death, and yet every one of us, for his own particular, must be reconciled to God by the Ministry of his Ambassadors: And the efficacy of their Ministry is demonstrated by working true repentance in us. The means again, by which they work this true repentance, must be by representing the Terror of the Lord, or, as our Apostle saith, Act. 17. 30. by putting them in mind of the last and dreadful day. The times of this ignorance (to wit, of the old world before Christ's death) God winked at; but now commandeth all men every where to repent, because he hath appointed a day, in which he will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead. Thus you see how the terror of the last day, or fear of everlasting death must work in us an Abstinence from evil, or repentance for evil past, as the Hope of Everlasting Life doth work patience and constancy in persecution.  
Yet both parts of that brief Receipt, Sustine et Abstine, may be effected by our serious meditation upon either branch of our belief concerning life and death everlasting: For, if all the sufferings of this life be not worthy of, or equivalent unto the glory, which shall be revealed in us, we must needs be worthy of, and obnoxious to everlasting death, if we do not with patience suffer persecution in this life, rather than hazard our hopes of Life Eternal.  
Again; if the sufferance of everlasting death be much worse, than the suffering of all persecutions possible in this life, our not repentance at the Terror of it, doth make us uncapable of everlasting life. Our hopes of avoiding it by repentance, if they be sound and firm, will animate, and in a manner impel us to follow the ways of life, to bring forth fruits worthy of repentance.  
4. Seeing then we are thus environed on the right hand and on the left, having the hopes of Eternal Life set before us to encourage us to constancy and resolution; and are so strongly beset with inevitable fear of everlasting death, if like faint hearted soldiers, we should retreat, or revoke our vow in Baptism, may not the Lord in Justice take up that complaint against us, which sometimes he did against Jerusalem and Judah? What could I have done more for my vineyard, that I have not done unto it? Other means to make men either good men, or good Citizens, the old world knew none, nor could the wit of the wisest Lawgivers devise any besides poena, et praemium, Reward and punishment. Now, what Kingdom, or Commonwealth had either so bountiful Rewards, or so dreadful punishments proposed unto them, as we Christians have? What then is the reason, why we of all others are more defective in good duties, most fruitful in evil, less observant, or more desperate transgressors of our Prince's Laws, than the subjects or Citizens of any other well governed Kingdoms ever were? how often do we pawn our hopes of everlasting life upon less occasions, than Esau did his birthright, and set Christ our acknowledged Lord and Redeemer to sale at a lower price, than Judas did?  
The original of this our desperate neglect or contempt must either be misbelief or unbelief of the Reward promised to well doing, or of the Punishment threatened to evil doers. And it would be a point very hard to determine, Whether, of such as make any conscience of their ways, especially since the reformation of Religion; more have miscarried through misbelief, or through unbelief of this Great Article of our Creed, Everlasting life and everlasting death. Our Misbelief, for the most part, concerns the Article of everlasting life. Of everlasting death, we are rather unbelievers than misbelievers.  
Misbelief always includes a strong belief: but the stronger our belief, the more dangerous it is, if it be wrested or misplaced; and the worst way we can misplace our belief of heavenly joys, is, when we make ourselves certain of our salvation before our time; or rank ourselves amongst the elect or heirs not disinheritable of the heavenly kingdom, before we have made our Election sure.  
5. As the absolute infallibility of the present Romish Church doth make up the measure of heathenish Idolatry or iniquity: So the immature belief of our own salvation or Election, doth make up the measure of Jewish or Pharisaical Hypocrisy. The manner how it doth so, is this. If no covetous, if no sacrilegious person, if no slanderer of his brethren, or reviler of his betters, can enter into the Kingdom of heaven (as it is certain they cannot, until they repent:) then, no man, which is certain of his salvation, can persuade himself, or be persuaded that he is, a covetous, or sacrilegious person, that he is a slanderer of his brethren, or a reviler of his betters; and hence the Conclusion arising from the Premises is inevitable; that albeit such men as presume of their Election or salvation before their time, before they be throughly sanctified, do all that covetous or sacrilegious men 
☞  do, be continual slanderers or malicious revilers of their brethren, yet it is impossible that they should suspect much less condemn themselves of these crimes until they correct their former errors, and rectify their misbelief or presumption of their immutable estate in grace. Yea, their error, not being corrected, makes them confident in these wicked practices, and causes them to mistake hatred to men's persons, or envy to others good parts, for zeal to Religion; and stubbornness in Schism and faction, for Christian charity or good affection unto truth. And if any man of better insight in the Stratagems of Satan, shall go about to detect their error or convince them by strength of Reason grounded upon Scripture, that their mispersuasions do branch into Blasphemy, and can bring forth no better fruit then Pharisaical hypocrisy, yet they usually requite his pains, as that young Spanish spark did the Physician, which had well nigh cured him of a desperate Frenzy; no sooner had he brought him to know what he was indeed, no more than a Page, though to a great Duke, or Grandee of Spain, but the Youth, instead of a Fee or thankful acknowledgement, began to revile and curse the Physician, for bringing him out of a pleasant dream of golden mountains, much richer than the King of Spain had any; it seemed as a kind of hell unto him, to see himself to be but a Page, who in his raving fits had taken upon him to create Dukes and Earls, and to exercise the Acts of Royal Authority. Very much like him in Horace. Epistol. Libr. 2. Ep. 2.  
— Fuit haud ignobilis Argis,  
Qui se credebat miros audire Tragoedos,  
In vacuo laetus sessor plausorque Theatro:  
Hic, ubi cognatorum opibus curisque refectus  
Expulit helleboro morbum bilemque meraco,  
Et redit ad sese; pol! me occidistis amici  
Non servastis, ait, cui sic extorta voluptas,  
Et demptus per vim mentis gratissimus Error.  
But with the Originals of Mis-belief (besides what is said in our Fifth Book of Comments upon the Creed) in this particular, we shall have fitter occasion to meet hereafter: And the greater part of men amongst us (I am persuaded) offend more in Unbelief then in Mis-belief.  
6. And by Unbelief (lest we should be mistaken) we understand somewhat less than the lowest degree of Infidelity. Now of Infidels there be two 
Infidels of two sorts.  degrees or ranks, Infideles Contradictionis, and Infideles purae Negationis: He is an Infidel in the former sense, that contradicts or opposeth the truth of Scriptures, especially concerning Everlasting Life and Everlasting Death; and such Infidels, I presume, there are none amongst us: He is an Infidel in the Later Sense, that doth not believe the truth of Scriptures, or cannot give a Reason of his Faith: or one that neither thinks of Heaven or Hell; and such Infidels there be almost in every Congregation. But an Unbeliever a man may be, although in the General he believe whatsoever the Scripture saith concerning the Resurrection of the Body, or Life and Death everlasting, unless withal he lay this his Belief to heart, unless he have a true estimate, as well of the reward proposed to good deeds, as of the punishment proposed to evil doers.  
It was a wise Saying of one, that was not the wisest Doctor in his time: Tractare res humanas norunt plurimi, aestimare pauci: Many there be, that 
Cardanus●  have skill enough in humane affairs, that want no wit to achieve the ends which they propose to themselves; and yet but a few which know how to esteem or prise the ends at which they aim, aright. And of all our Errors and Defects, there be but Two General Roots: The first, An overprizing of secular ends or contentments: The second, An undervaluing of matters 
Two Roots of Errors.  Heavenly, specially of Life and Death everlasting.  
The true Reason why many, who can discourse well of Heavenly matters (and can give a reason of their belief, sufficient to convince the Gainsayers of the truth which they believe) are not so able to take or give the true Estimate of the things believed, is much what the same with that which Philosophers assign, Why young men are no fit Auditors of moral Philosophy, or why they prove not so good Proficients in this study, as in other Arts and Sciences, To learn the Mathematics, as Arithmetic, or Geometry, young men or children are as apt as men of mature age: And in natural Philosophy they find no difficulty, save only want of Experience, which is never attained unto in just and full measure, without length of time, or competent number of years. Howbeit, in the former Studies, though all their life time were youth, men might attain to the same measure of experience, in the same course of time or number of years that they could if all their life were mature age. But so it is not in moral Philosophy: What is the reason? The Philosopher tells us, It is, because young men, or men whose affections are unsettled, can have no taste of moral Goodness, or of the sweetness of true virtue: And as his Master before him had observed; Omnis vita gustu quodam ducitur, We must have a Taste or Relish of good or evil, or else we shall neither follow the one, nor eschew the other, with that constancy, with that life and courage, which is required to Virtue or Morality. We may do many good things which a good Christian ought to do, and yet not live a Christian life: As Herod did (Mark 6. 20.) who 
☞  feared and observed Saint John Baptist as a holy Just Man, and heard him gladly, and when he heard him did many things: yet cut off his head.  
7. To lead a Christian life, is more than to be a mere Moral Man, although it always includes Morality in it: And whatsoever is required to a moral 
Unbelief of this Article cause of unchristian careless life.  life, That and more is necessarily required to a Christian and Godly life. And seeing the framing of a true Christian Life, depends very much upon the true belief of this Article of Everlasting Life, and Everlasting Death, the most effectual Method which Gods Ambassadors can use to this end, must be, to exhibit a true taste or relish of the Goodness contained in the one, and of the Evil comprised in the other. And this is the Method, which by God's assistance, I mean to follow.  
First, To set down directions whence or by what means we may take a Taste or Relish (without danger to our souls) of Everlasting Death.  
And Secondly, How the like Taste or Relish may be had of Everlasting Life; or at the least how we may frame unto ourselves a true, (though a short) measure, by which we may, by diligent meditation, take a better Estimate of Both, than most men do.  
I will begin with The means how to estimate everlasting Death, because it is much easier to have some Taste or Relish of it, then of everlasting Life.  
There is no evil which a man in this life doth suffer, no pain or grief, but may in some sort serve a diligent meditator to take a view or estimate of the horrors of the second death. But always the greater the evil is, which we have suffered or have experience of, the more fit measure it is, for calculating the endless miseries of the Second Death. And, The very cogitation or remembrance of such particular evils as we have actually suffered, or have experience of, will be more effectual to withdraw us from those means or practices, which procure them; then the representation or contemplation of evils in their nature far greater, but of which we have had no Taste or experience.  
8. A Memorable Experiment in this kind we have recorded by Justine (and other good Writers) of those Scythians, which had waged war so long in Asia, that their Wives, growing weary of their absence, did marry with their slaves or bondmen; And their slaves being willing to defend the possessions, which they had usurped, took arms against their Masters at their return; But were quickly routed without stroke of Sword, or dint of Lance, or other usual weapon of war. In stead of these, their Masters charged them on horseback with whips in their hands, with success according to their own forecast or expectation. Of hurts or wounds made by Sword or Lance, as they wisely did forecast, their slaves had formerly had no experience; they never had felt the smart or grief of either; But their backs had been accustomed to the scourge or lash, and the very sight of these weapons, reviving the memory of their former smart, more affrighted them on a sudden, than any terror of war besides could have done. To have tried their courage or fortunes, either by push of Pike, or dint of Sword, they would have been more forward than wiser men. Dulce bellum inexpertis Want of experience in this kind would have made them, for the first brunt at least, more insolent and foolhardy; whereas the very sight and noise of the whip, whereof they had so often tasted, did presently daunt them, and make them seek their security from it by confused flight. The Historical Truth of this Relation, and good success of their Stratagem, is sealed unto us in the Public Coin of that Country, whose stamp to this day is a man on Horseback with a whip in his hand.  
9 It would be a great comfort to us, that are Gods Ambassadors, if we could but persuade men to be as afraid to wrong or deface the monuments of men deceased, as the modern Turks are to offer the least indignity unto ordinary papers scattered in the streets; or to be as careful in preserving the Goods of the Church, as these Infidels are to preserve the least scrap of paper that would otherwise perish.  
What is the reason why they are so careful in these Toys, and we so negligent in matters of such moment, and the like?  
They have a Tradition (whether received from Mahomet himself, or from his Successors their Muftis, I know not, but a Tradition they have) which they strongly believe, That before they can enter into such a heaven as they dream of, they must pass over a long iron grate red hot, without any other fence to save their naked feet from scorching, save only so much paper as they shall preserve from perishing. Now of the pains or tortures, which the violent heat of Iron produceth in naked bodies, they have a kind of feeling or experience. The conceit or Notion of this pain is fresh and lively, and works more strongly upon their affections, than the dread of hell fire doth upon many Christians, albeit there is no Christian, which doth not believe the fire of hell to be everlasting; whereas the Turk thinks this his supposed Purgatory to be but temporary, and between pains temporary and pains everlasting there is no proportion. How then comes it to pass that this superstitious fear of pains but temporary, should so far exceed our true fear or belief of 
☜  pains uncessant and everlasting? Many, which truly believe there is a Hell, whose fire never goeth out, yet conceive this fire to be an immaterial fire, a fire of whose heat or violence they have no sense or feeling in this life, a fire altogether unknown unto them: And as no man much desireth that good, which he knoweth not, how great soever it be; so no man much feareth that evil, whereof he hath no sense or feeling, no experimental knowledge, whereby to measure the greatness of it, but only believes it confusedly or in gross; and hence it is that the acknowledgement or belief of such a fire, how great soever it may seem to be in the General abstract conceit, is but like a spacious Mathematical body, which hath neither weight nor motion, which can produce no real effects in the soul or affections of man. For this reason I have always held it a fruitless pains, or a needless curiosity to dispute the Question, Whether the fire of hell be a material fire or no, that is, such a fire as may be felt by bodily senses; seeing most men conceive no otherwise of things immaterial or spiritual, then as of Abstract Notions, or of Mathematical Magnitudes. As the determination of this Question (were it possible in this life to be determined) would be fruitless: So the chief reason, which some have brought to prove the Negative, to wit, That it is not a material fire, is of no force in true Philosophy, much less in Divinity.  
10. Their chief Reason is This; That if hell fire were a material or bodily fire, it could not immediately work upon the soul, which is an immaterial or spiritual substance. But let them tell us, how it is possible, That the soul of man, which is an immortal substance, should be truly wedded to the body or material substance; and I shall as easily answer them, That it is as possible for the same soul to be as really wrought upon by a material fire. As possible it is for material fire to propagate death without End to both body and soul; as it is for the immaterial or immortal soul to communicate life without end to the material substance of the body. For the bodies of the damned shall never cease to be material substances, and they shall live to everlasting pains by a life communicated unto them from their immaterial and immortal souls. And as the bodies do live continually, by reason of their continual union with their living immaterial souls; so the soul may die the second death continually, by its union with, or imprisonment in, material, but everlasting fire. Or if any man be of opinion, that hell fire is no material fire, or hath no resemblance of that fire, which we see and know, yet let him believe that it is a great deal worse, and that the greatest torture, which in this life can come by fire, is, though a true, yet but an imperfect scantling of the torments of the life to come, and the danger will be less.  
Of this opinion were the Ancients, and this conceit or notion of hell fire did in some, bring forth very good effects. So Eusebius in his Fifth Book and 
The Story of Biblis.  first Chapter of his Ecclesiastical Story, tells of one Biblis, a woman, which had professed Christianity, but was so daunted with the cruel persecutions of Christians, that she renounced her profession, and was brought unto the place, where the Christians were executed, with purpose to withdraw others from constancy in their profession by her expected blasphemy against Christ, and reproachful aspersions upon Christians. But the very sight of those flames, wherein the Martyrs were tortured, did throughly awake her out of her former slumber; her very fear, or rather conceit of such torments, which they for the time suffered, did afford her a measure or scantling to calculate the incomparable torments of hell fire, which, being now awaked, she began to bethink herself, that she must suffer them without hope of release, if she should deny Christ or renounce her calling; and thus expelling the lesser fear by the greater, she resolutely professed herself to be a true Christian in heart, and so 
☞  contrary to the expectation of the persecutors, and her own former resolution, increased the number of the glorious Martyrs, and encouraged others after her to endure the Cross.  
11. But albeit the Scripture usually describes the horror of the second death by a fire, which never goeth out; or by a lake of fire and brimstone; and so describes it either because that fire is of such nature and quality, as these descriptions literally, and without Metaphor, import; or because these are the most obvious and most conspicuous representations of the pains and horrors of hell, which flesh and blood are generally most acquainted with, & most afraid of: yet many other branches of pains and tortures there be, besides those, which fire, of what kind soever, can inflict; and of these several pains, most men respectively may have as true a relish or sensible representation, as they can have of hell fire. You have read before, that as there is 
See the Chapt. 20.  in this life A body of sin, which hath as many members, as there be several senses, or several faculties of the soul: So there is a body of the second death, every way proportionable to the body of sin. The extremity or deadliness of all the pains, discontents, or grievances, which are incident to any bodily sense, or faculty of the soul in this life, are contained either Formaliter, that is, as we say, in kind, in the body of the second death; or Eminenter, that is, either in a worse kind, or in a greater measure, then in this life they could be endured, though but for a minute; and yet must be endured everlastingly in the life to come, by all such as in this life do not mortify the whole body of sin, or have it not mortified in them.  
Now as of bodily medicines some be General, or as Physicians call them, 
Motives from meditation of eternal death, according to general or more particular tastes of it.  Catholica, such as equally respect the whole body; Others Topical, that is such as are framed to some special part or member: So likewise of the Medicines or Receipts, which the meditation upon this Article of Everlasting death affords; some are General, and indifferently respect every spiritual disease; and such are the Consideration of the worm which never dieth, and of the fire which never goeth out. Others there be, which in special respect particular diseases of the soul, and are to be applied, as time and occasions require, unto the several members or affections of the Old man. Some of these particular medicines are more effectual to cure lust, or Amorousness; others more effectual to quell gluttony or drunkenness; Others to take down pride or vanity. That which in respect of one man, or his special disease, is less effectual, may be more effectual and more sovereign in respect of another. That which is in itself of less efficacy comparatively, may make deeper impression and work more strongly upon some man's peculiar disposition, than the greatest and most terrible object, that can be presented to his sense or to his belief.  
12. Parisiensis, (a learned and judicious Divine in his times) 
Parisiensis his story.  tells us of a Gentleman of his special acquaintance, which had long warred with the old man or body of sin, and taken the advice of his confessors or spiritual Physicians for obtaining the victory over the flesh; yet found himself too weak to encounter with lust or amorousness, an affection, which still received strength or courage from the sight of beauty; until at length he procured a dead scull of one of the most beautiful creatures, which his eyes had beheld, and by using this Relic of the first death, as a Memorandum for representation of the second, he was throughly cured of this disease; which, without cure, would have brought that death upon him. The same cure or medicine every man that is subject to the like disease cannot hope for, may not attempt: but every one, that truly believes this Article of everlasting death, may have a peculiar medicine more effectual to this purpose. Though every one cannot have a Skeleton or death's head to look upon with his bodily eyes, yet Faith (as the Apostle speaks) being the evidence of things not seen; 
☜  every one, that hath the eyes of his mind enlightened with the least beam of true faith, may see and consider; that albeit there be no dead sculls or Skeletons in Hell, yet the very sight or presence of living creatures there, of such as were their most amiable and pleasant consorts in this life, shall be more loathsome than any spectacle, than any relics of the first death, which the grave or Charnel house can afford them. And unto this peculiar disease, or to the mortification of this particular member of the old man, no meditation or consideration of any branch of the second death can be more powerful, Then the Cogitation of the ghastliness of that place, and of its Inbabitants.  
13. I have read, of a young Gallant, which came upon secular respects, as upon affinity or old acquaintance, to visit his friend being of a quite contrary disposition, one of a strict and austere life, whether 
☞  upon choice or necessity, I now remember not: but after a long and profane discourse of the Gallant, which the other would not much interrupt, as well knowing, that profaneness aegrescit medendo, grows always more desperate by unseasonable contradiction or importunate persuasions. However, at the close or leave taking, in stead of a Compliment, this religious man requested the profane Gallant to carry this short Saying in his memory for his sake.  Putredo et vermis operimentum eorum; 
A seasonable lesson collected out of Job 21. Isai. 14. Ecclus. 19  
That there was a hell prepared for profane men; and that worms and rottenness should be to them for a covering in stead of clothing. And this brief Receipt wrought more effectually with him, then if the general terrors of hell had been rung into his ears thrice a week in a large discourse, or presented to his eyes in a picture of them. And the reason why this brief Memorandum wrought so with him, was, because one special branch of his sensuality, was his excessive or immoderate delight in sweet perfumes, and soft raiment.  
14. To instance in more particulars of this kind would be long and tedious; the General Rule for all is brief. There is no bodily sense or faculty, which is capable of, or accustomed to, excessive pleasures or extraordinary carnal contentments, which doth not thereby become as capable of the contrary pain or discontentment.  
Quem res plus nimio delectavere secundae,  
Mutatae quatient. Hor. epist. lib. 1. epist. 10.  
The greater a man's delight hath been in any worldly prosperity, the greater will his grief or disconsolation be, when the opposite branch of adversity falls upon him. Man, by natural constitution, as the Philosopher observes, is more sensible of pain, then of pleasure; matter of pleasure or contentment little moves us, unless, it be in some excess or quantity more than ordinary. But of the least degree of pain, or smallest portion of matter of discontentment we are most sensible. Hence was that Saying of the Poet;  Nocet empta dolore voluptas. 
If every dram of pleasure were to be purchased with the like quantity of pain, especially incident to the same sense or faculty, there is no man so sensual or voluptuous, but would be quickly weary of his course of life. If such as are misled by the curiosity or vanity of the eye, might have free choice of all the most pleasant spectacles, which this sense or other faculties which receive contentment by it, could wish to look upon for a whole day together, all this variety could not recompense one hour of such Torture as Regulus suffered by this sense alone. If such as are misled by the sense of Taste, might have Dives' fare, or the most exquisite meats and drinks, which this present world affords; all this variety could not countervail the extremity of hunger and thirst for one week. And yet that Maxim of the Wise man, in quo quisque peccat, in eo punietur, In that wherein a man most sins, by the same he shall be punished, holds most true in the life to come, and is most exactly verified in the senses or instruments of unlawful pleasures.  
The Rule of Retaliation, that is, of suiting punishments to the nature and quality of sins committed, which is often manifested in this life in respect of grosser or out-crying sins, shall be most strictly observed, when God shall finally render to every man according to all his ways. He that hath offended most by the vanity of the Eye; shall be especially punished in the eye: He 
Rev. 18. 5, 6, 7.  that hath specially offended in the sense of touch or taste, shall be most tormented in the instruments of the same senses: and so it shall be in every other particular sense or faculty, wherein sin hath lodged or exercised his dominion. The hint of this general Rule or doctrine is given unto us by our Saviour in the Parable of the rich Glutton: the principal crime, wherewith he is expressly taxed, was, his too much pampering of the sense of taste without compassion of his poor brother, whom he suffered to die for hunger. And the only punishment which is expressed by our Saviour, is the scorching heat of his tongue, which is the Instrument of taste, and his unquenchable thirst without so much hope of comfort, as a drop of cold water could afford him, though this comfort were earnestly begged at the hands, or rather at the finger of Abraham, who in his life time had been openhanded unto the poor, a man full of bounty, mercy and pity. But these are works, which follow such, as practise them here on earth, into heaven, they extend not themselves unto such as are shut up in that everlasting prison, which is under the earth.   

CHAP. XXIV.  ROMANS 6. 23. The wages of Sin is Death: But the Gift of God is Eternal Life through jesus Christ our Lord. 
The Body of Death being proportioned to the Body of Sin; Christian meditation must apply part to part: but by Rule and in Season. The Dregs or Relics of Sin be The sting of Conscience; and This is a Prognostic of the Worm of Conscience, which is chief part of the Second Death. Directions how to make right use of The fear of the Second Death, without falling into despere; and of the Hope of Life eternal, without mounting into presumption: viz. Beware. 1. Of immature persuasions of Certainty in Salvation. 2. Of this Opinion, That all men be at all times either in the Estate of the Elect or Reprobates. 3. Of the Irrespective Decree, of Absolute Reprobation.  
The use of the Taste of Death and pleasures. The Turkish use of Both. How Christians may get a Relish of Joy Eternal: by peace of Conscience, Joy in the Holy Ghost, and works of Righteousness. Affliction useful to that purpose.  
1. SEeing the Body of the Second Death is in every part proportionable to the Body of Sin, which, not mortified, doth procure it: The Art of Meditation upon the one branch of this Great Article, (viz. Everlasting Death) must be thus assisted or deduced.  
First, By right fitting or suiting the several members or branches of the 
Meditations of the second death to be fitted to several parts of the body of sin for the mortifying of it.  Second Death unto the several members of the Body of sin. The force or efficacy of this Medicine depends especially upon the right Application of it: And the right Application consists in counterpoizing our hopes or desires of unlawful pleasures, with the just fear of suitable Evils. Now, as the fear of those evils, whereof we have a distinct or comprehensive notion, hath more weight or force upon our affections, than the fear of evils far greater in themselves, but of which we have only an indistinct, confused, or general notion (such as a man blind from his birth may have of colours, which in the general he knows to be sensible qualities, but what kind of qualities in the particular he cannot know:) So, of those evils, whereof we have a specifical or distinct notion, those have the greatest sway upon our several corrupt affections, which are most directly contrary to our particular delights or pleasures, which accompany the exercise or motions of the same affections. So, as the chief, if not the only means, to mortify the several members of the old man or body of sin, is, to plant the fear of those particular evils in the same sense or faculty, 
☞  by whose peculiar delights or pleasures we find ourselves to be most usually withdrawn from the ways of life. For, the fear of any evil distinctly known, though in itself more weighty, doth not so directly or fully countersway any delight or pleasure, unless it be seated in the same particular subject with it, and move upon the same Centre. Curiosity of the eye, is not so easily tamed with any other fear as with fear of blindness. Lust or delight in the pleasures of the flesh are not so forcibly restrained by any other fear, as by fear of some loathsome disease, or grievous pain incident to the Instruments or Organs of such pleasures. Pride and Ambition stand not in so much awe of any other punishment, as of shame, dis-grace, or disrespect.  
2. But how good soever the Medicine be, it is either dangerous or unuseful, unless it be applied in due season. The same Physic hath contrary effects upon a full and a fasting stomach. And as a great part of the Art of Husbandry consists in the observation of times and seasons, wherein to sow or plant: So a great part of this divine Art of Meditation depends upon our knowledge or observance of opportunities best fitting the plantation of this fear of particular evils, which must countersway our inclinations to particular pleasures. This must be attempted (as we say) in cold blood; and in the Calm of our affections; or in the absence of strong temptations, which scarce admit of any other Medicine or restraint, save only flying to the Force of Prayer. It was a wise Caveat of an heathen, that as often as well call those pleasures or delights of the body or sense, whereof we have had any former experience, to mind, we should not look upon them as they did present themselves, or came towards us; for their face or countenance is pleasant and enticing; But if we diligently observe them in their passage from us, they are 
Aristotle  ugly and loathsome, and always leave their sting behind them. And as the several delightful Objects of every particular outward sense meet in the internal Common sense or Fantasy: So the dregs or Relics, which every unlawful pleasure at his departure leaves in the sense or faculty, wherein it harboured, do all concur to make up the Sting of Conscience; And the Sting of Conscience (unless we wittingly stifle the working of it) doth give the truest representation of the Second Death, and makes the deepest impression of hell pains, that in this life can generally be had.  
3. There is no man (unless he be given over by God to a reprobate sense) whose heart will not smite him either in the consciousness of grosser sins, unto which he hath in a lower degree been accustomed, or of usual sins, though for the quality not so gross. Now if men would suffer their Cogitations to reflect upon the regreting, which always accompany the accomplishments of unlawful desires (as frequently and seriously, as they in a manner impel them, to reflect upon those enticing Objects, which inflame their breasts with such 
☞  desires) these cogitations would awake the natural Sting of Conscience, and This being awakened or quickened, would not suffer them to sleep any longer in their sins; For the smart or feeling of the Sting of Conscience is as sensible and lively a Prognostic of the Worm, which never dieth (which is the chief part of the second Death) as heaviness of spirit, or grudge, are of Fevers or other diseases, which without preventing Physic or diet do always follow them.  
4. But this Prognostic of the second death, or this fear of hell pains (which the Sting of Conscience always exhibits) must be warily taken, and weighed with Judgement. The right observance of them (as every other good quality or habit) is beset with Two contrary extremes; The one in defect, The other in excess. The defect is Carelessness, The excess Despere, or too much dejection of mind.  
The intimations or Prognostics, which the Sting of Conscience exhibits of death spiritual, are often mistaken for the effects of bodily melancholy, and the best medicine for melancholy is pleasant society or mirth. Out of this 
See Chap. 10. § 9, 10.  mistaking, most men prevent that Compassion, which is due to their own souls, after such a manner as Jewish parents did prevent their natural pity towards their children, when they sacrificed them unto Molech; by filling their ears with the loud sound of wind Instruments, lest the shrieks of the Infants (whom they enclosed in an Image of hot glowing brass) by entering in at their ears might move their Jewish hearts to pity. And most men, lest they should be stung with grief of spirit or conscience, seek to stifle their first murmurings 
☜  and repine either with unhallowed, or unseasonable mirth.  
Others by seeking to avoid this common extreme, often fall into the contrary, which is of the Two the worse; to wit, dispere, or too much dejection of spirit.  
That which the Heathen observed of grief in General, is most true of this Particular, the grief of a Wounded Spirit. Dolori si fraena remit as, nulla materia non est maxima. If we let lose the reins to grief or sorrow, the least matter or occasion of either, will be more weighty than we can well bear. Man's unbridled fancy is as a multiplying Glass, which represents every thing, as well matter of sorrow as of pleasure, in a far greater quantity, than it really hath. And unless our Cogitations or sad remembrances of sins past be moderated with Judgement and discretion, they will appear to our fancies, like cain's transgression, greater than can be forgiven, or then we can hope that the God of mercy will forgive. For holding the right mean betwixt these Extremes, Carelessness and despere, there is no means so effectual as to be rightly instructed in the hope of everlasting Life, and Fear of everlasting death. Immature or unripe hopes of the One engendereth carelessness or presumption; so doth erroneous fear 
Avoid here the presumptuous persuasion of certain salvation and the conceit of Absolute reprobation. See Book 10. Chap. 37. 51.  of the other bring forth despere.  
He that is persuaded that every one always is in the Estate of the Elect or of the Reprobate, cannot avoid the one or other extreme: And the only remedy to prevent despere or being swallowed up with grief, either in the consciousness of grosser sins lately committed, or whiles we reflect upon sins past, is, to purge ourselves of that Erroneous Opinion concerning Absolute Reprobation, or irreversible ordination to death, before we were born, or from the time of our second birth by baptism.  
5 To purge our brain or fancy of this opinion, let us take the form and Tenor of the Final sentence into consideration; which we may do without digression or diversion. Both branches of this sentence we have, Mat. 25. The 
☞  first branch, ver. 34. Then shall the King say unto them on his right hand, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world; he doth not say, before all worlds, though this in a good sense is true, most true, if we speak of God's design or Act; for all his Acts or designs are as he is, Eternal, without beginning: so are not the things designed or enacted by him: they take their beginning in time, or with time. The Kingdom prepared for God's people was prepared when the world was made, not before; so good and gracious was our God, that he did not make man or Angel until he had prepared a place convenient for them; take them as they were his creatures, or workmanship, and they were all ordained to a life of bliss. Paradise was made for man, and it may be after man was made, but the Heaven of Heavens was prepared for man before he was 
Purge our Brains of The Erroneous Opinion of the Irrespective Decree.  made, and made for the Angels, if not before they were made, yet when they were made. But the Sentence of death, ver. 41. runs in another Tenor; Depart from me ye cursed into everlasting fire; he doth not say prepared for you from the foundation of the world, but, prepared for the Devil and his angels. Those immortal spirits, which now are devils, were sometime Angels; God made them so; They made themselves devils. Now hell fire was not prepared for them, whilst they were Angels, not from the foundation of the world, but from the time, wherein of Angels they became Devils: Nor are men at all ordained to it, until of men they become Satan's angels. And as Satan and his angels (the spirits which fell with him) continue the self same individual substances, which they were, when God first created them; yet are no way the same, but quite contrary for quality and disposition; so the place whereto they are confined, may be for substance, space, and dimension the same it was at the first creation, but not the same for quality; it became a prison or place of torment when Satan and other spirits, which fell with him, of Angels made themselves Devils. Satan (as some think) brought that fire wherein he and his Angels shall be tormented, into the bowels of the earth, when he fell like lightning from heaven: However, if the Angels had not sinned, there had been no hell, no tormenting fire: and unless men become the Devil's Angels, they shall not be cast into hell fire. God doth not ordain men to be Satan's angels, but men continuing his sons or servants, God ordains them to take their portion with him.  
So that if we remove the opinion of Absolute-Reprobation, or of irreversible ordination of men's persons unto death, before they were baptised or born; or if men would be confirmed in faith, that no such Sentence or Decree is gone out against them whilst they have either will, desire, or opportunity to call upon God through Jesus Christ for remission of sins, whether by confession of them, or by absolution from them upon such confession, or by receiving the Sacrament of Christ's body and blood, no danger can accrue from the frequent meditation of everlasting death, or from such representations 
Meditations or a Taste of Eternal death here, fits us better for a taste of eternal life hereafter.  of the horrors of it, as the often reflecting upon our sins past, and the working of the Sting of Conscience, upon such reflections, will present unto us.  
6. Another excellent Use, and that a Positive One, there is of these meditations. For no man ordinarily can have a true Taste or relish of Eternal Life, but he, which hath had some Taste or grudging of everlasting death. The sense, or Taste, or Overture, of the second death doth make the least relish of the second resurrection unto Life to seem more sweet and pleasant. Now it is the relish or secret intimation of Celestial joys, which must animate and encourage us to undertake all the dangers or discontents, wherewith the way unto the heavenly Canaan (the land of promise and of our rest) is beset. The most forcible Reasons, which the Divinest Orator can use, or the best words, wherewith he can apparel his reasons or persuasions, are but vain, unless he can with them or by them instill this secret taste or relish into men's souls. All the descriptions, which the Leaders of the Gauls could make, of the pleasures or Commodities of Italy; all the news or reports, which they could devise or cause to be made in their public meetings, as it were upon our Royal Exchange, could not so much animate their followers to adventure upon the straight and difficult passages over the Alps, as did the taste of the Italian Grape. And that, which did especially aggravate the Israelites Dastardy for not undertaking that sacred war, whereunto God had called them, against the Canaanites, the Amorites, and the Hittites, etc. was the sight of those Grapes, which, such as were sent to discover that good Land, had brought from Eschol. Their unusual greatness, which all the host might have seen; and their extraordinary relish, which many did or might have tasted, was a pledge or assurance of the truth of God's promises concerning the fertility or pleasantness of that Land. For as we say Ex ungue Leonem; The terror of the Lion, which we never saw, may be taken from his paw: Or as Pythagoras did take the just quantity of Hercules his body by the print of his foot; so might the Israelites have taken the true estimate of the Land of Canaan from the unusual quality and extraordinary quantity of that bunch of grapes, which their mutinous spies or Intelligencers could not deny to be the native fruit of that soil. But of the Israelites disobedience and dastardy, and what both these and the slanderous reports, which their spies or intelligencers did raise of that good Land, mystically import, we shall take occasion, if God permit, hereafter to handle.  
7. Such a pledge as these Israelites had of God's promises concerning the Land of Canaan, we may have, and must have of the pleasures of the Celestial Canaan, before we become valorous in our undertake for it. And if we once attain to a true Taste or relish of its goodness; the least portion of it will serve as a true measure to notify the incomparable excess of those joys in comparison of any earthly pleasures or annoyances, the one or other of which, and nothing besides them, can occasion our diversion from the ways, which lead unto them.  
The force or efficacy, which experienced pleasures or contentments have 
The force which the Taste of experienced pleasures hath upon men's souls.  upon men's souls or affections, Mahomet and his successors too well foresaw, and so by a known representation of a counterfeit heaven, and by a real and experienced taste of imaginary or feigned pleasures in the life to come, did make their followers more zealous and confident in propagating their Empire and Religion, than either Christian Preachers or Magistrates can make their Christian people. The obedience of Turkish children to their parents, of their greatest Nobles to their Sovereign, of their soldiers to their Commanders, of inferior Commanders to their Superiors or Generals, far exceeds any obedience, which we Christians usually perform 
See Book. 10. fol. 3181.  to our Superiors in what kind soever. One Erroneous principle notwithstanding they have, That all things are so decreed by God as nothing can fall out otherwise then it doth: and from this prejudicated conceit, when opportunity suggests fair hopes unto the son of obtaining his father's Crown, they account it no sin, but a religious Act, for the Son to depose the Father, as presuming it is Gods Will thus to have it, whensoever he offers opportunity. But when there is no hope to gain a Crown by rebellion, no intimation given by the signs of the time, that God will prosper their attempts against their Superiors, there is no subject in any Christian Kingdom, that will accept the greatest dignity, whereto his Sovereign Lord can advance him, with such Loyal respect and submission, as the sons or grandchildren of their Emperors will embrace the sentence of death, though no way deserved, only in obedience to his designs and pleasure. There is no malefactor amongst us, though openly convicted of capital crimes, that will submit himself to the sentence of the Law, with that cheerfulness of mind, or unregreting affections, as their inferior Commanders or common soldiers will surrender their lives into their Superiors hands, be the service whereunto they appoint them never so dreadful or desperate.  
8. Now the great motives by which Turkish Priests or their Magistrates work this absolute submission and complete obedience in inferiors, is either fear of Hell or torments after this life in case they shall disobey; or hopes of Heaven if they continue loyal and obedient; and yet the hell, which they fear, is no way so terrible as that Hell, with whose torments we daily threaten the disobedient: Their hopes of heaven are nothing so glorious, as those hopes, which God promiseth, and we profess we believe them to be the reward of our obedience to our God, to our Prince, and to his just Laws, whether Ecclesiastic or Civil. Whence then doth this great difference or odds arise between their obedience and ours? From no other root then this. They propose unto their followers such an heaven, such contentments after this life, as they may have a true taste or relish of in this life, by whose multiplication the incomparable excess of future contentments in respect of present, may by ordinary capacities be easily taken. There is no delight or pleasure, which men in this world can take in the days of plenty, security, and peace; no pleasures of the outward senses, of touch or taste, which they do not hope to enjoy in far greater measure in heaven without annoyance, interruption or disturbance, than their Emperor or Grand-Segnior in this life can do. The meanest amongst them persuades himself he shall have more consorts or concubines, than their Luxurious Emperors have, all more beautiful than any earthly creatures can be. There is no delight again in War or feats of arms, which their Common soldiers hope not to enjoy, without danger or defatigation of their bodies, in far greater measure, than the greatest Commanders or Generals of their Armies do. And being thus possessed with this Two fold persuasion, First, That Obedience to Superiors doth merit heaven: Secondly, That the joys of heaven are for nature and quality the same with such earthly pleasures and contentments, which they have tasted, but infinitely exceed them for quantity and duration; To persuade them, to lay down this life in hope of attaining the life to come, by obedience to their Emperors, or in love to their Religion, is a matter of no greater difficulty, then to induce a Merchant to lay out an hundred pounds sterling in his own Country; upon such assurance as this world affords, to receive ten thousand pounds either in the same coin, or in valuable commodities in another Country by way of return or bill of exchange.  
9 But as for us Christians, albeit our hopes of heaven be far more glorious than theirs can be; albeit our Faith, which is the ground of our hopes, be most firm and sound (whereas their belief of such a heaven as they hope for, is but grounded upon the sand) yet in as much as the most part of Christians have no distinct conceit or notion of the heavenly joys, which they hope for, but believe them only in general or in gross to be exceeding great; their Faith is in a manner but dead, their Hopes have no operations upon their affections, they do not sway them to constancy in any honourable adventures or undertake for the heavenly Canaan. We, that be Gods Ambassadors may spend our spirits and our breaths, and be answered only with Religion consisting in words, or with a zeal of hearing God's Word, not of doing it. The Case of most Hearers is much what like to the Case of a man extremely sick and oppressed with distempered humours. There is no man so sick (unless he be possessed with deep melancholy or a frenzy) but will acknowledge in the general, that such a Diet, as his Physician prescribes him, is good; that such meats, as he seeth men in health to feed upon with delight, are pleasant and useful for preserving health. But press him to make his words good by his practice in particular, and you shall find a Real Contradiction; those meats which out of his former experience he acknowledgeth to be sweet and pleasant, are to him in this distemper and indisposition of body, bitter and abominable. The best Diet, which the Physician can prescribe him, is nothing so welcome to him, as those meats and drinks, which the distempered humour longeth after. And albeit you urge him with the authority of Hypocrates, Galen, or other famous Professors of Physic, yet you shall not persuade him to follow their Counsel, until he have in some measure recovered his Taste; and the only means to recover it, must be, by the removing the noxious humour, wherewith it is oppressed. Yet such as are bodily sick have had some Taste and experience of wholesome food in the time of their health: for bodily health ordinarily goes before bodily sickness. But, The spiritual diseases of our Consciences have precedency of spiritual health; we all are soul-sick from our birth, even in the womb. And for this reason it is, That to work a Longing in us after a spiritual health, or to bring us in love with true spiritual food, is a matter of far greater difficulty, then to bring a man bodily sick unto a liking of wholesome bodily food. We may persuade Men in the General, That the joys of heaven infinitely exceed all the pleasures of this life; And thus far they will easily believe us; But without some Taste or relish of them, no man will set his heart to seek after them.  
10. For us to give men, or men to take A True Relish of them, it is not (ordinarily) possible, until our hearts and consciences be in some good measure 
The Taste or true relish of eternal joys how gained.  disburdened of fleshly lusts, of worldly desires; or freed from minding earthly matters. The ordinary Physic, which God doth use in working this First Cure, is some Cross, affliction or chastisement. Every Cross or branch of affliction, which in this life can befall us, is in the intention of God's providence, as a peculiar Medicine to purge our souls of some one vain delight or other.  
Now, If we would seriously ruminate upon the particular afflictions, which befall us, or suffer the sting of conscience to have its work whensoever our hearts do 
The use of affliction to that purpose.  smite us; This would be a good preparation for the recovery of our spiritual Taste; without whose recovery, we cannot be purified according to the purification of the Sanctuary.  
But, say the Lord hath laid no cross, no affliction upon us, yet this is a Diet so necessary for the soul, That every one, in case the Lord do not, must afflict his own soul; that is, he must sometimes humble himself in fasting and prayer; for this, in the language of Canaan, is to afflict the soul: without such exercises voluntarily undertaken (not as meritorious or profitable in themselves, but as useful for enjoying of ourselves, and the gaining of free and retired thoughts) our spiritual Taste is not usually recoverable; or, being in some measure recovered, cannot be preserved.  
But you will ask, Wherein doth this spiritual Taste consist? what is the object of it? or that which answers unto it, as bodily food doth unto bodily taste? or What is the best diet for recovering of it?  
This you are to learn from our Apostle, Rom. 14. 17. The Kingdom of God is not meat and drink; it neither consists in our use or abstinence from these: what is it then? Righteousness, peace, and joy in the holy Ghost. These words (if you mark them) are well placed: First Righteousness; Then, peace; lastly, Joy in the holy Ghost. For as the Prophet had said long before, Opus 
That Taste is the peace of conscience and joy in the holy Ghost, to which the working of righteousness is necessary.  justitiae pax: Peace, the peace of conscience towards God, towards men, and with our own souls and affections, is the resultance or work of righteousness, as it is opposed unto iniquity. For, There is no peace to the wicked, saith my God, Esai. 57 21. Joy there may be without this peace or serenity of conscience; but no Joy in the Holy-Ghost without it. Peace of conscience is as the first Taste or smell of eternal rest; The first sign or Symptom of spiritual health restored. Joy in the Holy-Ghost is to the soul as that cheerfulness or liveliness, which accompanieth perfect health, is unto the body. Righteousness, or its works, are as the food or diet, by which this spiritual health and liveliness of the soul is procured.  
11. So then he that desires to have a true Taste of the heavenly gift, or of the powers of the life to come, must enure himself to the works of righteousness, of that Universal Righteousness, whose practice is commended unto us in the Affirmative and positive precepts of the first and second Table. 
The work of righteousness universal obedience.  It is not enough to abstain from the evil works prohibited in the Negative precepts of both Tables. This abstinence is as the matter or privation of that true righteousness, whereof peace is the work or fruit. Howbeit even this Inchoative Righteousness, or imperfect Embryon of it, is seldom or never framed and conceived without some chastisement or correction; which are as gentle Remembrancers of the horrors of the second death Nor is this Inchoative 
The use of affliction or chastisement to that purpose  or privative righteousness always framed by chastisements or such remembrances, but, by patient suffering of them, or by embracing them, as so many tokens or pledges of our heavenly Father's providence and loving care over us. Hence saith our Apostle, Heb. 12. 7. If you endure chastisement, God dealeth with you as with sons; for what son is he, whom the Father chastiseth not? Surely no gracious or beloved son: so the same Apostle had said, ver. 6. Whom the Lord loveth he chasteneth, and scourgeth every son, whom he receiveth. Sons than he hath whom he doth not receive, because they will not endure chastisement or receive correction from him with submission and patience. These he gives over as degenerate and lost sons. And there is not a more fearful sign of God's displeasure toward men, than his long-suffering of them without chastisement. If ye be without chastisement (saith the Apostle, 
☞  Heb. 12. 8.) whereof all are partakers, then are ye bastards and not sons: But if all be partakers of it, how can any be without it? Yes, they are without chastisement, which will not patiently suffer it; which will not embrace it as a pledge, of their heavenly Father's love, and these are bastards. What is that? A bastard is a son, but (in the language of men;) unlawfully begotten. Hath God any such sons or children? God forbid! All are his sons, all are his children by right of Creation, and by right of Redemption; and both these are lawful titles of Fatherhood and dominion over us. Bastards than they are, who refuse chastisement, in this sense only, that they are stubborn and disobedient, or misaffected towards the Father of mankind: They imagine him not to be so kind and loving to all his sons, not to themselves in particular, as earthly parents are to their lawfully begotten children. This is that imputation, which our Apostle seeks to avert from God, or rather that suspicion, which he seeks to remove from all, who call him their Father, and that by an Argument, as the Schools speak, a Fortiore, ver. 9, 10. Furthermore, we have had Fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few day's chastened us as seemed good unto them (sometime perhaps without actual intendment, or express foresight of any good unto us) but he, to wit, our heavenly Father, chastiseth us for our profit, that we might be partakers of his holiness.  
12. The End of his chastisement is always This; That we may serve him in Righteousness, and have our fruit unto Holiness, whose End is everlasting Life. And One chief part of our Righteousness consists in the patient submission of ourselves unto his chastisements.  
The first part of Righteousness in respect of what Law soever, is, not to transgress the Law:  
The second is, to submit ourselves unto the penalty, which the Law inflicts, in case we transgress it.  
To plead the former part of this Righteousness, in respect of God's Law, we cannot; To perform the second part of it we are bound upon pain of losing our right of sons. The penalty of disobedience to it, or refusal of chastisements in this life, is The woeful estate of bastards or of Sons disinherited.  
The sum of that, which hath been said concerning our meditation of the second death (especially as this Meditation is A Preparative to the works of Righteousness or of Holiness) is excellently comprised by our Apostle, Heb. 12. 11. Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterwards, it yieldeth the peaceable fruit of righteousness, unto them, which are exercised thereby. The burnt child, as we say, dreads the fire; and he is more than a child, a very Infant, or witless child, which will not avoid the scorching flames of it, by the experience which he hath of its heat. Now there is no chastisement, no correction, that is grievous for the present, but aught to be as a Gentle Remembrancer unto us of hell pains, or such a fair Caveat for avoiding them, as the experienced heat of visible and known fire 
☜  (unto him that stands near it) is of the harms, which it would procure, if he should be cast into it. And if we would make this or the like use of all the crosses and afflictions, of all the bodily pains and grievances, of all the perplexities of mind or conscience, which in this life we suffer, we should be more careful than we are to avoid the temptations, by which Satan seeks to draw us into that everlasting fire, which is prepared for him and his angels. This abstinence from evil is the First branch of our patience in affliction; The second is the fruit of righteousness.  
But I suppose the Reader will desire a further Taste, First, Of the peace of Conscience. Secondly, Of that joy in the holy Ghost wherein the Kingdom of heaven consists. And the Explication of these Two great Points follows in the next Chapter.  
In the Interim, the best Use, which can be made of the Doctrine hitherto delivered, is made unto our hands by our Apostle himself, Heb. 12. 12, 13, 14. Wherefore lift up the hands, which hang down, and the feeble knees: and make strait paths for your feet, lest that, which is lame, be turned out of the way, but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord. Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled. Lest there be any Fornicator or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know that after when he would have inherited the blessing, he was rejected, for he found no place of repentance, though he sought it carefully with tears.   

CHAP. XXV.  ROMANS 6. 22. But now— ye have your fruits unto Holiness and the end everlasting Life, etc. 
The Coldness of our Hope of Life Eternal causeth deviation from the ways of Righteousness, and is caused by our No-Tast or spiritual disrelish of that Life. The work of the Ministry is to plant this Taste, and to preserve it in God's people. Two Objects of this Taste: 1. Peace of Conscience. 2. Joy in the Holy Ghost. That Peace may best be shadowed out unto us in the known sweetness of Temporal Peace. The Passions of the natural man are in a continual mutiny. To men that yet have no experience of it, The nature of Joy in the Holy Ghost may be best exemplified by that cheerful gladness of Heart which is the fruit of Civil Peace. It is the Prerogative of man to Enjoy himself and to possess his own soul. In the knowledge of any Truth there is Joy. But True Joy is only in the Knowledge of Jesus Christ and of saving Truths. The Difference betwixt Joy and Gladness in English, Greek, and Latin.  
1. THe very Hope of Life Eternal would be of itself sufficient to counterpoise all the pleasures, and all the grievances incident to this mortal life (by the one or other of which our souls and affections are withdrawn from pursuit of that happy and blessed life, which hath its beginning here on earth, but hath no End in Heaven;) were the Belief of it firmly rooted in our souls. If any man swerve from the ways of righteousness, whether in the General course of his life, or in particular Acts, it is through want of this Hope either in the Act or in the Habit. The want of this Hope in the Habit proceeds from habitual want of our spiritual Taste: The want of the same Hope in particular Acts proceeds from the interruption of this Taste in such as sometimes have been partakers of it.  
The chief part then of our Ministry is, First, To plant This Taste: Secondly, To preserve it in our hearers. In these Two consists Tota Ars Medendi; the whole method of spiritual Physic. The objects of our spiritual Taste are Peace and Joy in the Holy Ghost; for in these two consists the Kingdom of God (as was observed before out of Rom. 14. 17.) Without Righteousness, there is no Peace; Without Peace of conscience, there is no Joy. First (then) of Peace: Secondly of Joy.  
2. Under the name of Peace, All blessings spiritual are included: It is the Fruit of Righteousness, and the Root or stem of Joy. The best tidings, which the Angels could bring unto the people at our Saviour's birth, were tidings of Joy; And in their hymn, after they had ascribed Glory to God, they declare the Original of this Joy to be Peace on earth, and goodwill towards men. The best Legacy which our Saviour had to bestow upon his Apostles before his death (after he had, as it were, made his last Will and Testament) was Peace, John 14. 27 Peace I leave with you, my peace I give unto you; not as the world giveth give I unto you, Let not your heart be troubled, neither let it be afraid. And at his first appearance to his Disciples being assembled together after his Resurrection, he came and stood in the midst of them, and said, john 20. 19 Peace be with you. And after he had showed them his hands and his side, he said to them again, Peace be unto you, ver. 21. The same Salutation is recorded by Saint Luke Chap. 24. 36. And this Salutation is continued to the Church as the sum and brief of all good things which we can desire for ourselves or wish to others. Peace be to this House and to all that dwell in it, Be the very solemn words, which, The Priest going to visit the sick, is, by the appointment of our Church, to take with him, and to say when he enters into the sick persons house. And this (I suppose) is enjoined, not so much with reference to The like form of Salutation commonly used among the Jews, as, either in Imitation of that Form of Blessing prescribed by our Saviour; or (rather) in obedience and observation of that Precept given by Him (Matth. 10. 12. Luke 10. 5.) Salute the House ye enter into: and, Say, Peace be to this House. And so likewise (by the Churches Appointment) we conclude our prayers, The peace of God (that is,) The Peace wherein the Kingdom of God consists) which passeth all understanding keep your hearts and minds in the knowledge of God and of his Son Jesus Christ, etc. The Form of this Blessing is taken from our Apostle, Phil. 4. 7. And therein we do but pray for that which the Apostle promiseth (in God's name) to the Philippians.  
3. But if this Peace (as our Apostle there speaks) surpasseth all understanding, how shall we seek after it or discover the nature of it? or the nature 
How the Peace of God passeth all understanding.  of that joy in the holy Ghost, which is the fruit of it? Or is this Peace and this joy (one, or both of them) that New Name (written in the white stone Revel. 2. 17.) Which Christ promiseth to give to him that overcometh, which no man knoweth saving he which hath it? For Answer, we say, This Peace surpasseth the understanding of all men, who are not acquainted with it; But if it must keep our hearts, and minds through Jesus Christ, sure we must have an experimental knowledge of it; we must feel and perceive it. So in effect the Prophet Esay had said, Esay 64. 4. Eye hath not seen, nor ear heard, neither have entered into the heart of any man the things which God hath prepared for them which love him. But all this is to be understood of the Natural Man, or of the man as yet not partaker of the spirit of regeneration. For as the Apostle tells us, 1 Cor. 2. 10. God hath revealed these things even unto us by his spirit; for the spirit searcheth all things, yea the deep things of God. And Again, ver. 12. We have received, not the spirit of the world, but the spirit, which is of God; that we may know the things, that are freely given to us of God. The same spirit gives us a true relish of that Peace whence these joys do spring.  
4. But if such as have the Taste or Relish of it know it better by experience, than they can by any Map or description of it; How shall we persuade such as do not know it to seek after it? Or what description shall we make of it, to bring them in love with it? The best Description, which we can make of it, must be taken from the known sweetness of Temporal Peace, which is but the Emblem or shadow of it. And the sweetness of Civil peace is always much better known, much better esteemed Carendo, quam Fruendo, by some interposition of want, then by continual fruition of it. A consuet is nulla fit passio. We of this land, which have longer enjoyed Civil Peace without interruption, than any Nation in the world besides, have not so true a relish of the sweetness of it, as most of our neighbour Nations, which, within these few years have often felt the bitterness of war, as well domestic or Civil, as Foreign. Necessary therefore it will be for us, which neither have seen or felt the enemy's Sword for these Threescore years and more, to use 
This was written thirty years ago, or more.  some Fiction of War for right conceiving the sweetness even of Civil Peace.  
Imagine than we lived in such a Land or State, as the State of Israel was in the days, wherein Esaias prophesied, or in the days whereof he prophesied, Chap. 9 ver. 19 20. Through the wrath of the Lord of hosts is the Land darkened, and the People shall be as the fuel of the fire, no man shall spare his brother: And he shall snatch on the right hand, and be hungry, and he shall eat on the left hand, and shall not be satisfied, they shall eat every man the flesh of his own arm; Manasses shall be ready to devour Ephraim his brother Tribe, and Ephraim's intentions against him shall be as cruel, and yet both, like Simeon and Levi, brethren only in mischief and cruelty, shall conspire to ruinate Judah the sovereign Tribe of that people.  
Thus imagine the Port Towns in this Kingdom were noisome neighbours to one another by sea, one Shire or Province ready to make inroads or invasion upon another: or every man's hand in the same Town or Shire to be lift up against his neighbour, or that a man's worst enemies were of his own house: So many Servants, Inmates or Sojourners, so many Thiefs; the children ready to rob and spoil their parents without hope of redress by ordinary process of wholesome Laws; Might still overcoming Right.  
Besides all this, imagine a foreign potent Enemy lying still in wait to take all advantages, which these civil broils or intestine dissensions afford for subduing the whole State or Nation, for bringing the Nobles into Captivity, for putting such, as made resistance, unto the sword; to put their children to death before their parents eyes, and to abuse the bodies of the wives and daughters of such as put themselves upon their courtesy.  
If, unto a State or Kingdom in this distress or perplexity through civil dissension and domestic broils, any hope of Peace and unity amongst themselves could be truly suggested, how beautiful would the feet of such as brought these glad tidings be? And if these hopes were seconded with answerable success, I leave it to your mature consideration, what public joy and exultation would ensue; Every man would be ready to bear his part in that song.  Nulla salus bello; pacem te poscimus omnes. 
Of Civil dissension there can no good come; the very mention of war would be as the rubbing of an unhealed wound or bleeding Scar: Dulce nomen pacis, the very name of Peace would ensweeten our thoughts, season our cogitations, and add strength and courage to our mutual endeavours for the establishment of it.  
5. Now though civil and intestine broils are much worse than open war with a foreign Enemy; yet the most perfect pattern of misery, which we can frame unto ourselves, as effects of civil dissensions within any City or Kingdom, is but a Model or picture of that intestine war, which every man (if we take him in the state of nature, or before he be reconciled to God through Christ) may find within himself, within his own soul and affections. For, Every Man is a little World or Commonwealth, and the less the state or sovereignty is, wherein civil dissension is bred and nourished, the more grievous it is. It is more dangerous when fire doth kindle in the same street or neighbour houses, than when it it kindles afar off, though in the same Town; but when the house wherein we dwell is set on fire, the danger is greatest. But most bitter and grievous is that dissension or distraction, which is bred and nourished in the same breast, as either between the affections and passions, 
The Tumult and discord of Passions in a natural man.  which lodge in the sensitive part; or between them and the reasonable soul or conscience; or the perpetual conflict between the flesh and the spirit. Now, The affections and passions of every dissolute ill nurtured man (as the Heathen Philosopher had observed) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are in continual mutiny amongst themselves. Immoderate desire or hope of gain sways the one way, and the like desire of other carnal contentments, which cannot be procured without cost or charge, sways the contrary way. The love of rest and ease inclines the soul one way, and desire of credit and fame another; hopes or opportunities 
See Book 10. Fol. 3056. See Hor. Serm. Lib. 2. Sat. 7. See Pers. Sat. 5.  of satisfying lust are still encountered with fear of shame. Ambition hales the soul upwards, and fear of loss or danger draws it downwards: So that the soul of a man, not yet reconciled to God, is still (as it were) upon the Rack; One while it takes pleasure in the good things, which itself enjoys; and the more it takes delight in these, the more it is tortured with envy against others, which enjoy the same or like good things in a greater measure. Or if it were possible for a natural man to compose or hush these mutinies between his several affections, or to draw all his passions or desires unto one head or bent, yet this Peace of the affections and passions among themselves, uless the Conscience were included in it (which it never can be in the natural man) is but A Dishonourable Peace, and that is much worse, than an honourable war. Better it were that a man's desires or passions should band each against other, then that all of them should with joint force band against the spirit or Conscience. This would be but as a conspiracy of common Soldiers against their Leaders, or as a league or confederacy of Slaves against their Lords, or of Subjects against their Sovereign and their Magistrates; Or such a peace as the Roman Orator did dissuade the Romans from. Pax cum Antonio non est pax sed pactio servitutis; To make peace with Mark Anthony a turbulent and seditious Peer, was but to condition for their Slavery.  
6. Whether then our affections, our desires or passions, be at enmity one with another; or, whether being at peace one with another, they be not in subjection unto reason or conscience (as they never are in a man not reconciled to God, or in a man, which follows not the ways of righteousness:) Every branch of the one or other enmity within a man's self, doth as it were make a Breach for the common enemy to enter at, who wants no skill, no industry, no vigilancy to work upon all opportunities or advantages, for bringing both body and soul, both the reasonable and the affective part, both the flesh and the spirit into everlasting slavery. No foreign Enemy, not the Turk or Mahometan, can harbour such cruel intentions against any Christian State or Kingdom (no not in his passions or furious mood) as this adversary, Satan, doth against us all, Christians, Jews, or Turks, even when he complies with us, or seems to be at peace, and promiseth the best contentments, which he is permitted to bestow upon his followers. It was his Catechism unto Judas to cover his murderous intentions with a fawning kiss; The Master knew this lesson much better than the Scholar did, and can practise it with more Art and Skill upon Christ's Scholars, than his Scholar Judas did upon our Lord and Master. Of this civil dissension or intestine war between the several affections of our souls, or between them and our spirits and consciences, and of the danger, which by this dissension (unless it be timely appeased) may certainly accrue unto the whole nature from the common adversary, Every man may have a sensible experiment in himself, so he would in vacant and sequestered hours unpartially take the information of his own spirit and Conscience: and the reflection or ruminating upon the inconveniences of these civil dissensions or intestine wars within our own souls, will kindle in us a desire of spiritual Peace, and a resolution to follow the ways, which lead unto it; And these are the Works of Righteousness. Such as are not yet at Peace with God; many whose affections are not at Peace one with another, nor with their own Consciences (which should command in chief) may be safe or free from any present evil, from any wound as yet given by this adversary; But no man living can be secure from future danger or misery, until he be thus far at least entered into the Kingdom of God, as that he hath some impression or relish of that Peace. His soul and spirit must be brought in subjection to the Spirit of God; so must his affections or desires be subject to his reasonable soul or spirit, before he can know this Peace by experience, or taste the fruit of it, which is, joy in the Holy Ghost.  
7. But, Wherein doth this joy in the Holy Ghost consist? Seeing it is the 
Of joy in the Holy Ghost.  issue or fruit of Spiritual Peace; The nature of it cannot be better exemplified (specially to such as know it not by experience) then by that known joy of heart or gladness, which is the fruit of civil or temporal Peace: And the fruits of this Peace are pithily described by the Prophet, When every man may sit under his own Vine, and under his own Figtree; that is, (to give you the importance of this Proverbial speech in plain English) When every man may reap the fruits of his own labours or employments, or of the labours, employments, or increase of other Creatures, which God hath put in subjection to him; when he may so reap them without molestation, without danger of annoyance. It is not the Possession of Lands, of Wares, or other good things whatsoever we are lawfully entitled unto, but the quiet Fruition or enjoying of them, which fills our hearts with gladness: To have a full Flock, and to be deprived of the milk and of the increase of it; to have a goodly Vineyard, and to be debarred from gathering the grapes of it, is matter of sorrow and grief, A principal calamity of War: But to enjoy these and the like commodities, without danger or molestation, is a special Comfort of temporal or civil Peace. And in as much as no man can truly enjoy those good things (which he possesseth or hath right unto) but in time of civil Peace; Hence it is, that under the name of this Peace, all good things Temporal are contained, for without Peace we cannot enjoy them.  
And this is the Prerogative of man above all visible Creatures, that the fruit which other such Creatures do bring forth, they do not bring it forth unto themselves, but unto man, and for his use either mediately or immediately. The Fields yearly bring forth grass, or other wild herbs, for the food of other living Creatures; but even those Creatures, with their fruits or increase, serve for the use of man: Quicquid acquirunt, acquirunt Domino. The Sheep being nourished by the grass of the Field, yields his yearly fleece, not so much for his own use, as for the use of Man: The Bees in Summer gather honey, but Man is principal partaker of the sweetness of it. These and other like sensitive Creatures, how much soever they multiply and increase, are never their own, but their owners; that is, some one or other Man's: yet not their Owners, unless it be in time of Civil Peace. Contention, whether it be by open Hostility of War, or by course of Law, always deprives men of the fruition or enjoyment of those good things, which are their own, though not always of the possession of them: By Peace only we enjoy those things, which are our own by right of Title and Possession; so that Civil or temporal Peace, is the only nursing Mother of civil or temporal joy or gladness.  
8. But albeit every one, the meanest amongst us, could not only quietly possess, but peaceably enjoy this whole visible world (such as it is) or another as great as this is, and all the good things contained in them; yet (as our Saviour tells us) Our life doth not consist in these; And what gain or profit could there be in possessing the whole world, in enjoying all the good things contained in it, if we should lose the enjoyment or possession of our own souls? To possess and enjoy the fruit of all other creatures labours, is the Prerogative of man, the only remainder of that Dominion, which the Lord gave him over all other creatures in his first creation; But to enjoy himself is man's peculiar: and is the effect of his reconciliation to his God, and the well spring of true Joy. Other creatures may, by man's permission, reap the fruits of their own labours, as the Bee in winter may eat the honey, which it makes in the Summer, though perhaps not so sweet unto itself as it is unto man, for whose use and service he unwittingly makes it. But no visible creature besides man can possibly enjoy itself, or its own soul and faculties. Sense and feeling many other creatures besides man have, Sed non sentiunt se sentire. The fowls of the Air, the fishes of the Sea, the Beasts of the field, and the Bee, (which best resembles man, as he is A sociable creature) do respectively (at least) hear and see, feel and taste, but yet, have no true sense or estimate of their own senses, as wherein they exceed Grass, Trees, or vegetables, or wherein they come short of man. So that man only is capable of enjoying himself, and his own soul and faculties, and yet not qualified for enjoying himself and his own faculties, until the former Peace, the peace of conscience be in some 
No man can truly enjoy himself until he be reconciled to God.  measure wrought in his heart. His sensitive affections, desires and passions, must be first subjected to Reason and Conscience: his reason, his conscience and spirit must be subjected unto the spirit of God, before he can possess his soul in patience; and he must possess his soul with patience before he can Taste of that joy which is in the Holy Ghost, before he can bring forth the fruit of holiness, whose End is everlasting Life. The Taste of this fruit or Joy is the only pledge or assurance of that endless Joy, which is prepared (for such as love God) in heaven.  
9 The Vine bringeth forth much pleasant fruit; So do the trees of the Garden; but they enjoy it not; when it is ripe, it falleth from them; or their owners reap it. But this Joy, which amounts from the quiet or peaceable possession of our own souls, it grows within us, it ripeneth within us, it multiplieth and it sweeteneth within us, no man can, and God will not, take this joy from us. How fruitful soever we may be, yet we are but unprofitable servants, less profitable to our Lord and Owner, than the Trees of the Garden or Forrest are to us; yet how unprofitable soever we are to him, he continues most gracious unto us, and permits us to reap and enjoy the fruits of all these good things, which he himself alone doth sow and plant, doth water and cherish, and give increase unto, within our hearts and souls. Were it possible for the husbandman or Vine-dresser, so to infuse the life of sense into the Vine, as it might continually taste the sweetness of that fruit, which it beareth, and wherewith, as the Scripture saith, it cheereth the heart of man, How full would it be of gladness? both root and branch would be as full of mirth and gladness as they are of life and sap. How much more graciously doth God deal with those that harken to his Word, and obey the motions of his Spirit? We being by nature more dead unto the Fruit of holiness, and more destitute of spiritual Life, than the Vine or Figtree is of the Life sensitive, he infuseth a new sense or Taste into our souls, and makes them more fruitful than the Figtree, which is never without fruit, either ripe or green; and makes us withal sensible partakers of the sweetness, of all the Fruit, which his Spirit bringeth forth in us; and from the Taste of this Fruit of Holiness ariseth that Joy and Gladness of spirit, which is the pledge and earnest of Eternal Life.  
10. But have we this Joy whilst we sojourn here on earth in ourselves, or in our own souls, or in Christ only? So we be fraught with the Fruit of Holiness we have this joy as truly in ourselves, as we have the Fruit; Though we have neither, of ourselves, or from ourselves. We have Both in ourselves, in such a manner, as the Vine branch hath both Life and sap in itself, though both originally from the Root. So long as the Vine branch continues in the Vine, it is really partaker of the Life and sweetness of the Root. The similitude is our Saviour's, John 15. 1. etc. I am the true vine, and my Father is the husbandman: Every branch that beareth not fruit in me he taketh away; and every branch that beareth fruit he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you; for it is The Word which purgeth us, and maketh us apt to bear fruit in ourselves, so long as we are in Christ. For so he addeth, ver. 4. Abide in me, and I in you; as the branch cannot bear fruit in itself except it abide in the vine, no more can ye except ye abide in me. For I am the vine, ye are the branches; he that abideth in me, and I in him, the same bringeth forth much fruit, ver. 5. And where there is Much Fruit, there is Plenty of Joy. For, contrary to the custom of other husbandmen or Vine dressers; the sweetness of the Fruit redounds not to the Vine-dresser, but to the branches that bear it. The fruit is wholly Ours; The glory is only Gods. For so he adds, ver. 8. Herein is my Father glorified; (he doth not say profited) that ye bear much fruit. The more we bear, the more we are benefited, the more God is glorified by us; for no man can truly glorify God, until his heart and spirit be cheered with that joy, which is the fruit of peace, and holiness. God, as the Apostle tells us, did never leave himself without a witness; All the good things, which the Gentiles received, even whilst they walked in their own ways, were so many witnesses of his Goodness; though they perceived not, it was he that did them good, that gave them rain from heaven and fruitful seasons, filling their hearts with food and gladness, Acts 14. 16, 17. He doth not say with Food and joy: for, Joy properly taken, hath its seat in the mind 
The Difference betwixt Joy, and gladness.  and spirit of man; nor is it there placed without the spirit of God: whereas, the gladness whereof the Apostle there speaks, may harbour in the inferior or affective part. This difference, which we now observe between joy and gladness in our English, The Greek writers curiously observe between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so do the Latins between Laetitia and Gaudium. Every blessing of God, though but a blessing temporal, is matter of gladness even to such as know not or acknowledge not God to be the Author of such blessings; but True joy always presupposeth the knowledge of God in Christ, and some acquaintance with the spirit. 
True knowledge of God in Christ necessary to this joy.   
11. As it is said in this 22. verse that the End or issue of the fruits of Holiness is Eternal life, so our Savour tells us, john 17. 3. that the same Eternal Life, is the effect or issue of the Knowledge of God, and of jesus Christ, whom he hath sent. These two then do reciprocate; without the knowledge of God and of Christ, there is no peace of Conscience, no fruit of Holiness, no Joy in the Holy Ghost; and yet the greater measure of such fruit we have, the more we shall abound in the knowledge of God, and of his Son Jesus Christ, in the knowledge of whom, this joy in the Holy Ghost, which can be had in this world, and Life Eternal in the world to come, doth consist.  
So that the only way to attain unto this joy, wherein the Kingdom of God doth consist; is to be rightly instructed in the knowledge of God, whose the Kingdom and glory is, and of Jesus Christ who is Our King, even the King of glory. 
A joy in the knowledge of any sort of Truths.   
There is a kind of secret Joy in the knowledge or contemplation of every truth, or true principle, though of secular and humane Arts. And no marvel; for as God is Righteousness, and Holiness, itself; So He is Truth itself. The truth of all sciences is as truly derived from that Truth which He is, as that Righteousness and Holiness, whereof his Saints are made partakers, is from his Holiness and Righteousness. Now that joy, which some heathen Philosophers or Artists did reap from contemplation of some Truths and Principles, in themselves but dry and barren, did ofttimes more than counterpoise that inbred delight or pleasure in other secular vanities, which usually missway us Christians to folly and lewdness; yea this Joy did sometimes bring their souls into a kind of Rapture or forgetfulness of life natural or sensitive with their contentments. Many of them in hope to find out the Causes of the Ebbing and Flowing of the Sea, of the Eclipses of the Sun and Moon, of other appearances in the heavens, and the like, have been more abstemious and moderate in their diet, and spent more time and hours in observing the motion of the Stars, and in perusing Every leaf of the Book of Nature, or of God's visible creatures, than we bestow in fasting and praying, or in meditation upon The great Mystery of godliness, God manifested in the Flesh; and if they happened to satisfy themselves in these points of truth, which they most sought after, the Expressions of their Joy, and sometimes of their thankfulness to their Gods, were ofttimes more hearty and cheerful, than most of us can give any just proof of, for all the benefits, which 
The Philosophers Rapt with Joy in Contemplation and Invention.  God hath bestowed upon us by his Gospel.) (So * one of them having found out that Mathematical Principle concerning the equality between the Square of the base; and of the sides of a Rect-Angled Triangle, did offer up presently a Magnificent sacrifice to the Gods or divine powers, from whom he conceived this revelation came unto him. 
* [The former of the Two Philosophers was Pythagoras: The later was Archimedes. Of both, see Plutarch in his Book entitled. Non posse hominem suaviter vivere secundum Epicurum.]  Another having after long search discovered how much pure Gold the Goldsmith had taken out of the King of Scicilies' Crown, and made up the weight of it with silver cunningly mixed, was so over wrought with joy, that he ran (instantly out of the Bath naked as he was, forgetting his clothes) crying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have found it, I have found it out.  
12. And such as at their vacant times are able but to try the conclusions which these men have found out, or to contemplate the truth and use of those unfailing principles in the Mathematics, or in Natural Philosophy, which they have discovered, may hence reap more pure delight and sincere joy, than the enjoyment of all things temporal, without such contemplation, can afford. 
Much more Joy in the knowledge of saving truths.  Yet the most admirable principles or surest conclusions of humane Sciences are not so good, at best no better than mere shadows of those solid Truths, which are contained in the Mystery of godliness. Even the Law itself, which God gave unto his people by Moses, is but a picture of that entire truth, which is contained in the knowledge of God, and of his Christ. Hence saith our Evangelist, John 1. 17. The Law was given by Moses, but grace and truth came by Jesus Christ. What shall we say then? was there no truth in the Law, which was given by Moses? God forbid! It was a Law most true; Yet the truth of it was but a Picture of that live substance of Truth, which is contained in the Gospel, or rather in the knowledge of Christ. If we did only desire that joy or delight, which naturally ariseth from the contemplation of the agreement between the principles and conclusions in the same Art or Science; The whole world besides, (though we had the perfect knowledge of it) could not yield that plenty of pleasant speculations, which the Harmony or consent between the Types or Figures of the old Testament, and the live substances answering unto them in the New, or which the known accomplishments of the Prophetical predictions, exhibit in Christ, to all that will seriously meditate on them. What madness is it then to be in love, or to dote either on shadows in the book of nature, or in the pictures of the Law, and to neglect the live Feature of that substantial truth, which presents itself unto our view in the Gospel of Christ? The most exact knowledge that can be had in the book of nature or in humane Sciences doth always end in contemplation: it is but like music which vanisheth with the motion, it leaves no permanent mirth behind it. Whereas the contemplation of the mystery of godliness (so it be frequent and serious) doth always imprint and instill the sweet influence of life and joy into our souls.  
The knowledge of humane Sciences, as it may be comprehended by the wit of man; So it is terminated with this life: But the knowledge of Christ, or rather Christ himself (who is the subject of divine knowledge) is an inexhaustible fountain of truth, whose Current still, even in this life, increaseth as our capacities to receive it increase, and so shall increase in the world to come without stint or restraint. For the fruit or issue of it, as you heard before, is everlasting life, and that is a life, which hath a beginning here on earth, but shall have no end in heaven.   

An Advertisement to the Reader.  
THough it was told the Reader before, (Book 10. Fol. 3068.) That it was the Practice of this Great Author, First, To deliver in Sermons that matter which he intended afterwards to wove or form into the Body of his printed Discourses: Yet the Tenor of the last precedent and the next following chapter seems to require, that the Reader be reminded of The Same here again. And withal, it be signified, That, The Epocha or Commencement of These Tracts must be pitched thirty or more years Retro, as may be Collected out of a Passage in the twenty fifth Chapter. And lastly, that the Place, where these Tracts (when they were Mere Sermons) were preached, was The Famous Town of Newcastle upon Tine, where our Author was A most Exemplary, Careful and Pious Vicar (but how prosperous or successful, God only knows) for divers years together.   

CHAP. XXVI.  ROMANS 6. 22. But now— ye have your fruits unto holiness, and the end everlasting Life, etc. 
Whether the Taste of Eternal Life once had may be lost. Concerning Sin against the Holy Ghost. How temporal Contentments, and the pleasures of sin coming in competition, prevail so, as to extinguish and utterly dead The Heavenly Taste, both by way of Efficiency and Demerit. The Advantages discovered, by which a Lesser Good gets the Better of a Greater.  
1. THe Fruits of Holiness (as hath been said) are Peace and Joy in the Holy Ghost; and in the Fruition of this Peace and Joy, consists that Taste of Eternal Life, which in this world can be had. And this Taste must be perfected and established by the Knowledge of Christ, and him crucified. Which Knowledge hath been the Main Subject both of my private Meditations, and of my labours published in the seventh book of Commentaries upon the Creed.  
We are now to inquire, how this Taste of Eternal Life must be preserved▪ 
How this tasted of eternal life is preserved.  The Rule is most true in the General; That it must be preserved and perfected by the same means, by which it was first planted, and that is, by the Knowledge of Christ. So that it is but One Question how the knowledge of Christ may be perfected in us, and how this Taste of eternal life may be preserved. The next Particular subordinate unto this General, is, by what means such as either have, or might have had, the Taste of Eternal Life, come to be deprived of it.  
A great Question not impertinent to this inquiry hath been of late; Whether Faith or Grace being once had may be lost, or whether lost only for a time, or for ever.  
But, as I have often told you, there is more Contention about this Point amongst modern Writers, than Contradiction between their Opinions; if 
Of questions touching falling from Grace.  they would calmly and distinctly express their meaning.  
That from some Degree of Faith, or from some kind of Grace a man may fall, no man denies. That no man can fall from the Grace of Election or Predestination, I do not question. And further than This, it is not safe for any to be peremptory in any Positive Assertion; nor fit to dispute without or beyond these Lists. As for such as take upon them to dispute this or the like Question, in these Terms: [Whether a man may fall from saving Grace] they bring it in the end to an issue untriable in this life, at least on their parts. For admit it for a truth (which some do question) that a man may be certain (Certitudine Fidei) by the certainty of Faith, of his present estate in saving Grace; Yet no man knows another's heart; he hath no taste or experimental knowledge of those gifts and graces, which God bestows upon others: yet unless he know the nature and quality of those Gifts and Graces, wherewith others are endowed, as he doth the nature & quality of those Graces, wherewith his own heart is seasoned; it will be impossible for him to determine, whether the Graces, which God hath bestowed upon him, be for their nature or specifical quality the very same with those, which others have had, and finally lose them. Yea, whether the Grace, whereby one man is finally saved, be for specifical quality the same with that, by which another is saved. Only this we know and believe, That whosoever is saved, is saved only by the free grace of God, not as it is a Quality inherent in us, but as it unites us unto Christ, who is the Author and Fountain of all heavenly Gifts and Graces. As for the particular manner how God doth work in us, or by us; me thinks the Observation of the Wise King might long since have put a Period to all the curious disputes of this Age. So he said, Eccles. 11. 5. As thou knowest not what is the way of the spirit (by the Spirit, I take it he means Vis Formatrix) nor how the bones do grow in the womb of her, that is with child: even so thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.  
2. Wherefore, to wave all these and the like Curious Questions, which rather breed Contention then Edification, we will build this Discourse upon these Two sure Foundations.  
The First, That the Illumination of our minds and Spirits, that the Taste of the heavenly Gift, the participation of the Holy Ghost, the relish of the good Word of God, and of the Powers of the Life to come, are all of them True Graces of God through Jesus Christ.  
The Second, That from these Graces some men have fallen, and may yet fall both totally and finally.  
The former Principle, to wit, That the participation of the Holy Ghost, the Taste of the heavenly Gift, etc. are Graces of God through Jesus Christ; none but a Pelagian will question.  
The Second, That from these Graces a man may fall both totally and finally, no Christian should question. For, it is supposed by our Apostle, Hebr. 6. 4, 5, 6, 7. For no man falls into the sin against the Holy Ghost, but he which hath had these Graces, and is fallen from them. But shall we hence conclude, that every one, which hath had the Taste of the Good Word of God, and of the powers of the Life to come, and loseth it for a while, or for a long time, doth thereby fall into the Sin against the holy Ghost? God forbid! It is not every falling away from these Gifts and Graces, but a falling from them into Apostasy, which makes up the measure of that irremissible sin. It is not every sin, but the sin of blasphemy against the Holy Ghost, which is unpardonable. And blasphemy against the Holy Ghost always includes a slanderous disposition against the ways of truth, a renunciation of Christ as their Redeemer, and a back-sliding either into Atheism, Judaisme, or Mahumetanism.  
Now many there be, who live a dissolute and ungodly life, whose practices are as bad as may be, which yet do not slander the way of truth, which do 
See the Author's Opinion more fully about Sin against the Holy Ghost. Book 8. Chap. 3. which Book, though published 21. years since, I suppose, was written after This.  not so much as wish in heart, much less profess themselves to be Jew's, Turks, or Mahumetans, rather than the Disciples of Christ. Nor do all, which slander Christ, and his profession fall into this unpardonable sin, but only such as have tasted of his Goodness, and afterwards fall from him, and speak and think contumeliously of him, and of the Religion, which he hath taught us.  
3. The whole Host of Israel (some few excepted) did murmur against God and against his Servant Moses; yet all that murmured were not cut off from seeing of that Good Land, but only those, which had seen his wonders in Egypt, at the red Sea, and in the wilderness; and, being of years to lay them to heart, provoked him ten times, that is, as often as they had seen them. As the rejection of those murmuring Israelites from the Land of Canaan, was a Type of such as are Reprobated from the Kingdom of Heaven: So the sin of those, that were sent to view the Land, was a peculiar Type or shadow of the sin against the Holy Ghost. These men, after they had seen this good and pleasant Land, after they had tasted the fruits of it, brought a malicious slander upon it, that it was a Land, which ate up its own Inhabitants, that it was not worth the pains and danger, which they were to undertake in encountering the Anakims and others, which were much stronger than they, and would not be put out of their own possessions, but by strong hand and much blood on both parts. In this manner, if any man, after God hath endowed him with the heavenly Gift, and with the Taste of the Powers of the Life to come, shall so far fall away from Christ, as to think that the promises of that Blessed Life are not worthy of that spiritual warfare, without which it cannot be obtained; unworthy of that sincerity and integrity of life, which is peremptorily enjoined all that seek after it; And in this resolution, rather, in this want of true Resolution, for sake the Church of God and despite the Spirit of Grace, he by thus doing, falls into this irremissible sin. But as our Apostle saith unto these Hebrews, so may I say of you, I hope better things of you; yea I am persuaded that all and every of you are free from this sin. None of you can pretend ignorance of the ways of Life: Let me therefore exhort you in the words of our Apostle, Hebr. 6. 11, 12. This we desire, that every one of you show all diligence to the full assurance of hope, unto the end: that you be not slothful followers of them, which through faith and patience inherit the promise. Or, as St. Peter speaks, Give all diligence to make your election sure: Not by way of Syllogism, but by good Practice and Conversation.  
4. Reason not thus with yourselves;  
He that hath once tasted of saving Grace cannot lose the taste of it.  
But I have tasted of saving Grace:  
Therefore I cannot lose the Taste of it.  
To prevent the uncertain or ticklish issue of such Collections, Remember,  
First, That God doth not promise the Kingdom of Heaven to subtle disputers, but to faithful practisers.  
Secondly, Consider how easy a matter it will be for Satan, when temptations arise, to shake all the joints of the former Syllogism, and to dissipate and break the Jamor Proposition [He that once tasted of saving Grace cannot lose it] into shivers. For, That (in any ordinary or intelligible sense) is saving Grace, from which, if a man do not fall (or lose the taste of it) he shall be saved, without addition of any other Grace besides that, which it is supposed he hath. Is it then apparent, that a man may fall from that Grace, or lose the Taste of that Grace, in which, if he did continue, or not lose the Taste of it, he should be saved? Yes! This is as clear as the day light. For whosoever doth continue in the Participation of the Holy Ghost, or doth not lose the Taste of the heavenly Gift, or of the Powers of the World to come, shall never perish, shall be saved. Impossible it is that any man should enter into the estate of death, or of reprobation, so long as he hath the Taste of the life to come implanted in his heart and spirit: and this is for nature and quality saving Grace. But some that have tasted of this Grace, do utterly lose the taste of it, and so fall from Grace in itself sufficient to save their souls. For though all that lose this taste do not sin against the Holy Ghost; yet no man can sin against the Holy Ghost until he lose this taste; and yet no man can lose this taste, but he that hath had it.  
The Conclusion than is most pregnant, that it is more possible, or a shorter passage, for a man to fall from seving Grace, or to lose the taste of it, then to sin against the Holy Ghost. The most useful meditations than will be to discover the Means, whereby such as once have had the taste of the heavenly Grace, do come to lose it, with their several degrees, and these are divers.  
5. First, It is to be supposed that God doth by his Spirit infuse this taste into men's souls, not continually or uncessantly, But, as we say, by Fits or Turns: 
They only enjoy and keep this Taste, that diligently seek after it and truly prise it.  This taste of the powers of the Life to come is sometimes Transient; we cannot have it when we list; but must expect God's providence, and attend his pleasure, for the renewing of it, and crave the assistance of his Spirit, for producing it, by humble supplication and prayer. Want of the due esteem of it whilst we have it; negligence in the duty of prayer and other Godly exercises, doth deprive us of it, when we might have had it renewed in us; God doth not promise that any shall enjoy this pearl besides such as diligently seek after it: And when they have found it (or rather when it hath found them) do duly prise it. And as this Taste of eternal life is often for a time lost, or much prejudiced by mere negligence in sacred duties, so it may be choked and stifled by errors or misperswasions, which insinuate themselves into men's thoughts or fantasies, after they have been partakers of it.  
Many there be, which will unfeignedly acknowledge that the pledge or Earnest of Eternal Life, which they have received, is of more worth and value 
The danger of seeking to enjoy worldly Contentments, together with this heavenly Taste.  then all the pleasures or contentments of this world, which can oppose or countersway the desires of it; And yet the same men (through the sleights and subtlety of Satan) play but the Sophisters with their own souls; Thus Assuming or Resolving; That albeit the taste of the heavenly Gift be more to be desired, than all the temporal contentments, which are incompatible with it; yet the Taste of these heavenly joys, and the contentments of this life, which may be enjoyed with it, are better than it alone; for One good how little soever, being added to another how great soever, makes some addition 
See this Fallacy in Aristotle's Rhetor.  of goodness.  
Thus many covetous men, and oppressors will easily be persuaded, that they may increase their temporal estate without any forfeiture of their estate in Gods spiritual blessings. The ambitious or aspiring mind thinks he may glorify God more by his high place or dignity in Church or Commonwealth, then by continuing a private and retired life. As for the drunkard, the glutton, and the lascivious man, they seldom are persuaded that they may continue their wont courses and enjoy the Taste of the heavenly Gift. And for this reason, many that have been subject to these sins, have been more easily won to the love of truth and of saving grace, than the Proud, the Covetous, the Ambitious or Envious men are, because the one in his sober thoughts foresee the danger and acknowledgeth his sins, whereas the other rejoiceth continually in his courses without suspicion of danger,  
6. Or if the covetous or ambitious mind sometimes suspects his ways, yet being engaged to pursue them, lest he might be thought to have varied in his course of life, the best repentance, which he usually attains unto, is but like his in the Poet  
Id primum, si facta mihi revocare liceret,  
Non coepisse fuit; caepta expugnare Secundum est.  
If I were to begin the world again, I should happily make choice of another kind of life, but being engaged, the next point is to make the best of that course of life, which I have chosen. And yet the more he makes of it, the worse he speeds in it in the main chance, the more he prejudiceth the Habitual or Actual Taste of Eternal life; for the more we are accustomed to any course of life, the more we delight in it and are weaned from it with greater difficulty. And yet we must be weaned even from the world itself, before we can rightly Taste the sincere milk of the Gospel, or be capable of that strong meat, which is contained in this Article of Eternal Life, and others concerning Christ, by which The Taste of this Life must be fed and nourished. So that of all sins, pride, covetousness and Ambition are the most dangerous; both, because they be of more credit or less infamy in the world; and because they multiply their Acts the most, and may work uncessantly.  
But though it be for the most part as true of these times, wherein we live, as it was in the days of our Saviour's conversation here on earth, that Publicans and open sinners are oftentimes nearer to the Kingdom of heaven, than many, which live a more sober or civil life, but yet are covetous, vainglorious, or envious, as the Scribes and Pharisees were; yet there is no man, that sets his heart to Taste of any unlawful pleasures, though of those pleasures, which in his sober thoughts he condemns, but doth hereby weaken or dead his Taste of the food of Life, and make himself subject to former temptations, 
Taste of unlawful pleasures deads' and looseth the heavenly Taste.  whensoever they shall assault him. However in the absence of temptations they may seem unto themselves and unto others to repent, yet when fresh ones arise, they usually come to the same vent, at which the affections of that incestuous wanton in the Poet broke out when she said  
— Denique non possum innoxia dici,  
Quod superest multum est in vota, in crimina parvum.  
I am an offender already, and if I shall go on but a little, this may give greater satisfaction unto my desires, than it can add unto the measure of my sin. But voluntarily to give satisfaction to any unlawful desire or wish, upon these or like resolutions, is much worse than the desire itself, how bad soever that be; and may with speed make up a greater measure of sin in a moment, then that, which had been long in gathering before.  
7. It is agreed upon amongst the Moralists, that every vicious or unlawful Act doth dispose the soul of man unto the vicious Habit or Custom, whereunto such vicious Acts do tend; and after the Habit or custom be by many Acts produced, every following Act (specially if it be undertaken deliberately and out of choice) doth add a kind of weight unto the habit once produced, or A stiffness of bent or sway unto the faculty or propension wherein the custom is seated. The more men addict themselves to any practice, or the longer any custom in evil is continued, the more apt they are to be swayed with lesser temptations, than could have moved them amiss before such custom or practice.  
Thus much the heathens had observed by light of nature; and what 
Unlawful pleasures and sinful acts destroy the heavenly taste both by Efficiency and Demerit,  they speak of morally Vicious Habits or customs, is most true of wicked or ungodly practices or customs; for besides this; that every sinful Act (specially if it be committed out of deliberation or choice) doth increase the strength of the Habit or implanted desire, whence it flows, it doth withal provoke God who is the giver of every good and perfect gift, the only preserver of men from sin and wickedness, both to revoke those good gifts, which he hath given them, and to withdraw the influence of his restraining Grace from them; according to the Tenor of our Saviour's words, And from him that hath not, shall be taken even that which he hath: And those once being taken away,  Tunc vaga prosiliet froenis natura remotis. 
Our natural corrupt desires run further riot on a sudden, then, whilst we were in the course of nature, they ordinarily did, or could have done; and become so far exorbitant, that men either lose the Taste of the heavenly Gift altogether, or cannot be reclaimed by it, without the assistance of some new Grace or heavenly Gift.  
A question there is amongst the School Divines, whether any actual sin, how gross soever, can expel or extinguish grace by natural efficacy (as cold expelleth, or moisture quencheth, heat) or only by way of Demerit. That by way of Demerit, vicious Acts may quench this Taste of eternal life, all do grant; that is, They may and do provoke God, who is the giver of all Grace, either to withhold that Grace, which otherwise he would bestow upon such men, or to take away such Graces from them, as he hath already bestowed upon them. But that any vicious Acts or Habits should expel Grace after the same manner, as one vicious moral habit doth expel the contrary virtue (as drunkenness doth expel sobriety, or as intemperance in any kind doth temperance) this some great Schoolmen deny or question. But, leaving these curious and inextricable disputes, we will hold ourselves only to such useful Queries as fall under our former Aim or Level.  
8. The most useful query in this case is, Whether it be ordinarily possible, that the Taste of the heavenly Gift, or of the powers of the life to come (where it hath been 
How worldly pleasures and temporal contentments come to prevail against the taste of Eternal life.  once planted) can be prejudiced by the proposal of any temporal contentment, whilst they stand in actual competition, or whilst we deliberate whether the pursuit of the one be to be preferred (for the present) to the other. That any man, which hath any True Notion or relish of Eternal Life, should be swayed to follow the ways of Death, otherwise then through incogitancy, or want of actual consideration, may justly seem most improbable, if not impossible. For he that truly apprehends or relisheth the sweet Fruits of holiness, the Peace of Conscience, Joy in the Holy Ghost (of if any other pledge there be of Eternal Life) cannot but acknowledge, that These are more worth than any temporal Contentment, which can come in Competition with them. Now it is a mere madness to make choice of a Lesser Good before a Greater, so long as it is actually apprehended or acknowledged to be Greater: there must be a defect or intermission in the precedent Deliberation before any man can be overtaken with this kind of madness. Carnal contentments we apprehend or relish by our natural faculties; Peace of Conscience or spiritual joy are 
Faculties natural, and Grace, Two Scales.  apprehended or relished only by Grace; and these two several apprehensive Faculties are as the two Scales in a Balance: Whence, it may seem as impossible for one that hath a true apprehension or relish of spiritual Good to be over-swayed to the contrary evil with any temporal Contentment, which for the present can be presented to his deliberation, as for a greater weight being put in the one scale of the balance to be over-poized by a lesser weight put in the other.  
The Comparison, I confess, if it be rightly weighed, will hold most exactly: If the Scales be even or equipendent, and the Beam or Balance be equally divided, it is impossible that a lesser weight put into the one Scale should counterpoise a greater; But in Case the beam or balance be unequally divided, that is, if one part be longer than the other, a lesser weight put in that Scale, which hath the longer part of the balance, will overpoize a far greater weight put into the other Scale.  
9 This was an usual kind of Cozenage in ancient times, practised by such as sold costly wares, and was excellently discovered by Aristotle in his Mechanical Questions. The truth of his discovery is most apparent in the Ancel Weight or Balance (which most of you have seen) wherein one pound weight put upon the one end of the Balance, will counterpoise a stone weight put upon the other end. And the inequality between the several portions of the same Beam or balance may be such, that a stone weight being put upon the one end will fetch back a hundred stone weight being put upon the other.  
From this Experimental Principle did the great Mathematician, Archimedes, ground that Assertion, which seemed a Paradox. Da ubi consistam, & devolvam terram. If he might choose his distance or standing place he would roll the whole earth about by his own strength. As imagine the Line (which goes from the Centre of the earth unto that part of the heavens, which is above our heads, and through it) were as firm and strong as a pillar of brass or steel, the strength of one man's arm placed in the highest Heaven, or in such a place, as this Mathematician desired to have footing in, might poise or turn about the whole earth and all the creatures in it.  
The former discovery of falsehood in visible and material balances is clear to sense, and may be demonstrated to reason; but the heart of man is more deceitful than any balance, and the deceit of it was never discovered either by the Mathematician, or by the Philosopher, nor is it discernible without diligent circumspection to a man's own self. The deceit in the General herein consists, That, Albeit, the apprehensive Faculties, by which we discern spiritual Joy, and temporal Contentments, be, to our seeming, as equally set as any two Scales in a balance can be, or though our actual apprehension of matters spiritual be for the present more lively and quick, than our apprehensions of temporal contentment: yet our habitual propension or customary inclination to some temporal pleasures or delights may be much greater than our propension or inclination to any spiritual good. And yet this exorbitant propension or inclination unto things temporal, may be insensibly contracted, and the strength for a long time not apprehended, not suspected by us. As bad humours gather (unwittingly to us) in our bodies, and grow to a deadly or desperate issue before we apprehend any danger: so may our propensions or affections, to some earthly vanity or other, increase and multiply, before we apprehend their strength or stiffeness. And in this Case alone, when our natural propensions or affections to any temporal Contentment, exceed our propensions to spiritual Joy or Peace of Conscience; a temporal and momentary good being proposed to our Actual or deliberate choice, may oversway the greatest spiritual Good, which we can for the present oppose unto it; such a Good, as before this temptation did arise, we would have chosen before any temporal Contentment, which we did actually apprehend, or could think of.  
10. If it be further demanded, Whether in this Case a lesser Good may be chosen before a Greater; or whether this can happen without some spice of madness?  
We should frame our Answer by the former Comparison between a lesser weight and a greater being put into the even Scales of an unequal balance; That the lesser weight should overpoize the Greater it were impossible, unless the propension of that part of the Balance, wherein the lesser weight is put, did further exceed the propension of the other part, wherein the greater weight was put, than the greater weight doth the lesser, supposing they were to be weighed not in even Scales only, but in an equal balance. If the greater weight (or material to be weighed) have the same Proportion to the less, that Six hath to Four, and the one part of the Balance, wherein the lesser weight is put, have the same Proportion of length or propension, which six hath to four, neither shall overpoize other. But if the propensions of the several parts of the same balance have the same proportion that Seven hath to Four, Four Pounds put in the one scale will overpoize Six pounds put in the other. By the greater propension you are to understand not a greater declination or lower pendence of the one scale in respect of the other, but a greater facility or aptitude to be declined or moved downwards.  
The Philosopher had long ago observed, that Circuli majores semper moventiores, The greater compass the wheel hath, the more apt it is to be moved, and being once moved it moves more swiftly than a lesser. And for the same reason the longer part of the same Diameter or beam in a Balance is more propense or apt to be moved then the shorter part, though the weight or strength which poizeth both, be equal. For it moves not only by virtue of its own weight or strength which poizeth it, but by the virtue of his own propension or inclination to be moved. Every further degree of its propenpension or inclination to be moved falls into the same reckoning with the weight or strength, which moves or poizeth it.  
The Case is the same in the Question proposed between A Greater and a Lesser Good, as between temporal Contentment and spiritual Joy, considered in the General; or between their several Branches. We must not compare the Objects or matters of the several Contentments only; for so it is evident that a lesser Good is usually chosen before a Greater: But we must consider the Objects as they jump or meet with our propensions or inclinations to them.  
Now albeit any branch of spiritual Goodness may be actually apprehended as much the better before it come to actual Competition or counterpoise with some temporal Good; yet if our propension to any branch of temporal good be greater than our propension to the contrary spiritual Good; the propension to the temporal good, when it meets with a suitable Object, and opportunity to embrace it, is so Actuated and enlived by it, that it breaks out into a desire; and the goodness of our desire doth so intermingle itself with the fore-apprehended goodness of the thing desired, that they concur as exactly to make up the same measure of Goodness, as a Crown of gold and a Crown of silver do to make up the same sum of money. Whence, if Our desire or propension to any temporal Contentment be greater than our propension to the former spiritual Good; the goodness of the Object desired being added unto it will oversway our inclination to the spiritual Good; and however in the absence of tempting Objects we esteem the spiritual Good to be much greater than any temporal Contentment, yet the goodness of the desire or propension to any temporal contentment, if it be excessive, after once it come to join with a lesser Actual Good, will sway our choice to that which is worse, although there be no defect in the present Act of deliberation.  
11, These Discussions though unto some they may seem too Curious, yet are they useful, and give us the true meaning of our Saviour's Advice or Precept 
Moderating of worldly desires and natural affections necessary for gaining and preserving the heavenly taste.  unto all that desire to come unto him. If any man, saith he, Luke 14. 26, 27. come to me and hate not his Father and Mother, and Wife and Children, and Brethren and Sisters, yea and his own life also, he cannot be my Disciple: and whosoever doth not bear his cross, and come after me, he cannot be my Disciple. And again, after two Similitudes and Parables premised, the One, Of a man intending to build a house; The Other, Of a King going to make war against another King; he concludes in the same words, ver. 33. So likewise whosoever he be of you, that forsaketh not all that he hath, he cannot be my Disciple. This is the first reckoning or account, which a Christian must make before he undertake 
☜  that Sacred War against the Prince of this world, or before he consecreate himself to be A spiritual Temple unto the Lord; otherwise he undertaketh both erterprises rashly and unadvisedly.  
But wherein doth this Forsaking of Father and Mother, and all that we have consist?  
The Answer to this Querie, is, First Negative, then Affirmative.  
First, It doth not consist in the abdication or abandoning of our secular Callings; not in casting off all care of our Father and Mother, and other Friends; not in selling of all that we have, though with intention to give it to the poor. Wherein then? In the limiting or moderating of our affections or desires unto these or other things temporal. A mountain of gold could not have swayed so much with St. John, as thirty pieces of Silver did with Judas; so unequally was the balance of his heart set, that this small sum being put as it were in the one scale, did overpoize his Lord and Master, who was the fountain of all spiritual Graces, being put in the other scale. It was not then the weight of the money, but the Excess of his desire and propension to money, which made him so foully to miscarry.  
The whole art or skill of a Christian consists in these two points. First, In examining or finding out the strength or sway of his affections unto things temporal. And secondly, In abating or weakening their strength, or in weaning his soul 
☜  from such desires. This is that, which the Scripture calls the Circumcision of the heart, and that is no other than a putting off, of all superfluous or impertinent desires, or a lopping or limiting of our natural desires that they extend not beyond our compass. A Grain of Faith or spiritual Grace may sway more in a man of moderate desires, than an Ounce of the same faith or Grace can do in a man of immoderate or vast desires. The first fruit of Grace is to moderate our desires or affections; this is the only way to become rich in Faith and rich in Grace. Thus much the heathen 
Seneca.  Philosopher had observed; that the way to be truly rich was not to make continual addition to our wealth or coin, but by substraction or abatement of our desires of it. Unless we use the same Method in matters spiritual, we can have no certainty of our salvation, no assurance of our settled Estate in Grace; albeit our apprehensions of Eternal Life through Christ be quick and lively; albeit our zeal to the professors of the truth be strong and servant.  
Though it be most true, which St. John saith, that, Greater is he, which is in us, than he which is in the world, that is, Christ Jesus is much stronger than the Devil; yet unless, we hold our desires and propensions to things temporal within compass, and keep ourselves within the bounds, which he hath set us, we have no assurance of his protecting of us against his adversary, who is much stronger than we are, or can be, without his special Protection.  
But say we have set a short period to our desires of things temporal, and brought our natural affections into a tolerable subjection unto the spirit of 
Watchfulness and sobriety also are necessary.  Grace, Are we hereby freed from danger, or from suffering prejudice in our spiritual Taste of Eternal Life? No! Besides that moderation of our natural desires or affections, in which The forsaking of all that we have, consists, there is required a Perpetual watchfulness over all our ways: we must carefully look to every particular step: For, as a Judicious Divine hath well observed, albeit, he, which is thus far a Christian in heart, be endowed with the extraordinary Graces of the spirit, be like a man of an able and active body well armed and skilful in the use of his weapons; yet even such a man may quickly take the foil, if his adversary encounter him upon a slippery ground: For this reason, as there must be An Habitual forsaking of all that we have, lest otherwise our own concupiscences do tempt and betray us; so there must be a perpetual watchfulness to prevent all advantages, which the great tempter never ceaseth to seek out against us. hence is that other precept of our Saviour, so often inculcated by himself, and by his Apostles. Be sober 
Sobriety consists not only in temperance of meat and drink but in Ruling our thoughts and words.  and watch; watch and pray continually, etc. Without sobriety there can be no watchfulness; And this sobriety consists, not only in the moderation of our meat and drink, or other pleasure of the sense, but in the government of our very thoughts and speeches. It includes a maturity of Judgement and deliberation in all our resolutions and undertake: It is no less opposed to restless or hasty furious passion, then to habitual excess in any other kind whatsoever. For,  Celeritas semper malis conatibus addit a Comes, 
Unruly or prodigious Acts are for the most part ushered by rashness. A lesser weight if it move swiftly, or be violently thrown, will sway more, and give a greater blow, than a far greater weight, which moveth slowly or with less violence. The swiftness of Motion or violent passions will missway our inclinations or propensions, though in themselves moderate, as far as the settled weight of an habituate inclination or Custom.  
Now albeit we be commanded to be sober and watch, to watch and pray continually, yet this being an Affirmative Precept, Obligat semper, non ad semper, though it always binds us, yet it doth not bind us to all times alike. The due observance of it is more specially required at those times which are set a part by God's law, as the Sabbath is, or at those times, which are by the Church consecrated for religious meditations and performances, such as is this instant time of Lent; if I should term it the Holy Time of Lent, I should, with some men, incur the censure of superstition, seeing all times are alike holy. Be it so! if we consider them in themselves: yet the time of Lent, being sequestered or set apart by the Church, those feast or merry meetings, which in the season of Joy lately passed, were not unlawful, if the like should be practised or exercised in it, would convince the practisers of profaneness.  
I know there is a Doctrinal Error too well entertained in many parts of this Kingdom, which much hinders the due observance of this Time; but so it doth the performance of many other necessary duties. The Error is this; That humane Laws, or Laws Ecclesiastic made by the Church do not bind the Conscience. his Doctrine hath been maintained by some worthy and Orthodox Pastors in this Church without any Error, if their meaning were rightly conceived. But what they conceive not amiss is so expressed, that it hath occasioned many to err foully, not in Doctrine only, but in Practice. Their meaning I know is no more than this; That no man doth sin or wound his Conscience, but by transgressing some Law of God. This in Thesi is most true: Yet let me request you to remember or consider (what hath been told you before in the controversy between us and the Romish Church concerning Christian Obedience and Loyalty to Princes;) that however no man can sin but by transgressing Gods Laws; yet an Ecclesiastic or humane Law, being made this year for restraint of our liberty in things indifferent, may make the same Act or practice to be a transgression of God's Law, which the year or years before had been no transgression of it. But the Law concerning the observation of Lent, as well in respect of dyet, as of frequenting the house of God, is not of this or the last years standing; it hath the warrant and custom of the Ancient Church, and the highest authority of this Kingdom to give it countenance. And whilst either the Church, or Laws of the Kingdom do enjoin you to do these things, which in themselves are not unlawful, in obeying them you obey God's Law, which commands obedience: in disobeying them you disobey the Laws of God, which forbid disobedience to the higher powers. If then you will obey the Laws, specially where they command fasting, or abstinence, or devotion in public, God will bless your private devotions, and your use of meat and drink the better.   

CHAP. XXVII.  ROMANS 6. 23. For the wages of sin is Death; but the Gift of God is Everlasting Life, through Jesus Christ our Lord. 
About the Merit of Good Works. The Romanists Allegations, from the force of The word Mereri amongst the Ancients; and for the Thing itself, out of Holy Scriptures. The Answers to them all respectively: Some prove Aut nihil aut nimium. The different value and importance of Causal particles: For, Because, etc. A difference between Not worthy and Unworthy. Christ's sufferings though in Time finite, of value infinite. Pleasure of sin short, yet deserves infinite punishment. Bad works have the Title of Wages and Desert to Death; But so have not good works to Life Eternal.  
1. DEath (as was expressed in the 21. verse) is the End of sin; and Life 
The final Recompense of our doings Good or bad.  Eternal (as you have it verse the 22.) is the End of Holiness, or of the service of God. The Proof of both Assertions you have in this 23. verse, because Death is the wages of sin, and Life Eternal the Gift of God; the last and best Gift, wherewith he crowneth such as serve him in holiness and righteousness. Now the final recompense or reward, (whether that be good or bad) is the End or Period of all our ways or works. Herein then doth Life and death everlasting only agree; that as well the One as the Other, is the End or issue of men's several ways or courses here on earth. Yet these Ends are Contrary the one to the other; and so are the ways, which lead unto them. The only way to the One is Righteousness and holiness; the ready way unto the other is sin and wickedness. But however sin be injustice, and the author of sin be most unjust; yet herein they both observe the Rule of Justice, that they pay their servants their wages to a mite: and unless the righteous Judge did moderate their cruelty, they would pay their servants more than is their due. But doth not the Just Judge deal so with his servants? Yes: he pays them more than is their due; yet this he doth without injustice; for he rewardeth them, not according to the Rule of Justice, but, according to his Mercy and Bounty. To punish men beyond their desert, is injustice: But to Reward men above their deserts, is no way contrary to Justice, but an Act of mercy triumphing over Justice.  
But hath Justice no hand, no finger in distribution of the Final Reward of Holiness?  
This is or should be the brief issue of that great Controversy between the Romanists and Reformed Churches: An bona opera renatorum mereantur vitam aeternam. Whether the Good Works of men regenerate do deserve or merit eternal life. And it is a very Good Rule, which a Great Champion of Reformed Churches hath given us, To reduce all Controversies to those places of Scripture, wherein they are properly seated, and out of whose sense or meaning 
Chemnitius' Rule.  they are emergent.  
To handle them (especially in Pulpit) upon other occasions, or to go out of our way to meet with them, is but to nurse Contention. And of all the places in Scripture, which are brought either Pro or Con for the Merit of Works, none is more pertinent, none more fit to be discussed, than this 23. verse of Rom. 6.  
Those Answers, which are often given by Romanists unto other places of Scripture (alleged by our Writers) will appear impertinent, if they be rightly examined by our Apostles Conclusion in this Chapter.  
Our Method in handling this Controversy shall be this.  
First, To set down the Arguments brought by the Romanist for establishing the Merit of Works.  
Secondly, To press the sense and meaning of our Apostle (in this 23. ver. of Rom. 6.) against them.  
Thirdly, To join issue with them, or to set down The true State of the Question, not only betwixt us and them; but between the just Judge, and our own souls and Consciences.  
2. First, They allege That the word Merit is frequent in the Ancient 
The Romanists Allegation: from the force of the word merit.  Fathers of the Church, and that albeit the same Word be not so frequent in the Scripture, yet the matter itself, which the Fathers express by the word [mereri] is often intimated or necessarily employed in Terms Equivalent; And if we agree upon the Matter, it is but a vanity to wrangle about Words.  
Both points of their Allegation deserve the scanning.  
To the First, Concerning the word [mereri, or to merit] in the Latin Fathers; we reply, that as Coins or metals instamped, so Words do change their value or importance in different Ages, and in several Nations: Custom 
Hor. de Arte.  hath as great authority in the one Case, as Sovereign power hath in the other. Mereri, to merit, imports as much (in the ancient secular Roman or Latin Writers) as to deserve that which we sue for, or attain unto, or to have a just Title unto it: So a Soldier is said to merit his pay, a servant his wages, and good Statesmen or Commanders in war, their honours. But unto this pitch or scantling the Ecclesiastic Writers, as St. Austin, St. Jerome; or later, as St. Bernard, do not extend the word Merit: Mereri (according to their meanings) is no more than Assequi, that is, to attain or get that, which men desire. So Turonensis brings in a blind man supplicating to an Holy Man of his time, in this form [Ut possim per preces tuas mereri visum;] that I may merit my sight through your prayers. In which words, the word Mereri, to merit, can imply no more, either in the poor man's meaning, or in this Historians, then Assequi, to get or obtain. For no man can merit any thing by another's prayers: If these could properly merit or deserve any thing at God's hand, the merit should be his, whose prayers God vouchsafed to hear; not his, for whom he prayed.  
The same word Mereri, with some Writers, doth not import so much as to obtain or get any thing at God's hands, by virtue of our own or others prayers, but only to be an Occasion or Condition, without which, that, which befalls us, though not desired by us, should not have befallen us. So, (as we said before) one speaks of Adam's sin, Felix peccatum quod talem meruit redemptorem. O happy sin, which merited such a Redeemer! Now there is nothing in the world, which could less deserve any benefit at God's hand then sin, which yet was the Occasion or Condition, without which the Son of God had not been incarnate, at least had not been Consecrated through Affliction to be our Redeemer. No Act or work of God, no not the first work of Creation, was of more free Gift or bounty (as the Romanists grant) or less merited (either the Condigno, or de Congruo by any work of ours) then the work of our Redemption. So that the word Merit, how often soever it be used by the Ancient Latin Fathers, carries no weight to sway us to any conceit of True Worth in our Works for the purchasing of eternal life.  
3 But what if the Holy Ghost speak thus, in Formal or Equivalent Terms, as that Eternal life is the wages or stipend of our Works, or that our Works are worthy of the Kingdom of Heaven, or of the life to come? Shall we not subscribe unto him? Yes we will, if the Romish Church can prove unto us, that He thus spoke or meant. Now that he thus speaks or means, they endeavour thus to prove; First, from all those places of Scripture, in which Eternal 
The Romanists second proof of Merit.  life is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Merces, that is, a reward or stipend. Now our Saviour himself thus speaketh, Matth. 5. 11, 12. Blessed are you when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake: Rejoice and be exceeding glad, for great is your Reward in heaven; for so persecuted they the Prophets which were before you. From this and the like places, they labour to infer, that the patience of Martyrs is meritorious of Eternal Life.  
To this and the like places, the Answer is easy: The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 
The Answer.  so the Latin Merces, imply no more in the Language of the Holy Ghost, than our English word, [Reward.] And hence the fruit or issue of our pains, so it be grateful to men, though no way deserved, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So our Saviour saith, that the very Hypocrites (which do all their works to be seen of men, if they gain applause) have their Reward. Yet no man will say, that a dissembler or hypocrite doth deserve or merit this Reward, but rather punishment. And Rewards, we know, are sometimes given freely, out of mere bounty and liberality, as well as by way of desert or merit. Yea, it is not properly a Reward, unless it be a Gratuity or Largesse. That which a man works for upon Covenant, or that which he receives by way of hire, is not a Reward, but a just Pay or Stipend; and though it be most true, that God renders to every one according to all his ways; yet in propriety of speech, he is said to reward none, but those whom he remembers in mercy and bounty. For so it is said, Heb. 11. 5. He that cometh to God must believe that he is, and that he is a Rewarder of them that seek him; not so of such as seek him not, for them he punisheth; and no branch of punishment is any branch of Reward.  
This than we learn from our Apostle, That the first thing to be believed in all ages, is this, That there is a God: The second, That this God is a Rewarder of those that seek him. This truly infers, That His Reward is worth the seeking after, whether it be bestowed upon us in this, or in the life to come: but it doth not infer, that our seeking after it, is meritorious, or worthy of the least of his Rewards. And though Eternal Life be the Best and Last Reward of such as seek God, yet it is not the Only Reward that he bestows on them that seek him: yea he bestows Eternal Life, or the Life of Glory upon none, upon whom he doth not first bestow the Reward of Grace. The Kingdom of Grace is but the Entrance into the Kingdom of Glory. And when we teach new Converts to pray in the first Place for The Kingdom of Grace, and to pray for it, as the Reward or Gift of God. Yea and the Romanists themselves do grant, that no man can merit the Kingdom of Grace, which is properly the Reward of such as seek God; so that all their Arguments, which they draw from this Topick, that Eternal Life is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Merces, and may therefore be merited by us, are altogether groundless: All of them conclude, Aut nihil aut nimium, either nothing at all, or a great deal too much; As, That the First Grace may be merited, which they themselves deny.  
4. Their next chief Topick is, that Our works or endeavours are said to be worthy 
The Rom-third Argument.  of Eternal Life, and that in Canonical Scriptures. To this purpose Cardinal Bellarmine citeth that of our Saviour, Luke 10. 7. Dignus est operarius mercede sua. The labourer is worthy of his hire. But I am persuaded, that he took this upon trust from some idle or ignorant Scholar, whom he had employed to rake testimonies for his present purpose. If his leisure had served him to look upon the Circumstances of the Text with his own eyes, he might clearly have seen, that our Saviour there speaks not of Eternal Life, or of the Reward or Gift of God, but of that Hire, which is due unto the Preachers of the Gospel from such as are instructed in the Gospel.  
The other Testimonies alleged by him, are more Pertinent, though not Concludent; And they are in number Three.  
The First is, Luke 20. 35. But they that shall be accounted Worthy to obtain that world, and the resurrection from the dead, neither marry nor are given in marriage. 
Bellarmine his Reasons:   
The second is, 2 Thess. 1. 4. We ourselves (saith he) glory in you in the Churches of God for your patience and faith in all your persecutions and tribulations that ye endure, which is a manifest token of the righteous Judgement of God, that ye may be counted Worthy of the Kingdom of God; For which ye also suffer.  
The third is, Revel. 3, 4. Thou hast a few names even in Sardis, which have not defiled their garments, and they shall walk with me in white, for they are Worthy.  
This last Testimony affords them A new Topick or Frame of Arguments, which they draw from this and the like places, wherein, The works or righteousness of the Saints are assigned as True Causes, Why they enter into the Kingdom of heaven. So our Saviour saith in the Final Sentence, Math. 25. 34. Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world. FOR I was an hungry, and ye gave me meat: I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. This is as much (saith Bellarmine) as if he had said: Ye are Therefore blessed of my Father, ye shall Therefore enter into the Kingdom of Heaven, Because ye have done these and the like good Works out of your Love and Charity towards me. Now if these works be The Cause, Why they enter into the Kingdom of Heaven; and if those of Sardis were to walk with him in white robes, Because they were Worthy; The Controversy may seem Concluded; That Good Works are meritorious of heavenly joys, or of Eternal Life.  
5. To the latter Objections or frame of Arguments drawn from these and the 
The Causal Particles [For, Because, and the like] imply not merit of Works And see more of them Book 8. Chap. 15.  like places, For I was an hungry and you gave me meat, etc. Calvin makes Answer; That these and the like particles [Quia, Etenim, For, or Because] do not always import or denote The true Cause of things, but sometimes only the Order or connexion betwixt them. But, However this may be True, it is not so Punctual, but that Bellarmine and others take their advantage from it, as having the Authority of the Grammar Rule against it. For the particles used, in all the places alleged by them, are Conjunctions not Copulative or Connexive but Causal. And it may seem harsh to say That some conjunction causal doth not import a causality. It is true; Yet sometimes, they import no cause at all of the thing itself, but only of our knowledge of it. Oft-times again, they import no Efficacious causality of the thing itself, but only Causam sine qua non, that is, some necessary means or condition without which the Prime and Principal cause doth not produce its Effect.  
To give you examples or Instances of both these observations. If there should come into This or the like Corporation, A stranger, who knows not any Magistrate by sight, he would say, surely this is the chief Magistrate, Because all others give place unto him, because the Ensigns of Authority are carried before him. Here the word, Because, must necessarily denote A true cause, but not the cause why he is the chief Magistrate (for that is only his true and just Election:) What cause doth it then denote? The cause of his knowledge of him to be the chief Magistrate. Thus, when we come to the knowledge of the cause by the Effect; The effect is the cause of our knowledge of the cause: As others giving place unto him, or the carrying of the Ensigns of Authority before him, is not the cause why this or that man is the chief Magistrate for the time being, but rather, his being the chief Magistrate is the cause why all others give him place, and why the Ensigns of Authority are born before him. Yet these and the like Effects are the true cause or reason of a stranger's knowledge of him to be the chief Magistrate.  
And by this Rule we are to interpret that saying of our Saviour many sins are forgiven her, for she loved much. In which speech it may not be denied, but that the Particle, For, imports A true cause; yet no cause of the thing itself, to wit, of her love. For this were utterly to reverse or thwart our Saviour's meaning, which was no other than this; That the forgiveness of her sins was the cause of her love: so was not her Love the cause of the forgiveness of her sins, which by our adversaries confession being of Free Grace, and of the First Grace which was bestowed upon her, could not be merited or deserved. Howbeit the manner of expressing of her love by washing his feet with her tears, and wiping them with her hairs, was The true cause of every understanding or Observant man's knowledge, that many sins were forgiven her; and unless she had an apprehension of her manifold sins thus freely forgiven her, she could not have loved him so much, or made such expression of her Love.  
6. Sometimes again, this Particle, For, or the like causal speech, imports only a subordinate or instrumental cause, or A necessary means or condition required, without which, the Positive, the Principal and only efficacious cause (especially if it work freely) doth not produce its intended Effect. To put the case home, in this present business. Suppose a great and potent Prince out of his own mere motion and free grace should proclaim a pardon to an Army of Traitors and Rebels which had in Justice deserved death: if a man should ask What is the cause or reason why the Law doth not proceed against them? no other cause could be assigned, besides the gracious favour of the Prince. But if one should further ask, Why the pardon being freely promised to all; the principal malefactors (it may be) are pardoned, or restored to their blood or advanced to dignities, whereas others which were included in the same pardon are exiled or put to death? The speech would be proper and in its kind Truly causal, if we should say, the one part submitted themselves and craved allowance of their pardon, whereas the other stood out and rejected it. For it is to be presumed, that no Prince being able to quell his rebellious adversaries will suffer any to enjoy the benefit of a General Pardon (how freely soever it be granted) unless they submit themselves unto it, and crave the benefit of it, with such humility as becomes malefactors or men obnoxious. Much less will he restore any to blood, or advance them to dignities, whom he knows or suspects still to continue ill affected or disloyal in heart. So then the not-submission or continuance in rebellion is The true and Positive Cause why the one sort enjoy no benefit of the General Pardon, but are more severely dealt withal for rejecting the prince's Grace than they should have been dealt withal if no Pardon had been granted. The humble submission of the other, and their penitence for their former misdeeds, is Causa sine qua non, that is, a necessary means or Condition, without which the Prince (how gracious soever) would not suffer them to enjoy the benefit of their Pardon, would not restore them to their blood, would not advance them to greater dignities.  
This is the very Case of Adam and all his sons. All of us were Traitors and Rebels against the Great God and King of Heaven, who is better able to quell the whole host of mankind than any Prince his meanest Rebellious subjects; yet it pleased him to pardon us more freely than any earthly Magistrate can do a malefactor. If then the reason be demanded, Why any of mankind are saved? Why they are restored unto their blood, and advanced to greater dignity than Adam in Paradise enjoyed? no other true cause can be assigned of these Effects besides The mere grace and mercy of the Almighty Judge.  
But if it be further demanded Why some of mankind enjoy the benefit of this Pardon, and inherit Eternal Life? Why others are sentenced to everlasting death: When as the free Pardon with its benefits were seriously and sincerely tendered to all? The Answer is Orthodoxal and True; Because some in true humility accepted of the Pardon and craved allowance of it: whereas others rejected it, and slighted such Proclamations or significations of it, as the God of mercy and compassion had given out, not to this or that man only, but To all the World. So that the Omission of those good works which our Saviour mentions in the final sentence, is the true cause why the wicked are excluded from all benefit of it. The performance of the same works (as feeding of the hungry, visitation of the sick etc.) is the Instrumental cause, or means subordinate to the Principal cause, why Christ's sheep are suffered or admitted to enjoy the benefit of the same free Pardon; but no cause at all why the Pardon was proclaimed, or why the Kingdom of Heaven was prepared for them; For that was prepared for them from the Foundation of the world, before they had any Actual Being, before they could merit any thing at the hands of men, much less at the hand of God, either de Congruo or de Condigno: For all merit supposeth some precedent work, and every work or operation presupposeth Actual Being. 
The Freeness of the Pardon excludes not all qualification; but rather requires sincere performance of good Duties.   
7. But how freely soever, the General pardon be issued out, or the Kingdom of Heaven be either promised or really bestowed (and it is as freely bestowed or given as it is promised) the free gift, or bestowing of it is so far from excluding all Qualifications in the parties on whom it is freely bestowed: that it necessarily requires a sincere performance of those good duties, which are specified in the Final sentence; Come ye blessed of my Father, for I was an hungry and you gave me meat, etc. Now if to suffer stub born malefactors to enjoy the benefit of a gracious Pardon cannot stand with the Majesty of an earthly Prince; much less can it stand with the infinite Majesty of the Eternal Judge to permit impenitent sinners to enjoy the benefit and the full redemption purchased by Christ, or to inherit the Kingdom of Heaven: Both because no unclean thing can enter there, and because as the Redemption is a Redemption from the service of sin to the service of righteousness; so the Pardon is only a Pardon to such as repent and forsake the Sin Pardoned. This answer to their later Topick or Frame of Arguments (for our Admission into Eternal Life) drawn from the Causal Form of speech, will bring forth a punctual Answer to the other General Head or Root of Arguments, taken from those places of Scripture, wherein is said, that We are accounted worthy of Eternal Life.  
For in all the places alleged by them, This Phrase or form of speech [To be worthy] includes no more, than then to be so qualified, as we shall not be accounted Unworthy of God's mercy or free Pardon through Jesus Christ. All that shall enter into the Kingdom of Heaven, must be such as Deus dignabitur, that is, such as God shall vouchsafe or deign to accept in mercy, or not account altogether Unworthy of his Free Pardon purchased by the merits of Christ, or of the benefits of it, which are always actually bestowed, not only For Christ's merits, but in Christ and through Christ, that is, as freely bestowed without any merits of ours, as they were first promised.  
The Greek writers (especially their Ecclesiastic writers, who most accurately follow the true sense and Character of the New Testament, which was first written in Greek) accurately distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To this purpose there is an Ecclesiastic Canon in the Greek Church, which commends the ingenuity of such as shall acknowledge themselves be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as we say, not worthy of the dignities, whereto they are preferred; But if any man should say he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Unworthy of such preferment, the Canon takes it as a presumption, that he is not to be admitted unto it, or as a part of Conviction, that he deserves to be deprived of it. Now to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the language of the Holy Ghost, is somewhat more, then to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to be in no wise worthy of the preferment, which he seeks for, or enjoys. This is the phrase which Paul and Barnabas use unto the stubborn Jews; Acts 13. 46. But seeing you put the word of God from you, and Judge yourselves to be Unworthy (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of eternal life, Lo we turn unto the Gentiles. These Jews then, to whom they spoke were unworthy, that is, altogether Uncapable of Eternal Life, whereof the Gentiles were, in this sense, thus far Worthy, that they were not altogether Uncapable of that free mercy and Pardon, which was first tendered to the Jews. And this exclusion of the Jews, and admission of the Gentiles unto everlasting life, or unto the means or pledges of it, was but the accomplishment of our Saviour's Parable, Matth. 22. ver. 8. Then saith He to his servants, the wedding is ready, but they, which were bidden, were not Worthy. And it is worth your nothing, that in Two of Cardinal Bellarmine's forecited Allegations, the One, Luke 20. ver. 25. The Other, 2 Thess. 1. 4. is said, not such as are Worthy, but such as shall be, or are accounted Worthy of everlasting life; that is, such as shall be so accounted or accepted, not for their own sake, or for their merits, but so accounted and accepted for and through the merits of Christ, or for his imputed righteousness; for to say, That Christ's righteousness is imputed to us, is all one, as to say, his righteousness shall go upon our account, or that we shall not be uncapable of his Merits. For the word, to Impute, is as much (in strict propriety of speech) as to be admitted upon an account. Thus much of the Objections made by the Romish Church, and of the Answers unto them, which was the First General proposed.  
8. The Second was, The Confirmation of the Doctrine jointly maintained by all reformed Churches, which (for the present) we shall confirm from One place of Scripture (only, besides the Words of the Text, Rom. 6. 23.) and 
Works not properly meritorious but indeed Unworthy of eternal life.  that is, Rom. 8, 18. I reckon (saith the Apostle, or I give it up as upon an account) that the sufferings of this present time, are Not Worthy [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to be compared with the glory, that shall be revealed in us.  
If any Works of men Regenerate were Meritorious or Worthy of Eternal Life, These, by our adversaries confession, should be the sufferings of Holy Martyrs, specially of such Glorious Martyrs as St. Paul was; Yet These he saith are not Worthy to be compared unto, or, are of no Worth in respect of the glory, that shall be revealed in us.  
But if the precious names of those in Sardis, that is, the Saints there, were to walk with God Because they were Worthy, how shall the sufferings of St, Paul or of St. Peter be held Unworthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no wise Worthy, or most unworthy of the glory, which was to be revealed in them? For this includes as much, if not somewhat more, then to walk with Christ.  
The Answer is ready: The Sufferings of the Saints were not Unworthy in respect of Gods Free Grace or Mercy; not Unworthy of enjoying the benefit of his free Pardon, for all shall be excluded from it, that are Unworthy of it.  
But the grievous and most patient sufferings of the Apostles themselves are here adjudged by our Apostle to be altogether Unworthy of the Glory that shall be revealed, in respect of God's Justice; Or if he should enter into Judgement with them, after these three branches of Grace, Faith, Hope and Charity, had fructified in them.  
But have they no Answer to this Objection? Yes, Cardinal Bellarmine (the only man, which ever that Church had for traversing the Testimony or verdict of Scriptures, alleged by our Writers) hath Two in store, or rather two branches of one and the same answer. His answer in General is this: That our Apostle in this place, Rom. 8. 18. doth speak of the Substance of works done by just and holy men, not of the absolute Proportion between them and the glory, which shall be revealed. If we respect the Substance of their works, they are not equal, (for the one is momentany or temporal, and the other eternal) to the reward or gift of God which is eternal life or glory; yet, saith he, there is a true or just Proportion between them.  
9 To put a Colour upon this Distinction, he gives Instance; First, in the sufferings of our Saviour, which were but temporary, and no way comparable for duration of time with the everlasting pains of hell, which without his sufferings we all should have suffered; and yet his temporary sufferings did make a full and just satisfaction for the sins of men, which deserved everlasting torments. For what was wanting to the duration or continuance of his sufferings, was supplied by the dignity of his person, which suffered them: In like sort (as he would have it) the worth or dignity of that charity, from which the sufferings of Martyrs, or other good works of just and holy men do proceed, may make up that defect, which they apparently have in respect of their short duration or continuance.  
His Second Instance is; that the pleasures or contentments of sin are in no wise comparable to the everlasting torments of hell, which yet these momentary pleasures justly deserve for the contempt of God and his commandments, and thus (as he would have us believe) the good works of Saints, though but few and short, may, through the virtue of Grace or Charity, as justly deserve eternal glory.  
10. But as his Answer in General is Sophistical, so the Instances which he brings to prove it are most impertinent, and, if they be well scanned, most 
How Christ's, temporal sufferings were of infinite merit.  pregnant for Us against him.  
To the First, we reply, as all Divines agree, That Christ's sufferings, though but temporary for duration, and for quality not infinite, did make a full satisfaction for the sins of mankind, because the Person of the sufferer was truly and absolutely infinite; his satisfaction or the value of his sufferings were truly infinite, Non quia passus est infinita, sed quia passus est infinitus: Not because he suffered infinite pains, but because He, who suffered those grievous and unknown pains, was truly infinite. But neither the persons of the Saints, which suffered martyrdom, nor any pains, which they suffered, or good works, which they did, had any just Proportion to Infinity; and therefore could not be Meritorious of eternal Glory (which is for duration infinite) either in respect of their persons, or of their charity, which questionless was much less than Christ's love and charity towards us, as man, though this was not so absolutely Infinite, as the love and charity of his Godhead. So that this Instance is not only impertinent, but altogether unadvised; and the Reader may well wonder how such gross and somnolent incogitancy could possibly surprise so wary a man, so great a Scholar as Cardinal Bellarmine was.  
His Second Instance though it include no such gross incogitancy, as the 
Why the pleasures of sin, though temporary, deserve eternal punishment.  former, nevertheless it is involved in an error, too common, not only to the Romanist, but to many in reformed Churches. For the pleasures of sin, though but temporary, deserve eternal death (betwixt which and them (in themselves considered) there is no just proportion;) But the True Reason, why they justly deserve this death, is, because men by continuing in sin, and by following the pleasures of it, do reject or put from them the promises of Eternal Life, betwixt which and everlasting death there is a just proportion. And when Life and Death everlasting are proposed unto us, the One out of 
See this Book Fol. 3498.  Mercy, the other out of Justice, it is most Just dealing with God, to give such as choose the pleasures of sin before the Fruits of Holiness, the native issue of their choice: But it could not have stood with the Justice of God to have punished our first Parent's transgression with everlasting death, unless out of his Free Bounty and liberality he had made them capable, not of a temporal only, but of an everlasting life.  
But now that Adam hath sinned, and made himself and his posterity subject unto everlasting death, doth not this Original Sin or every Actual Sin, which issueth from it, deserve everlasting death?  
Yes, they do; and would inevitably bring death upon all, without intervention of God's Mercy or Free Pardon made in Christ. But this free Pardon being presupposed, and being proclaimed unto the world, it is not Sin Original, or the Positive sins of men in themselves considered, which bring everlasting death upon them, but their wilful neglect or slighting of God's mercy promised in Christ (or of the means, which God affords them for attaining this mercy) which leaves them without Excuse or Apology; or which makes up the full measure of their iniquity.  
This is our Saviour's Doctrine, John 3. 17. God sent not his Son into the world to condemn the world, but that the world through him might be saved. From what original then doth the condemnation of the world proceed? Our Saviour tells us, ver. 19 This is the condemnation, that light is come into the world, and men loved darkness more than light, because their deeds were evil. It is not then the works of darkness in themselves considered, but considered with men's love unto them or delight in them, that doth induce a neglect or hate of light, which brings condemnation upon the world. Now if the works of darkness or pleasures of sin, which are but momentany, do not in themselves procure everlasting death, albeit they proceed from Sin Original, much less shall the good Works of God's Saints, albeit they proceed from Grace, procure or deserve everlasting life. For the Grace by which we do them, is from God, not from ourselves, but the evil works, which we do, are our own, God hath no share in them. So that the Height or Accomplishment of sin consists in the neglect or contempt of Eternal Life, and the neglect hereof could not be so heinous, if this life could be deserved by us, or if it were awarded to us out of Justice, not out of mere Mercy and Grace.  
11. This difference betwixt the Title, which Bad works have to Death, and the Want of Title, which the Best works have to Life Everlasting, is most significantly expressed by St. Paul, Rom. 6. 23. The wages of sin is death, saith He, and wages are merited, are never detained without some interruption of the course justice; But Eternal Life is not the wages of holiness, but the Gift of God. And if in any sort it might be deserved or merited; the Apostle, questionless, would have said, it had been, if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wages, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Reward of Holiness. But in as much as this word Reward sometimes includes Rationem dati, something given as well as taken, not always a Reward of mere bounty, therefore the Apostle doth not say, it is the Reward of Holiness or the Reward of God; Nor doth he say, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifies A Gift, for Gifts, though freely given in kindness, and not by Covenant, may be mutual, and may include a kind of merit de congruo; as we say, One Kindness requires another like; but our Apostle, to prevent this conceit of Merit, useth a word, which in its true and proper signification is incompatible with the conceit of Merit: he calleth life eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as the vulgar Latin renders it, Gratia Del, the Grace of God.   

CHAP. XXVIII.  ROMANS 6. 23. — But the Gift of God (or, The Grace of God) is Everlasting Life, through Jesus Christ our Lord. 
Whether Charismata Divina (that is) The Impressions of God's Eternal Favour may he merited by us. Or whether the Second, Third, & Fourth Grace, & Life Eternal itself may be so. About Revival of Merits. The Text Heb. 6. 10. [God is not unjust, etc.] expounded. The Questions about Merits & about Justification have the same Issue. The Romish Doctrine of Merit derogates from Christ's Merits. The Question (in order to practise or Application) stated betwixt God and our own souls. Confidence in merit, and too Hasty persuasion, that we be The Favourites of God; Two Rocks. God, in punishing Godly men, respects their former Good Works.  
1. THe Gift or Grace of God. This word Grace is sometimes taken for The Favour of God, which in the Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sometimes it implies the 
Of the word Gift or Grace.  Stamp or Impression of this Favour in us; and this, in the Greek, is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used here by St. Paul; That The Favour of God cannot be merit by any works of man, is out of Question. For it was the Favour or Free Grace of God, which gave our First Parents Being; which continues their posterity here on earth. And neither our first Parents nor any of their posterity could deserve or merit their Being. This Favour of God, is, as he is, without Beginning, without Change: But so is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the Impression or Effect of this Eternal Favour in us. It hath no Being in us before we Be: And after it be inherent in us, it admits of Alteration or Change in us.  
The Question than is, Whether the Effects or Impressions of God's eternal Favour to us, may be deserved or merited by us? Or, seeing the Degrees or Parts of Grace inherent be many, it is Controversed between the Romish Church and us, Whether any parts of this Grace can be deserved or merited by us.  
That the First Grace (that is, The first stamp or impression of God's Favour towards us) cannot be merited by us; They grant. For the First Grace 
Whether the Grace of God, or the Effects of his Eternal Favour can be merited by us.  (as some of them say) is Fundamentum meriti, The Foundation or groundwork of all Merits: Et fundamentum meriti non cadit sub merito. Every Merit is precedent to the thing merited: But there can be no Merit-precedent to the First Grace, which is the Root, the Ground or Original of all Merits: But the Second, Third, or Fourth Grace, or Degrees of Grace, may (in their divinity) be merited, through the Virtue or Excellency of the First Grace or First Degree of Grace, so we use that as we should.  
Between the First Degree or Seed of Grace sown in our hearts by the finger of God, and the Full Growth or increase of it there is, as Cardinal Bellarmine allegeth, a True proportion, though no Equality: And therefore there may be some Ground of Merit for the increase of Grace, though not for the first beginning of it. Indeed if Grace did grow in us as trees or plants do from the first seed, without any great care or operation of him that plants them, and if it did thus grow without any interruption or default on our parts, there might be some pretence for merit, or some probability at least, that the fruits of Grace so growing should be Ours, or so far Ours, as we are ourselves; because we are the soil, wherein the first seeds of Grace were sown. But if it be God, not we ourselves, that gives the increase, if it be God that sends Paul to plant, and Apollo's to water the seeds which he hath sown in us; if it be He that made us and not we ourselves; All the fruits of Grace are his by propriety, not Ours; but only so far as he shall suffer us to enjoy them, by continuance of the same Gracious Undeserved favour, by which he hath made us, and by which he sows the first seeds of Grace in us.  
2. But Grace (being sown or planted in us by his immediate hand; without any Co-operation on our parts)  non— Crescit ecculto velut arbor aevo, 
doth not grow up in us as wel-thriving plants out of their proper seed without ceasing or interruption, though by degrees unsensible; for sometimes it decreaseth, ofttimes it suffers many interruptions in its growth by our default or negligence. And is it possible, that we should deserve or merit the increase or fruits of that Grace, whose growth (in spring) is ofttimes blasted or hindered through our negligence or wilful default? This They do not say; This (in congruity of Reason They cannot say,) Who deny, that Grace once implanted in us cannot be displanted, can admit no intercision in its substance or Being; however it may admit interruptions in its growth, or some decay or waning. But the Romish Church with her Advocates willingly grant, That Grace truly inherent in men, and inherent in such perfect measure as enables them to fulfil the moral Law of God, may be utterly lost, may be expelled by mortal or deadly sin; and yet may be recovered again, but lost or expelled it cannot be without the default or negligence, without some mortal default or negligence of him, who had it in his custody. And yet being so lost, they hold, the like Grace, may be gotten again, and the Grace so gotten and recovered they call The second Grace, and if it be twice lost and so recovered, it is The third Grace. The Question than is How the second, third, and fourth Grace is or may be recovered by us; whether by way of Merit or desert, or only of Gods free Mercy and favour.  
The first Grace being lost (though lost it cannot be without their default that had it) the second Grace (in their Divinity) may be merited de Congruo in congruity. And this is A strange Tenet, that seeing the First Grace cannot be merited by any works of ours, either de Condigno or de Congruo (that is, either out of the true worth of our works, or out of any Congruity or proportion, which is between them and Grace) the second Grace should be at all merited, when the Grace, which is the Foundation of this merit, is utterly lost; this is all one, as if they should say; The fruit may be good or fair, when the Root or Tree, which bears it, is dead; or that the Roof may stand, when the foundation is taken from it; or that any Accident may remain without a substance; Yet thus to hold they are enforced, if they will speak consequently to their other Tenets or Positions concerning the merit of works done out of Grace or charity. For many of their Arguments, which they bring for confirmation of their merits in General, do either conclude, That the Second Grace may be merited or awarded by the course of God's justice, not of mercy only; or that the Apostasy into which they should otherwise fall, may be prevented by the virtue or efficacy of their former works of charity; or else they conclude nothing at all for any merit.  
3. The Especial, or (as some think) the Only place of Scripture, which can with probability be alleged for the Revival of Merits, after the Grace, 
See Book 10. Fol. 3285.  from which these merits did spring, is utterly extinguished, is that, Heb. 6. 9, 10. But beloved we are persuaded better things of you, and things that accompany salvation, though we thus speak. In the formet verses the Apostle had threatened them with the danger of that Irremissible sin, which they call The sin against the Holy Ghost, into which no man can fall but by forsaking the works of his First Love.  
What then is the Reason, that our Apostle doth hope so well of these back-sliding Hebrews?  
He grounds his hopes (as the Advocates for the Romish Church contend) not so much upon God's Free mercy or Favour, by which only the First Grace was bestowed upon them, as upon God's Justice: And if his hopes be grounded upon God's Justice, more than upon his Free Mereie or Favour; Then, the Recovery of their former estate, or the prevention of that Apostasy, into which they were falling, was more from the merit of their former works, then from God's Free Mercy or Grace. Now, That the Apostle did ground his hopes of their Recovery, upon God's Justice, they take it as proved from the tenth verse: For God is not unrighteous to forget your work and labour of love, which ye have showed towards his name, in that ye have ministered to the Saints, and do minister. These words seem to import, That if God at this 
God's Justice and righteousness in rewarding us does not imply the merit of our works:  time should have cast them off, He had not been just and right in his Judgements; and if it had been any injustice in God at this time utterly to have forsaken them; Then, their perseverance in such Grace as was left them for the Recovery of such Grace as they had lost, was out of merit or desert, and perhaps meritorious of the Recovery. For every man doth deserve or properly merit that, which without injustice, or unrighteousness cannot be detained from him. This is the most plausible argument, which they bring for the Revival of Merits, after Grace be lost or decayed; and if merits may revive after Grace be lost, then questionless, Whiles Grace continues without interruption or intercision, men may merit more degrees or increase of the same Grace, and so Finally, Everlasting Life, which is here said to be the Grace of God.  
I have been bold to put this Argument, drawn from our Apostle, Heb. 6. as far home as any Advocate for the Romish Church hath done or can do, Because the true and punctual Answer unto it will easily reach all other Arguments, which they can draw from the like Head or Topick, as when it is said, God shall reward us in righteousness, or as a righteous Judge, etc.  
4. To this Place I Answer, That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, or Justitia in Latin doth sometimes import strict or legal Justice, as it is opposed to mercy, favour, 
The divers acceptions of Justice or righteousness.  or loving kindness. Sometimes again it imports universal Goodness, or all the branches of Goodness. So the heathen had observed, that Justitia in sese virtutes continet omnes, that Justice universally taken did comprehend all virtues in it. And in this sense, A loving or friendly man is said to be A Just or righteous man. So the holy Ghost speaks of Joseph, the betrothed Husband of the Blessed Virgin, that being a Just man, he was not willing to make her an example, but was minded to put her away privily; though he found her with child, between the time of her Espousal and the time appointed for her marriage, yet not with child by himself. Now so long as he was ignorant that she had conceived by virtue of the Holy Ghost, it had been no injustice, but rather a branch of Legal Justice, to have made her an example, to have had her severely punished; for so the Law of God in this Case (as he yet understood the Case) did not only permit, but seemed to require. And to present a fact punishable by the Law of God is always lawful and just: Yet this was no part of that Justice or righteousness, which the Holy Ghost commends in Joseph, when he saith, he was a just man. To be Just then in his Dialect (in this Case) was to be A loving, a friendly and favourable man; And if the Romish Church would take Righteousness in the same sense in those places, wherein it is said, that he shall reward the Saints as a righteous judge, and crown them with Glory; their Conceit of merit could find no supportance from those Testimonies of Scriptures, which they most allege for it.  
But, To the former place in the Epistle to the Hebrews, it is further to be noted. That our Apostle doth not say there, though it be most true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The God you have to deal withal, you cannot say, is not just; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is not unjust.  
As there is a great difference between not worthy and unworthy, so is there betwixt not Just and unjust. When our Apostle denies God to be unjust, this Negative is Infinite, and doth include all other branches of God's Goodness, besides that Justice by which he renders to every man his due; It specially importeth in our Apostles meaning, his favour or loving kindness, or his unwillingness to take the advantages of Law, or strict Justice, against these Hebrews; or a willingness not so much to remember their present misdeeds or back-slidings, in his Justice, as to remember their former works (which were much better than their present) in mercy, favour and loving kindness.  
5. But whilst they thus contend for the merit of works done by Grace, do they not derogate from the merits of Christ, who is the only fountain of all 
Should such a thing be, our meriting derogates from Christ's merits.  Grace?  
We say, They do.  
But They Reply, They do not; but rather magnify the merits of Christ more than we do who deny the merits of Saints. For Christ, as they allege, did not only merit Grace for us, but this also, that we by Grace might truly Merit. Now grace itself, and the merit of grace, is a more Magnificent Effect of Christ's Merits, than grace alone.  
Here is a Double Effect of Christ's Merits, by their Doctrine; whereas we admit but a single One. Thus they reply. But if the One of those two effects, which they imagine or conceive, doth derogate more (in true construction) from the merits of Christ, than the supposal or admission of it can add unto them; We attribute more unto his merits by the admission of One single Effect only, to wit, mere grace, than they do by acknowledgement of Two, to wit, grace itself, and the merit of grace, in us. But the more we are to merit by grace for ourselves, the less measure of merit, we leave unto Christ; For as 
See the fourth Book, Chap. 11 16. etc. About merit and justification: The place, perhaps related to in the next paragraph.  that which he merited for us, is not ours, but his; so, that which we merit for ourselves, is not His, but Ours. The merit of grace supposeth a Fullness or Fountain of grace, and Fountain of grace there is no other but Christ himself; nor is there any Fullness of grace but in him only: For of his fullness (as the Evangelist saith, john 1. 16.) we all have received grace for grace, that is, grace upon Grace. Every degree or greater measure of Grace, which we receive, doth flow alike immediately from the fullness of this inexhaustible Fountain of Grace without any secondary Fountain or Feeders. Grace doth not grow in us as Rivers do, which, although they have one main spring or fountain, yet they grow not to any greatness without the help of secondary Fountains, or concurrence of many springs or feeders. Grace doth so immediately come from Christ, as the Rivers do from the sea; Increase of Grace doth come as immediately from Christ, as the increase of Rivers from rain, or as the increase of light in the waxing Moon comes from the Sun.  
6. The state of this Question concerning The merits of works, comes to the same issue with that other Great question concerning Justification; As whether 
Of Justification, the doctrine whereof is corrupted by the doctrine of Merit.  it be by faith alone, or by faith and works. The Romish Church grants, that we are justified by faith in Christ's blood or merits, Tanquam per Causam efficientem, as by a true efficient Cause; seeing all the Grace, which we first receive, is bestowed upon us for Christ's sake. But they hold withal, that it is the Grace which for Christ's sake is bestowed upon us, by which we are formally justified, that is, As water poured into a vessel doth immediately expel the air, which was in it before; so the infusion of Grace for the merits of Christ doth expel sin, whether Original or actual, out of our souls. And this (in their Language) is The remission of sins, for the attaining whereof There needs no imputation of Christ's righteousness after Grace be once infused.  
The formal Cause of every thing requires some efficient or Agent for the production or resultance of it; but being once produced or existent, it excludes the interposition or intervention of any other Cause whatsoever for the production or existence of its formal Effect. To produce heat in the water it is impossible without the Agency or Efficiency of fire; but the water being made scalding hot by the heat of fire, will heat or scald the flesh of of man or other living creature although it be removed from the fire, although it work only in its own strength or of the heat inherent in it. Thus, say the Romanists, that grace cannot be produced in us but by the virtue and efficiency of Christ's merits, but being by them once produced, it doth justify us immediately by the strength and virtue of it inherent in us, and by the same strength and virtue working in us it doth produce its formal effect, to wit, the increase of grace, and lastly eternal life.  
But if this Doctrine of theirs (so far as it concerns Justification or the Remission of sins) were true, than this inconvenience (as I have elsewhere showed) would necessarily follow, That no man already after this manner justified could say or repeat that Petition in our Lord's Prayer [Forgive us our trespasses, as we forgive them that trespass against us:] without a mockery of God or Christ. For if our sins be formally remitted by the infusion of grace, and if by the infusion of the same grace we be formally justified, the only true meaning of this Petition is in true Resolution, This; Lord makes us such, or remit our sins after such a manner, that we shall not stand in need of thy remission or forgivenss of them, or that we shall not stand in need of the mediation of thine only Son: For if they be remitted immediately by grace, so long as this grace endures, all mediation is superfluous, is impossible.  
This Inconvenience is farther improved by the same Doctrine so far as it concerns the merits of works done in charity; And profanes those Two other Petitions in the same our Lords Prayer [Thy Kingdom come; Thy will be done in earth, as it is in heaven:] no less than their Doctrine of Justification doth that Petition [Forgive us our trespasses as we forgive them that trespass against us,] For if works done by grace or charity could truly merit eternal life, the effect of all the three Petitions should be but this, Lord let thy Kingdom of Grace so come unto us, Lord let thy will be so done by us here on earth, that as we have been long debtors unto thee for giving thine only Son to die for our sins, and for the purchasing of the First Grace unto us, so let us by this grace be enabled to make both Thee and Him debtors to us by the merit of this grace, and debtors in no meaner a sum then the retribution or payment of Eternal Life. For if that life can be merited by our works, than God doth owe it unto us for our works; And if it be due unto us by merit or by debt, than it is not, as our Apostle hath it in this 23. verse, the gift of God, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Original hath it, the Grace of God; The Apostle might as well have said, that Eternal Life was as truly the wages of our righteousness, as death is the wages of our sin.  
And so the best Scholars in the Romish Church do grant he might have said. What then is the Reason why he did not say so? Of this they give us This Reason. Inasmuch (say they) as the First grace, by which we merit the Kingdom of heaven, is freely given us without any merit precedent, therefore the Kingdom of heaven itself or life eternal, although it be truly merited, yet is called by our Apostle The gift of God, not the stipend or wages of God. In giving this Reason they speak very consequently to their former Position, that we are justified by Christ only, as by the Efficient Cause, but immediately and formally justified by grace inherent in us, though merited for us by Christ. But would to God they would learn at length to speak as consequently to the truth delivered here, Rom. 6. 23. verse, by our Apostle, as they do to their own Tenets, or to the Canon of the Trent Council concerning Justification: which Tenet or Canon neither Calvin nor Chemnitius, which examined that Canon, could more punctually have crossed after it was made, than our Apostle here in this verse did almost 1500. years before it was made: For he doth not say that Eternal Life is the grace of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Christ's sake, or for his merit, which might denote only the efficient Cause; but, that it is, the grace of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or through Jesus Christ our Lord. This imports not the efficient only but the immediate and next Cause of this gift of God, it excludes the interposition or intervention of any Causality whatsoever besides Christ.  
And thus much here, Of the state or issue of the controversy betwixt us and the Romish Church concerning merits;  
The Appendix or second Branch whereof (according to the order proposed in the twenty seventh Chapter, Section 1.) was; The state of this very Question, Betwixt God the righteous Judge of All, and our own souls or Consciences, or if you will, betwixt our Consciences and us. And this being rightly stated, will put into our mouths That true confession which every Christian soul must make, so often as it shall become A Petitioner unto God who made it.  
7. This we know, and all do grant, That God made the First Man righteous. Whether this Original righteousness were a supernatural Grace or no, is A question betwixt us and the Romish Church, and it hath been touched by us, if not throughly handled in the very entrance or beginning of the tenth Book. Certain it is, that it was A Grace, and either a part of man's Being (or of our nature, as it was the workmanship of God;) or A Grace conferred upon our nature with its First Being: And A Grace, which could no way be Merited either De condigno, or de congruo. Their very First Being was the mere gift of God. So were all the Qualifications and Graces wherewith it was endued. Suppose man had continued in this first estate, this had been but a continuance of that free Gift of God, which was bestowed upon him with his beginning. If he had been advanced or translated to a better or more perfect estate, this likewise had been a new Free Gift or Grace of God, which could not be Merited by man: For his very First Estate was more worth, than all the Labour and endeavours, which God required at his hands for the preserving of it; so that he was still indebted unto God as well for every moment or hour of life in such an happy estate, as he was for his first Creation; and if he had been advanced to any better estate, this had made him a new Debtor unto his Maker, it had been more than A Continuance of the former Debt. The utmost issue or best effect of all his endeavours could only have made him Capable or not unworthy of the Continuance of God's Favour and grace, which he most freely extends to all, that do not make themselves Unworthy of them: That the First Man than was endowed with grace, this was Gods sole Work: That he made himself unworthy of this First Grace, and so lost it, this was his own work. Yet after he had made himself and his posterity thus Unworthy of the First Grace, God bestows a Second upon him, the Grace of Redemption, and this Grace could not be merited by him; it was A more Free gift of God, than his first Creation was; That was an Act or gift of his Bounty, this later, was An Act of his abundant Mercy. Bounty extends itself to such as are not worthy of it; but Mercy reacheth to such as are most unworthy of Bounty, to such as deserve the severity of punitive Justice. What shall we say then? that the Second grace, which was promised to mankind in the woman's seed, though it cannot be merited by any, yet being freely and actually bestowed upon them, may merit the Continuance of it, the Increase of it, or advancement to a better Estate?  
8. To be freed from the Sentence of Death, which was denounced against our First Parents is an extraordinary Grace or Blessing of God, and This Blessing we all receive by the Grace of Baptism: and this Blessing we all enjoy so long as we continue in Grace; and the longer we enjoy this Grace or blessing, the more still we are indebted to our Gracious God, than they are, which never receive it, which want it.  
Now it is not possible that we should merit any thing at God's hands by the long enjoyment of that blessing, which the longer, or in greater measure we enjoy, the more still we are indebted unto him, that gives it. To what use or end then doth this Grace serve? Only to make us more indebted to God, than we were for our natural Being? Nay! But to make us see the misery of our First Estate better than we could possibly see it whilst we continued in it, and 
☞  to enable us to make a better and more thankful acknowledgement of our Debt to God for all his blessings, then without this Grace (or this blessing of Redemption) we possibly could do. Let the Advocates then of the Romish Church extol the excellency of Grace unto the Skies or Heavens, whence it descends, we will not in this contradict them, but only request them to consider, that the more excellent Grace in itself is, the greater should their condemnation be, that make no better use of it then they do, if God should enter into Judgement with them. And certainly that man hath received but a mean portion or Talon of Grace, which sees not his accounts to God to be much increased, if God should call him to a strict account for not employing his Talon, or not stirring up that Grace of God, which is in him.  
9 But suppose we did stir up this Grace, or suffer ourselves to be stirred up by it to good works, to what use or end doth our fruitfulness in Good Works serve? To this end only, that we may not be found unworthy either of the Continuance of God's Gracious Favour, or of the Continual Increase of it.  
To acknowledge the First Receipt of Grace to be the sole work of God, and yet to ascribe in part the Increase of it to our own Merits, or right use of it, is no more than the Pharisee confessed, when he said, Lord, I thank thee that I am not as other men are, nor as this Publican. Here was a true acknowledgement, that he received this Grace (by whose good use he thought himself better than other men) freely from God. But in making this Comparison, he gloried as if he had not received it; or, as if, having received it, he was not so great a Debtor unto God, as the Publican was, nor liable to the same Account for his sins past or present. Questionless this Pharisee had been partaker of better Grace, at least of better means of salvation, than the Publican had been. And if this conceit of his own worth, in comparison of other men, had not polluted his works, there is no Question but that he had been more righteous than the Publican, yet the Publican went home more justified than the Pharisee; not for the worth of any good works, which he had done, but by unfeigned acknowledgement of his own Unworthiness, if God should have entered into Judgement with him.  
That Form of Prayer or acknowledgement, which the Publican made, would at this day well beseem even those, which have received a greater measure of Grace, then either he or the Pharisee had done; even those, which have been more fruitful in Good Works, then both of them were. Or if the Publican be no fit person for sanctified men to imitate; certainly the Prophet Daniel is a fit one, and yet his confession of his own unworthiness, if God should have dealt in Justice with him, was more pathetically humble, than the Publicans was, Dan. 9 8, 9 Oh Lord, to us belongeth confusion of face, to our Kings, to our Princes, and to our Fathers, because we have sinned against thee; to thee, O Lord our God, belongeth mercies and forgivenesses, though we have rebelled against thee. He placeth no part of his Confidence in the Merit either of his prayer or fasting, which yet were both excellent works, proceeding from charity, and excellently performed by him: but how excellently soever these Duties be performed by him or any, they neither can Merit aught for their own worth in themselves, nor from the virtue of God's promises, for all his promises are promises of Mercy, and he that seeks for mercy, though promised by God, must sincerely and seriously renounce all works, even the best works which he hath done; that is, he must disclaim all Merit or confidence in works, otherwise he cannot take hold of God's promises of mercy, but soliciteth God to deal in justice with him. 
How works are excluded from Justification.   
10. And yet here I must request the Reader to call that to mind, which hath been often inculcated before, that whensoever our Apostle excludes all works from Justification or Election, he is to be understood only of Confidence in Works, or Conceit of Merit. He excludes not their Presence, but necessarily requires it to our Justification, as to the making of our Election sure, He only denies any Causal Efficiency in them for procuring these or the like blessings of God; least of all, for obtaining of eternal life, unto which Good works are most necessary. For our Apostle takes it as granted, that we must deny ourselves before we can do any good works; but we must do good works before we can renounce them, and we must renounce them in all our suits and pleas, specially for those blessings, which God, out of his Free Grace and mercy, promised us. A Doctrine, which would to God some late Writers of Reformed Churches had taken into serious consideration, whilst they earnestly pleaded for the Free Grace of God in our Election. For so they would never have taught us, as (to my apprehension) they do, that our Election to Eternal life is a more free grace of God than the donation of Eternal life itself, than which, as no blessing of God is more Great, so none can be more Free. But the absolute Freedom of the Gift doth no way exclude but rather require some Qualifications in the Donee: and for this Reason it is, that the practice of Good works is in special sort required for the attaining of Eternal Life; Because That is the greatest and most Free Act of Grace, which The God of Mercy hath to bestow upon us: in respect of it our best deeds are most unworthy, and the less worthy they are, the more unfeignedly they are to be renounced: And seeing our Apostle, when he excludes works from any plea of mercy, doth only exclude Confidence or Conceit of Merit in them; in whatsoever sense he excludes them from Election or Justification, he excludes them in an higher degree of the same sense, from the Donation of eternal Life; Otherwise that could not be (as our Apostle saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Free Gift of God.  
11. But as in all other points of Controversy betwixt Us and the Romish Church, so in this specially concerning Merits, I am always jealous of both 
Two rocks to be avoid here, Confid. in merit of Works, and Praemature conceit or presumption of our Election.  Readers and Hearers, lest whilst they hear one Error refuted, they take occasion to run into the Contrary. For preventing this inconvenience in this present point I must Request all in the First Place to Observe, that Both of us fully agree in this General, that God is a Rewarder of them that seek him; and no man can truly seek him, but by a true and lively working Faith. The Question betwixt us is only this; Whether God Reward such as seek him according to the Rule of Justice, or according to the Rule of his boundless Mercy; or whether our works (his Grace and promise presupposed) be worthy of his Reward, or only make us not altogether unworthy or not uncapable of his Mercy.  
The Second Point which I would commend to all men's Consideration is This, that as our Apostle in the forecited place, Heb. 6. doth not ground his hope of those Hebrews recovery upon God's Justice, so he doth not ground it upon the Infallibility or immutable estate of their Election. He doth not so much as intimate that they could not possibly fall, because their persons were Elected, for this was more than either he or they knew, more than most men can possibly know, more than any man in their Case may safely persuade himself. He that makes his personal Election the only Anchor of his Faith, in such temptations as these Hebrews at that time were overtaken with, shall fall into as bad, perhaps a worse, Error, then if he held, That his Good works formerly done might merit his Recovery unto his former estate, so he will but address himself to do the like.  
This Conceit of merit (though we take men in their best estate, or when they are least conscious of grosser sins) is a Symptom of heathenish pride or ignorance. For the Heathens thought they could make the Gods or divine Powers beholding unto them. But to stay ourselves in the consciousness of grievous sins lately committed upon persuasions of our personal Election, is the most dangerous root of Hypocritical Pride that can be planted in our corrupt nature.  
Now any Symptom or Branch of pride or vainglory is less deadly than the Root of Pride, vainglory or pharisaical hypocrisy. Far be it from any of us to think, that the like sin committed by a man regenerate doth not deserve 
☞  worse at God's hands, then if it had been committed by an unregenerate or mere natural man, because he thinks himself to be of the number of the Elect; For if this sin or transgression be for Substance the same, the Circumstances make it a great deal worse in a regenerate, then in a mere natural man. That saying of the heathen Satirist or Censurer of ill manners holds as true in Divinity as in Morality:  
Omne animi vitium tanto conspectius in se  
Crimen habet, quanto major qui peccat habetur.  
The crime or fault is so much the greater, by how much the party offending is in his own esteem or others better qualified.  
12. From what Original is it then, that the righteous Judge doth ofttimes less punish the sins of men, which have lived a godly life, than he doth the like sins in men not as yet regenerate, or in men that have been altogether barren of good works? The true Resolution of this Problem or Question must be taken from that general rule or Maxim, That God will render to every man according to all his ways either in Justice or in mercy. Now albeit God always punish the ungodly in this life Citra condignum in less measure than they deserve, because his mercy and long suffering inhibits the execution of his punitive justice; yet he always rewards the good works, which we do, Ultra condignum, far above their deservings; for albeit the best works, which we can do, deserve no reward at all, yet his infinite goodness will not suffer the least good works, which we do, to go without his Reward. Rewarded we shall be either with some Positive Blessing or with the Mitigation of some punishment, which our evil works had justly deserved. From this Original it is, that albeit the bad works of men regenerate, or endowed with grace, do weigh heavier in the scale of God's Justice, than the like works of men unregenerate do; yet they do not sway so much, because whiles he weighs the bad works of men regenerate in the scale of his justice, he weighs the good works, which they have formerly done, in the scale of his mercy and bounty. But as for such as have lived a lewd and godless life, and have made themselves unworthy of his mercy, their grosser sins are weighed in the scale of his Justice without a Counterpoise, and therefore do sway the further, and nearer towards hell, albeit for their nature and quality they be not more heinous, than some offences of the regenerate. So that God is no Accepter of persons, albeit in this life he punisheth the same sin more grievously in one, then in another; for this he doth not with any respect unto their persons, but with respect unto his own mercy, whereof the one sort are Capable, the other are altogether unworthy. And this was the true meaning of our Apostle, and the ground of his Hope or good persuasion of these Hebrews Chap. 6. ver. 9, 10. But we are persuaded better things of you, and things that accompany salvation. For God is not unrighteous to forget your works and labour of love which ye have showed towards his name, in that ye have Ministered to the Saints, and do Minister.   

CHAP. XXIX.  ROMANS 6. 23. — But the Gift of God is Eternal Life, through Jesus Christ our Lord. 
Three Points. 1. Eternal Life the most Free Gift of God both in Respect of The Donor and of The Donee. 2. Yet doth not the Sovereign Freeness of the Gift exclude all Qualifications in the Donees: rather requires better in them than others which exclude it or themselves from it. (Whether the Kingdom of Heaven was prepared for all or for a certain number.) 3. The first Qualification for Grace is to become as little children. A parallel of the conditions of Infants: and of Christians truly humble and meek.  
1. THe Points remaining to be handled are Three. The First is in part touched before: That Eternal Life is nor only The gift of God, or as the Vulgar renders the Original Gratia Dei, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The gift of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is (as if you would say) The Gift of Gifts, the greatest Gift, and the Freest Gift, that God hath to bestow on mankind for, in, or through Christ Jesus our lord The second; that, The Absolute Freedom or graciousness of this Gift doth not exclude all Qualifications of works or inclinations to good works, but only confidence in works.  
The third is, The Qualification required in all such as hope to receive this Gift; or, The manner how they are to work out their own salvation, that they may be capable, or at least not Totally uncapable of this free gift.  
To the first, That Eternal Life is the Gift of Gifts, or the most free or Gracious Gift, that God hath to bestow on man, may be easily proved from 
Eternal life a most Free Gift of God.  the Conditions required in a Free Gift. And These are Two. The first respects the estate or condition of the Donor, as that he be not tied by any necessity either natural, moral, or politic to bestow his benevolence. The second condition respects the Donee; And it is Absentia, if not Carentia meriti; Being without, if not a want of desert or merit: In both respects Life Eternal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, The most excellent and most undeserved Gift, that can be given.  
That it is freely given without any constraint or Tie of necessity, is clear; For no operations of the most Holy and Blessed Trinity besides the Eternal Generation of the Son of God, and the Eternal Procession of the Holy Ghost, have any Natural necessity in them. These be operations of the Divine nature: all extraneous things are works of Gods divine will and pleasure. God, who worketh all things, worketh all things else according to the Counsel of his Will; that is, he so worketh them, he so preserveth and ordereth them, as it was free for him from eternity not to make them, not to preserve them, not so to order them, as he doth. He was when the world was not, and might so have continued. And this clearly evinceth that there was no Natural necessity, why he should create the world, or any thing in it; for so the world should have been, as he is, eternal without beginning. Nor was there any Moral necessity, that he should create the world, or man, or Angel; for none could have impeached him of injustice or unkindness, or of other transgression of any Law or Rule, if he had never given them such Being, as they have. Nor was there any Politic necessity, that he should 
God's infinite Freedom.  create the world or man or Angel, in whose creation he had no respect to any private end; he gained nothing by their Being; the best of them are but Unprofitable servants.  
2. It was free then for God to create or not to create man: but as it was his pleasure to create him; so it was necessary that man being created by him, he should be created good and righteous. Suppose then the First man had continued in his First Estate, that is, righteous and good; his righteousness could have merited nothing of God, much less Eternal Life. It was as free to God to have annihilated him, or to have resolved him into nothing, as it was to make him of nothing. Indeed to have punished him with everlasting death, unless he had wilfully, and through his own default, lost his Orginal righteousness, could not have stood with the righteousness or goodness of God. There was a moral necessity that his Creator should not punish him with everlasting death, unless he had transgressed his Law, and made himself unworthy of everlasting life. But the First Man did wilfully and freely (that is, without any necessity) transgress the Law of his God, and make himself, and his posterity unworthy of eternal life. That God upon this transgression did not instantly punish him with everlasting death, this was An Act of the Free Grace and mercy of God: thus he might have done without any impeachment to his Justice, without any disparagement to his Goodness.  
That unto man thus ill deserving he made A Promise of Redemption, and of Restitution to a better Estate, than he lost, this was An Act of his Mercy and gracious goodness; a more Free Act then his first Creation; For that was not deserved and therefore Free; But not so Free as the Promise of his Redemption, after he had justly deserved the contrary, to wit, condemnation unto everlasting death. But this Promise of Redemption through the Woman's Seed being freely made; is not the performance of it on Gods part necessary? Is he not bound by promise to bestow his Grace on all them, to whom he promised Redemption? Though he be Debtor unto no man, yet he is Faithful in himself and cannot deny himself, or not perform, what he hath promised. It is true; if the parties to whom he promiseth do so demean themselves as they should, or as by the Second Covenant they stand bound. But who is he can make this Plea with God? Who is he, that can truly say, there was any necessity at that time when the promise was made to our first Parents in the Woman's Seed, that he should be begotten or born, or that he was such a child of promise, from the time of Adam's Fall, as Isaac was? And if there were no necessity then, that he should be born, what necessity is there that he should be partaker of Grace after he is born? Or what necessity is there, that after the Grace of Baptism received he should come to be of the number of the Elect? No man can plead any worth or merit in himself for the receiving of Grace; or any necessity, whereby God is tied by promise or otherwise to bestow Grace or perseverance in Grace upon him in particular. 
The true way of laying hold on General Promises.   
These and the like Favours must still be sought for by the Prayer of Faith; that is, by unfeigned acknowledgement of our own unworthiness, and of God's Free Mercy, not only in making the First Decree concerning man's Redemption, but in continual dispensing the Effects of the same Decree, or the means of our Salvation: This is the only way, To lay hold upon the General Promise.  
3. It was no Contradiction in Cardinal Bellarmine (as some conceive it) after he had strongly disputed for Merit of Works, thus to conclude, Tutissimum est, It is the safest way to place our Confidence in the Merits of Christ. This Resolution of his will truly infer, that albeit the Question concerning Merits were doubtful, yet we Protestants take the more useful and safer way, and the way which Cardinal Bellarmine himself in his Devotions, and, as I hope, on his death bed, did take.  
Yet admit his Doctrine concerning Merits, had been true indefinitely taken; There had been no Contradiction between his Premises and Conclusion; For many things, which are unquestionable in Thesi, or in the General, are doubtful or uncertain in Hypothesi, when we come to make particular Application. This Doctrine is most true in Thesi, That God is faithful in all his promises, that he cannot deny himself, or falsify his promise; Yet is it not safe for Thee or Me thus to infer: that God cannot deny eternal life to us in particular, because he hath promised it as sincerely to Thee or Me, as to any others: The absolute 
It follows not; God cannot deny himself; ergo, I am in, and shall persevere in the state of Salvation.  and unchangeable Fidelity of God will not infer (how strongly soever we believe it) That either Thou or I are faithful for the present; or shall continue faithful unto the End, or until our final victory over the devil, the world, and the flesh; which is the True Importance of this Phrase [To the End] in many places of Scripture.  
Now Gods promise of eternal Life is not immediately terminated To any man's Person or Individual Entity, but unto such as continue faithful unto the End, or unto such as overcome; as you may observe in many places of Scripture; especially, in the second and third Chapters of The Revelation of St. John. Now it is a great deal more easy for a man to assure himself that he is faithful for the present, or victorious in respect of instant temptations, then to assure himself that he shall continue victorious in respect of temptations that may befall him. And yet in respect of the deceitfulness of our own hearts, it is not safe for most men to make it as an Article of their Faith, or point of Absolute Belief, that they are so faithful for the present, as that God cannot deny Eternal Life unto them, though not in respect of their Merits, yet in respect of his Promise, if they should instantly depart this life; So that such as have as full and perfect Interest in the Promises of God, as others have, may forfeit their Interest, as well by Immature Persuasions or Presumptions, that 
Equally dangerous to confide in Merit, and to presume of Election.  they are of the number of the Elect, as by conceit of Merit or Confidence in works. Both persuasions are dangerous, because both prejudice the Free Mercy and Grace of God in bestowing eternal Life, or in dispensing the means required unto it. The Romish Church saith, it was Free for God to give us Grace (or ability to do the works of Grace) or not to give it; but this Grace being Freely given, and the works performed, it is not Free, but Necessary in respect of God's Justice, to give eternal Life as the Reward of Works. Others, opposite enough to the Papists, say, that it was Free for God to Elect, or not to Elect us unto eternal Life: but being Elected, it is not Free for God to deny eternal Life unto us; For this, in their language, were to deny himself, or falsify his promise. Yet by their leave, If we were thus Elected from Eternity, it was never Free for God to Elect or not to Elect us: and so eternal Life should not be the Award of God's Free Merry and Grace as now present, but an Act of his Fidelity or promise past, before we had any being, before the world was made. But if God had not the same Free Power at this day to Elect or not to Elect any man now living, or not the same Free Power to show mercy on whom he will, and to harden whom he will, which it is supposed once he had, he should not have the same Power over us, which the 
See Book 10. Chap. 42. Fol. 3228.  Potter hath over his Clay, which is at his free disposal, not only before he works it, but while it is in working.  
I may conclude this Point with Cardinal Bellarmine's, Tutissimum est, It is the safest way, the only way, absolutely to rely all our life time upon God's Free mercy and Grace, and to make continual supplications unto God the Father through Christ, that as he hath prepared a Kingdom for us from the foundation of the world, so he would prepare and fit us for it: For without preparation or fit Qualification, we are not capable of it; and thus we come unto the Second Point proposed.  
4. The Second Point (to which the Third is annexed or subjoined) 
The Free Gift of eternal life excludes not due Qualifications in the receiver.  was, That the Absolute Freedom of this Gift doth not exclude all Qualifications in the parties, on whom it is bestowed, but rather requires better qualifications in them, then can be found in others, which exclude it, or make themselves uncapable of it.  
The Truth of this Assertion you may easily conceive by this one Instance or Example. Suppose you, that are Governors of this 
* This was preached at Newcastle upon Tine.  Corporation, should Found (as God put it in your hearts to do) a Goodly Hospital or Almshouse at your own proper cost and charges, the Gift would be most Free, a Gracious Gift or Foundation; and yet no man would conceive that the doors of that house, though most Freely Founded, should be as open, or the good things belonging to it as Free for thiefs and robbers for Bands or Panders, for sturdy and lazy Beggars, as for the halt and lame, for the aged and impotent, or as for men of decayed estate by Casualties, as for Widows or Orphans; not so free or open, for persons so qualified, but otherwise, haughty and proud, as for Widows or for decayed persons that were pious, humble, modest and ingenuous. He should wrong you much, that should conceive, that you did intend only to have the number filled up, though it were by such as the Poet describes, but in a verse somewhat better;  Qui numeri essent, & fruges consumere nati. 
That is, by persons good for nothing, but only to devour God's Blessings. To admit all sorts of people promiscuously into such a Foundation without respect of any Good Qualification, would be an Act of Prodigality or impiety, rather than of Free Bounty or Gracious Charity. And can you imagine or suspect that the most just and righteous Judge, the only wise immortal God, who requires no more of us, then that we should be perfect as he is perfect, that we should be bountiful as he is bountiful, and merciful as he is merciful, doth not more constantly observe the Rules of his eternal Equity, Bounty and Mercy, than we can observe our Saviour's Rules, which are but the Copy of them, albeit we made this our chief care and only study? Thus to do, is natural unto him, not so unto us: we cannot imitate the patterns, which He sets us, without much difficulty, and many interruptions. We may Freely bestow our Alms or Rewards, but we cannot qualify the parties that are to receive them; we may prepare good things for them, but we cannot prepare their hearts to receive them well or worthily. But God doth not only prepare the Kingdom of Heaven for us, but must also prepare us for it: otherwise as our Apostle speaks, Heb. 4. 1. We shall come short of the promise which is left us for entering into his rest. And no man can come short of the promise, or of the blessing promised, but he that had a true Interest in the promise, or he, for whom the blessing promised was prepared.  
5. What shall we say then, That any, for whom the Kingdom of Heaven was prepared from the Foundation of the world, shall finally miss of it, or be 
For whom was the Kingdom of heaven prepared?  excluded from it, at the end of the world? so our Apostle in the forecited place evidently supposeth.  
Was it then prepared for all, or for a Certain number?  
A curious and ticklish Question: Yet about which if any Contention have grown or may grow, this cannot arise but only from the malice, ignorance, or incogitancy of the men, which dispute and handle it. For between these two Propositions themselves [The Kingdom of Heaven was prepared for all; The Kingdom of Heaven was not prepared for all;] there is no Contradiction, if men would not look upon them through some imperfect Logical Rules, which hold true only in some Cases or Subjects: If we should say [That the Kingdom 
See the 10. Book Chapt. 42. Fol. 3236. etc.  of heaven was prepared for the self same man (Saint Peter for example) from Eternity; And, The kingdom of heaven was not prepared for the same Saint Peter from Eternity:] we should say no otherwise then the Holy Ghost hath taught us. There is no more Contradiction between the Affirmative and the Negative, then if one should say [The inhabitants of this town are rich; The Inhabitants of this town are not rich, but poor.]  
The Rule is general; that Betwixt an Indefinite Affirmative, and an Indefinite Negative there is no Contradiction. Now though Saint Peter were all his life time One and the same Individual man for Person, if we consider him only as he stands in the Predicament of substance, yet he was not all his life time One and the self same Object in respect of God's decree of mercy or Judgement, or for the preparation of Eternal life. To affirm this were to contradict the Holy Spirit, whose unquestionable Maxim it is; that God renders to every man according to all his ways. Now if Saint Peter's ways and works were not at all times the same, he was not at all times the same individual Object of God's Decree. God had One Award for him whilst he denied his Master, or dissuaded him from under-going the Cross for us; and Another Award for him whilst he resolutely confessed Christ before Princes, though certain to undergo the Cross himself for so doing.  
6. But where doth The Spirit of God teach us this Logic, or thus to distinguish? Matth. 20. ver. 23. Mark 10. 40. The story is plain, save that the one Evangelist saith, It was the mother of Zebedees' children; The other saith, that the sons themselves (to wit, John and James) came with this Petition unto our Saviour, that The one might sit on the right hand, the other on his left hand in his Kingdom. And it is plain out of Saint Matthew, that the Petition was as well exhibited by the sons, as by the mother; as it is likewise plain by our Saviour's Reply; and his Interrogation: ye know not (saith he) what ye ask: To drink of the cup, whereof he did drink, and to be baptised with the baptism where with he was baptised he grants was possible for them, though perhaps in another sense than they conceived, when they answered his Interrogatory. However, to sit on his left hand or on his right hand, as he finally concludes, was not his to give, but was to be given to them, for whom it was prepared by his Father.  
But hence ariseth A Dilemma Captious at the first sight; for, If the Kingdom of heaven were prepared for these two Apostles, than it was his to give them; for he must give it to them, for whom it is prepared; and so he gave it to the Thief upon the Cross: Or if the Kingdom of heaven were not prepared for them from the beginning of the world, they might not, they could not enter into it. What shall we say then; that James and John did never enter the Kingdom of heaven? God forbid! the very phrase and Character of our Saviour's Speech, and the circumstance of the Text should (me thinks) call that Logical Distinction to any man's mind, that had ever learned it, or known it before; if not teach such, as knew it not, to make it.  
The Distinction I mean of Sensus divisus and compositus, which indeed is the only Distinction for resolving many difficulties in Divinity, for the Resolution of which, many other impertinent and unartificial ones have been, and are daily, sought out. The meaning of the Distinction in this particular 
Humility a necessary qualification.  is this, If we consider James and John with their present Qualifications, it is true that the Kingdom of Heaven was not prepared for them, they could not enter in at the straight gate, that leads unto it, until their present swelling humour of secular ambition or pride was assuaged; for God from eternity had excluded pride and ambition from any inheritance in the Kingdom of his Son. But this bad habit or disposition being laid aside, and the contrary (wherewith as yet they were not invested) to wit, true humility, being put upon them, the Kingdom of Heaven was prepared for them, and prepared for them thus qualified from the Foundation of the world. Our Saviour's Answer unto them imports no more than Saint Peter doth, when he saith, Deus dat gratiam humilibus, sed resistit superbis, God giveth grace to the humble, but resisteth the proud; and so our Saviour repels their Petition for the present, because it did proceed from secular pride; and from this particular took occasion, not only to teach James and John, but the other Ten also, the necessity of humility, as a qualification without which no man shall enter into the Kingdom of Heaven, either into the Kingdom of Grace in this life, or into the Kingdom of glory in the life to come.  
7. For albeit the other Ten did much mislike this ambitious humour of James and John; yet (as one observes) that, Diogenes Calcavit fastum Platonis cum majori fastu: So the Ten Apostles bewray more than a spice of the like ambitious humour in themselves by the manner of their mislike or indignation at the Petition of James and John. Unwilling they were to give place and precedence unto them, albeit they were their Lord and Masters kinsmen; when the ten heard it (saith Saint Matth. 20. 24.) they were moved with indignation against the two brethren; but Jesus called them unto him and said, ye know the Princes of the Gentiles exercise dominion over them, and they, that are great, exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister: and whosoever will be chief among you, let him be your servant, Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. The same Lesson had been taught them twice before; As, Mark. 9 34. by the way they had disputed amongst themselves, who should be greatest: and he sat down, and called the twelve and saith unto them, If any desire to be first, he shall be the last of all, and servant of all; and he took a child, and set him in the midst of them, and when he had taken him in his arms, he said unto them, whosoever shall receive one of such children in my name, receiveth me, and whosoever shall receive me, receiveth not me, but him that sent me. This admonition you see doth equally 
The third Point.  concern all the Twelve: not James and John alone. The Tenor of the admonition is this; that no man is fit for the Kingdom of heaven, unless he become as a child, unless, he receive it as a child, that is, unless they better affect a humble and childish disposition, as well in themselves, as in others, than any pre-eminence or worldly dignity. Thus much our Saviour expressly taught them, Mark 10. 13. They brought young children unto him, that he should touch them; and his disciples rebuked those, that brought them. But when Jesus saw it, he was much displeased, and saith unto them; Suffer the little children to come unto me, and forbid them not: for of such is the Kingdom of God Verily I say unto you, whosoever shall not receive the Kingdom of God as a little child, he shall not enter therein; and he took them up in his arms, put his hands upon them, and blessed them. Thus he treated them, not with reference to their Individual Persons, but to their Qualifications; hereby giving his disciples to understand, that all such as seek to be actually blessed by him, whatsoever their Parentage, or other Prerogatives be, they must be so qualified, as these children were; not so qualified, they are not capable of the Kingdom of Heaven. We must so demean ourselves towards our heavenly Father, out of knowledge and deliberation, 
The Qualification for receiving this Free Gift.  as little children do themselves towards their earthly parents out of simplicity or instinct of nature. In respect of malice towards. God or man we must be as little children, but in knowledge of our own infirmities, or more than childish impotency, we must be men.  
8. To parallel the Conditions or properties of little children by nature, with the properties of the children of God by supernatural Grace. The very Impotency of little children, whilst they learn to go, includes a power, at least a proneness to fall, though it be in the sink or channel; but no power at all either to raise themselves, or to make clean their garments from such stain or filth, as they have contracted by their fall. In this property we agree too well with them; for as St. Austin saith, Sufficit sibi liberum arbitrium admalum, adbonum non. We have a Liberty or Freedom of Will to defile our garments by falling or back-sliding after Baptism; but no Freedom of will, no power of ourselves to rise again unto newness of life. The Knowledge, wherein we must in this Case exceed little children, must be out of the consciousness of this our Impotency or infirmity to frame our Petitions unto God with the Prophet, Psal. 51. 2. Wash me throughly from my iniquity, and cleanse me from my sin; And again, ver. 10. Create in me a clean heart, O God, and renew a right spirit within me: cast me not away from thy presence, and take not thy holy spirit from me.  
Again, Little Children, though they be set upon their feet, after their Fall, they are not able to stand upright, although they adventure not to go, unless they be supported by their nurses, or other helper; and it is our Apostles advice unto such as stand, to take heedlest they fall.  
But is this circumspection in their power after Grace received?  
No; no more than it is in the power of Little Children to keep themselves from falling.  
To what end then doth this Admonition serve?  
To make us more careful by the knowledge of this our infirmity continually to use that or the like prayer, Prevent us, O Lord, in all our doings with thy gracious favour, and further us with thy continual help.  
If we truly acknowledge ourselves to be but Little Children, we cannot but know, that without his preventing Grace we must still wallow in our natural filthiness and uncleanness, that without his Concomitant Grace we cannot stand, and that without his Subsequent Grace we can make no progress towards eternal Life: All our doings must be begun, must be continued, and ended in him by his Grace; otherwise we shall fail of the end here proposed unto us by our Apostle.  
Again, Little Children are sensible of hunger or want of Food, yet cannot provide it, cannot be their own carvers of it, cannot take it, unless it be reached unto them. We then become in some degree the children of God, when we feel a want of spiritual Food, or when we hunger and thirst after righteousness, But power we have none after Grace received to give satisfaction to this hunger and thirst after good things: The best knowledge that in this Case we have, is, To Beg Food Convenient at our heavenly Father's hands in that or the like Form of Prayer, Give us this day our daily bread. And thus to beg it out of full assurance, that he is more ready to hear our requests, than any earthly Father is to give his children bread, or any earthly Mother to give her sucking Infants milk when they cry for it; For some Mothers are unnatural, others may forget their children, but so will not God forget his, so they be children in malice, not in the Knowledge of his Goodness.  
Little Children again if they be exposed to cold, or heat, or any other danger, that may accrue from hostile or ravenous creatures, have no power or strength to defend themselves, all that they can do is but to cry for help from others.  
Now the spiritual and Ghostly enemies of every Child of God, and the dangers, whereto they daily expose themselves, are more in number, than the bodily dangers, whereof little Children are capable; Less able we are, though endowed with some measure of Grace, to resist the Devil, who goeth about like a roaring Lion seeking whom he may devour, than a sucking child to withstand a Bear or Wolf, that should come upon him. To what end then doth God bestow his Grace upon us, if with this we cannot defend ourselves, as with a weapon? Only to this end, that we should daily pray for his special protection, as his Son hath taught us: Lord lead us not into temptation, but deliver us from evil, specially from the Author of evil; for thine is the Kingdom, the power and the glory. Thou only art able to subdue and conquer the Prince of this world, and to destroy him, who hath the power of death.  
Lastly, albeit we must exceed Little Children in the acknowledgement of our infirmities, and though our capacities to conceive these and the like forms of prayer be greater than theirs, yet in respect of most particulars we are in this too like Little Children, that we know not how to pray, or ask those things, which for the present we stand most in need of. And in this point our Knowledge must exceed theirs, that we must have a knowledge of this infirmity, and out of the consciousness of it pray more fervently unto our heavenly Father, that he would teach us how to pray, or hear the supplications of his Spirit for us, whose language we perfectly understand not: and not to indent with him for other particulars, but only to grant us what he knows to be best for us, and most available, though not for our present occasions, yet for the attainment of Everlasting life. Until we learn this lesson of Humility and meekness, which The Son of God himself so often commends unto us by his own example, by Precept, and Instances, we shall find no true Rest unto our souls; we shall not have that Full Assurance of hope unto the end, whereof our Apostle speaks, Heb. 6.  
9 But is this Qualification of becoming like Little Children alone sufficient?  
No: he that saith, Whosoever receiveth not the Kingdom of heaven as a little child shall not enter therein, hath also said, Matth. 5. 20. Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall not enter into the Kingdom of Heaven.  
Doth he Instance in them, as in the most wicked men, that were?  
So his Instance should not have been so pertinent, at least his Admonition not so peremptory.  
The Scribes and Pharisees, if they had not thought so of themselves, were the most righteous men then living; they were the only Precisians of those times, and observed many Rules of righteousness more exactly, than most men now living do any.  
Wherein then did they come short of the promise?  
By making Extraordinary Conscience of some necessary duties, and little or none 
Why Christ instanceth in the Scribes and Pharisees.  at all of others.  
The old Serpent deceived them, as he doth many Christians to this day, by that Fallacy or Sophism, which we call A Dicto secundum quid ad simpliciter, that is, in using their known zealous observance of some good duties as an Argument, that they were simply and absolutely more righteous than other men, specially then those, whom they saw gross transgressors of some Commandments, which they made conscience of. They did acknowledge, that they had received many Graces from God, for which they thanked him; but yet they gloried, as if they had not received them, and this polluted all their works.  
A good man, saith Solomon, is merciful unto his beast. This property of Good men is in the Turks, for they are more compassionate towards their dogs, more careful for begging them benevolence of strangers and passengers, for feeding them in the open streets, than most Christians are for the relief of their poor brethren; yet is that property of wicked men, which Solomon 
Turkish mercy  in the same place describes, more remarkable in them. Their mercies are cruel; for out of this compassionate affection towards dumb creatures they will be ready to kill a Christian man, if he chance to wrong or harm them. It is a good thing then to be zealous of good works; but unless this zeal be uniform, that is, unless it proportionably, if not equally, respect good works of every kind: partial or deformed zeal will bring forth complete Hypocrisy.  
10. But it is an easy matter to tell men, that their zeal must be uniform and unpartial; the point wherein satisfaction will be desired is this: How this uniformity of zeal in good works must be wrought and planted in men? This men must learn from that fundamental Rule of our Saviour. Whatsoever ye would that men should do to you so do to them: for this the Law and the Prophets. All of Us desire or wish, that, not this or that man only, but that every 
See the discourses following upon that precept, Do as you would be done to.  man should deal justly, friendly, and kindly with us; should think or speak well of us, whilst we do or intend well; should Judge charitably of us when they know nothing to the contrary, and censure us charitably, if we chance to do amiss. The Rule of practice then in brief is this; that we make payment by the same measure, by which we borrow; that is do good, as occasions or abilities serve, to every man as he is a man or our fellow creature; though in more abundant measure unto such, as are our Christian brethren, and of the same Church and Religion. To be charitable in word, indeed, in thought, towards all, even towards such, as deserve punishment or censure.  
Another branch of the same Rule is this; If any have really showed themselves kind unto us, to do unto them as they have done; If any have dealt rigidly or unkindly with us, not to do as they have done, but as we desired they should have done unto us; for our desires to be well dealt withal are just, but so were not their dealings with us: And why should we make other men's unjust dealing with us, rather than our own just desires of being friendly dealt withal, the Rule of our future actions, or dealings with the same men? For God will judge us by the former Rule, the Tenor whereof is this, not to do as we have been done unto, specially if we have been unjustly dealt withal, but to do to every man, as we desire they should have done unto us. The same Rule may be yet further extended thus; we must do to every man not only as we desire that every man should do to us, but as we desire that God should do to us, or for us: So when we pray that God would forgive us our trespasses, we must be ready to forgive them, that have trespassed against us. If we desire that God would relieve us in distress, comfort us in sorrow, or succour us in need, we must be ready to relieve our neighbours in their distress, to succour and comfort them (as we are able) in time of need; not thus (in some good measure) qualified, we do not pray in faith, our prayers are not truly religious; For as St. James tells us, Chap. 1. verse the last. Pure religion and undefiled before God and the Father is this; to visit the fatherless and widows in their affliction, and to keep himself unspotted of the world.   

CHAP. XXX.  MATTH. 25. 34, etc. 41. etc. Then shall the King say unto them on his Right hand, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world. FOR I was an hungered, and you gave me meat, etc. Then shall he say also to them on the left hand, Depart from me ye cursed— FOR, I was an hungered and ye gave me no meat; I was thirsty and ye gave me no drink: I was a stranger—, sick, and in prison, etc. 
Two General Heads of the Discourse. 1. A Sentence. 2. The Execution thereof. Controversies about the Sentence. Three Conclusions in order to the Decision of those Controversies. 1. The Sentence of Life is awarded Secundum Opera, not excluding Faith. 2. Good works are necessary to Salvation: necessitate praecepti & Medij: (And to justification too; (as some say) quoad praesentiam, non quoad efficientiam.) The Third (Handled in the next Chapter) Good works though necessary, are not Causes of, but the Way to, the Kingdom. Damnation awarded for Omissions. St. Augustine's saying [Bona Opera sequuntur Justificatum, etc.] expounded. St. James 2. 10. [He that keeps the whole Law and yet offends in one Point, etc.] expounded. Why Christ in the final Doom instances only in works of Charity, not of piety and sanctity. An Exhortation to do good to the poor and miserable; and the rather, because some of those Duties may be done by the meanest of men.  
1. THis portion of Scripture is divided, by our Saviour himself, into These two Generals: the first, A Sentence, which, for the matter, is Twofold; Come ye blessed of my Father, inherit the Kingdom prepared for you, 
Two Generals. 1. A sentence and that Twofold.  verse 34. etc. And again ver. 41. Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels. But many Sentences are given, which are not put in Execution! Yet this being the Final Sentence, that shall be given upon all men, and upon all their works, there is no question, but it 
2 The Execution thereof.  shall be put in Execution. If reason, grounded upon Scripture, be not sufficient to enforce our belief, as well concerning the Execution of the Sentence, as the Equity thereof, we have an Express Testimony of the Judge himself for the certainty of this Execution, ver. 46. And these (to wit, the Goats, which were placed on his left hand, that is, all workers of iniquity or fruitless hearers of the word of life) shall go away into everlasting punishment, but the righteous into life eternal.  
The Sentence itself, hath (by the perverseness of man's will, or by the curiosity of some wits) been made the matter of many controversies, especially 
Controversies about the Sentence.  in latter times: Of which we shall deliver our Opinion, as it shall fall out, in the prosecution of the Positive Truth, which we are bound to believe.  
The Positive Truths, which I would commend unto the Readers meditation are Three.  
The First, That Life everlasting shall be awarded, Secundum opera, or that all men shall receive their final doom according to their works. 
Three Positive verities or Conclusions.   
The second, which will necessarily follow upon this; That good Works are necessary to salvation, or to the inheritance of this Kingdom here promised.  
The third, That good works are necessary to our admission into this kingdom, Non tanqnam Causa regnandi, sed quia Via ad regnum, not as meritorious Causes, for which this kingdom is by right due to us, or to any, but as the necessary Way or path, by which all such, as seek to enter into this Kingdom, must pass.  
To begin with the First Point; That the Final reward or retribution shall be Secundum opera, according to men's works.  
2. About this Position, Controversy between us and the Romish Church there needed to have been none; unless some in that Church had been more desirous to open a gap to new contentions, then ready to bring the controversies already set on foot, to a Tryable Issue, by reducing them to some Point of Contradiction.  
But some of good Note in that Church for learning and moderation, have left this Animadversion upon These words of Saint Matthew, That this place alone doth sufficiently evince, that the Final Award or retribution shall be made Secundum Opera, non Secundum Fidem, according to works, not according to Faith. That God should render to every man, either in this life, or at the last day, according unto his works, yea according to all his works, we never denied, For Solomon had long since said as much, in his prayer to God. 2 Chron. 6. 30. Yea all works, even the most secret works, those of the heart not excepted, shall have their Proper Award, and every man shall reap according to that he hath sown; Whether he hath sown unto the flesh, or unto the spirit. But that this Final Retribution should be made, Secundum Opera, non Secundum Fidem, according to works only, not according to Faith, we cannot grant, without contradiction to the truth delivered by our Saviour and Saint Paul. For Faith and Works, by both their Doctrines, are so strictly linked together, that if the Final Retribution be made according to men's works, it must likewise be awarded according to men's Faith. And unless the Advocates of the modern Romish Church, had been diposed to follow those Hypocrites against whom Saint James disputes in his second Chapter (in their notions or apprehensions of Faith) more than Saint James, yea more than Saint Paul; Nay more than our Saviour himself: they could not be ignorant of that contradiction, which is implied in their Assertion, 
See The Fathers cited by this Author in his fourth Book Chap. 11. etc. about the inseparableness of Faith and works.  That the Final Retribution is made according to Works, not according to Faith. Know ye, saith our Apostle, Gal. 3. 7. that they which are of faith, the same are the children of Abraham: so Abraham is called The father of the faithful; And none can be his sons or children, but by propagation or participation of his faith. Our Saviour saith unto the Jews, John 8. 39 If ye were Abraham's children, ye would do the works of Abraham; And if they had done the works, they should have had the Reward of Abraham. Yet, as the Apostle saith, They that be of faith are blessed with faithful Abraham.  
So than it is true, that God rewarded Abraham according to his Works, and yet withal according to his Faith: yea he was therefore rewarded with blessing according to his works, because his works were done in Faith, or because he was faithful in his works.  
But do these Romanists which say, that we shall be rewarded according to Works, not according to Faith, as evidently contradict their pretended Patron Saint james, as they do Saint Paul? They do, without Question; if we look into his intent and scope in that very place, from which they seek to magnify Works above Faith, as well in point of Justification, as in respect of salvation or Final Retribution.  
3. Was not Abraham our Father (saith Saint James Chap. 2. 21.) justified by works, when he offered Isaac his son upon the Altar? Yet the same Apostle doth not deny, but rather suppose, that Abraham offered up Isaac by Faith; for so he adds ver. 23. that by this work, that Scripture was fulfilled, which saith, Abraham believed God, and it was imputed to him for righteousness. If this Scripture were fulfilled by this work, than Abraham's Faith did work in this work, or rather, did work this work; it was his working Faith or belief, which was imputed unto him for righteousness; and it was impossible, that Abraham should be rewarded according to this work, and not be rewarded as well according to his Faith, as according to his Work. Indeed if Abraham had professed only in General, That he did believe God and his word, but had started back from this or the like Service, which God had enjoined him, he had not been justified.  
But why not justified? only because he had no works? nay, rather, because, not having such works as God required at his hands, his Faith had not been sound and perfect; and his Faith being not sound and perfect, had not been imputed unto him for righteousness. Now the Scripture plainly affirms, and St. James takes it as granted, that Abraham's belief, not his works, was imputed to him for righteousness.  
Albeit Saint James doth say, that the Belief was perfected by the work, yet all the perfection was the perfection of his Faith; the use and End of his work or of his Trial was to perfect or strengthen his Faith; as we say exercise of body doth perfect or confirm health; but it will not therefore follow, that Exercise of body is better than health, seeing all the perfection, that it hath, is at the service of health. So far was this work of Abraham, by which Saint James saith his faith was perfected, from being a distinct perfection from the perfection of his faith, that Saint Paul includes the very Work in his Faith, Heb. 11. 17. By faith Abraham, when he was tried, offered up Isaac. The reason why he ascribes this work unto his faith, is given ver. 19 He accounted that God was able to raise him up from the dead, from whence also he received him in a figure. It was a Great and difficult matter for Abraham to believe, that he should become the Father of many nations, Rom. 4. 18. Not to consider his own being now about an 100 years old, neither yet the deadness of Sarahs' womb. But it was a greater work after he had received Isaac (upon the thread of whose life the blessing promised, Gen. 15. 5. of being the Father of many nations did wholly depend) to offer him up in sacrifice: this was more than to believe in hope, against hope; The ready way (for aught that humane wisdom, or any experience, till that time manifested unto the world, could inform him) to cut the very throat of all his hopes or future blessings. But how great soever this work were, the strength, by which it was wrought, was merely the strength of his Faith; so the Apostle saith, Rom. 4. 20. He staggered not at the promise of God through unbelief, but was strong in faith giving glory to God, and being fully persuaded, that what God had promised, he was also able to perform, and therefore was it imputed to him for righteousness. So that if any man do not the works of Abraham it is because he hath not the faith of Abraham; Impossible it were for any man that hath the same measure of Faith, which Abraham had, not to do the like works, which Abraham did. What measure of works truly good any man doth, so much, or so great a measure he hath of true Faith; And so far as any man is Rewarded according to his works, he is likewise rewarded according to his Faith.  
We may extend that Saying of our Saviour (though spoken then, but to one man) unto all and every man [According to their faith so shall it be done unto them.] And our Saviour in the Parable next before This Sentence, expressly avoucheth; that the Final Award or retribution shall be according to Faith; Matth. 25. 23. Well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord. No man shall be rewarded for any Works, unless they were the Works of Faith, or done in Faith. To speak properly it is the Fidelity of our Works, or our Fidelity in Working, which shall be rewarded. As for those Hypocrites, against whom St, James disputes (and from whose Notion or Conceit of Faith the Romish Schoolmen, for the most part, take their Description of Faith) they had altogether as little of Abraham's Faith, as they had of Abraham's Works; For if they had been partakers of Abraham's faith, then, as our Apostle infers, Gal. 3. 7, They had been the sons of Abraham; and if they had been the sons of Abraham, they would (by our Saviour's Inference) have done the works of Abraham. Such faith as they made brags of, could not justify them, because it was a dead and fruitless faith, devoid of works. Such works, as the Romish Church doth magnify in opposition to faith, can neither justify, nor receive any Reward, because they are no faithful Works; but rather like seeming fruits without any Root. They put their works upon their faith, as we do sweet flowers upon dead Corpses. Neither can give life or perfection to others. The best Censure that Christian Faith or Charity will permit us to give of their doctrine Concerning the nature of faith and works, is This; That albeit, they all profess to believe that, which their Church believes, yet the most of them do neither believe nor practise as the Church (in these points) teacheth. Their ignorance in this particular is much better than their knowledge of most of the rest.  
But to conclude the first Position; Because some of our Writers exclude all works from the work of Justification, some Roman Writers (I dare not say all) sought to be even with them by excluding faith from sharing with works in the Final Award or retribution. For besides this Eagerness of extreme Opposition or desire to be contrary unto us, it is not imaginable what could move any learned Writer amongst them to Affirm that this final Retribution shall be according to Works, and Deny it, According to Faith.  
4. About the Second Position there is no Controversy betwixt us and the 
Good works necessary to Salvation.  Romish Church; we hold Good works to be as necessary to salvation, as they do; As necessary according to both Branches of Necessity. Necessary they are, Necessitate praecepti, and necessary likewise Necessitate medii; necessary by Precept or duty, for God hath commanded us to do them, he hath redeemed us to the end that we should serve him in righteousness and holiness. But many things, which are in this sense necessary, in that their Omission doth necessarily include a breach of God's Commandment, and by consequent a sin, do not always induce or argue a Forfeiture of our Estate in Grace, or utter exclusion from the Kingdom of heaven: For this Reason we say, That Good works are necessary, not only Necessitate praecepti, by way of Command, but Necessitate medii, as the way and means, so necessary to salvation, that without the practice of them, no man can be admitted into the Kingdom of Heaven. Through the Omission of Good works, many do forfeit that Interest, which they 
Omission of Good Works forfeit our interest in the promises.  truly had in the promises of everlasting Life.  
In the promise itself, all that are partakers of the Word and Sacrament, all that acknowledge the Word revealed to be the way unto everlasting life, have A true Interest. Of the pledge or earnest of the blessing promised, that is of justifying or sanctifying Grace, none are partakers, but such as are fruitful in Good works, according to the means or abilities, which God hath bestowed upon them.  
Whether it be possible for such as are once estated in Grace to give over the Practice of Good works, that here we leave to such as desire to exercise their wits in the controversies about Falling from Grace: (and the rather because we have spoke a word of that Point in the 26. Chapter of this Book.) Let them determine of the Categorical Affirmative or Negative as they please: This Conditional is most certain: [If it be possible for him, that hath Grace or Faith (in what measure soever) inherent, to give over the practice of Good Works; he shall thereby forfeit his present estate in God's promises and defeat his hopes of inheriting the Kingdom of God.] Whosoever (saith our Saviour) shall break one of these Commandments and shall teach men so, he shall be called the least in the Kingdom of Heaven; but whosoever shall do, and teach them, the same shall be called great in the Kingdom of Heaven. For I say unto you that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven, Matth. 5. 20. Yet did these Scribes and Pharisees many Good Works, and made conscience of many Duties, which many Precise Ones in our days do not trouble their Consciences withal. This notwithstanding, These Scribes and Pharisees did exclude themselves from the Kingdom of Heaven (as here established on earth) by leaving other Good Works (altogether, or for the most part) undone, which the Law of God did no less require at their hands. Even the Good Works, which they did, were not well done by them, because they were not done in Faith; they never came so near unto the Kingdom of Heaven, as to acknowledge Christ for their Lord; much less to be partakers of those Gifts and Graces of the Spirit, which after his Ascension were bestowed on men.  
Nor shall all they, which were partakers of those Gifts, and which did still acknowledge him for their Lord, enter into the Kingdom, which is here prepared for such as continue in well doing. So saith our Saviour, Not every one that saith unto me Lord, Lord, shall enter into the Kingdom, but he that doth, etc. Many will then say, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them; I never knew you; Depart from me ye workers of iniquity, Matth. 7. 21, 22.  
5. But, in this place, We see the Sentence is not awarded for Positive 
Damnation awarded for Omissions.  Works of iniquity, but for Omission of the duties of charity; He saith not, Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels, Because ye have oppressed the poor and stranger; or, for that ye have robbed the Fatherless and made a prey of the widow. These indeed are works of iniquity, and deserve Exclusion from the Kingdom of Heaven.  
But is it a Work of iniquity, not to work at all? As not to give meat unto the hungry? Not to give drink unto the thirsty? Not to clothe the naked, or lodge the harbourless? Yes; even these Omissions deserve Exclusion from the Kingdom of Heaven: Either by their connexion with sins of oppression, because it is scarce possible that any which hear Christ's promises should be barren of good Works, unless they were too fruitful in the works of impiety and oppression; or rather because, as our Saviour elsewhere infers, that, Not to save men's lives, when means and opportunity is offered, is to kill; Not to feed the hungry, is a bloody sin; Not to clothe the naked, is as the sin of Oppression.  
The Doing of some Good Works cannot excuse men for the Omission of others which be as necessary; To prophesy in Christ's name is a Gracious Work; to cast out Devils is a Work of Greater Charity and comfort to the possessed, then to visit the prisoners; and yet such as have done these and many other wonderful Works shall not be admitted at the Last Day.  
Besides the Goodness of the Works which we are bound to do, there must be an Uniformity in them; Otherwise they are not done in Faith. Now the same Faith and belief, which inclines our hearts to works of one kind, will incline them to the practice of every kind, which we know or believe to be required at our hands by our Lord and Master. That even the best Works of mercy, or most beneficial unto others, are not acceptable unto God; unless they be done out of Faith & obedience to our Master's Will, is clear from our Apostles Verdict of Enoch, Heb. 11. 5. Before his translation, saith our Apostle, he had this testimony, that he pleased God; For so it is said Gen. 5. 24. that he walked with God; the way, by which he walked, was his Good Works and Conversation, but The Guide of this way and his works was his Faith. So the Apostle infers, without faith it is impossible to please God; for he that cometh to God must believe that he is, and that he is a rewarder of them, that diligently seek him. ver. 6. As God is the Author of goodness, yea goodness itself; so we cannot come unto him by any other way, then by doing good to others; yet that, which must make even our best Works pleasing to him, must be our Belief in him, and in his goodness, and that he is A bountiful Rewarder of all that do good;  
The good Works even of the Heathen, and of such as knew neither him nor his Providence; of such, as in stead of him worshipped false gods, were rewarded by him; but with rewards and blessings only Temporal: He was their Rewarder; but not himself their Reward. This was the Peculiar of Abraham his friend, and of Abraham's children, that is, of all such, as do the works of Abraham out of the Faith of Abraham, that is, out of a lively apprehension and true esteem of his goodness; Unto all such he himself shall be merces magna nimis, or valdè magna, Their exceeding great Reward. Unto men thus qualified, and only unto them, it shall be said; Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world. This Kingdom shall be a Kingdom of everlasting bliss; and yet the greatest blessedness of this Kingdom shall consist in the fruition or enjoying of the presence of this Everlasting King, who is goodness itself; the participation of whose goodness is the very Life and Essence of that happiness, which all desire, but none shall attain, besides such as do His Will by well doing. To be separated for ever from his presence is the source of all the misery, which shall befall the damned or accursed.  
But from this place of our Apostle, Heb. 11. 6. The Romanist (always 
The Romanists wresting Hebr. 11. 6. to maintain merit of Works.  ready like the spider to suck poison from such flowers in this garden of God as naturally afford honey to such as seek God) labours to infer, as he doth out of the words of the text, That the Everlasting Kingdom here promised is the just Reward of our good works, and is as properly merited, as everlasting death is by the Omission of the works here mentioned, or by the Positive Works of inquitie. So that I should here according to my proposed method proceed unto the third point, That these good works, how necessary soever they be, 
The third Positive truth mentioned §. 1. handled Chap. 31.  are necessary only Tanquam via ad regnum, non tanquam causa regnandi, only as the Way and Means, which lead unto this Kingdom, not as the causes of its preparation for us, or of our admission unto it. But for the present, I choose rather to make some use or Application of what hath been said concerning the necessity of Good Works, then to dispute of their Efficacy or Causality for attaining this Kingdom, intending to touch that a little more in the next Chapter, though with reference to what I have spoken in the 27. and 28. Chapters.  
6. You see that Good Works done in faith (or, which is all one, a Working Faith) are absolutely necessary unto salvation. But are they as necessary to Justification? If they be; how is it said by St. Austin, and approved by the Articles of the Church of England; Bona opera sequuntur hominem justificatum, non praecedunt in homine justificando? Good works follow Justification; they do not go before it. This Orthodoxal Truth only imports thus much, That no man can do those works, which are capable of the promises before he be enabled by God to do them; and that this ability to do them is from the Gift of Justifying Faith. Now every one that hath this Faith in his heart is said to be Justified, that is, absolved from the Gild of sins past, and freed from the Tyranny and Dominion of sin, by receiving this pledge or earnest of God's mercy: and in this sense is Justification taken by St. James, when he saith, a man is justified by works, that is, He is not to be accounted the Son of faithful Abraham, nor may he presume upon his own Actual Justification or estate in Grace, until he be qualified and enabled to do the Works of Abraham. In the same sense is Justification taken by St. John, Rev. 22. 11 Qui justus est justificetur ad huc; Let him that is righteous be righteous still, or more justified. And in this sort Children or Infants are said to be Justified by the Infusion of Faith. The practice of Good Works is not required to their Justification before they come to the knowledge of good and evil. But neither is the apprehension or actual Belief of God's mercies in Christ required of them; Though they be justified and saved for the Merits of Christ and through his blood, as we are. Yet is not the Rule for Application of these Merits, the same in them and in men of years and discretion: (Though, with some abatement or allowance, it holds in such as are converted to Christ upon their death beds; These must apprehend God's mercies in Christ, resolve to do Good Works; and leave testimony of sorrow for their past negligence in doing Good Works:) For in such as are endued with knowledge of Christ, and are enlightened to see their miserable estate by nature, the self same Faith which apprehends Gods mercies in Christ, cannot be idle, it will be working that which is Good and acceptable in the sight of God. In vain it it shall be for them to sue for mercy at God's hands through the Merits of Christ, unless for love to Christ (whose Merits for them and Goodness towards them, Faith apprehends) they be ready to do the works, which he hath commended unto them. For (as you heard before) not every one that saith unto him, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of his Father, which is in Heaven; and his Father's Will is, that we do those things, which he here commands.  
But another special Branch of the same Will is, That when we have done all this, we faithfully acknowledge ourselves to be unprofitable servants. This our Plea for mercy (as men altogether unworthy for our best Works sake to be partaker of God's Goodness or of everlasting bliss) is that justification, 
☞  which St. Paul so much insists upon in most of his Epistles: and unto This Justification, that is, to our good success in making this Plea, Good works are necessary and usually Precedent; or, as it is usually taught by Good writers; Good works are necessary quoad presentiam, (to justification) non quoad efficientiam: Their presence is necessary to Justification, their Efficacy or efficiency is not necessary; for as you have heard before, and shall afterwards (Chap. 31.) hear; meritorious efficiency they have none.  
7. But let us ever remember, as I often put the Reader in mind, when it is said, We must renounce all our works in the Plea of justification or suit of Pardon for our sins; This must be understood Of those good Works, which we have done, not of those, which we have left undone; For these are not ours. These, the Hypocrites and unbelievers will be ready to renonnce. He alone truly renounceth his Works, that doth Good Works, and yet when he hath done them, puts no trust or confidence in them, and seeks not to improve them so far as to make them meritorious, but wholly relies upon God's mercies in Christ, appealing from the Law unto the Gospel. Nor is it every sort of Reliance upon God's mercies in Christ, but A faithful and steadfast reliance, that can avail; and no man can faithfully rely upon Christ's merits, but he that is faithful in doing his Fathers William.  
8. But is this Necessity of good Works to be equally extended to all sorts of Good works? So saith Saint James, Chap. 2. 10, 11. Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all; for he that said, do not commit adultery, said also, do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the Law. His meaning is, That albeit we are diligent in many points of God's service, yet if we wittingly dispense with our souls in other parts of it, this is an Argument that we Truly and faithfully observe no part. For, if we did observe 
See this Author's Treatise of Justifying Faith or fourth Book. Chap. 15.  Any part of his Commandments, out of Faith or sincere obedience to Gods Will, we would observe, as much as in us lies, every branch of his Will revealed.  
For as true Faith will not admit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respects of Persons (which was the fault in the beginning of that Chapter taxed by St. james, and gave occasion to the Maxim or principle in the words last cited) so doth it exclude all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Partiality to God's Commandments or branches of His 
See this Author's Treatise Of Justifying Faith or fourth Book. Chap. 15.  Will revealed; If we love and prise one, we must love and value all: We may not love and respect One and neglect another. This is the true intent and meaning of the Apostle, which some (to the wounding of their brethren's weak consciences) have extended too far, who say expressly (or at least are so defective in expressing themselves, as they occasion others to think) That if a man either positively or more grievously transgress in breach of God's Negative Precepts, or often fail in performance of some Positive Duties commanded by him, it is all one as if he had transgressed all God's Commandments.  
This is more than can be gathered from St. James in this place; or from 
A Sinister exposition of Saint James. 2. 10.  any other part of God's word, which only condemns Partiality to God's Commandments. Now a man may trespass oftener and more grievously against some one, or more of God's commandments (whether Negative or Affirmative) than he doth against others, and yet do all this, not out of any passionate affected Partiality towards God's Commandments, or for want of uniformity in his Faith or Affections towards Christ; but only out of the Inequality of his own natural or acquired inclinations to some peculiar sins or vices in respect of others. Some men, as well before Regeneration or knowledge of Christ, as after, may be naturally, or out of custom, more prone to wantonness, then unto covetousness. Others again by natural disposition or bad custom, may be more prone to covetousness, to ambition, or unadvised anger, then unto wantonness. Others again by bad education may be more prone to rash oaths or causeless swearing then to any the former vices. One sort, after their regeneration, or after they come to make Conscience of their ways, may offend more often and more grievously against the third Commandment, then against the sixth or seventh. Another sort may offend more grievously against the sixth Commandment [Thou shalt not kill] then against the seventh [Thou shalt not commit adultery.] A third sort, such as are by natural disposition or custom given to wantonness may offend more grievously against the seventh Commandment, then against the sixth. A fourth sort, more pecularly prone to covetousness or ambition may offend more grievously and more often against the last Commandment [Thou shalt not covet,] then against any of the former. And yet none of them fall under that censure of Saint James; Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. For they may all respectively offend in some one part, or few points, not out of any Partiality to God's Law or Commandments, but out of the Inequality of their particular or peculiar dispositions to observe them.  
Their desires or endeavours to observe those duties, which they more neglect, may perhaps be Greater, than their desires or endeavours to observe those, wherein they are less defective. However this may fall out; Yet this Rule is certain, that, Whosoever truly observes any or more of God's Commandments out of Faith and sincere obedience to his Will; as his love and zealous Observance of those commandments, in whose practice 
☞  he finds less difficulty, increaseth, his proneness to transgress the other, from whose observance he is by nature or custom more averse, will still decrease: his Positive diligence or care to practise those duties, which are not so contrary to his natural inclinations, will always in some proportion or other raise or quicken his weak desires or inclinations to observe those duties, which he hath formerly more often and more grievously neglected or opposed.  
9 But some happily will here demand why our Saviour in this place of St. Matth. 25. 34. etc. (seeing all Good works are necessary unto Salvation) should instance only in works of one kind, that is, in works of Charity towards others, and not in works of Piety and sanctity, as in fasting and 
Why Christ instances in works of Charity rather than of Piety.  praying? It is an Excellent observation, (and so much the more to be esteemed by us, in that it was) made by Jansenius, a learned Bishop, not of Reformed, but of the Romish Church, that, However fasting, and other exercises of mortification, be duties necessary in their time and place, yet God is better pleased with us for relieving and comforting others in their affliction (be it affliction of body or of soul) then for afflicting our own souls and bodies: And as for fasting, One good Use of it is, To learn by our voluntary want of food truly to pity and comfort others, which want it against their wills; we then truly fast, or our fast is then truly religious, when we fast, not for thrift or sparing, or for the health of body, but that what we spare from ourselves we may bestow (not sparingly but cheerfully) upon our needy brethren. So the Prophet instructs us, Esai. 58. 5, 6, 7. Is it such a fast, that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, an acceptable day to the Lord? Is not this the fast, that I have chosen? to lose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor, that are cast out, to thy house? when thou seest the naked, that thou cover him, and that thou hide not thyself from thine own flesh. Again, Fasting is useful or expedient only at some certain times and seasons: These duties here mentioned Mat. 25. 34. etc. are at all times necessary, they are never out of season; they are (upon the respects last mentioned) most seasonable when we Fast, and yet in some sort more seasonable when we Feast. For feasting of ourselves or of the Rich, being unmindful of the poor and needy is to bring a curse upon ourselves, and 
☞  upon our plenty: As we see it set forth in the parable of Lazarus and Dives. See Pro. 22. 16. Luke 14. 13.  
St. Austin observes, that, the duty of praying continually is not literally meant of praying always with our lips, nor of multiplying set hours of Devotion; but Omne opus bonum; Every good work is a Real Prayer, specially if we consecreate ourselves to it by prayer. The continuance of Good works begun and undertaken by prayer, is a continuation of our prayers; So that by Praying often, and doing Good to others continually, we may be said to observe or fulfil that precept Pray continually.  
10. As we cannot more truly imitate, or express our Savior's disposition in more solid Characters, then by the practice of these duties (for he went about doing good, healing all that were oppressed) so are there no Duties, which are so easy for all to imitate him in, as these are: None can plead exemption for want of means or opportunity to practise them: For though some be so needy themselves, that they cannot cloth the naked or feed the hungry, 
☞  yet may they visit the sick, or resort to such as are in Prison. As every one in some kind or other may be the object of his neighbour's charity, so may every one be either Instrument or Agent in the doing thereof. The rich may stand in need of visitation, or of their Neighbour's Prayers, either for continuance or restauration of health; and they cannot want other, on whom to exercise their charity: For, as our Saviour saith, Pauperes semper habebitis vobiscum, You shall always have the poor amongst you: And who knows, whether the Lord in mercy hath not suffered the poor in these places to abound, that the rich, or men of competent means, might have continual and daily occasion to practise these Duties here continually enjoined. We of 
* About Newcastle upon Tine where these were preached.  this place cannot want soil to sow unto the Lord; For, as the former Parable imports, we shall not want occasion to put out the Talon wherewith God hath blest us, to advantage: So Solomon saith, He that hath pity on the poor, dareth to the Lord, and look what he layeth out, it shall be paid him again, Pro. 19 17. What greater Encouragement can any man either give or require, to the performance of this service, then that which Our Lord and Master hath given to all, which either truly love him, or esteem of his love? What can the Eloquence of man add to this Invitation in this place? What better Assurance could any man require, than the solemn promise of so powerful and gracious a Lord? Or what greater Reward or Blessing could any man expect to have assured unto him, then that which our Saviour here assures us? Whatsoever we do to the poor and distressed, he will interpret it as done to himself, and really so reward it.  
And with Reference to this Last Day of Final Retribution, did the Psalmist say, Psal. 41. Blessed is the man that provideth for the sick and needy, the Lord shall deliver him in time of trouble: Sickness, Death, and Judgement, are Critical days of Trouble.  
But I know it will be Objected, that, The greatest part of the poor, which dwell and sojourn amongst us, are not such Little Ones as our Saviour here 
The worse the poor be, the more we may be charitable unto them.  speaks of, that is, not his Brethren: Men or Children they be, which for the most part draw near unto him with their lips, when they hope to receive an Alms through his Name, but are far from him in their hearts; more ready at most times, and upon no occasion, to abuse his Name with fearful Oaths, then to call upon it in Prayer, in Reverence and Humility. Would God the matter Objected were not too true! However, The truth of it doth not so much excuse the Contraction, as it doth exact the Extension of your bowels of compassion towards them.  
11. Seeing for them also Christ shed his blood; their ignorance of Christ and his goodness, should move us all to a deeper touch of Pity and Compassion towards them, than sight of their bodily distress, of their want or calamity can affect us with: And this deep touch of Pity or Compassion, would raise our spirits to an higher point of service unto Christ, than any relief or supply of their bodily wants can amount unto. You may (if you will for Christ's sake be pleased to do it) distribute so unto their bodily necessities, as you may lay a necessity upon their souls of coming to the ordinary 
All neglect of the poor is sin: This spiritual neglect, is a sin exceeding sinful  knowledge of Christ, and of God's mercies in him towards man. You may by authority put the Precept of our Apostle in execution; Such as will not work, let them not eat; or such as will not work the ordinary works of God, that will not labour to be instructed in his fear and in his Laws, let them not be partakers of your Bounty and Pity.  
To constrain the poor, the halt, and lame, to enter into the Lord's house were a matter easy; if, as the Law of God and man requires, none were permitted to remain amongst us, but such as were confined to some certain dwelling or abode, where they might live under the inspection or cure, as well of Civil, as of Ecclesiastic Discipline. And consider with yourselves, I beseech you, how either the Civil or Ecclesiastic Magistrate will be able to answer the great King at the last day, through whose default (whether jointly or severally) many children have been by Baptism received into Christ's Church, and yet permitted after, to live such a roving and wand'ring life, that no Tie can be laid upon them to give an account of their Faith or Christian conversation to any Church or Ambassador of Christ. But as Bodies, while they are in motion, are in no place, though they pass through many; so these wandering Meteors are of no Church, though they be in every Church. If I should in private persuade You Magistrates to seek some Redress of this Enormity, and blemish to the Government of this place, I doubt I should be put off with the Exception, to which I could not easily reply; That you have better experience than I, or others of my opinion or profession have; And out of that experience see greater difficulties, than we can discern.  
But now having express warrant from our Saviour's words, and this Fair opportunity of Time and Place, You must give me leave to reply unto you, as an ingenuous and learned Scholar once did to a Christian Emperor, which pretended greater difficulties in a good work, which he commended to his Princely care, than you can do in this; Yet a work not all together so necessary nor so acceptable unto God, as this work would be. In rebus pijs aggrediendis nefas est considerare quantum tu potes, sed quantum Deo fidis qui omnia potest. Think not, when you are about works of Piety, so much of your own Ability (or weakness;) but examine how much you rely and trust in Almighty God, who is able to do exceeding abundantly above what we conceive or think.   

CHAP. XXXI.  MATTH. 25. 34. 41. Come ye Blessed of my Father—, FOR I was hungry, and ye gave me meat: I was thirsty,—, Go ye Cursed—, FOR, I was an hungered and ye gave me no meat, I was thirsty,—. 
Jansenius his observation and disputation [About merit] examined; and convinced of contradiction to itself and to the Truth. The definition of Merit. The State of the Question concerning Merit. Increase of Grace no more Meritable than the First Grace. A Promise made Ex mero motu, sine Ratione dati et accepti, cannot found a Title to Merits. Such are All God's promises, Issues of Mere Grace, Mercy and Bounty. The Romanists of kin to the Pharisee: yet indeed more to be blamed then Herald The objection from the Causal Particle, FOR, made and answered.  
1. AGainst such as deny the merit of humane works, Thus much, saith 
Jansenius his Observation.  Jansenius (an ingenuous and learned Bishop though a Papist) is diligently to be observed; That Christ in this place deputes this Kingdom to the righteous FOR, their works sake; hereby giving us to understand, that Life Eternal is bestowed upon them FOR their works, by which the righteous Merit Life Eternal, even as the wicked by their evil works Merit everlasting punishment.  
The only ground or reason of this Assertion is; For that our Saviour's Form of speech in both Sentences is the same, and Causal in both. As he saith unto the wicked, Depart from me ye cursed into everlasting fire; FOR, I was an hungered and you gave me no meat, etc. ver. 41, 42. So he saith unto the righteous, or them on his Right-hand, v. 34. Come ye blessed of my Father inherit the Kingdom prepared for you, FOR, I was an hungered, and you gave me meat, etc.  
Yet lest any man should except against him, as dissenting from the Doctrine of Christ elsewhere delivered, and from the Apostolic and Catholic Church, By which, Our salvation is ascribed to God's Grace and mercy; he adds this salve to the wound which he had made: Non tamen Sic merit is nostris putetur dari vita aeterna, etc. Let no man think that life eternal is So bestowed upon our merits, as All may not be given to the mercy of God, from which we have our good works or merits. He grants withal, That the salvation of the Righteous depends upon God's Blessing and Predestination, upon which likewise their Good works depend, Lest any should glory in himself; A sin forbidden, by God's Prophet, Jer. 9 ver. 23.  
That All than is to be attributed to God's mercy, that no man may glory in himself, or in his works, is true, Our enemies, in this Point, being Judges; is confessed 
A Catholic verity.  by our Adversaries, even in this place, from which they seek to establish Merits. And This we may conclude is A Point of Catholic Doctrine taught by Christ, Prophets and Apostles, steadfastly embraced by all Reformed Churches, and expressly (in words) acknowledged by the Romish Church. With this Point of Catholic Faith we mingle no Doctrine, no Opinion, which may but questionably pollute or defile it; We avoid all occasions of incurring the least suspicion of contradicting it; and for this cause We abandon the very name of Merit, as now it is used (or rather abused) by the Romish Church: Although in some Ages of the Church it were an indifferent and harmless Term, Mereri importing no more (as was showed, Chapter 27.) then, to Get or Obtain.  
But Merit in the language of the modern Romish Church [Est actio, cuijustum 
The Definition of merit.  est, ut aliquid detur,] is, An action or work, to which (something or) any thing is due, by Rule of Justice. Yet doth the Romish Church not only Enjoin the Use or Familiarity of this Name in this Sense or signification, but Require the Assent of Faith unto the Reality Expressed by it.  
2. The Points then, which lie upon that Church to prove (if she will acquit herself from polluting the holy Catholic Faith) are Two.  
The One; That this Doctrine of meriting heaven by works doth not contradict the former part of Catholic doctrine acknowledged by her, to wit, that All is to be ascribed to the mercy of God: that no man ought to glory in himself, or in his works.  
The other; That this Doctrine of merit is taught by the Holy Ghost, as either by Christ himself, by his Prophets, or Apostles; for so it must be taught, if it be imposed as an Article of Faith, although we could not convince it to contradict the Former, or any other Article of Faith.  
First then, of the state of the Question, or Point of Difference betwixt us.  
Secondly, Of the Refutation of their Opinions.  
Thirdly, The answer to the Objection, which they frame out of the Causal Particles in this Text, Math. 25. 34, 41.  
3. That the Doctrine of Merits doth not contradict the Catholic Doctrine, which ascribes our salvation wholly to the mercy of God; Jansenius seeks to justify by this One Reason: For that the Romish Church doth acknowledge 
The state of the Question,  those Good Works, (wherein she placeth Merits) to proceed from the Mercy of God. But this speech of his [Habemus bona opera a miscricordia Dei: By or from the mercies of God we have our Good Works:] is Indefinite; that is, It is uncertain how far this man himself, or any of his profession, do acknowledge Good Works to proceed from the Mercy of God. If he had said, that All our Good Works are wholly from God, this had agreed well with both branches of his Former Conclusion; As First, That All were to be given to the mercy of God; And Secondly, That no man might glory in himself or in his works. But if his Speech had been thus far extended, it would have left no room for merits; whereas the Doctrine of Merits must have place in all the writings, that come from the Roman Press, albeit perhaps the Writer himself had assigned them none. But if either All our Good Works be not from God; or if All of them be from God Quoad Originem, only as they are in the Root, but not as they are in their Growth and perfection; Then there may perhaps some place be left for Merit. So much of them, as proceeds from ourselves and not from God, might be accounted our own; but yet being ours, there is no necessity, that God should reward them with everlasting life.  
For the clearer understanding of our adversaries meaning, and the State of the Question betwixt us and them, we may consider, First, the Root or Faculty; 
Consider three things.  Secondly the Stem or Habit of meritorious works. Thirdly, the Fruit, or works themselves, or the exercise or practise, of, or according to, their Habit. The Root or Faculty whence works truly good do spring (as most of the Romish Church now acknowledge) is Grace infused. And this Infusion of Grace (by which men in their Divinity are first justified) they acknowledge to be wholly from God. And in that they acknowledge the First Grace, or Root of Good Works to be wholly from God's mercy, they consequently deny that it can be merited. 'Tis a Maxim in their modern Schools, as we showed before, that, Fundamentum meriti non cadit sub merito, The Foundation of merits cannot be merited. And this Foundation of merits is the First Grace, by which man is first justified: But after this Grace be once infused, the Use of it depends upon man's freewill: He that useth this Talon well, or not amiss, shall have more given him. This Overplus the Romish Church ascribes to the Merit of Works: And by the habitual and constant use of Grace, and freewill, Life Eternal itself (by their Doctrine) may be properly merited. We acknowledge that whosoever doth not hide the Talon of Grace, but employs it aright, shall certainly receive increase of Grace from God, and be partaker of joy according to the measure of his Works, though not For his Works sake, or for his right use of Grace.  
4. We say the Increase of Grace is no more from any Works or Merits 
Increase of Grace no more merited than the First Grace.  of Works, than the First Grace itself is. The inheritance of Eternal Life can no more be purchased by the fullest measure of Grace, or greatest perfection of Works (that in this life can be attained unto) than the First Grace can be purchased by Works. That the First Grace is not given for our Works, is not procured by them, the Romish Church now acknowledgeth.  
This beginning of Grace or foundation of merits they confess that they receive from the sole blessing or Predestination of God. And so say we, All increase of Grace; the Preparation of this Kingdom for us, our Preparation to be capable of it, our admission into it, are the Effects likewise of God's Predestination, and the Fruits of his mercy; Yet not so, as that his Mercy or Predestination doth impose any necessity upon the men, for whom this Kingdom is prepared: We deny not a Freedom of will in this Preparation, but the Merit of our freewill. A Freedom of will we have to neglect or despise the ordinary means, by which Grace is bestowed; A Freedom likewise to 
About freewill. See an elaborate Treatise, Book X. Chap. 24. etc.  hide or not employ those Talents, or blessings, which God hath already bestowed upon us. If we do evil, or employ these Talents amiss, the evil is wholly our own, the miscarriage is wholly our own: If we do well, or employ them aright, This is God's Work, and not ours; or not so ours, as that we may hence challenge any Reward as due unto us. No man can do well, unless he be enabled first by God to do well; and the more he is enabled by God's Gifts and Graces bestowed upon him, the more he is bound to God. Nor can we ever in this life be so thankful unto God for Gifts already received, as we ought to be. The least increase of Grace after the First Grace given, exceeds the greatest measure of our service or thankfulness; if we could impartially esteem or rate them by their proper worth or weight. So that the more Grace we receive from God, or the better our Works are, the more still we are indebted to him that enables us to work: and as our debt to him increaseth, so our Title, to Merit any thing at his hands (questionless) decreaseth.  
To conclude then;  
That which creates a new Title of bond or debt unto God from us, cannot possibly be the Ground-title of merits (that is, Of any debts or deuce from God 
A Syllogism.  to us:)  
But Grace (not the First Grace only, but all increase of Grace) doth still create or found a new Title of Debt from us to God;  
Therefore, Neither the First Grace, nor any increase of Grace can be Fundamentum meriti, any Foundation or Ground-title unto merits:  
But rather, seeing Merits include a Debt or due from God to us, he that most aboundeth in Grace, which is the Free Gift of God, will be most ready to disclaim all Merits.  
6. But if Works (it may be, some of the Romish Church will say) cannot deserve Everlasting Life, in themselves, or as they are wrought by us; yet 
If there be not Ratio Dati & Accepti A promise is no Ground of merit.  may they deserve it, in as much as God hath promised Life eternal to all that continue in well doing. But that Good Works should deserve Eternal Life, Only upon supposal of God's promise, some of the greatest Scholars (I will not say of the best men amongst them) will not yield. But to take them at their Best; As when they say, that Good works do merit as much as God hath promised to Reward them with; This is too bad. For to merit, in their language, is a great deal more then to be Rewarded; it includes a Reward due unto the works wrought, not merely given out of the mercy or bounty of him that promiseth.  
The Rule is General; Whatsoever any man hath Interest in by promise, it must be expected, sued for, and accepted upon the same Terms, that it is promised; unless between the promise made and the performance of it, we can oblige the party promising by some real service that may be profitable unto him more than was included in the Conditions to which the promise did tie us: To do more than is Covenanted and promised, so it be behooveful for either party, especially, if it be profitable to the Rewarding party, deserves a Reward in Equity, though not in Law, at his hands to whom it is behooveful. If the party, which promiseth us a good Turn, receive any thing from us in lieu or consideration of what he promiseth, he is tied in Law to perform his promise; and is a debtor till he perform it: The performance is not a mere courtesy or bounty, but an Act of Commutative Justice. The Assuming of a shilling may bind a man to the payment of many pounds. Wheresoever there is Quid pro quo, or Ratio dati et accepti, something as well given as taken upon mutual promise, there is an Act of Commutative Justice; And wheresoever there is not Ratio dati et accepti, Somewhat given as well taken, there can be nothing due in Justice. From this ground some great Schoolmen in the Romish Church deny Justice commutative, or that branch of Justice, which is the Rule of all matters of bargain or sale, to be properly in God, because there cannot be Ratio dati et accepti, any mutual giving or taking between God and his creatures; For he gives us all that we have or can have; we cannot possibly give him any thing which he hath not. And for this reason albeit he were purposed to bestow the greatest measure of Grace upon us, that any creature is capable of, this could not include any Grace of merit; for still the more place Grace hath in our hearts; the less room there is for Merit.  
True it is; that our Lord and Saviour did merit heaven at his Father's hands for us; but the ground or foundation of this His merit, was, not only the fullness of Grace in him as man, but that he being in the Form of God, the Son of God, equal to his Father, did humble himself and become man for us, and did his Father service as man; he therefore did merit all graces for us, because he was the Son of God, not by Adoption, or creation, but by Eternal Generation. To be the Sons of God by Adoption, or to be made his sons by Grace, is a blessing bestowed on us, for the which we become Debtors to God the Father and servants to God the Son; so deeply indebted to both, that albeit we should do ten times more than we do, we should still be unprofitable servants; we could not make the least Recompense for that, which he hath done for us.  
The manner of the Apostles Interrogation, Rom. 11. 35. Quis prior illidedit? who hath first given to him? includes an universal negation, No man hath given aught to God; No man can give any thing unto him. And if none can give any thing unto him, none can receive any thing from him by way of merit or valuable consideration, but of mere mercy and free Bounty.  
7. If we would scan the Tenor of all Gods promises made unto us in Scripture, with such accurateness as Lawyers do Tenors of Land; we should find; that he only promiseth to be merciful and bountiful unto us; whether we limit his promises to the First Grace, which we receive from him, or extend them to All after-increase of Grace, or to the accomplishing of all blessings promised in this life by our admission unto life eternal in the world to come. Now if Mercy and Bounty be the Complete Object of all his promises, then may we not expect performance or accomplishment of his promises as a Just recompense or merit for any service, which we do him, but only as the Fruit or effect of his mercy or loving kindness.  
If a loving earthly father should allot his son a liberal Pension before he could in modesty ask it, or in discretion expect it, and promise him withal, that if he did employ this present years Pension well, he would allow him more liberally for the next year following; in this case, how well soever his son did either demean himself, or use his present Pension; yet seeing the whole profit did redound unto himself, not unto his father; the more bountifully his father deals with him in the years following, the more still he is bound unto him. An ingenuous or gracious son would not challenge the second or third years Pension as more due unto him by right or merit, than the First, albeit he had his father's promise for these two years, which he had not for the first: For the father's promise was only to be good and bountiful unto him, so he would be dutifully thankful for his bounty. Now to expect or challenge that by way of right and merit, which is promised merely out of favour or loving kindness, and upon condition of dutiful demeanour, is a transgression of duty, an high degree of unthankfulness, especially from a son unto the father. For every son by the Law of God and nature owes obedience and respect unto his Father; and though there be no mutual bond of Obedience, yet is there a bond of mutual duty between an earthly father and his son; at least the father as well as the son owes obedience unto God's Law, and God's Law enjoins every father unto kind usuage of his son, so he challenge it not by way of debt or merit, but in love, humility, or obedience.  
But on our heavenly Father no bond of Obedience, of debt, or duty can be laid; what good soever he doth unto us, it is merely from his Free Mercy and loving kindness. It was his mere goodness to Create us; to give our First Parents such Being, as once they had. This First Being could not be merited, nor doth any Romanist affirm it could. Having lost that goodness, wherein we were created, it was more than mere Goodness, the abundance of mercy, to make us any promise of Restauration to our First blood and Dignity. And after this promise made, it is but the continuation or increase of the same abundant mercy to bestow the Grace of Adoption upon us; and no more it is then a continuance or Overplus of this abundant mercy, to increase this Grace of Adoption in us, yearly, daily, and hourly. Lastly to crown this continuance of his Grace and mercy towards us with an Everlasting Kingdom, is but an abundant excess of the same mercy and loving kindness, out of which he first promised the Grace of Adoption, and daily increased it. Si merita nostra aliquid facerent, ad damnationem nostram veniret. Non venit ille ad inspectionem meritorum, sed ad remissionem peccatorum. Non fuisti, et factus es: Quid Deo dedisti? malus fuisti, et liberatus es: Quid Deo dedisti? Quid non ab eo gratis accepisti? merito et Gratia nominatur, quia gratis datur.  
Briefly, in that God's Mercy and Goodness is absolutely infinite, it can admit of no External Motive or inducement, either for bestowing the First Grace upon us, or for increasing it, or for the perpetuation of it: we may deserve or merit the withdrawing of his mercies from us, or the decrease of his blessings; but deserve or merit their increase we cannot; for merit supposeth more than a motive or inducement; it necessarily includeth a Tie or Obligement; whereas no obligement or inducement can be laid upon infinite goodness, whose continuation and increase is likewise successively infinite (without all period or restraint) unto all such, as do not merit or provoke the substraction or diminution of it,  
8. Difference in this point of merit between the doctrine of the modern Romish Church, and the doctrine, or rather the conceit of the Pharisee, ay, 
How the Papists and Pharisee agree in this point: rather how they exceed him.  for my part, could never conceive any, save only secundum magis et minùs, A difference of defect and Excess. The nature and quality of their opinions and conceits is the same. The excess of pride or self conceit of their own works and of their worth, is on the Romanists part, not on the Pharisees. The Pharisees mere wen of more strict life, then most either of the Romish or Reformed Churches now living be. They abstained from many Enormities, in which the Publicans with whom they lived, did wallow; They were zealous followers of many Good works, which the Publicans did not so much as approve, much less practise, least of all practice with zeal and constancy. But were they therefore nearer to the Kingdom of heaven here promised? or were they more justified by their works, than the Publicans were, which did not work? The Parable of the Pharisee and Publican, Luke 18. doth witness the contrary. I tell you, saith our Saviour, verse 14. this man went down unto his house rather justified then the other, to wit, the Pharisee. What was it then, that made the Pharisee more uncapable of justification, than the Publican? want of works! No! As he allegeth (and no man could disprove his allegation) He fasted twice in the week, and gave Tithe of all, that ever he possessed. What then? Only The opinion of merits, or overweening conceit of the worth of these his Positive works, or of his abstinence from gross and mortal sins.  
But it may be, he ascribed all this to His own freewill, not to the favour and grace of God? Not so! For if we compare him with the modern Papists in this Point, we are bound in conscience to pronounce the same sentence of them, that our Saviour did of the Pharisee and the Publican. The Pharisee, that very Pharisee, which our Saviour said was less justified than the Publican, is more justifiable than any modern Romanist, which believes the doctrine of merits, as now it is taught; or despiseth our Church, as less holy than the Church of Rome, for denying the merit of works. For even this Pharisee, albeit he thought himself a great deal better than the Publican, yet did he not ascribe this to himself, or to his freewill; for so he makes his confession, ver. 11. God I thank thee, that I am not as other men are, Extortioners, unjust, adulterers, or even as this Publican. In saying thus, he did acknowledge not only his Positive good works (as fasting and paying tithes) but his Abstinence from evil, as from extortion etc. to be from God: For he thanks him that he was not an extortioner; and his solemn Thanks include an acknowledgement, that it was his gift whom he thanks, that he was no extortioner, no unjust or adulterous person. That the Pharisee did conceive as the Romanist doth, that the First Grace, by which he began to be more observant of God's Laws, than the Publicans, or other men, were, was only from God; and that the increase of this Grace, or his proficiency in good life and works was from himself, or the effect of his freewill, this is more than can be laid unto his charge; For he saith not, God I thank thee that thou hast converted or reclaimed me from so sinful paths, as this Publican walks in: To have said thus much, and no more, might have left a suspicion, that he did acknowledge the First Grace of his conversion to be Gods mere Gift, not so the Second or Third Grace; or the increase of Grace, or his proficiency in good Life. But now he saith [God I thank thee that I am not as other men are, nor as this Publican;] This includeth an acknowledgement, that all the Perfection, whereof until this very day he deemed himself possessed, was from God, was his Free Gift. So that it would be very hard to fasten any part of the doctrine of merits, which is now stiffly maintained by the Romish Church, upon this Pharisee.  
Seeing then he boasts of nothing, which he doth not acknowledge that he had received from God, wherein doth his pharisaical pride or conceit, or (as the Evangelist styles it) his Trust in himself, consist? Only in that he Glories in God's Graces, as if he had not received them; in that he was not humbled by that Grace, which by his own acknowledgement, he had received from God; therefore is he less justified than the Publican. So then the true End and use of all our works, of all the Graces, which God bestows upon us in this life, is to teach us true humility, and to work out our salvation with fear and trembling; as men that seek for the Kingdom of Heaven, not by Works, much less as due to our works, but by acknowledgement of God's Mere Mercy, and our own unworthiness.  
Many, which in words disclaim the doctrine of Merits (as, for aught I know, this Pharisee did) may secretly trust in themselves, or in their Merits; but none which make the doctrine of Merits a point of Belief, as the Romanists do, but must of necessity trust in themselves, and in their merits, as this Pharisee did: Hence saith St. Augustine; Vis excidere a gratia? jactes merita. Wouldst thou fall from Grace? Boast of thy merits.  
9 All that they have to Object against us from this place, is from the Form of our Saviors Speech, Inherit the Kingdom of God prepared for you, FOR, I 
The Objection drawn from the Causal Particle For in the text framed; and answered.  was an hungered, etc.  
The Form of it is Causal; and it necessarily imports some Cause; as either the Cause of the Preparation of the Kingdom; or of the righteous their Admission into it. Otherwise, the same form of speech, ver 41. FOR I was an hungered, and you gave me no meat, should not import the true Cause, why the wicked are sentenced to hell. But the Protestants (say they) generally grant, that this Particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, FOR, ver. 41. doth import, that the true Cause, why the wicked are condemned to hell, is, The Omission of these works: and hence they infer, that the true Cause, why the righteous are admitted into heaven, is the performance of those Works, which the wicked neglected; and that our Saviour did note out this Cause unto us in the manner of his speech; Inherit the Kingdom prepared for you, FOR, I was hungry, and you gave me meat, I was naked, and ye clothed me. Hence saith Jansenius 
Jansenius his Argument.  The righteous do merit eternal life by their Good works, as the wicked do everlasting punishment by their bad works. This is his Note upon the words; and the only Ground or Reason of this Inference is, Because the Form of our Saviour's Speech is One and the same in both Sentences, as well in the Sentence of Life, as in the Sentence of Death.  
But though the Phrase or manner of speech be the same, will Jansenius therefore stand to the Inference or Observation, which he makes upon them, 
The Author his Answer.  viz. That the Good works of the righteous are altogether as true Causes of inheriting the Kingdom of heaven, as the bad works of the wicked, or their Omission of good works, are of their damnation to hell?  
That this was his meaning, any honest plain dealing man that should read him only upon those words of this Text, would easily be persuaded; howbeit, in the Process or Sentence against the wicked, ver. 41. he expressly unsayes the most part of that, which he here seems to say; being thereto enforced by the Real circumstances of the Text. He ingeniously acknowledgeth, what Origen and Chrysostom had observed before him, That our Saviour saith unto those on his right hand, Come ye blessed of my Father: but unto those on his left hand, though he say, Depart ye Cursed, yet he saith not, Ye cursed of my Father.  
This implies, as Jansenius acknowledgeth, That God the Father is the Author and Donour of everlasting bliss; but every one that doth wickedly, is the Author of his own Woe, or cursed estate. God then, not our works, is the Cause of our Bliss or Salvation: men's evil works, not God, is the Cause of damnation.  
Again, in the other Sentence of Condemnation, our Saviour doth not say, That the everlasting punishment is prepared for unrighteous men, but for the Devil and his Angels.  
What doth this in the Judgement of Jansenius imply?  
First, That the condemnation of men is not so to be ascribed unto the Ordinance of God, as men's salvation is: For God created no man to the end, that he should perish; but men by their freewill, or Wilfulness in sin, do make themselves liable or obnoxious to those torments, which principally were prepared for the Devil and his Angels. For this Reason, saith the same Jansenius, Christ doth not say, that the Kingdom, unto which he calls the righteous, was prepared for the Good Angels, as the fire is prepared for the Devil and bad Angels, lest we should hence collect, that men might by Good works deserve or merit the society of Good Angels after the same manner, that they do merit the company or fellowship of evil Angels or Devils. For, as he adds, The merits or Good Works of men do not depend only upon our Free will, but they issue from the Grace and bounty of God: And our Saviour (as this Author concludes) in saying, That this Kingdom was prepared for the righteous since, or from, the foundation of the world; and in saying, hell was not prepared for wicked men but for the Devil and his Angels, doth hereby give us to understand, That the salvation of the righteous is to be ascribed unto the mercy of God, and the condemnation of the unjust, not unto God, but unto their own iniquity.  
10. But doth not this plainly contradict his Former Assertion upon the Text, when he saith [Justi suis operibus merentur vitam aeternam, sicut impijsuis operibus aeternum merentur supplicium: That the righteous deserve eternal Life by their works, as well, or after the same manner, that the wicked by their works deserve hell?]  
All that can be said for him, or for his Acquital from contradicting himself, is; that he put no set Quantity to his First Proposition, but leaves it Indefinite: a fault common to the Romanists, that they may have some excuse for their palpable Contradictions. To say [That Good Works deserve Heaven, even as bad Works deserve Hell] and to deny, [That the one deserves Heaven as well as the other deserves Hell] seems to imply a Contradiction. Yet if any man should press Janfenius too far upon these Terms, he hath this Evasion; Non omnino similiter merentur; The one doth not merit Heaven altogether by the same manner, that the other doth merit Hell; because men's Good Works or Merits do not depend only upon the Freedom of Will. But this favourable construction being permitted or allowed him, yet to say, as he doth, That the best works of men (how much, or how little soever they depend upon man's freewill) do in any sort, either in whole or in part, merit the Kingdom of Heaven, this directly contradicts his former Assertion, that Totum deputandum est misericordiae Dei, That all is to be imputed to the Mercy of God: Quod totum est a Deo, non potest vel in parte ascribi meritis nostris; That, which is wholly from God's mercy, cannot so much as in part or at all be ascribed unto our merits. For what is the Reason why the First Grace cannot (in their doctrine) be Merited? is it not, because it is wholly from the mercy of God? now if this Kingdom of heaven or man's salvation be wholly from the mercy of God, it can no more be Merited by any increase of Grace or Good Works, than the First Grace itself can be Merited. 
See the 27th Chapter of this Book, where this Argument is most fully answered, and that with some variation of what is here.   
11. But what shall we punctually answer to the Grammatical Inference drawn from the form of our Saviour's speech; Inherit the Kingdom etc. FOR I was an hungered and you gave me, etc. The usual Answer is, that this Conjunction or Illative, For, Because, and the like, do not always denote the Cause of the thing itself, but sometimes only the Consequence of what is spoken. But seeing the Form of this speech is, as Grammarians speak, Causal; to say that a Conjunction Causal doth not always import some Cause, were to deny Principles, and affirm that the Grammar Rule were to be corrected. But admitting that this Conjunction doth always import some Cause; it will not hence follow, that it always imports the Real Cause of the thing itself which is known, But oftentimes the Cause only of our knowledge of it. Again, such Causal Particles do not always import some Efficacious causality, but only Causam sine qua non, some necessary means, or condition, without which the prime and principal Cause (especially if it work freely) doth not produce its intended effect.  
To give you Examples or instances of these Observations. If a stranger coming into a City should say; surely yonder Gentleman is the chief Magistrate, because the sword is born before him; No wise man would hence collect, that the bearing of the sword before him is The Cause, why he is the chief Magistrate; For, his lawful Election, is The Cause of that, and that is the Cause why the sword is born before him. Yet may we not for this reason deny, that the former speech doth necessarily import a Cause; for, the bearing of the sword before him is the true True Cause of his knowing him to be the chief magistrate. And in as much as we oftentimes come to know the Cause by the Effect, this word, For, or other Conjunction Causal doth ofttimes point out the Effect, rather than the Cause of the thing itself. So it doth in the speech of our Saviour, Luke 7. 45. Wherefore I say unto thee, her sins, which are many, are forgiven, for she loved much. However some Romanists, whose delight it is to set Christian Charity and faith at odds; would hence collect, that Charity is the Cause of the forgiveness of sins; yet their greatest Scholars acknowledge their error or oversight, and ingenuously acknowledge (their understanding being convinced by the evidence of truth) that This woman's Love was not the Cause, why her sins were forgiven; but, that the Free forgiveness of her sins, which were many, was the True Cause, why she loved so much: however her extraordinary love being testified in such solemn sort, was a true Cause or reason, by which all that saw her might know, both, that her sins had been many, and that she had an internal feeling or apprehension of their forgiveness. And the true reason, why the Pharisee did neither bear such love unto our Saviour, nor exhibit the like signs of respect unto him, was, because he did not feel himself sick, much less did he feel or apprehend the cure of his sickness, as the woman did. For if he had known either the measure of his own sins, or that our Saviour was the Physician of his soul, he would have given better Testification of his love and respect unto him, than he did by a Complimental Invitation of him.  
12. To instance again; If of two parties equally suspected of Felony a man admitted to hear their examination or trial should say; This is the thief, For, Two competent witnesses have given evidence against him, no man would hence infer, that the evidence, given in against him by two honest men, was the Cause why he was a thief; and yet was it the true Cause, why he knew him to be the thief.  
Every Revelation or authentic Declaration of any truth before unknown is the true Cause of our knowledge of it, but not of the Truth itself: for that is the Cause why the Declaration or our knowledge of it is true. Now amongst such as profess Christ, and call him Lord, it is unknown to us who be the true heirs of this heavenly kingdom, who be not: but in the day of Final Judgement, in which all shall be judged by their works, the sheep shall be known from the goats; and the first certain knowledge, which we shall have of this difference, shall be from The Declarative sentence of the Judge, who cannot err; and his Declaration, as you see, shall be made according to their works: The one's performance of the Good works, here mentioned, declared and testified by the Judge, shall be the True Cause, by which men and Angels shall know them to be heirs of the everlasting Kingdom; the others Omission of the like works, testified likewise by the same Judge, shall be the true cause, by which we shall know them to be altogether unworthy of God's favour or mercy, most worthy of everlasting death. We shall then truly know, that the one sort are crowned, as Saint Cyprian saith, according to God's Grace, and that the other are condemned according to Justice: That the one's omission of Good Works is the true Cause of condemnation, and that the others performance of Good works is not the Cause of their salvation, but the Declaration only, or a Testimony that they are the Sons of God, and that they did Good works by the secret Operation of the spirit of Grace in them. And thus much, if you observe it, is employed in the Reply or Answer of them that be saved, to their Judge; Lord, When saw we thee an hungered, & c? So far they shall be from conceiting their works to be meritorious, or worthy of eternal bliss, that they shall be ready to disclaim them, as not worthy of it; ready to blame their sluggish backwardness or want of cheerfulness to have done much better, seeing what they did unto their poor brethren (as now they perceive) shall be so graciously accepted; that Christ in his Throne of Majesty will acknowledge that he takes them as kindly, as if they had been done unto himself.  
The Case is the same, as if a Gracious Prince of his own free motion and goodness should proclaim a general Pardon to a multitude of Rebels, Thiefs and Traitors, so they would accept of it, and make their peace with their honest neighbours, whom they have wronged. All of them in show accept the Pardon, but some of them in the Interim secretly practise treason or disturb the public peace. If at the general Assize, or at their Arraignment, the Judge upon certain notice of their several demeanours, should say to the one sort, I restore you to your former state and dignity, Because since the Proclamation of your Pardon you have demeaned yourselves as becomes Loyal Subjects and thankful men: And to the other, you I condemn to death, Because you have abused your Sovereign's Clemency: No man would ascribe the restauration of the one unto their good demeanour, in the Interim betwixt the getting of their Pardon and their Arraignment, but unto the Prince's Clemency: Albeit the condemnation of the other were wholly to be ascribed unto their misdemeanours, not unto any want of Clemency in the Prince, towards them. The good demeanour of the one could but be at the most, Causasine qua non, A necessary Condition, without which the Prince's Clemency in his Pardon expressed, could not profit them. And so we say of Good Works; They are Causae sine quibus non, necessary Conditions or means, without which no man shall inherit the Kingdom of Heaven; but no Positive or meritorious Causes of our inheritance in it.  
To conclude; If any one should ask me, Why all men that profess they believe in Christ shall not be saved, Albeit Christ died for All; albeit the Pardon General be proclaimed to all? The best Cause or Reason I could render, would be This; Because, All, that profess they believe in Christ, do not truly believe in Him; For, if they did, They would be careful to maintain Good Works, and glorify God by being Fruitful in them.   
The End of the Fifth Section.   

The sixth SECTION.  

A Transition of the Publishers.  
WE have by God's Good Blessing, dispatched The main of this Book, the Five first Sections; so many Commentaries or Expositions of such Points or Articles of Christian Faith, as are most proper (by way of Dread and Terror) to awake the Conscience and stir the Affections: To persuade men to reflect seriously upon all their Actions or Omissions, Failings or Achievements; and to prepare themselves for that Account which must shortly be Rendered To God the Judge of All, who will respect no Persons nor endure Pretences. If these have their kindly perfect work, They will Produce, Judging ourselves, to prevent the Judgement of the Lord; Repentance, and Restitution of all things; Circumspect walking for the Future, and passing the Remnant of our Pilgrimage here in Fear.  
To enrich the volume, and to benefit the Reader, I have thought good to annex this sixth Section, which is A Collection of such Sermons of this Authors, as I conceive likely to prove most effectual to the ends above mentioned; and be most proper not only for this Place in the Body of His works, but for these Times also; which may perhaps be startled, to see their present sins so flagrantly reproved many years ago by one who knew not any of their persons that commit them.  
Our great Author had in his Eighth Book and third Chapter sadly complained of some, that made this Great Rule of Charity, Equity and Justice, [Do as you would be done unto;] This Law of nature and Precept of our Lawgiver; A nose of wax, A very Lesbian Leaden Rule.  
He had more sadly complained in his Tenth Book, Chapter 23. That not only the Practice of this Transcendent Rule was extinct amongst men, But that the very Sense of it was (if not utterly lost among the Learned, Casuists or Expositors, yet) most shamefully decocted, and Piteously shrunk up, for want of improving and deducing it into several pipes and Branches of Good Life.  
Lastly, in the 29 Chapter of this Book, amongst other useful things concerning this Rule, He told us, That God would Judge the world by it.  
So then, This next Discourse (I mean the three Sermons upon this Text) Comes not in unseasonably! And I hope the next but One will follow this as suitably as a silver Thread, can follow a needle of Gold. And I shall endeavour to pick, choose, and so place the rest, that the Reader shall not deny their consequency to the five precedent Sections treating, Of Christ's Power, to raise the Dead, to judge the quick and dead, and finally to sentence Both, according to the things done in the Body be they Good or Bad. At which day, God send this present sinful Generation (and amongst them my Soul) A Good deliverance; and in order thereto, a Timely unfeigned Repentance, especially of their applauded and avowed transgressions. This for Jesus sake, who is our Ransom, would be our Peace, and shall be our Judge.  
Amen.   

The First Sermon upon this Text.  
CHAP. XXXII.  MATTH. 7. 12. All things, Therefore; whatsoever ye would that men should do unto you, even so do ye unto them, For this is the Law and the Prophets. Prov. xx. 22. Say not thou, I will recompense Evil; Wait on the Lord and He shall save thee. Prov. 24. 29. Say not, I will do to him as he hath done to me, I will render to the man according to his work. 
The misery of man, of the wisest of men, in their Pilgrimage to be wanderers too. The short way to Happiness. The pearl of the Ocean, The Epitome, Essence, Spirits of the Law and Prophets; Do as you would be done unto. The Cohaerence. The Method. Christ advanceth This dictate of nature into an Evangelical Law; Fortifies it, and gives us proper motives to practise it. Two grounds of Equity in this Law. 1. Actual equality of all men by nature 2. Possible equality of all men in Condition. Exceptions against the Rule. Answers to those Exceptions. This Rule forbids not to wage or invoke Law, so it be done with Charity. Whether nature alone bind us to do good to our enemies. God has right to command us to love them. Plato 's Good Communion. The compendious way to do ourselves most Good, is to do as much good as we can to others. The Application.  
IT is; whether you list to term it, A folly, or, A Calamity, 
The misery and mistakes of man.  incident to all sorts of men, that, when they take a perfect Survey of all their former courses, they find their wander and digressions far larger than their direct proceedings. The more excellent the End is whereat we aim, the greater (commonly) is our Error, the more our By-paths from the right way that leads unto it: Because, The greatest Good is always hardest to come by. Thus, such as hunt most eagerly after the knowledge of Best matters (seeing the Best are worst to find) after nature's Glass is almost run out, and most of their spirits spent; whilst they look back upon their former labours, like weary Passengers that have wandered up and down in unknown coasts without a Guide desirous to see the way they miss, in a Map, when they come to their Journeys end, begin to discern what Toil and pains they might have saved, had they been acquainted with such good Rules & directions at the first as now they know. Nor have we so great cause to be ashamed of our folly, as to bewail The common misery of our nature, seeing the wisest among the sons of men either for Civil knowledge or speculative learning, Solomon himself, had almost lost himself in this Maze; never finding any other issue of his Tedious course but only this [Alderman is vanity and vexition of Spirit:] Until he had almost come to the End of his days; Then, he found out That short compendious way of godly Life, Eccles. 12. 13. Let us hear the End of all: Fear 
The short or sum of man's Duty.  God, and keep his Commandments, for this is the whole duty of man. In this is contained all we seek.  
2. Had Solomon in his younger days fixed his eyes upon this Rule which he hath left us, as the Mariner doth his upon the Pole or other Celestial sign, he might have arrived in half that Time at that Haven which He hardly reached in his old Age, after continual danger of Shipwreck by his wand'ring to and Fro.  
But how-so-ever This fear of God and our observation of his Commandments be the Readiest, the safest, and the shortest Cut, that Solomon knew, unto that True Happiness which all men seek, but most seek amiss: yet these Commandments cannot be kept unless they be known; And known they cannot be without good study and industry either in reading or hearing the word Life. The life of man is short, And The Text of the Law wherein the precepts are contained is long: The Commentaries of the Prophets and sacred Histories necessary for the Exposition thereof are voluminous and large: The true sense or meaning of either, in some points not easy to be found out, unless we be well instructed how to seek it; so as what the Jesuit saith absolutely, but, falsely of all Scripture, is Comparatively true of This advice of solomon's: It is a plain and easy way, a light of man's life, after it be once well learned, but it is hard to Learn without a good Guide to directs us. Wherefore behold a greater than Solomon, Christ Jesus himself directs us, in One, and that a very short Line, unto that Point whereunto the large discourses both of The Law and the Prophets do as it were by the Circumference Led us: Whatsoever ye would that men should do unto you, even so do ye unto them; for this is the Law and the Prophets: that is, The Summe of the Law and the Prophets is contained in this short Rule.  
3. Because our Saviour gives it, we may believe it; that this is the best Epitome that ever was given of any so large a Work: Or rather, not an Epitome of the Law and the Prophets, but the whole Substance or Essence of the Law and the Prophets. Herein all their particular Admonitions are contained, as Branches in their Root. Out of the practice of this Principle or Precept, all the Righteousness which the Law and the Prophets do teach will sooner spring, and flourish much better, then if we should turn over all the Learned Comments that have been written upon them, without the practice of this Compendious Rule.  
This Abridgement is a Document of His Art that could draw a Camel through the eye of a Needle, that spoke as never man spoke.  
Sure then if any place of Scripture, besides those which contain the very Foundation of Christian Faith, as Christ's Incarnation, Passion, or Resurrection, be more necessary to be learned then other, then is this most necessary and most worthy the Practice: Seeing all Doctrines of good Life, of honest and upright Conversation are derived hence, as particular Conclusions in Arts and Sciences from their Causes and Principles.  
4. For any Coherence of these words with any precedent or consequent, we need not be solicitous. It sufficeth to know, They are a principal part of our Saviour's Sermon upon the Mount; in which He delivered the true meaning of the Fundamental Parts of the Law, purging the Text, from the corrupt Glosses of the Scribes and Pharisees. Every Sentence therein is a Maxim of Life, and as it were an entire complete Body of itself, not a limb or member of any other particular Discourse. Every full Sentence of it, This Main Rule especially, may be anatomised by itself, without unripping any other adjoining. For which Reason, some Learned have thought, that St. Matthew was not curious to relate every sentence in that Rank and Order as it came from our Saviour's Mouth: but set them down, as any one would do all the memorable good sentences he could call to mind (of a good Discourse read or heard) placing that perhaps first which was spoke last, or that last which was spoke in the midst.  
Yet if (as in Description of Shires, men usually annex some parts of the Bordering Countries) any desire to have the Particular words or Speeches 
The Coherence  of our Saviour, whereunto this Illative [Therefore] is to be referred; he must look back unto the fifth Chapter of this Gospel, verse 42. Give to him that asketh of thee, and from him that would borrow turn thou not away. For so St. Luke (who is more observant of our Saviour's method in this Sermon then St. Matthew) in the sixth Chapter of his Gospel, verse 30, 31. Couples these two Sentences together, which St. Matthew had set so far asunder. And immediately after the words of the Text he infers by Arguments, that Duty of loving our Enemies (which he had set down the precept for, before, verse the 27.) though St. Matthew place both Duty and Arguments immediately after the Sentence before cited, viz. [Give to him that asketh, etc.] So that this Precept [Whatsoever ye would that men should do unto you, etc.] as is most probable, came in, between the matter of that 42, and 43, verse of that fifth Chapter.  
And yet it might be repeated again in the latter end of that Sermon by our Saviour: At least, for some special Use or Reason placed there by St. Matthew: because, being the Foundation or Principle whence all other Duties of Good Life are derived, it seems the Evangelist would intimate thus much unto us, That of all our Saviour's Sermon, which contained the very Quintessence of the Law, this was the sum; And for this Reason he adds that Testimony (concerning the Excellency of this Rule) which St. Luke omits, namely, That in it is contained the Law and the Prophets.  
5. The Method which I purpose, by God's Assistance, to observe, is This. 
The Author's Method.   
First, To set down the Truth and Equity of the Rule itself [Whatsoever ye would that men, etc.] with the Grounds or Motives to the practice thereof.  
Secondly, To show in what sense or how far the Observation of it is, The Fulfilling of the Law and the Prophet's Doctrine; with such Exceptions as may be brought against it.  
Thirdly, Of the means and method of putting this Rule in practice.  
It was A Saying of the Father of Physiicans, Natura est Medica; let Physicians do what they can, Nature must effect the Cure. The Physician may either strengthen Nature when it is Feeble, or ease it from the oppression of Humours; But Nature must work the Cure.  
This is, in proportion, true, for matters of Morality or Good Life. Natura est optima Magistra; All that the best Teachers can perform in natural or moral Knowledge, is but to help or cherish those natural Notions or Seeds of Truth and Goodness which are engrafted in our Souls. Art doth not infuse or pour in, but rather ripen and draw out, that which lay hid before. And it is the skill of every instructor to apply himself to every man's nature, and to begin with such Truths as every one can easily assent unto, as soon as he hears them; albeit without help of a Teacher he could not have found them out himself. And yet the more easily we assent to any Truth, the less we perceive how we were moved thereto: and the less we perceive it, the more ready we are to imagine that we did more than half move ourselves, or that we could have found out that by ourselves which we have learned of others. Whereas in truth there is nothing more hard then to speak to the purpose, and yet so (in matters of Morality and Good Life) as every man of ordinary capacity, shall think, upon the hearing of it, that he could have invented or said the like.  
— Ut sibi quivis  
Speret idem: sudet multum, frustraque laboret  
Ausus idem—.  
Hor. De Arte. P.  
This, as the Great Rhetorician saith, is the surest token of a perfect Orator.  
6. For this Reason, He that knew what was in man, better than man did what was in himself; He that spoke as never man spoke, and taught as never man taught, doth ground his Doctrine of good Life and Manners upon such Evident Principles as his very Adversaries could not deny, (whereunto any civil natural man would assent, albeit he could not have found them out;) and illustrates it by such plain and natural Similitudes, as every man of ordinary capacity might conceive. As here in this place, This Rule itself [Whatsoever ye would, etc.] is a Principle of nature; at least the Negative of it [Quod tibi fieri non vis alteri ne feceris;] is so.  
The Use or Consequence of the Rule (though) That to observe this should be the fulfilling of the Law and the Prophets, none could have drawn, unless our Saviour had first told us so. And yet the Deduction or derivation of all moral Precepts (as I hope will appear) is easy to find, since he hath taught us to seek it. Seeing then, He that spoke as never man spoke, and taught as never man taught, doth ground his Doctrine upon such Principles as were in us by nature; I shall take leave to imitate Him (quantum, Deum mortalis possum) and to show the Equity and Truth of this Precept; First, as it binds us by Nature: and Secondly, as it binds us in Christianity. Or First, as far as the equity of it may be gathered by natural Reason; Then Secondly, as it is set down in holy Scripture.  
7. That This is a Dictate of the Law of Nature, is evident from the confession of the Heathen and mere natural men. Severus the Emperor, albeit no Christian, yet as some report of him, did like best of the Christians for their good Life, because they most practised this Rule. And the Negative of it, [What you would not have others do unto you, do not you to them,] seemed such an excellent Ground of Civil Justice and honest dealing, that he caused 
Severus  it to be written in the places of Civil Justice, or Courts of Judgement, as we do the Sentences of the Law or Commandments in our Churches: which he would not have done (or should have done to small purpose) unless he had known the Rule had been written before in every man's heart, so men would look into them. And such amongst us (I am persuaded) as know not whether this sentence be in the Law of God or in the Gospel of Christ, or no; or such as little think whether it be there or no, if they see one insult over another in distress, deal hardly with a stranger, or laugh at another's misery, or the like, will naturally use this or the like Reason to dissuade him: If you were in their case you would not be well pleased with this Usage; Do (in God's name) as you would be done unto. The force of which and other like Reasons is grounded upon this Rule or Principle of Nature. Nor is there any man that hath (as we say) any good nature in him, albeit ignorant in most points of Religion, but will in his sober mood be much moved with such Reproofs; and however he may seem little to be affected with them whilst he is in the heat of passion, yet his own Conscience, after his passion ceaseth, will secretly condemn him for so doing.  
8. The Grounds of Equity in this Rule are two (though the one be subordinate to the other.)  
First, The Actual equality of Nature in all men: For though there be difference or distinction of men by place, pre-eminence, or dignity; yet in 
Two Grounds of this Rule, or Law of Nature  Nature all men are equal, all alike subject to corruption and Calamity.  
Secondly, The possible equality of condition amongst all men. For seeing the Best men are but men, what is one man's Case may be another's, because his Nature, much more his Estate or Condition is subject to change. No Prince was ever so firmly established in his Throne, but might be pulled down thence to lie with Beggars in the Dust. Ancient Times yielding more frequent examples of the Circumrotation of this Sphere or Wheel of mutability, their observations to this purpose were Rife. Quod cuiquam contigit, cuivis potest. Whatsoever hath befallen any man, good or bad, might befall any one of all.  Et subito est Irus, qui modo Croesus erat. 
One turn (as the Heathens would have said) of Fortune's Wheel might raise up Beggars or Servants to the Throne, and bring down Monarches to the Dust.  
From this Actual Equality of all men by Nature, and this Possible Equality of all men in Condition, was it, that even among the Heathen he was thought inhuman, no natural man but a Monster, that would not be affected with another's extraordinary misery.  
The Former of these two (in natures not extremely depraved) doth work a Sympathy or Fellow feeling of others misery; and the Latter, that is, Possibility of suffering the like, doth work Fear of doing the evil intended, or Penitency after it be done. Likeness or Identity of nature causeth Sympathy or Fellow-feeling in bruit Beasts: if one pant for Grief, others of the same kind will be affected with it. Ignorant and simple men do many things by instinct of nature; whereof Philosophers only know the Reason. And even in such as did not expressly know this Rule, Nature herself did ofttimes work and show by the Effects, that it was hidden in their hearts.  
Thus Cyrus, when he had condemned Croesus his conquered Enemy to be burnt, only calling to mind, what a Potent Prince he had sately been, and as 
Cyrus  unlikely to have come to that end as himself was before the victory gotten, was afraid (as the Historian notes) lest some like plague might have come upon himself, and so pitying himself rather then the other, he recalled the Sentence.  
From the same Reason did that noble Roman weep amain, when he saw Carthage the Enemy City of Rome set on fire, though by the Senate's Decree: as 
Scipio  if he could have wished that her flames might have been quenched with his and other Romans Tears. The present Calamity of that late famous and mighty City, put him in mind, That Rome herself, though then sitting as a Queen that knew no sorrow, might one day be as bright with fire as for the present she was with Glory. Yet was the difference betwixt Cyrus and Croesus' estate as great, betwixt Rome and Carthage greater, then can ordinarily be found between man and man. Cyrus was Conqueror, and had gotten the strength of a mighty Kingdom to his former by his Enemies Fall. And Rome had never the like occasion to be secure as she had by Carthages destruction, which standing would never suffer her to be quiet, being the only City of all the world that was able to give Her check.  
Thus, could we but consider, That, whosoever we be, we be but men; whatsoever our estate be, it is but Humane, subject to chance and obnoxious to change; Nature would tell us, that whatsoever is evil whilst done unto us, is evil also to be done to others: And seeing there is no evil which we can do to others, but the like may be done unto us, we should be as unwilling to do any evil at all to others, as we are to have any done to us. For Nature itself doth (as it were of course) suggest a fear of being done to, as men have done to others. Hence springs that Negative precept. Quod tibi fieri non vis alteri ne feceris.  
Again, whatsoever is good whilst it is done to us, the same is Good whilst done to others in like case; nay, as good to them as unto us. And seeing All Good is to be desired, we should be as desirous to do good to others as to have good done to ourselves. Yea, seeing, according to the mind of Christ, Beatius est Dare quam accipere, Acts 20. 36. to do good is better than to have good done to us, (as every action is better than Passion) we should therefore be more desirous of that. And hence riseth the Affirmative Precept, Do as you would be done to.  
Even the Heathen knew, that, it was better to give then to take.  Quas dederis solas semper habebis opes: 
It was more to have a Conscience fraught with the memory of Good Turns done, or benefits bestowed on others, then to have store of possessions or goods, and yet therewith to do little or no good.  
9 Yet are not these Two Rules so plain and evident unto natural Reason; but natural passion and self-love will find exceptions against 
Exceptions against these two Rules.  them.  
There is no man will deny that these Rules were very Good in the old World or Golden Age: or that they be Good now if all men would be content to observe them alike. But he shall be sure to live by the loss that resolves to do better to any others, than it is likely any will do to him. Nay, many in their heat of discontent at others bad usage of them, will not stick quite to invert this Rule, and think that it is just and right, at lest no wrong, to use others as they have been used themselves. (Thus I have known some use more severity towards their inferiors, than did well agree with their natural disposition, only, because they had been severely used by others whilst they were inferiors.) And this they think not amiss, so they do it with no ill mind, but only because they would not be the only men that should be noted and marked as fit to suffer abuse and wrongs whilst their equals go Scot-free. Thus sundry shut up from others by reason of infection have sought to infect others, only because they would have companions in their miseries, albeit it was not Man, but God that brought that Bodily Evil upon them. And thus many rude and barbarous Beggars (being denied harbour or relief of such as might afford it them) through a conceit of their own forlorn estate, will seek to make others as poor, or more miserable than themselves, only that they may have some to be their equals or inferiors.  
The like suggestions of evil and wrong in some degree or other, will every man's Passions present unto his thoughts: yet who so is but naturally wise, either will not hear them, or (if this be too hard to put them off, because passion is so familiar and intimate with the soul) will not give sentence until he have heard Reason speak, which would oppose him Thus.  
10. When thou wast hardly and despitefully used by others (suppose 
The Answer to the former Exceptions  abused in person, disgraced in speech, or endamaged in Goods, etc.) did they well or ill that so did use thee? If well, why wast thou moved therewith? Why dost thou complain? Or rather why wouldst thou not be so well used again? If evil they did, why seekest thou then to imitate them in the evil which thou hatest? for if it were evil in them whilst it was done to thee, then will it be evil in thee whilst thou dost the like to others: Yea, perhaps much worse in thee, because, thou having suffered the like wrong before, thou better knows what an heinous Fact it is to do the like. For none knows, none possibly can know, so well what a grievous sin oppression is, as he that hath been violently oppressed by others. None can so distinctly perceive what an odious offence slander, defamation or scurrility is, as he that hath been scourged by scurrilous Tongues, or wronged in his good Name by false accusers, sly informers, or envious whisperers. Generally, the nature and quality of all evil that happens to one man from another, is much better known by suffering then by doing it. For he that does it first, perhaps scarce knows well what he doth; he sees the nature of it but (as it were) afar off; But he that suffers it feels it, at hand, and knows it by experience.  
Now the greater we know any evil to be, and the more feeling touch we have of the nature and quality of it, the more grievous is our sin if we practise the like. Wherefore he that hath been most hardly dealt withal, sins most, if he deal so with others; for he doth that to others which he is most unwilling should be done unto himself: because he best knows the smart of the 
☞  evil, and according to his unwillingness of having the like done to himself will the smart of the sting of Conscience be for doing so to others.  
Some perhaps, or some man's Passions would here Reply; These reasons hold true, if we should so use them that never did us wrong, as others have wrongfully used us; but if the party that used us ill come in our way, we do him but right, if we use him just so as he hath used us: For Justice itself consists in Equality; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and if we pay him but in the same measure that he did meet to us, he is justly dealt withal.  
It's true indeed! he is but justly dealt withal; because he is but done to as he had done to others. So a thief or murderer is but justly dealt withal if he be hanged: yet if every man that hath his goods stolen should do this which is but right unto a Thief; or if every man that hath his friend or brother slain should but do that which is due and should be done unto a murderer, not expecting the Judge's sentence, both might do themselves great wrong in doing that which was but right and due to the offenders respectively. And so shall every one wrong his own soul and conscience, that will prevent him in his judgements to whom vengeance belongeth (by taking Revenge into his own hands) and not expect his good leisure, by lawful and public means.  
The Law of nature is, Do As thou wouldst be done to: not As thou hast been done to, against thy will. For whatsoever was evil in another whilst done to thee, is evil in thee whilst thou dost the same to him. Thy fact is as his fact: and thy sin as his sin; The evil is one and the same. Only thou mayst allege, that he was more prone to do the same evil, because he did it without Provocation, and thou dost it provoked: that is as much as to say, he hath overcome thee in evil, but thou also art overcome of evil, the evil hath overcome that which is good in Thee, Thy passion overbears thy Reason and Judgement: which is such an offence against the Law of nature, as it would be against the Law of this Land, if a Tumultuous multitude should take the Laws (as we say) into their own hand and execute malefactors without the Judges or Magistrates consent.  
11. What then (will some say) shall I pocket up every wrong? shall I make myself a But or mark for all to shoot at? shall I prostitute my person to abuse, my good name to slander, my goods to spoil without redress? God forbid! For vengeance is Gods and he will repay; and he hath Powers on earth which 
More exceptions against that Rule and Answers to them.  bear not the sword in vain. If it be an open injury, by whose example if it should go unpunished, others might be emboldened to do the like, and if the present offendant might thereby grow insolent or retchless, likely to do the like again to others as well as to thee, Thou dost no way Transgress, rather Two ways observe This Rule of nature's Law, if thou solicit his chastisement at the Lawful Magistrates hand. First, Thou shalt teach the offender the practice of this Rule, which, before, he knew not or neglected, though bound thereto as well as Thou. For, when the Magistrate shall inflict upon him such punishment as shall be more grievous to him then the wrong that he did was to thee, he will be as careful to avoid the doing as thou art to avoid the suffering of the same or like injury. This is The Rule of Public punishments, That they should always be such as the party offending would be as unwilling to suffer, as the party offended is to endure the wrong. Secondly, seeing all men naturally desire security from danger, loss, or disquietness, and for this End wish that all private Disturbers of Public Peace might either be amended or cut off; Thou shalt do to others (whom thou hast more reason to respect then the party offending) as thou wouldst desire they should do for thee in the like case; if thou seek for justice at the public Magistrates 
This Rule must be understood of a 〈◊〉 Will.  hand, whose Duty it is to provide for all men's security and Peace. Yea, though perhaps thou do to this man offending, as thou wouldst not be done to in like case, yet shalt thou do to a great many others 〈◊〉 all honest men, as thou wouldst that they should do to thee in the like Case.  
Thou canst not but consider that other men's cases may be thine own, and couldst be willing, that if they had the like occasion of complaint, and could make legal proof of wrong done, they should prosecute their cause for thine and others security from the like. For these Ends and purposes to prosecute any injury done by any private person before a Public Magistrate, or wrongs done by an inferior Magistrate before his lawful Superior, is but just and right, a Duty whereunto we are bound by the law of nature, if the party offending be insolent and stub born, likely to hold on his wont course, unless restrained by the Magistrate. But if the offence be private betwixt thee and thy neighbour, not likely to redound to any further public Harm; if it was an offence of infirmity, or proceeded from some natural unruly passion, for which he is afterwards heartily sorry; then thou art bound in conscience to remit it. For if thou considerest thine own infirmities, thou canst not but find thyself obnoxious to like passions, and that thou mayst at one Time or other be as far overseen, and yet couldst wish in thine hart that such thine escapes or oversights should not be prosecuted to the uttermost, but rather be pardoned upon submission or penitency. And experience doth 
Rigid censuring a Pronostick of falling.  teach us, that such as are too rigid or austere censurers of other men's infirmities, do ofttimes fall into the like or worse themselves; even into such as they are otherwise least inclined unto (but, in that they are men, the sons of sinful Adam, they are in some degree or other inclined unto any evil;) And therefore whilst they prosecute such as upon infirmity or Passion fall into some Enormous crime, as if they were not men but monsters or Noxious creatures of another kind, their judgement is just, if they themselves fall into the like, that they may know themselves to be but men, not altogether free from passion and infirmities. Vide interprete in 7. cap. St. Matthaei. v. 1. See Pliny's epist. lib. 9 epist. 12.  
12. Thus far natural Reason may lead us in our sober thoughts, That we should not do any harm to others because we would not have any other do harm to us; or that we should forbear to prosecute the infirmities of others, because we would have others bear with our own. But yet if we consult nature alone, it 
Q. If nature alone bind men to do good to their enemies.  may seem doubtful, whether a man be bound by her Laws to do good unto his enemy; as to relieve him in distress, to defend him in danger or the like: This Rule of nature may seem not to bind men hereunto. For many men ofttimes would choose to suffer great loss rather than to be beholden to their enemy: sometimes rather to starve for hunger, then to be upbraided with his Benevolence: or to incur evident danger of Death, rather, than it should be said, That his deadly enemy had preserved his life. He that is thus minded (the savage and Giantlike spirit would say Bravely minded) may in the Jollity of his resolution think himself no way bound to do his enemy any good, of whom he looks for none; nay, of whom he would receive none, though it should be thrust upon him. Yet natural Reason and conscience (so this man would hear them speak and abide their censure) would condemn him, if he refused to do good unto his enemy. The Rule is mis-applyed by Passion: for nature and Reason bid us, That we should do that to every man which we would have any man do for us; not to do that to this or that man which we expect from them alone. Now, there is no man so wilful, unless he be witless also, but would be relieved in distress, delivered from danger, and warranted from loss, albeit not by this or that man whom he disliketh, yet by some one or other whom he likes better. Wherefore, seeing Reason teacheth us, That to do good to others, as they are men, is good it in self, it teacheth us (so we would learn of it) to good unto whomsoever. For why should enmity (or our enemy) hinder us from doing that which our consciences approve for good. If thy enemy be of that strange temper above described, and one that would scorn to be beholden to thee; steal thy good in upon him, and do him good so as that he shall not know from whom it came. Thou art bound to minister comfort to him, as a compassionate and cunning Physician doth Physic to a melancholic or distempered patient. But thou wilt say, so I shall lose all my thanks for all my pains and cost. I answer by ask Thee, is the honour (or thanks) that cometh from God alone, of no value? The Heathen could say to his friend We are each to other Theatrum satis amplum a Theatre sufficiently large for matter of content and contemplation. By doing So thou shalt be sure to gain The Testimony of a good Conscience. And herein thou mayst justly triumph over thine enemy, in that thou art better aminded towards him, than thou couldst expect that he would be towards thee. These are the best terms of comparison that thou canst stand upon with thine enemy, if thou canst truly, say, That thou art A better man than he: and if, the mind be the man than he is truly and properly said to be The better man, that is better aminded towards all men, in as much as they are men. This is the perfection and goodness of men as they are Civil and natural men: and this is that Law of nature, which St. Paul saith, Rom. 2. 14. 15. was written in the Gentiles hearts. For when the Gentiles which have not the law, that is, not the written Law of God, do by nature the things of the law (or contained in the Law) these having not the Law are a law unto themselves: which show the effects of the Law written in their hearts, their consciences always bearing witness, and their thoughts accusing one another or else excusing.  
13. But however the Heathen had this Fundamental Law of nature, This Root of Righteousness (as without offence I hope I may term it, because it was a Relic of God's image in them) with many branches of it, engrafted in their hearts; yet, as their consciences might acquit them for performing many particular duties which it enjoined, so might they accuse them for negligence in more.  
For neither did they practise so much as they knew to be good, nor did they know all that to be good which This Rule might have taught them to be such. And albeit, the better sort of them will rise up in Judgement against us, and may condemn even the best sort of Christians (as the world counts them) now living; Yet most of them we may suppose (especially in later times) were as negligent hearers of nature's Lore, as we are of the Doctrine of Grace. God, as the Apostle saith, Rom. 1. had given some of them over to a Reprobate sense, That seeing they would not practise what they knew for good, they should not know Good from Bad. And as the learned observe, when mankind had like Retchless unthrifts corrupted their ways, and like ungrateful Tenants to their Landlord, Or undutiful subjects to their Prince, had canceled the Original instruments of their inheritance, Or copy of that Law by which they were to be tried, daily defacing and blotting it by their foul transgressions and stain of sins: it pleased The Lord in mercy, to renew it once again in visible and material Characters engraven in stone, adding to it the commentaries of Prophets and other Holy men, that so his people might once again copy out that Covenant whose Original they had lost: (the written law being but as the sampler or drawn work which was to have been wrought out by the law of nature;) and imprint it again in their hearts by meditation and practice. Yet once again the people of the Jews (unto whom this written Law was committed) did by their false interpretations and Hypocritical glosses corrupt the true sense and meaning of God's Law, as the nations before had defaced the Law of nature by their foolish imaginations and conceited self-love. Nevertheless, as sin did abound in man, so did God's grace and favour superabound. For, when both the Law of nature was almost wholly lost among the Gentiles (drowned in Gentilism, as the Latin tongue is in the Italian) and the Jews (who should have alured others by their good example and continual prosperitic (had they continued faithful in observing it) to observe the written Law of God,) had quite corrupted it: God sent his Only Son in the nature of man and Form of a Servant, by infusion of Grace into men's hearts, to revive the dead Root of Nature's Law, when it was almost perished; and also to purify and cleanse Gods written Law, from the false interpretations of the Scribes and Pharisees, which he performs in this seventh Chapter and in the two precedent. So our Saviour saith, Chap. 5. v. 17. Think not that I am come to destroy (or dissolve) the Law or the Prophets; I am not come to destroy them, but to fulfil them.  
But how did Christ come to fulfil the Law? Only by his own Righteousness 
How Christ fulfilled the Law.  and example?  
No, not so only; but by proposing unto us the true sense and meaning of the moral Law: which, all that were to be his followers, were to fulfil in a more spiritual and better manner then either the best of the Heathens, or the most strict Sect of the Jews of that time, did. For they had abrogated the force and sense of sundry Commandments, and stood more upon the letter then the meaning of the Law. Wherefore he adds, verse 20. I say unto you, except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into the Kingdom of Heaven. It is evident then, from our Saviour's words, that both the righteousness commanded in the moral Law, and in the Prophets, must be fulfilled in better measure by Christians then it was either by the Scribes or the Pharisees; and that the best and most easy way of fulfilling both the Law and the Prophets is the practising of this Rule, Whatsoever ye would that men should do unto you, do ye so unto them, For this is the Law and the Prophets.  
14. Let us see then what we have more from His Doctrine then from Nature for the Right Practice of this Royalest Rule. By Christ's Doctrine we have both the Grounds of the former Precept (which Nature afforded us) better fortified and confirmed unto us; And also have Motives or inducements, which may sway Reason against Passion to the practice of the same Rule, more certain and infinitely greater than the Heathen or mere natural man had any. (I must request you to call to mind what was said before; 
* See §. 8.  That the Ground of this Precept, was, The Equality of all men by nature.) The Heathen knew this full well, That all men were of one kind, all mortal, all capable of Reason, and consequently of right and wrong. And from this knowledge, even such among them as held no Creation, no dependence of man upon the Divine Power, did often show commendable effects of this Law written in their hearts in sundry duties of Good neighbourhood (as we speak) and civil kindnesses: As for any Affinity or Bonds of society between man and man, at least between men of divers Countries, more than is between beasts of the same kind, most of them acknowledged none; nor did they acknowledge as much affinity betwixt Creatures of any kind as we do that acknowledge all things to have one Creator. Herein then is Our Equality and Affinity greater, that we all acknowledge one God for our Father, who is in a more peculiar sort the Creator of every man, then of any other corruptible Creature.  
Again, All we Christians acknowledge One Christ for our Head, of whose Body we are Members; hence ariseth another Peculiar Equality, from the equal price of our Redemption which was all one for the Rich and Poor, for the Little and Mighty Ones of the Earth. This God pre-figured in the Law, Exod. 30. verse 11, 12, 15. Afterwards the Lord spoke unto Moses: When thou takest the sum of the Children of Israel after their number, than they shall give every man a Redemption of his life unto the Lord, when thou tellest them, that there be no plague among them when thou countest them. The Rich shall not pass, and the poor shall not diminish from half a shekel, when ye shall give an Offering unto the Lord for the Redemption of your Lives.  
From this strict dependency of all men upon one and the same Creator, and this Equality and Brotherhood which we have in one Father, doth our Saviour Christ, Luke 6 v. 36. draw that precept Of loving our Enemies: which he makes as it were an Essential property of all such as truly acknowledge One God. Not that all men were not bound thereto, and might have known so much by nature, but that it was a greater shame and more preposterous sin, in such as did acknowledge One God, not to perform that Duty. The Consciences of the Gentiles, as St. Paul saith, might secretly accuse them: But the Others words and speeches did bear open Testimony against them, if they neglected so to do; so saith our Saviour Christ immediately upon the words of the Text, — For if you love them which love you, what thank shall you have? for even the sinners love those that love them.— And if you do good for them which do good for you, what thank shall ye have? for even the sinners do the same. And if you lend to them of whom you hope to receive, what thank shall ye have? for even the sinners lend to sinners, to receive the like. Wherefore love ye your enemies, and do good, and lend looking for nothing again, and your reward shall be great, and ye shall be the children of the most High: for he is kind to the unkind and to the evil.  
15. This further confirms what out of the principles of Nature was formerly gathered, to wit, that where it is said, Whatsoever you would that men should do unto you, do ye so unto them: The meaning is not, What ye would have this or that man do unto you, do ye so unto the same man; but rather thus, Whatsoever ye would that any man should do unto you, do ye the like in like case to every man, in that he is man, in that he is your fellow Creature, in that he is the Son of your heavenly Father, be he otherwise friend, or foe. Yet further, we may; nay we must enlarge this Precept, if we will have the full meaning of it, Thus. Whatsoever ye would should be done unto you, whether by Man, by Angel (or any other of God's ministering Spirits or procurer of mankind's good) or by God himself, That do to every man because every man that God to his Father, who as He hath a care and providence over all, so is it his will that every Creature under him, all men especially that call him Father, should be his Ministers in procuring and furthering any others good, of whom this our heavenly Father vouchsafes to take care and charge.  
A lively Emblem of this Duty we have in the Ravens feeding of Eliah, being destitute of all ordinary means of Food; If we consider the nature of this Bird, none more Ravenous, none more Greedy of the Prey than it: yet because the Lord feeds the young Ravens, when they call upon him, being otherwise destitute of ordinary relief from their Dams or old Ones (as both Aristotle and Pliny observe; and the Psalmist alludes to it in that speech) Therefore, the Lord commanded them to afford the like help to Elias being forsaken or rather persecuted by the King and his Officers, who should have yielded him house and harbour; and from their example we should learn the practice, to do for others, as either the Lord hath done, or, we expect he should do for us.  
Thus much I say is fully and directly included in our Saviour's Deductions and Conclusions drawn from this Principal Rule, albeit so much be not fully expressed in his words; especially if we observe the Greek phrase only: But the language (whose manner of Dialect the Evangelists retain though writing in the Greek Tongue) will very well bear, and our Saviour's words Luke 6. 36. verse enforce as much, Be ye therefore merciful as your H. Father is merciful: and in the 6. of Matth. v. 14. He tells us, that if we look for mercy at God's hand, we must show mercy unto men; not to our friends or brethren by kindred or Nation, but unto men. The place is so much the more worth our observation, because he adds no Exposition or Comment to any one Petition in all the Lords Prayer, save only that He gives this Note upon that [And forgive us our trespasses as we forgive them that trespass against us;] his Note is this, If ye forgive men their Trespasses, your Heavenly Father will also forgive you;— But if you do not forgive men their Trespasses, no more will your Heavenly Father forgive you your Trespasses. Wherefore, as we desire God to forgive us our Trespasses, though we have been his Enemies, so must we be ready to forgive our Enemies: and as we desire all good of him; so must we be ready not only to forgive, but even to do any good to our enemies. If he be our enemy deservedly, we should therefore do him good that we might make amends for the occasion offered: if our Enemy he be without any just occasion given by us, we should consider, that this voluntary Enmity in him is the work of Satan, but he Himself, as man, is our fellow Creature, the workmanship of Gods own hand; God made him man, but the Devil made him an Enemy: And we should seek by all means possible to dissolve the works of Satan, and to repair the handy work of God: that is, we should love his person, and seek to reform his vice; we should overcome his evil with our goodwill to him: if he be hungry we should give him meat; if thirsty, drink; as the Apostle commands. In sum, we must feed Him, but 
Rom. 12. 20.  seek to starve his Humour, by substracting all occasions of exasperating his mind, and seeking occasions to do him good; so, the heat of his malice having nothing to work upon, will by little and little, die, as fire goes out when the fuel fails.  
16. For a Friends sake that has endeared us to him for many, of whom we yet expect more kindnesses, we think it good manners to tolerate many things, which otherwise we would not. And shall not Christian Faith and true Religion teach us much more to remit all for God's sake, of whom we have received ourselves, our very bodies and souls and all that we have? of whom we yet expect much more than we have received, even everlasting life and immortal bodies to be crowned with Glory? What if our Enemies have sought to take away this miserable and mortal life? God freely gave it us, who likewise at his pleasure may justly challenge it. And if we cannot justly complain if he should take it from us, is it an hard Precept that he wills us not to revenge, yea not to complain by way of revenge, of such as would but could not take it from us?  
The Lord may as justly command us to forbear all desire of revenge, all complaint of such as would take away our Life, as he himself can take it.  
That they would so have done, was their own, That they could not do so unto us, is the Lords doing, to whom we owe all thankfulness for preserving it, and this may be the best occasion of showing our thankfulness, if we for his sake forgive such as sought to take away our Lives. Nay if we would but examine this Precept by exact Reason (passion set aside) in as much as God hath freely given us life, he might most Justly command us not to murmur against such as should take it from us. For who can appoint him his Time? or who can refuse any for his Executioner whom the Supreme Judge of Heaven and Earth shall permit? But in as much as God hath preserved our lives which our Enemies sought, he may justly command, and we must obey him, so commanding, to do any good unto them that sought our evil. God is a a more Absolute Lord over the lives of Kings and Princes than they are over their Lands or goods; he hath a more absolute interest in all men's actions and affections than any man hath in his own goods or fruits of his ground. Now what Lord or Master is there that would endure such a servant as would not bestow his goods or benevolence on whomsoever it pleased him to appoint, albeit he were his servants enemy? If this we refuse, and yet acknowledge ourselves to be God's servants, may not God justly say unto us? Ex tuo ipsius ore judicaberis. If any refuse to set his affections on whomsoever God shall appoint him, to employ his actions for whose good it pleaseth him, albeit he be our open enemy. How much more ought we to do it if we consider the Hope of reward in the life to come?  
17. Thus you see The First ground of this precept drawn from The equality of all men by nature, improved, and fortified by the Doctrine of Faith, that is, by The acknowledgement of One Father and Creator, and yet may it be further confirmed, if we consider what Affinity, nay what Consanguinity we all have in Christ, and, what he hath done for us.  
We are (saith the Apostle, if we be Christ's) flesh of his Flesh, and bone of his Bone. Our conjunction with him (if we be or would be conjoined with Him) although it be spiritual and mystical, yet is it a True, a real and lively conjunction. He is a True and lively Head; we are true and lively members of him, and one of another: And must have as true a fellow feeling one of another's harms or sorrows, as one part of our own body hath of the pain of another. No body Politic ever on earth, not the most united in place, in Laws, customs or any other Bond of Civil Society whatsoever, had, or can have the like union, or so near conjunction, as all that are members of Christ's mystical Body truly have; as all that profess themselves members thereof should in practice testify that they have: otherwise, as the Lawyers say, Protestatio non valet contra factum. It is in vain to profess thou art a Christian, in vain to protest thou art a true professor or Protestant, if thy deeds and resolution, if thy practice do not seal the truth of thy profession or Protestation: for not doing this (as the Apostle saith) thou shalt confess Christ and Christianity with thy lips, but deny both Him and it, in thy deeds and in thy practice: and so thou shalt be judged, not according to thy sayings, but according to thy works and resolution, or omissions of working.  
Would you know then what some of the Heathen have thought of the duties of every member in a body Politic? Plato in his fifth Book, De Republica, hath a comparison to this purpose. If a man receive a wound in any part, as in his foot or hand; or have but some pain or grief in his finger, we will not say, That his hand or foot is wounded, or that his finger feels pain; But, The man himself hath suffered a wound in his hand or foot; That he himself hath a great pain; etc. For albeit the pain or grief spring first from this or that part, yet it overflows and affects the whole body; The branches of it spread throughout all parts: and every part is worse because one part is so ill. Yea every part forbears its natural function or recreation in some measure, for the ease of this; The head wants its sleep, other parts their rest, by reason of the spirits recourse thither, as so many comforters sent from them to visit their sick friend or fellow member. In like manner Plato thought it meet, that in every City or Common-weal, as often as any good or harm did happen to any Citizen or Free denizon thereof, it should not be counted that man's good or harm only, but the good or harm of the whole City; and every member thereof should be alike affected. If this the Heathens by mere light of nature could discern to be the duty of the mere natural man, what tongue of man or Angel can express in Terms befitting so high A mystery, what Brotherhood, what fellowship, what Sympathy, and what affection should be between the members of Christ's Body? for no society like this; no fellowship like to that in Him. This union exceeds all other much more than the union of one part of our heart with another doth the union of the heart with the foot. Doubtless our Saviour spoke according to the duty, if not according to the custom of honest hearty neighbours, in the good old world, in the Parable of the lost sheep and Groat? His rejoicing for the recovery of his strayed sheep, was not his alone but his neighbours also: Her sorrow for loss of her money, was not only hers but her Gossips, as after the finding it, her joy was theirs too.  
It is worth the consideration, and I beseech you to consider; what a madness it would seem to a wise man, if because the finger did ache or pain him, a man's head or heart and inward thoughts should presently resolve to cut it off, or vex it more because it did vex them. Yet such is our malice and madness, if, because our brother or fellow member in Christ (so we must account all that Communicate with us in the same Sacraments) doth vex or torment us, we should therefore resolve to vex and torment him again. This is A Symptom of such hellish Frenzy as the Poet describes;  Ipse suos Artus lacero divellere morsu Certat. 
As monstrous and pitiful a Spectacle to the eyes of Faith, as it would be to the eyes of the Body to see, as we have heard of some (hanged quick in irons) ready to starve for hunger, and destitute of hopes of other food, to eat the flesh of their arms to satisfy their gnawing entrails. So monstrous is their sin, so miserable their estate, that to satiate their revengeful minds, or to wreck their imbred spite, do harm, vex or torment their Fellow-members in Christ. If you by't and devour one another, (saith the Apostle, Gal. 5. 16.) see that ye be not not consumed one of another. His meaning is; Whosoever doth vex or harm his brother, shall feel the smart of it himself one time or other, as certainly as the heart or soul that wounds or cuts an outward member shall feel the smart or want of it. And again, that whosoever yields any comfort to his distressed or comfortless brother, shall as certainly be partaker of the good he does to him, as the heart, which directs or the hand which applies the medicine to any ill affected part, shall find ease and rest by the mitigation of the sickly members pain.  
18. Would you then know the most certain compendious way to do yourselves most good? seek as far as in you lies to do good to all other men: seek not your own good so much as the good of others; or rather seek your own good especially by the means of doing good to others. Consider, that there is a great reward promised to such as do good to others; but there is no promise made for doing good to ourselves. If we seek to enrich ourselves or advance our estate, we have our reward if we obtain riches or advancement: but if we relieve those that be in necessity; if we assist or direct into good ways, those, that for want of means may be tempted to ill courses, To this double good work (which both relieves the Body and rescues the soul) There is appointed a great reward. There is a reward promised to such as relieve the poor; none to such as enrich themselves. There is a reward promised to such as comfort the broken hearted, none to such as solace themselves with mirth and pass their Time in pleasures. There is a reward for those that raise Up them that fall, none to them that being in competent estate, seek to advance themselves. If such as seek riches get riches; if such as seek advancement get advancement, verily they have their full reward: But if they get or seek it to the prejudice of their poor brethren, their sin is grievous; And our Saviour Christ pronounceth A woe unto them, Luke 6. 24. woe unto you that are rich for you have received your consolation. Is this the condition of all such as be rich? no; but of such rich ones as regard not (understand not) the poor. Of such as seek to enrich themselves more then to relieve others. Woe be to you that be full, to wit, when others are hungry and you give them not to eat. woe unto you that laugh, to wit, in time of Public calamity and woe, when you should mourn with your brethren that do mourn; for thus not doing unto them as you would be done unto in the like case, God shall do that to you which you would not, and give them their heart's desire: God will turn their mourning into joy, and your laughter into tears.  
A False Balance, saith Solomon, is abomination to the Lord, but a perfect weight pleaseth Him. Pro. 11. 1. Now to be more desirous to do good to ourselves then to others, is as it were to buy with a greater measure and sell with a less: For even this practice were no cozenage in Hucksters and marketters, unless the Balance of their hearts and minds were unequally set before, that is, unless the measure of their desire of private gain were greater than their desire of doing good to others.  
This is the point wherein their own Beam differs from, or disagrees with God's Balance hung up in their consciences, Love thy neighbour as thyself. Do as you would be done unto.  
God that trieth the very heart and reins doth weigh all our secret thoughts more exactly and curiously than we would weigh Gold: and by how much we are more desirous to receive good from others then to do Them Good so much more shall we want of our hearts desire.  
This is the second point wherein the Doctrine of Grace exceeds the Law of nature.  
The Heathen had a surmise or fear that some like evil might befall them as they had done to others; yet was not their expectation of punishment so certain, but they thought it might be, and often was, prevented with policy; or if they escaped unpunished in this life, they thought themselves safe enough: whereas we certainly know and believe that God will certainly bring all to equality: and it shall go worst with them that go unpunished in this life: for usually his punishments in this life bring men as it were to a composition with their adversaries, both teaching them to do as they would be done unto, and to repent for the wrongs they have committed: but such as pass this life unpunished and impenitent are arrested at their first entry into the other, they fall immediately into the Jailor's hands from whence there is no Redemption.  
19 Thus much of the First Point (according to the method proposed §. 5.) that is, Of the equity of the Precept, and of the Grounds or motives which might incite us to the performance of it, either drawn from the Law of Nature, or from the Law of Grace, the Holy Gospel.  
Of the Second Point (that is, In what sense The Observation of it is the fulfilling the Law and Prophets, or, How The Command itself contains the Sum of the Law and Prophets;) afterward.  
Here only for A Ground to Application, I take it as granted, That natural Reason and the written Law teach every man what is good for himself and whereon to set his desires. And this Rule of Nature and Precept of 
The Application.  our Saviour binds every man to further his Neighbour or Fellow Creature in all such desires, that is, Generally in all desires which pertain either unto the necessary supplies or comforts of this life, or to the hopes and means of attaining the life to come.  
Unto what part of the Affirmative Precept, it is most requisite I should exhort you; or from what part of the Negative I should dissuade you, I cannot tell: because I am ignorant in what part of the one you are defective, or in what part of the other you most exceed. In both (no doubt) we all offend: both, In not doing to others (in sundry cases) as we desire it should be done to us; and also, in doing that to others which we would not have them do to us.  
Two especial Breaches of this Law of Nature I have observed (so far as my experience reacheth) and have heard noted by others to be almost general through out the Land.  
The one, in not affording our distressed brethren that comfort for the support of this life, which in their case we would desire.  
The other, in procuring their undoing or grievous loss by our greedy desires of enlarging our own estates, advancing ourselves, or increasing our wealth and commodity.  
For the First, None of us can be ignorant, how in ofttimes, Sometimes the Famine, ofttimes, nay always for this seven or eight years past, the Plague of Pestilence hath raged one where or other, throughout the Land. The grievousness of that Malady albeit we know not fully, yet that we know it in some sort, and esteem of it as a grievous malady, A Plague indeed sent from God, our fear of it when it is near unto us doth sufficiently witness: and from the measure of our own fear or care to avoid it, we may gather how desirous we would be of any comfort, if it should seize upon us: Of any comfort I say, either bodily to case the pain by Lenitives, or to prevent the last danger of it by Physic and good Diet. Or if in these we could have no Hope, the less we had in them, the more desirous would we be of spiritual comfort under the wings of the Almighty. The less help, Art, or Nature, or men themselves could afford us, the more earnestly would we desire hearty prayers for succour and comfort from the Almighty. It would much strengthen our Faith and Hope, to know that others did join with us in fervent prayers for mercy; and it would much lessen our bodily grief and discontent of mind, to know that they did bear a part with us: it would abate our sorrow to know that they did abate their wont mirth and jollity as in compassion to us. The Saying is most true;  Solamen miseris socios habuisse doloris: 
But the solace is most comfortable, when men do willingly and not by constraint share with us in our misery: for than they take as it were part of our burden from us, and put it upon their own shoulders: So as that which is most heavy and grievous whilst it is only laid upon one or some few, becomes very light and easy when it is divided and laid upon many willing to communicate in the burden.  
These and many like, but more effectual Arguments, all of us could plead for ourselves, if we were in this or any other kind of misery. But who is he of a thousand that would lay half of this to heart when sorrow lies heaviest upon his poor distressed brethren? I know not how men in this place are affected; but elsewhere for the most part, if they be so mindful of their distressed brethren, as to relieve their wants and furnish them with the necessaries of this life, they think it almost a work of super-erogation: and if they should not be commended for it at first, they would be more slack to do the like again.  
But that they should afflict or pinch themselves for others penury; That they should abate their ordinary mirth for others sorrow, is an ungrateful Doctrine, almost a Point of Puritanism. Or if some be thus well minded towards their neighbours or allies they think they have sufficiently discharged their duty: They think this Precept of our Saviour extends itself no further than the Statutes of the Land, binding them to do good (such good as they would have done to them) only to the men of their own or the next Parish. As for the miseries of such as are afar off, the sound of them enters not into their ears; their sighs and groans move not their hearts.  
If we should tell the people of one Shire or Country, That they ought to mourn and lament, to fast and pray for the afflictions of others some forty miles off, or in the utmost confines of another Country in this Realm, They would be ready (I am afraid) to laugh at our folly, and count us as uncivil as any voluntary disturbs of their sports. But here I trust I may be bold to say as much as the Lord hath said, whose word requires, at least as much, I think much more than I have done.  
20. Consider (I beseech you) What was their sin to whom Amos pronounceth the dreadful Woe; Amos. 6. 1. woe to them that are at ease in Zion! Why? What harm was there in this? May not men take their ease? Yea, when the Times so permit. But now their Brethren of Samaria were disquieted by their Enemies; ease, which before was good, was now unseasonable and preposterous, because not consorting with their brethren's Estate.  
They lie upon Beds of Ivory and stretch themselves upon their Beds, and eat the Lambs out of the Flock, and Calves out of the Stall. What of all this? Doth any man keep a Flock, and eats not of the milk thereof? Doth any man plant a Vineyard and not eat of the Fruit thereof? Yea, of all or any the increase thereof at his pleasure? Yet is not all kind of eating (of moderate eating) fit for every season, There is a Time as well of Fasting as of eating 
☜  and Feasting. Herein then was their sin, that they did not sympathise with their brethren, who were either pined for hunger or fed with the bread of Affliction.  
They sing (saith the Prophet) unto the sound of the Viol; they invent to themselves Instruments of Music like David. Why? Could they have followed a better Example? Not if they had followed it aright: for David's Music was invented to praise the Lord. And Yet (as the Sons or Daughters of Zion might have replied) partly to delight himself and his friends. It may be so! Where is the point of difference then? There is a Time to be sad, saith Solomon, and a Time to be merry; a Time to weep and a Time to laugh. Every thing hath its appointed Time, and every thing out of his Time is preposterous and evil. If David did solace himself with pleasant mirth, it was because prosperity flourished in those Times; he did not use it when news was brought him of Saul and Jonathans' Death, nor when the Angel of the Lord had smitten his people with the Plague of Pestilence. Those against whom Amos speaks did sin, in that they had their 
Ps. 35. 13  pleasant music whilst their brethren's miseries did call them to the house of mourning. These had their delightful Ditties, whilst their brethren were ready to sing the Lords Song in a strange Land.  
This was it that did so displease the Lord, that they were so desirous 
Esai. 22. 12. Ezek. 21. 10.  to please themselves with these or any other delights, whilst his heavy wrath was upon their neighbour Countries. They drink Wine in Bowls and anoint themselves with the choice Ointments, but no man is sorry for the afflictions of Joseph. This was a grievous sin in Judah, that they were not sorry for the affliction of Israel, that is, of the ten Tribes. It was a grievous sin in the Princes and Nobles, that they did not mourn and lament for the miseries of the mean and common People. Therefore, saith the Lord, now shall they go Captive with the first that go captive, and the sorrow of them that stretch themselves is at hand. So certain it is, That God will make their misery greatest, that will not equalise themselves in public Calamities to their Brethren.   

The Second Sermon upon this Text.  
CHAP. XXXIII.  MATTH. 7. 12. Therefore, all things whatsoever ye would that men should do unto you, do ye even so unto them; For this is the Law and the Prophets. 
The Second General (according to the Method proposed, Chapt. 32. Sect. 5.) handled. This Precept [Do as ye would be done to:] more then Equivalent to that [Love thy neighbour as thyself:] For by Good Analogy it is Applicable to all the Duties of the first Table which we owe to God for our very Being and all his other Blessings in all kinds bestowed on us. Our desires to receive Good things from God, aught to be the measure of our Readiness to return obedience to his will, and all other duties of dependants upon his Grace and Goodness. God, in giving Isaac, did what Abraham desired: And Abraham in offering Isaac did what God desired. Two Objections made and answered. 1. That This Rule may seem to establish the Old Pythagorean Error of Retaliation, and the new One of Parity in Estates. 2. That the Magistrate in punishing offenders (it seems) in some Case must of necessity either violate this Rule or some other.  
THat this Precept [Do as ye would be done to] doth contain as much as that Other [Thou shalt love thy neighbour as thyself] is evident to every man at the first sight. For, that we desire either to have 
How this Precept (Do as you, &c) containeth all the Second Table.  any good or no evil, done unto us, it is from the love we bear unto ourselves. And if we could be, as desirous to do all good, and as unwilling to do any evil unto others, as we are to have the one done, the other not done, to ourselves; our love to Others, and Ourselves would be equal. And if we love others (or our neighbours) as ourselves, than we have fulfilled the Law. So St. Paul saith, Rom. 13. 8. Owe nothing to any man, but to love one another, for he that loveth another hath fulfilled the Law; for this, Thou shalt not commit adultery. Thou shalt not kill. Thou shalt not steal. Thou shalt not bear false witness. Thou shalt not covet. And if there be any other Commandment, it is briefly comprehended in this saying, even in this, Thou shalt love thy neighbour as thyself.  
But here ariseth a Question, concerning the extent of these words [If there be any other Commandment.]  
The Frame or Form of Speech is Universal, and may seem to import thus much, If there be any other Commandment whatsoever. Notwithstanding the best Interpreters usually restrain it thus, If there be any Commandment of the second Table, it is comprehended in this short saying, Thou shalt love thy neighbour as thyself: Whereas St. Paul had here reckoned up all the Commandments of the Second Table, save only one (which indeed is rather the Medius Terminus or coupling of the First and Second Table, as much belonging to the one as to the other) that is, Honour thy Father and thy Mother.  
More fitly might the same words be restrained thus; If there be any other commandment, whether one of those Ten mentioned, Exod. 20. or elsewhere in the Law which concerns the duty of man to man, be it one, or be they more, they be contained in This saying, Love thy neighbour as thyself. But as for our duty towards God, or those four Commandments of the First Table; they may seem no way comprehended in the former Saying; and this restraint may, it seems, be gathered from our Saviour's Doctrine, Matth. 22. ver. 37. For being asked which was the greatest Commandment in the Law? He answered, Thou shalt Love the Lord thy God with all thine Heart, with all thy soul, and with all thy mind; This is the first and great Commandment: As if he had said, This is that Commandment which contains in it most of the Rest; or all that concern our duty towards God; But there is A second like unto it, Thou shalt love thy neighbour as thyself, and on these two commandments hang the whole Law and the Prophets; Hence as some collect, our Saviour in my Text, saith not, This is the whole Law and the Prophets; But, This is the Law and the Prophets: because This precept, to their seeming, is but equivalent unto That, Thou shalt love thy neighbour as thyself; which is but One and the less of the Two, on which hangeth the whole Law and the Prophets?  
2. Yet may it be further Questioned, In what sense These Commandments are said to be Two? as whether they be, as we say, Primò diversa; as distinct as the Commandments of Murder and Theft; neither of which is any way included in the other, or dependent upon it: Or whether they be only so distinguished as the Old Testament and the New; that is, as is said, Novum Testamentum velatum est in veteri, et vetus Revelatum in Novo: The New Testament is in the Old, but invailed; and the Old, revealed in the New: so we may say, That, the first and great Commandment, Of loving God withal our heart, and all our soul, is implicitly contained in the second, of loving our neighbours as ourselves: and the second again expressly or impulsively contained in the former.  
Thus much is certain that no man loves his neighbour aright, unless he love him for God's sake whom He loves above all and whose love commands all other love. In this sense saith St. James, whosoever shall keep the whole law besides, and fail in one Commandment (that is wittingly and willingly; or if he would grant himself an Indulgence or dispensation of breaking that one) He is guilty of all. Why of all? St. James adds; He that said thou shalt not commit Adultery, said also, thou shalt not kill. His meaning is, He that gave one commandment gave all: and therefore, he that breaks one willingly and wittingly, keeps none truly and sincerely; because He observes them not, in as much as God commanded them to be kept, for than He would be desirous to observe all alike: or if he show divers effects of love unto his neighbour, these proceed not from the love of God, for that would command all his Affections, and every effect of love as well as One. He can expect no reward of God as the fruit of such love, because it is not throughly rooted in the entire and sincere Love of God. So that their Reasons, who restrain this precept only to the second Table, admit a double exception.  
First, It is not proved by them, that This Precept is adequate, or only but equivalent to that, Love thy neighbour as thyself.  
Secondly, If it were, yet the fulfiling of This might be Interpretatiuè the fulfilling of the Law, seeing no man can love his neighbour, but he must love God above all.  
3. It is as true again that no man can love God, unless he love his brother also; so saith St. John, 1. Epist. ch. 4. ver. 20. If any man say He loves God and hate his brother, he is a liar; for how can he that loveth not his brother whom he hath seen, love God whom he hath not seen? So that our love to God must be the motive or incitement for us to love our neighbour: and yet the same love of God must be perfected and made complete in us by practising love for his sake upon our neighbours. So saith St. John, verse 11. If God so loved 
So Christ said to St. Peter Lovest thou me? Feed my sheep: So David said to God. Psal. 16 My goodness extendeth not to thee: But to the Saints that are in earth, and to the excellent in whom is all my delight.  us, we ought also to love one another; no man hath seen God at any time. As if he had said, We cannot direct our love immediately to God himself, because He dwelleth in light that none can attain unto; but our love must be bestowed upon our neighbours, that is, upon men, in whom His Image shineth, and loving them in Him and for His sake, we love him more than them: and this is it which S. John saith in the same place, If we love one another God dwelleth in us and his love is perfect in us. And in like sort, when we do to men as we desire they should do unto us (because this is a Duty acceptable to God, and proceeds from the love we bear to him) we do not only perform our duty towards men, but also our duty towards God. So that This Rule rightly practised, is the whole Law and the Prophets, and in effect equivalent to those Two Commandments, Love God above all; and thy neighbour as thyself: as appears out of the former Collections. But is more evident, if we observe the Former Extent or exposition of it, which was thus — Whatsoever ye would should be done unto you, either by God or man, That do to all men as they are your fellow creatures, for your Creator's sake. Or if we would further search out the exact Temper and constitution of mind whereat this precept aims, it consists (as I may so speak in Aequilibrio:) in the aequipoise of our desires of doing and receiving good, whether the Good be to be directed immediately unto God or to our neighbours for his sake. That is, we should be as ready to glorify God's name both secretly, with our hearts, and by outward profession and practice of good Deeds, as we are desirous to receive any blessing or benefit from him.  
And thus it is evident that the exact performance of this Precept would be the exact fulfilling of the Law and Prophets; that the performance of every part of this duty sincerely, in some, though not in perfect measure, is in like sort, the fulfilling of the Law, Quoad perfectionem vel integritatem 
See St. Aug: De Civit. Dei. Lib. 10. Cap 4. and 15. Cap. 22. and Lud. vives' Comment.  partium, as the Schools say, though not quoad perfectionem Graduum: that is, observing this Rule (as it hath been expounded) we shall observe every Commandment or part of the Law, though none of them in that perfect and exact measure which we should; but performing the former, the Blood of Christ Jesus shall cleanse us from all our guilt of sin whereto we are liable, if God should enter into judgement with us for not performing of the later. Thus you have seen how this precept doth directly concern both the First and Second Table.  
4. Yet further! That even that love and duty which we owe unto our neighbours doth Collaterally likewise respect every Preceept of the First Table: for we are bound by this love we owe one to another, every one according to his calling, opportunity and ability, to instruct another in the knowledge of every precept, whether of the First or Second Table, or any other part of the Law, and to incite one another to the performance of the same, and to dehort from their Breach or Transgression. So saith the Lord, Levit. 19 v. 17. Thou shalt not hate thy brother in thy heart, but thou shalt plainly rebuke thy neighbour and suffer him not to sin, not to transgress any of God's Commandments whatsoever.  
The sum of all is this. The Law of Nature, and the Law of God, teach every man to know what is good for himself; and thereupon to fix his desires: and this Rule of Nature, whose practice is here enjoined by our Saviour, binds every man to be as willing to further his Neighbour or Fellow-Creature in pursuit of any lawful good, as he is desirous of the same himself; whether these desires be of things pertaining to this life, or to the hopes and means of obtaining the life to come. 
An Objection against this precept thus improved and expounded.   
Yet against this Precept it may be Objected, That it may seem to establish the Pythagorean Retaliation, which was such an error in Philosophy, as the present error of the Anabaptists is in Religion. Both of them tending to an Equality of all sorts of men. So may this Rule seem at first sight to make all men Equal. For if every man must do to others as he would be done unto; Then, most the Master perform the like duties to the servant as he expects from him; so must the Prince unto his Subjects, the Magistrate to such as are under him; the Father to the Son, etc.  
There be some common Grounds which will serve to Answer other Objections which may be made;  
As first, whatever ye would &c. must be understood of a Regulated Will, A Will not tainted with any inordinate self-love or sinful desires.  
Secondly, It must be interpreted with A Salvo to all Gods other Commandments, They must stand as God has set them, reconciled to one another, and not be set at variance by our exorbitant wills or affections.  
Thirdly, It must not be extended to the dissolving of Order, and disparagement of Dignities or Powers ordained by God.  
But this Objection may have its proper Solution two ways.  
First, The meaning of the Precept is not, that we should do the self same to every man in every estate, which we expect he should do to us, living in that 
An Answer to the Objection.  estate wherein we are; For seeing there is an Inequality of Estates, there must be also an Inequality or diversity of Duties belonging to those several Estates.  
The meaning than is thus, Whatsoever you could wish that men should do unto you, supposing you were in the same estate they are in, that you must do to them now they are in that estate. Thus the Greatest Monarch on earth, in as much as He is but man, and might have been or may be yet subject to another's pleasure, must stoop to this consideration, what usage he would expect of his Prince if he himself were a Subject; and he must afford the self fame to them. So must the Father likewise consider what usage he did expect of his Parents, and the like he must afford unto his children. So likewise must every Inferior seriously consider with himself, what respect he would desire of his Inferiors were he in place of Authority, and the self same he must afford unto such as are his lawful Magistrates; Otherwise (besides the evil of confusion) if either Superior or inferior use other loss respectively or more contemptuously, than they would be content withal, themselves, the Righteous Judge will reduce all to equality. Thus St. Paul teacheth, Colos. 3. ver. 20. Children (saith he) obey your parents in all things for that is wellpleasing to the Lord: and verse 21. Father's provoke not your children to anger. And concerning servants he saith more expressly, Eph. 6. v. 5. Servants be obedient unto them that are your masters according to the flesh; not with eye-service as men pleasers, but as the servants of Christ, doing the will of God from the heart: and ye masters (as it follows in the 9 verse) do the same things unto them, putting away threatening, and know that your master also is in Heaven, neither is there respect of persons with him. If either servants would use their masters otherwise then they would be used if they were masters, or masters Use their servants otherwise then they would be Used if they were such, God will bring a more miserable servitude on the One and continue it on the other.  
From these places of St. Paul, we may likewise frame a Second Answer to to the former Objection, Thus. If we compare men in their several estates wherein they live, wherein they are, not wherein they may be, than this mutual Duty of doing as we would be done unto must not be paid (as we say) in Kind, but in Proportion.  
The Rule is this; seeing all men delight in comfort and contentation of mind, & only that is such which is truly good in respect of the party which desires it, every man should be desirous to do that good to others which is best befitting his estate wherein he may take true comfort and best content. Seeing great personages take great comfort in honour and serviceable respects, inferiors should with a good mind give Honour to whom Honour is due; and they should be as ready, though not to Honour their inferiors, yet to afford them that wherein they have more delght, as in relieving the poor and needy by Hospitality; in countenancing others of competent estate in their commendable courses; in protecting them from wrong; or (in a word) according to the Exigence of their several states or occasions.  
6. Again it may be objected, That this Rule however we interpret it; must be violated by the Public Magistrate in inflicting punishment upon Offenders. 
A Second Objection.  For many a man that hath deserved Death according to Positive Laws, will naturally, and that I think without offence, be most desirous of life, and would make earnest suit for his release.  
The Question is, Whether the public Magistrate in this Case should do as he would be done unto if he were in the like Case. For it may seem, that either he must transgress the Positive Laws to which he is sworn; or violate this Law of Nature which is more sacred than any Positive Law.  
The Answer is easy, from that which hath been said before. No public Officer is here to propose unto himself this one man or Malefactor's Case, but rather the Commonwealths, or such in it as deserve better, and yet might be further endangered, by Malefactors escaping unpunished; if his Case were theirs, he would be desirous to have the Law executed, and therefore must afford them this their just desire, if it be in his power, otherwise such pity finds ofttimes at God's hands the reward of Cruelty.  
A notable Example whereof we have in Alexander de Medici's, the first of that Family that took upon him to be the Prince of Florence, but not so willing to execute Justice as to usurp Authority. He, contrary to his Country Laws, granted pardon to a Murderer at one of his near Kinsman's Request, who afterwards willing to purchase Fame by freeing his Country from his Kinsman's Duke Alexander's Tyranny, used the former Malefactors help in killing the Duke which had given him life at his request.  
7. But to return to that we were upon, when these Objections crossed our way: God weighs our secret thoughts more exactly than we can do bodies gross and sensible. As the Balance is just in our sight, when both ends are even, and both alike apt to be equally moved with equal weights; so 
men's affections are right balanced, when they be as ready to do, as to receive good.  are our thoughts in God's sight, just, when we are as apt to do good, as ready to receive it.  
We may desire or receive good either from men or from God, and we may return good respectively to both; kindnesses (as we say in kind) to men; Duties of obedience, praise, and thanks etc. unto God. To men we may repay good either for their own sakes, or because we would desire good from them in like case; or else, because we expect good from God. The equality of our conditions as men, as fellow-creatures, or brethren in Christ, binds us to afford the same measure of good to others; not which they have measured to us, but as we desire they should do to us if we were in their case. Every man knows his own desires, and therefore cannot he ignorant what he should do. If they have dealt ill with us, we may not in any case deal so with them; for we were unwilling to receive ill, and therefore should be as unwilling to repay it; and the rather, for fear God do to us as we do to them; Because in so doing we took his office into our hands. If they have done us any good, we are more strictly bound to repay them in larger measure than we received it; because we were prevented by them: As in a Balance even set, the Rebound doth always exceed the first sway or motion; so in repaying such good to our brethren, as God hath graciously dealt to us, we should exceed the former proportion; because we are bound to distribute to their necessities, so is not He to ours. And always the freer the Gift is, the greater should the receivers thankfulness be.  
This was that which aggravated the unthankful servants offence, that seeing his master had freely forgiven him, yet he would not forgive his fellow servant. (Mat. 18. 23.) We are in many respects bound most strictly, to render unto God himself according to his reward. (It was Hezekiahs' sin that he did not so. 2 Chro. 32. 24,) First, because he hath prevented us with his blessings; he gave us Being before we could desire it; and with it He gave us a desire of continuing it. Secondly, he gave it Us of his mere freewill and abundant kindness: And therefore in all equity we are bound, First to render what possibly we can unto Him, and that with greater alacrity and cheerfulness then unto man for his sake; as Reason teacheth us, to perform our personal duties and services to our Parents, Patrons, and Benefactors with greater care and forwardness, than such offices as for their sakes we owe to their Followers or Favourites. Hence may we descry the equity of those two main Commandments on which the whole Law and Prophets depend: [Love God above all; and thy neighbour as thyself.] All the services of worship, of praise, thankfulness or the like, which we return immediately to God himself, belong unto the First Table. All the duties we perform to men, either because we have received, or could desire like kindness from them; or because we expect some greater matters from God, belong unto the second Table. It remains we see how this Rule doth direct our thoughts for the true practice of every particular Commandment: What I omit, your own meditation may easily supply.  
8. None of us (as in charity I presume) is so ignorant of God or his Goodness, but often prays that he would continue his blessings of life and health unto us: desiring withal, that he would do some other good unto us, which yet we want, Could we in the next place take a perfect measure of our own desires of what we want, whilst they are fresh, and at the height, and withal duly weigh those Blessings of life and health, considering the full and sole dependence they have on the goodwill and pleasure of our God; the strength of the one and weight of the other, could not but impel and sway our minds to performance of such duties towards God, as his Law and this Rule of Reason require. These are good Beginnings of such performances, as this Rule requires. But here we usually commit a double oversight. 
A double oversight   
First, We do not weigh blessings received as duly and truly as we should. For who is he, that truly considers what life is, till he come in danger of death? Or how pleasant health is, till he be pained with some grievous sickness, wound, or other malady? Or if we come by such occasions duly to esteem of life and health, or other blessings already enjoyed; or to take a true measure of our desires of what we want, whilst they are fresh and at the height; yet either we apprehend not, or we consider not, what absolute and entire dependence the beginning or continuance of benefits received, or the completing of others desired, have on the goodwill and pleasure of our God. We think we are in part beholden to our Parents for our Life, to our Physician, to our strength of nature or good diet, for recovery of health; to our own wit or friends for obtaining such things as we desire. These or like conceits arising from ignorance of God's providence, or want of faith in his Goodness, are as so many props or stays that hinder the weight of his best Blessings, or the strength of our desires of further good, to have their full shock upon our souls and minds. Otherwise, the true consideration or feeling of their dependence on God's will and pleasure, would sway and impel us, to do our duty to him with the same alacrity we desire good from him; to love him with all our heart, with all our souls, with all our strength: yea, we would 
☞  be as desirous to do his will and pleasure, as we are to obtain the things that please us: as unwilling any way to displease him, as we are to forgo any thing we have from him. As willing to consecrate our lives and actions to his service, as we are to enjoy life and use of limbs.  
If a Landlord should command his Tenant at will to do him such a business, perhaps to go some errand of importance for him, or else he should go without his Tenement; but promise him a better if he did it faithfully; The sweetness, as well of what he enjoyed, as of the Reward he looked for, would disperse itself throughout his thoughts, and season his labour with cheerfulness, and make all his very pains sweet unto him. But if he had lately received an Estate for Lives, and could not hope for any further good shortly to come from him; although perhaps he would do what his Lord bade him, lest he should be upbraided with unthankfulness; Yet his service would but be faint and cold in respect of the former; like his that wrought (as we say) for the dead Horse.  
This may serve to set forth the difference betwixt the faithful or true believers, and the unfaithful or unbelievers heart in the performance of this great Commandment.  
The unbeliever, although he acknowledge in some sort, That he received all he hath, and must expect all he hopes for from God; and in this respect must do what God commands: yet, if at any time he do his Will, it is without all Devotion or Cheerfulness: partly, because he thinks the Blessings he looks for, must be gotten by his own endeavour; and such as he hath, have been improved by his own good husbandry; nor doth he fear that the Lord should dispossess him of life or health, but there will be time enough to gain or renew his Favour, before his Lease (as he takes it) of life, of health and prosperity be run out.  
The faithful man steadfastly believes and knows that God is the Lord and giver of life; that he kills and makes alive, that he wounds and alone makes whole; that we have no hold of either, but only during the Term of his Will and Pleasure: he firmly believes all the threatenings of his Law; as, that either God will punish sinners with sudden and unexpected death, saying unto them as he did unto the rich man in the Gospel, Thou Fool! this night shall thy soul be taken from thee: or else suffers them to enjoy life, and health, and other Blessings to their greater condemnation. He believes likewise all his promises to the righteous; to such as do his will. Whence, as well the Goodness of all the Blessings he enjoys (life, health, wealth, and estate) as of those which he hopes for, whether in this life, or in the life to come, do as it were provoke a desire in him of worshipping God and doing his will, equal at least to his desire of either having present blessings continued, or greater bestowed upon him. His joy in praising God and keeping his Laws, is greater than in the enjoying of life, of his soul, his strength, or other endowments. His life is good to him because it is from God; His soul is good because 
Good things are only pleasant, whilst they relish of God's Goodness.  he knows (and as it were feels) it to be created by God: his health seems good, because it springs from him who is The Fountain of Salvation. He loves these because they are good; But he loves God above all, because he is better than all, even then the best of all his Blessings. These are only Good, because they are seasoned with a spice or savour of God's Goodness.  
Now as it recreates an hungry man to smell meat, but much more to taste it; so is it a matter to be more desired, to taste the Goodness of God (as the Psalmist speaks) then to enjoy the sweet Savour or Fragrance of him in his Creatures. And we best taste the Goodness of God, by doing His Will and pleasure; as our Saviour saith, John 4. 34. My meat is to do the will of him that sent me, and to finish his work.  
As we de desire our Spirit at the hour of death should return to God, not only because he gave it, but because also he is our Bliss; so even in this life, the sweetest joy that can be found, is, when we are lifted up in Spirit to behold and taste the Goodness of God; when we can say, with the Blessed Virgin, My soul doth magnify the Lord. We should never desire Him to do us any Good, but with an instant Return of a more earnest desire, to be enabled to do what he would have us do; to love him above all, and all other things for his 
☞  sake.  
Having our thoughts and desires thus composed, although we have not the particular things we desire, yet shall we have our Heart's desire: because we delight in the Lord, who alone can satisfy our hearts, otherwise unsatiable. Whereas the wicked, albeit he get possession of what he most desired, yet hath he not his heart's desire: because the desire of it was (like a good arm, as we say, cast aw●●; being) set upon a wrong Object, not on the goodness of his God, nor on his blessings for his sake, but for themselves. He setteth his eyes upon that which is nothing (Prov. 23. 5.) and so cannot satisfy. This gives witness to the truth of what the Psalmist saith. Psal. 37. 16. A small thing that the righteous hath is better than great riches of the ungodly. 
Pro. 16. 8.  To the godly, The loving kindness of the Lord is better (not only then all the means of life, but) than life itself: his soul is satisfied as it were which marrow and fatness, and his mouth praiseth God with joyful lips.  
As Saint John saith, we cannot love God whom we have not seen, unless we love our brother whom we have seen; So neither can we delight in God who is a Spirit, unless we first delight (purely, and aright) in his blessings, which are sensible and agreeable to nature; For, it is true in this sense, First is that which is natural and then that which is spiritual. And the more we delight in them; so we duly consider they are his blessings, and that as well the continuance of them, as of our ability to delight in them, depends upon His pleasure; the more still we delight in Him.  
10. It is an excellent Rule which Solomon hath given in this case. Remember thy Creator in the days of thy youth, while the evil days come not, nor the years approach, wherein thou shalt say, I have no pleasure in them. Eccles. 12. 1. 
See the 6. Book, 2 part chapt. 11. page 95.  To be a Creator, in Solomon's Language, imports as much, as to be the maker of our Bodies and souls, the Sole giver of all things wherein we can delight, and sole Author of all the abilities and faculties which make us apt to take delight therein; sole disposer of all opportunities that bring about the matters wherein we most delight. And, To remember our Creator, in his Language also is, diligently and continually to ponder these things, and to be affected or moved with them according to their weight and importance. But why doth he charge us to remember God, in the days of our youth? Because in that age we are apt to take greatest delight in ourselves, or any thing truly delightful; our spirits being then most fresh and lively; so that the measure of our delight, whether in ourselves, or in things without us, being then truly taken, would impel us to a equal delight in Him that was Author and Creator of Both, and to correspondent Gratulation: whereas deferring of this Remembrance or notice of our Creator till old age come upon us, wherein life grows to be a burden, and the wont delights of life either irksome or insipid (unpleasant or without all taste or relish) our thankfulness for them will be but faint; our gratulation worthless, our devotion cold and lumpish.  
The former due estimate of our Creator's goodness being planted in youth, our delight in him would grow as our bodily abilities for all natural performances did decay; we might truly say with the Apostle, when I am weak than I am strong: and with the Psalmist, They shall bring forth more fruit in their Age, etc.  
11. Thus it was with Abraham; he had feared God in his youth, and obeyed him in his Mature age; and though he obtained a son by miraculous means in his old age: yet was he not more joyful at his Birth and growth, then ready to give him Again to God in his best age. He did unto God, in this particular, as God had done to him; nay he did as he desired God should do to him: and God did to him above what he could desire, because he was so Ready to do what God commanded him: He took and offered Isaac his son, his only son, in whom both he and all the nations of the earth, as he hoped, should be blessed; and God in lieu of this his obedience and thankfulness, promiseth, and in the fullness of Time sendeth, his only son in whom he was well pleased, to assume Abraham's seed, and to offer himself in sacrifice for the sins of the world; a sacrifice for a blessing to all mankind. Thus, if we show ourselves truly thankful for blessings past, God gives us, over and above what we could desire: do we but what he would have done by us, he doth more than we could wish should be done for us.  
As he offered Isaac his only Son whom he loved in hope to receive him again in a Joyful Resurrection, so must we offer our dearest affections, our chief desires; yea our bodies and souls in sacrifice to him, in hope to receive them glorified and crowned with immortality in the life to come: This is to love God with all our heart, withal our soul, and with all our strength.  
There should be the same mind in us which was in Christ Jesus. He laid down his life for us, and we should be willing to lay down ours for our Brethren, which is the chief and most Transcendent part of the second Table: but much more should we be willing to offer our lives, or consecrate ourselves to his honour and service; to offer ourselves in sacrifice to him when he requires, not only in remembrance of what he hath done for us, which we would not for ten thousand lives but he had done, but in respect of Future Hopes, which, it were better we had never been, than they should not be accomplished.  
We look he should in the last day acquit us from the accusations of Satan the great Accuser; and in the mean time give Testimony of us, as his faithful servants, to his Father. The duty which we owe to Him, is, in this life to be witnesses of the truth he taught: to testify unto the world, that he hath appeared, by our lives and conversations answerable to His; by our 
Titus. 2. 11  readiness to suffer poverty, exile, disagrace, or ignominious death for defence of His Laws: to fear him whether in life or death.  
12. To every thing we can desire of God, there is A semblable Duty to be performed by us; without whose performance we cannot pray to Him in Faith. To pray in Faith, is, to be so surely persuaded of God's Benignity, as to be 

A Duty semblable to every desire.  
See §. 13.   ready to render up all that he requires of us; to abstain from those things which we know to be offensive to him; especially, from such as have any particular repugnance to that we seek. If we expect God should provide for us as for his children, we must honour and reverence Him as an Almighty and everlasting Father. If we desire he should protect us, we must fear him as our Greatest Lord. A son honoureth his Father and a servant his master: If I then be a Father where is my Honour? and if I be a master where is my fear? saith the Lord of Hosts unto you. Mal. 1. 6. If ye offer the blind for sacrifice is it not evil? and if ye offer the lame and sick is it not evil? offer it now unto thy Prince; will he be content with thee, or accept thy person? saith the Lord of Hosts: and now I pray you pray before God that he may have mercy upon us: This hath been by your means, will he regard your persons? saith the Lord of Hosts. No! they did not pray in Faith? For so to pray, presupposeth a fidelity in the discharge of duties appointed for their calling. 
☜   
God for his part never changeth. I am the Lord, I change not, Mal. 3. 6. As if he had said, This is my nature and essence, to be immutable, And therefore, Ye Sons of Jacob are not consumed. For so they had been, unless his mercies had continued the same; But to do them that good they desired, or to deal as graciously with them as he had done with their fathers, he could not (if with Reverence I may so speak) because of their infidelity or unbelief (for which cause the Evangelist saith, Christ could not work many miracles amongst His Countrymen, Matth. 13. 58.) From the days of your Fathers you are gone away from mine Ordinances, and have not kept them.  
Now there must needs have been a Change in God if he had dealt as bountifully with this back-sliding Generation as with their Godly Predecessors that had been stead fast in his Covenant. But let them be as their fathers were, and He will be to them as he was to their Fathers; For he is no accepter of persons, but rewardeth every one according to his works. Wherefore he saith; Return unto me and I will return unto you, ver. 7. But they were so far from returning, that they would scarce acknowledge their sin. For they said, wherein shall we return? They should have done unto their God accordingly as they desired he should do to them. They desired the Lord should bless them as Moses had spoken, In the City and in the field; in the fruit of their bodies and in the fruit of their grounds; in the fruit of their cattle, and in the increase of their kine, and in the flocks of their sheep, Deut. 28. 4. But God at this time had done to them (in some fort) as they had done to him. They had robbed him in tithes and offerings, ver. 8. Therefore were they oursed with a curse, ver. 9 Notwithstanding, if they would deal better with him, he assures them he will deal better with them. Bring ye all the Tithes into the Storehouse, that there may be meat in mine house, and prove me herewith, saith the Lord of Hosts if I will not open the windows of Heaven unto you, and pour you out a Blessing without measure: And I will rebuke the Devourer for your sakes, and he shall not devour the fruit of your ground; neither shall the Vine be barren in the field, saith the Lord of Hosts. And all Nations shall call you blessed, saith the Lord of Hosts.  
As he that had wronged his brother was the forwarder to repine against Moses, so the words of such in this people, as had most robbed and spoiled God, were most stout against him. They said, It was in vain to serve God. And what profit is it that we have kept his Commandments? And that we have walked humbly before the Lord of Hosts? Therefore they accounted the proud blessed even they that work wickedness are set up; and they that tempt God, yea they, are delivered. It is not likely that they would thus speak with their mouths, for so they should have had no occasion to demand as they did. V. 13. What have we spoken against thee? But, that they thought in their hearts, That God did not respect them according to their deserts, or that his Bounty had not been so great to them as to their Fathers. If they said not, they thought with Gideon, Ah my Lord! if the Lord be with us, why then is all this come upon us? and where be his miracles which our Fathers have told us? and said, did not the Lord bring us out of Egypt? But now the Lord hath forsaken us and delivered us into the hand of the Medianites.  
He thought this Change was in God, not in himself, or in his Countrymen. As most men at this day think, that God is not as ready to hear our prayers as he was to hear the Israelites, or the Fathers in the primitive Church. When as the reason why he hears them not, is, because we are not so ready to do His will. If we perform any obedience to his Laws, it is, for the most part, such as those murmurers did: we offer unto him either the vile, or the lame, or else but half that which is due: and yet persuade ourselves we deal bountifully with him too. In Fine, we do so much as serves to ground a Pharisaical conceit of ourselves, not so much, or not so sincerely, as may induce Our God, who knows our hearts, to think well of us; We do not so to him as we desire he should do to us; for we desire that he should bless us above the ordinary means of humane forecast or procurement, but we adventure not any practice enjoined by him further than we see good probability for; whereas, the Honour and Glory we owe unto Him, as our Father and our King, as the Lord our God, is to hope above hope, to rely upon his providence that prospereth beyond all possibility of good speed that we know, can foresee or imagine. He that will save his life, as our Saviour saith, must resolve to lose it. That is (according to the equity of this Rule) whosoever desires God to bestow upon him that immortal and far better Life, must be in heart and mind resolved to resign this mortal life into his hand, whensoever he shall demand it. Oft-times we come to lose this mortal life itself, by too much chariness or intemperate desires to keep it. Such as fear death more than 
See St. Basil de 40. Martyr.  God's displeasure, ofttimes incur both; when as he that neglects all care of life, by God's extraordinary mercy and care hath his life given him for a prey. As it is said to Baruch, 
* See the Sermons upon that Text. Chapt. 35, 36.  Jer. 45. 5. Or as it is promised by God in the forecited third of Malachi, ver. 16. Then spoke they that feared the Lord every one to his neighbour (to wit, to honour the Lord as he required) and the Lord harkened and heard it, and a book of Remembrance was written before him, for them that feared the Lord, and that thought upon his Name: And they shall be to me, saith the Lord of Hosts, in that day that I shall do this, for a Flock, and I will spare them as a man spareth his own son that serveth him. Then shall you return and discern betwixt the righteous and the wicked, betwixt him that serveth God and him that serveth him not.  
13. By the equity of the same Rule we gather, that he which desires God should bless him with extraordinary riches (that is, send him such riches as shall be a Blessing unto him, for to many they are a curse) must resolve, as Solomon speaks, to cast his bread upon the waters, to be open, so more openhanded to the poor, than he can see any probability in humane reason how it should hold out, referring the issue to God, who will bless us over and above that we can desire or can procure by ordinary care, so we in sincerity of heart, not out of vain ostentation, be liberal and bountiful over and above the Rate of our ordinary means.  
If we desire God should send down a secret blessing upon our store, we should do alms so secret that the left hand should not know what the right hand gave. He that will honour the Lord with his substance, shall have his Barns filled with abundance, Prov. 3. 9 And the reason why many a poor man's store is not extraordinarily increased, as the Sareptan Widows was, is, because, out of their penury they do not minister to others that are in greater necessity than themselves; especially to such as are dear in God's sight, as his Prophets or Messengers. We may not perhaps desire that God should work such a miracle in our days, For the manner, but he can and will give as extraordinary increase by means ordinary, though not usual: For his promise is still the same, First seek the Kingdom of Heaven and the righteousness thereof, and all those things, which the world cares for, shall be added unto you.  
God blesseth not us Ministers with such store of temporal things as we desire, because we minister not spiritual things to you in such measure as he commands: And God blesseth not you with such store of spiritual instruction as you do or should desire, because you are backward in ministering temporal things to God's Honour.  
To conclude, as we must be perfect as God is perfect (though not so perfect as he is perfect) so must we do to him as we desire he should do to us, though not in the same measure.  
If we desire Glory & Immortality of him, which is the participation of his Divine Nature, we must first be holy, as He is holy. If we seek for bodily health, we must use temperance and abstinence in our Diet.  
You need not fear as if this Doctrine came near Popery. That we must do that which is Good, ere we obtain that which we desire of God, is the Doctrine of Our Church, in the Collect appointed for the fourteenth Sunday after Trinity.  
ALmighty and everlasting God, Give unto us the increase of Faith, Hope, and Charity: And that we may obtain that which thou dost promise, make us to love that which thou dost command: (especially make us to love the Great Commandments of loving Thee, O Lord, above all, with all our hearts, with all our souls, with all our strength; and our neighbours as ourselves:) Through Jesus Christ our Lord. Amen.   

The Third Sermon upon this Text.  
CHAP. XXXIV.  MATTH. 7. 12. Therefore, all things whatsoever ye would that men should do unto you, do ye even so unto them, etc. 
The Impediments that obstruct the Practice of this Duty, of Doing to others as we would have done to ourselves, are chiefly Two 1. Hopes and desires of attaining better estates than we at present have. 2. Fears of falling into worse. Two ready Ways to the Duty. 1. To wean our souls into an Indifferency, or vindicate them into a Liberty in respect of all Objects. 2. To keep in mind always a perfect Character of our own Afflictions and Releases or Comforts. Two Inconveniences arising from accersite greatness or prosperity. 1. It makes men defective in performing the Affirmative part of this Duty. 2. It makes them perform some part of the Affirmative with the violation of the Negative part thereof. A Fallacy discovered. An useful general Rule.  
1. THe Third Point proposed (Chapter 32. §. 5.) was, concerning the best means and method of putting this Rule in Practice. And we shall the sooner find out These, if we can discover those Impediments which usually either disable or detain men from doing to others as they would be done unto themselves.  
The Original and principal Impediment of this practice, is, because we cannot, or will not, or do not, sufficiently and impartially propose others men's Cases as our own. And this falls out ofttimes, because we are ignorant what our own desires would be in many Cases; and therefore having no Rule within ourselves we cannot practise This to the behoof of others. It is seen by experience that such as have the fresh prints or bleeding scars of any calamity upon themselves, will be most compassionate to others suffering the like. The Reason is, These men cannot but propose other men's afflictions as their own; They know well what they themselves have desired to be done unto them in like calamity: and according to the full measure of their own desires, ariseth an Alacrity and readiness to relieve others. The sight or notification of others men's miseries, casts them as it were by a Relapse into a Fit of their Own: so, as they are afflicted whilst others are tormented, and for this Reason are drawn by Sympathy to do to others, as it hath been, or as they desired it should have been, done to them; to bring themselves out of their present pain.  
Thus far nature doth lead us without any actual Intention of mind, or consideration of performing this duty as enjoined us either by the Law of Nature or of Grace. And if we would, as they say, but let nature work, it would teach us more particulars of every kind, and how to propose every man's Case (of like nature) as our own. But such is our natural folly, that we learn not many of these lessons; but only such as experience teacheth us. Herein then is the difference between the foolish, and men spiritually wise. Experience in the one sets nature a working. In the other, Reason, assisted by Grace, from one or two experiments draws general Rules.  
2. The impediments which hinder us either in taking a true estimate of our desires, or performing that to others which we ourselves would desire, are these. Our eager Desires either of being in better estate than we are; or our Fears of being in worse. These are such sour doorkeepers as will not suffer any other men's desires or notifications of their miseries to enter into our souls, or to make any impression upon them. If our souls or affections were neither inclined much this way nor that way, but stood at the Push, The bare sight of any others affection whether joyful or sad would possess us with the like. But whilst our souls are fast tied and led captive by some one desire or other unto some one Object or other (as commodity, pleasure, honour, advancement or the like,) they cannot easily be drawn any other way. Yea ofttimes the proposal of others miseries, makes souls so affected, cleek the faster hold; because they apprehend, that to relieve or supply those, would (in such proportion) lessen and weaken the means of effecting what they desire and have purposed to effect. Thus if one that hath set his soul on riches see his brother pinched with want and penury, he straight imagines, that poverty is the mother of misery, and the more he gives, the nearer he shall bring himself to poverty; and this incires his desire both of increasing and retaining what he hath already got, that so he may be the better fenced against poverty, which he fears coming upon him as an armed man. If he should part but with a penny, or some small tribute, he thinks himself quite undone, crying like the miser in Horace, Quod si comminuas vilem redigatur ad assem.  
So likewise the ambitious man if he see one crushed or kept down for want of means, he is not so much affected with his Case, as seeks to prevent (if it were possible all possibility of) the like in himself, and so seeking, hales all to himself, never considering by whose wants his increase of honour shall arise. If unto these you oppose one that relies upon God's providence, and seeks to content himself with what is present, rather than to entertain great hopes for the future; or one that thinks not, how much better estate than he many others have, but thanks God it is so well with him, and knows it may be worse; his mind is easily moved to a fellow-feeling of others calamity, because it is not fastened to contrary hopes, but stands rather in suspense and more inclinable to expect a meaner, then to hope for a better estate.  
3. The best Method therefore for right practising of This Rule will be, 
The bestmeans to put the duty in practice.  To keep our souls as clear as the apple of our eye; to view all estates, but not to be dazelled with the glory of any: To Frame our hearts so as they may take impression from any other man's estate, good or bad, but not to suffer the desire of any to incorporate in them. For as, when the colour of any object is inherent in the sight, it hinders the impression of all others; so the desire of any sensible Good, if it be incorporate in our hearts, will hinder us in the Estimate of far better, and make us unapt to Sympathise with our Brethren. I may do all things (saith St. Paul) but I will not be brought under the power of any thing; that is, he would so love all sensible good, as upon occasion to be content to hate it; he would not fasten his desires upon it, for so it should command him, not he use it. He knew to use the world as if he used it not, he knew how to abound and how to want. The former Resolution was the Root of those branches of this Duty; who is weak and I am not weak? who is offended and I burn not? His preserving himself free, was that which made him as apt to take the impressions of others affections, as the eye is to take the shapes of visibles. Hence was it that he could become all unto all, being not in subjection to any thing: Et mihi res, non me rebus submittere Conor. But we who have not attained to this liberty of mind, nor can altogether cast off this yoke of servitude, but have our souls as it were overcharged with many unnecessary delights and worldly desires, had so much the more need of counterpoizes to bring them back to their Aequilibrium, to such a state of Indifferency as may easily be inclined to compassion.  
4. There is no man I think of riper years but hath tasted afflictions at one time or other of divers kinds; and hath been acquainted with comforts 
Keep an exact Register or Calendar of our Good and evil days.  of as many. The true Character of both should be throughly imprinted in our minds whilst they are fresh; and daily renewed by meditation or proposal of the same or like. If we could truly take and so retain the true measure and estimate either of our grief in calamity or comfort upon Release, These would serve us as so many Keys or tunes of songs gotten by heart, so as we should no sooner hear another sound the like Note but presently we should consort with him: and if his case were mournful we should ease him by participation of his sorrow, & seek remedy for it as if it were our own. He that never had experience of calamity, his misery is the greater; and he should do well to make it the less, by going to the House of mourning. Meditation will work whatsoever Experience doth. Gutta cavat Lapidem etc. Others tears, would we be much conversant among the mourners, would pierce at length even hearts of stone.  
The Former method was that which the Lord himself so oft inculcates to the Israelites, Remember that ye were strangers, etc. He expected that the remembrance hereof should make them like affected to strangers, and apt to mourn with them as they had done for themselves, and to afford strangers such comforts as he had afforded them.  
This Precept was five or six times at the least repeated to them. And not only they that had lived in a strange Land, the Land of Egypt, but their posterity were bound to celebrate for ever the memorial of their forefather's estate. For this Reason whilst they reaped God's benefits in the Land of Promise, they were to leave somewhat for the poor and for the stranger, as it is expressly commanded four several times, Leu. 19 9 and 23. 22. & 25. 3. & 
Deu. 24. 19   
All which Laws are not so far yet abolished, but that we may, upon our deliverance from any grief, misery, or destruction, consecreate some part of our goods, endeavours, or employments, to comfort such as are any where visited with the like, and by the solemnity of such Acts to renew the decaying memory of God's mercies towards us: So doing, God will remember us with like mercies again. But if we suffer his mercy to slip out of our minds, by neglecting our brethren standing in need of such comfort, we shall cry and not be heard, when calamity shall come upon us, like the unclean spirit with more than thrice doubled force.  
Surely, either This, or some practice Equivalent to this; is as necessary to us as to the Israelites. For we are all subject to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereof the Lord so often forewarned Israel. Even such as seem most upright, when 
☞  once they wax fat, spurn with the heel, and cast the memories of their miseries and Gods former mercies behind their Backs. Thou art fat, thou art gross, thou art laden with fatness, saith God to Israel, Deut. 32. 15. Therefore he forsook God that made him, and regarded not the strong God of his salvation. Yet did the Lord look that Israel should have proved upright.  
What was the reason that he waxed thus full and fat?  
Only because he did not use that Exercise which God appointed to keep him under, and his heart from being lifted up. Deut. 8. 11. Take heed, saith the Lord, lest when thou hast eaten and filled thyself, and hast built goodly houses and dwelled therein, and thy beasts and thy sheep are increased, and thy silver and thy gold is multiplied; and all that thou hast is increased; then thy heart be lifted up, and thou forget the Lord thy God which brought thee out of the Land of Egypt; out of the house of Bondage.  
The daily and lively Representation or Recognition of this their estate should have been as usual to them as their meat and drink; yea, as it were, their thanksgiving before and after meals. Their visitation of others with mercy 
☞  and kindness, should have been as a perpetual Homage for their Redemption. These practices would have kept the children's minds at the same equable temper which their fathers were at, upon their first deliverance. And lest any man should think this people to have been by nature more gross, and so more subject to this disease, than we ourselves are, let us consider how easily all conceit of former calamity will slip out of our minds without such solemn Recognition of it.  
5. The nature of any Good is better perceived, Carendo quam fruendo. And for this reason men in adversity can too well remember former prosperity. Thus the Israelites were no sooner hungry in the wilderness, but fall a longing after the fleshpots of Egypt. Extremity of want adds so many degrees of Goodness to things indifferent or scarce tolerable in their kind! What would their murmurings have been? Or how ill would they have brooked this exchange, if they had been fed with delicates from Pharaoh's Table? But the nature of any evil is never thoroughly known but Patiendo. And for this cause, fullness or prosperity expels the conceit of want, as grosser bodies do 
Ecclus. 11. 25. 27.  air out of such places as they are infused into: Unless there be a vicissitude or change, if not laid upon us by the Almighty, yet voluntarily undertaken; by renouncing the use of what we might enjoy, or by using prosperity as if we used it not: and sometime in our greatest prosperity by visiting the House of Mourning, and taking or renewing acquaintance with the Children of Affliction. Blessed is the Rich, saith the Son of Sirach, which is found without blemish, and hath not gone after Gold, which hath been tried thereby and found perfect, etc. Ecclus. 31. 8, etc.  
Thus prosperity obliterates all former print or mark of adversity, even in such as desire no greater things then at present they enjoy; that they cannot do to others in adversity, as they would be done unto. Because they know not what the measure of their own desires would be. What men do not actually apprehend as evil, or are not touched with, they cannot have any desire to redress in themselves, much less can they relieve or comfort such, of whose miseries they have no sense, or intelligent consideration. 
Psal 41. 1. Beatus qui intelligit super pauperem.   
For these Reasons and others formerly mentioned, those men are more unapt, or more averse from Commiseration, that are still in chase or pursuit of greater wealth, honour, or preferment. The putting on of a better Estate puts away all memory of their own former; and all respect to other men's present miseries: For when hopes are sped and delights strong, the good obtained puts, as it were, a new tincture or die upon the mind.  
That these are the natural effects of such as long after growth and promotion, might easily be proved by Induction, if the enumeration of particulars, which these our Times have afforded, were safe. It fares so with such men in the exchange of fortunes or estates, as it doth in change of Diet. Such as find good relish in coursest far (whilst they be in straight condition) used to a better, without intermission, though but for some short space, have no taste at all of the former. And afterward used to a more fine and curious Table, begin to loath or not to like that which wrought out the Relish of the first; and so on by degrees until they come to that pass, that they can relish nought but dainties. So is it with many in our days; who in their younger years could 
☞  for the affinity of their fortunes have sympathized with the poorest soul that goes from door to door; These a little promoted, know not what the petitions of the poor, mean; they are strangers to their very language: They cannot conceive what their own desires would be in such an estate. The supposal of such men's cases for their own, is A Supposition of impossibility. Advanced yet a little higher, they forget what they late have been; and are now further from taking notice of any inferior, living in that Rank from which they lately rose, though their ingenuous Brother, perhaps their better every way (unless we value them as men do Sheep or Oxen, by the price of money which they are worth) than they were at their first Rise, from renewing acquaintance with the meanest.  
6. The Inconveniences arising from this kind of prosperity be 
Two great, inconveniences of wealth and greatness unduly sought.  Two.  
First, It causeth a great Defect in the performance of the Affirmative part of this Precept [Do as you would be done to.] They cannot perform it in Christian sort; that is, with inward alacrity or cheerfulness; but only outwardly and for fashion sake, unless it be to persons of their own Rank, whose evil and calamities they can apprehend as their own.  
Secondly, which is the worst of evils that can be imagined; whilst they perform some Branches of the Affirmative Precept, that is, whilst they seek to pleasure others in their eager desires of preferment, or such things wherein they would be pleasured again, they bring a necessity upon themselves of transgressing the Negative part of this Precept, that is, Of doing that to others which they would not have done unto themselves, if they were in their Case. I am persuaded, That the miseries which fall upon the inferior sorts of men, by the mutual desires of great men to do one to another, as they would be done unto; (that is, by pleasuring one another in their suits of honour, preferment, or enlarging their estates;) are more than all that God doth otherwise lay upon them in this life. Many thousands whom God never cursed, are by these means forced to seek their bread in stony places. And is it possible that any man can persuade himself? that if he were in such poor men's Cases he should be well pleased with their dealings, who seek to enlarge their superfluities by the certain diminishing of other men's necessaries for life? And yet who is he almost that thinks he doth not observe this Precept well enough, if he be willing to do another man as good a Turn as he expects from him, although he know not to whose harm it may redound? If no determinate person, for the present feel the smart, they think Conscience hath no cause to cry. As if God Almighty did not see as well what evil will hereafter ensue as what is present; and did not punish immoderate desires which necessarily bring on with them public Calamities, as well as outrageous but private Facts.  
7. With this Fallacy, A Dicto secundum quid ad Simpliciter, we usually deceive ourselves in the performance of this Duty. We think it sufficient, to do as we have been done unto, or if we do to some one or few as we expect 
See Fol. 3586.  from them, or as we could desire to be done unto if their Case were ours. Whereas, we should examine it, not from our affection to This or That man, but by our Indifferency of receiving and Returning good towards All. Oft-times to do one man good may be conjoined with some others harm whom we have more reason to respect. And here we may quickly mistake in the proposal of their Exigence as our own. If you fulfil the Royal Law according to the Scripture, which saith, Thou shalt love thy neighbour as thyself, ye do well, saith St. James. Chap. 2. 4. But if ye regard persons, ye commit sin, and are rebuked of the Law as Transgressor's. The Apostles Discourse in that place, infers as much as I have said. And his meaning is, that which our Saviour had taught in the Parable of the Samaritan: That every man, as man, is our neighbour; and therefore this Duty of loving others as ourselves; and doing as we would be done unto, was to be performed to all alike, without respect of persons; For that which we are to respect, is, the Exigence of their estate. So much is Formally and Essentially included in the Duty itself. Not that we may not be more ready to do good to one man then to another, for this we may do without respect of Persons. Do good to all, but especially to such as are of the Household of Faith. The Object of this Duty is man, as man, in his lawful desires. Our love then or readiness of doing good must be increased, according to the just exigencies of their desires; where These are equal, our desire of doing good may be augmented according to particular respects of nearness, etc. as, To a Christian before a Turk, to an English man before another. For if we must love others as ourselves we must be most ready to respect that in others which we (in a Regular Way) desire should be most respected in ourselves.  
Now (next to eternal happiness) life and the necessities thereof we most respect. And if we stand in danger of losing the one, or suffer want of the other, we desire that those main Chances (as we say) may be secured before we begin to hunt after pleasures or superfluities. If then we must Do to all men as we would be done unto, without respect of persons, that is, excluding none; we must first relieve the necessities of such as want, and tender the life of such as are in sickness or danger; and than if occasion require, we may require or deserve kindnesses in matters of innocuous pleasure, as in feasting, sporting, furthering men's advancements, or the like. Otherwise, to respect the pleasuring of a Dear Friend in these, before the Relief of an Enemy's necessities is preposterous and a breach of the Law, Because it is to have respect of persons.  
8. The Rule is General in all Christian duties. Our affections must be directed to the Adequate Object (as we term it) and set, not more upon one part then another, but upon every essential part alike. Or, if any increase of affection 
☞  or liking be to be made, it should always proceed from the increase of some Exigence essentialy included in the right Motive or Ground of our affection, or from some Actual Intention of that Quality or Property in some part of the Object which is the Modus Considerandi, or, which is the allurement or Term of our desires or affections. Otherwise setting our affections more upon one part than upon another, for some Extrinsecal or Accidental Reasons not included (as we say) in modo Considerandi, in the Formal Reason or property of the Object, the observing of our duty in that part, doth usually enforce a Defalcation or breach of it in some other; just as uneven and irregular zeal to one or some few Commandments doth always produce a dispensing with or neglect of the rest. 
Such mixed deeds are like a Linsy-wolsey Garment; or ploughing with an Ox and an Ass yoked: or lowing miscellan.   Ense Thyestaeo poenas exegit Orestes. 
Orestes, in seeking to Revenge his Father's unnatural violent Death, did no otherwise then he himself would have given the Son of his Body in charge, if he had lain upon his Deathbed. But yet he ought this honour to his cruel and adulterous Mother, to have let her die at least by some others Hands; not to have imbrued his own in her blood; not to have taken life from that body from which he received life. The Poet's Censure of his Fact is acute.  
Mixtum cum pietate nefas, dubitandaque Caedis  
Gloria maternae laudem cum crimine pensat.  
A righteous man, saith Solomon is merciful to his beast; but the mercies of the wicked are cruel.  
Pity upon dumb beasts is commanded in the Law (especially to such as do man service:) And he that is merciful unto them upon a true respect, in as much as they are partakers with us of Life and sense, and communicate with us in our more general nature, will be more merciful unto man his fellow-creature; but much more unto his brother in Christ; most of all to his fellow members in any civil and Christian Society: For all these are included essentially in the Object of this duty, of loving our neighbour as ourselves. These are nearer bonds of brotherhood and neigborhood: and the more such bonds we have, the more we are Neighbours.  
9 The modern Turks are very observant of this Rule of Solomon in one part, for no man was ever more merciful to his beast than they are to some domestic creatures; but not upon such motives, or considerations as are directly contained in the complete Object of true pity and mercy: 
See Chap. 29, § 9 Fol. 3586.  for they are so foolishly affectionate to Dogs, that for a small harm done to them, they will not stick to kill an honest man: such cruelty is in their mercy: It may justly be denominated from the Object, A dogged pity.  
These Rules or Caveats (Beloved in our Lord) First, Of respecting the Exigencies of men's lawful desires; Secondly, Of not doing to some one man as we would have done to us without consideration what may befall another which we would not have befall us; This again, Of doing according to the Essential grounds or motives of performing this duty: As they concern all (for enlarging the affections, and directing any Readiness to do good to others) so do they most of all concern such as have the oversight of our souls; such as are put in trust with the dispensation of the good things belonging thereto, amongst such as have a common right to them. They especially should have a care that they do not more affect One than another, in bestowing of any public Favours, but according to the Exigence of their estates, or according to their obedience and performance of the public constitutions by which they live. As this concerns all such Societies, so most 
I suppose this was preached at St. Ma. in Oxon.  of all, Societies of Students. For such as are given to Attic studies, are usually subject to Attic affections; Qui vult ingenio cedere rarus erit. Every excess of favours in such Cases, is a Testimony of excess of worth, in those things wherein they can hardliest brook comparisons. Hence,  
— Manet alta ment repostum  
Judicium Paridis spretaeque injuria formae.  
As the wound is deep and grievous, so is it very dangerous in such as live daily together in one house, and meet at one dish: for living apart the wound might quickly close, and heal without a scar; whilst the sight of his Aemulus or competitor, doth rub and grate upon his sore, and causeth such bitter Exulcerations, as oft bewray their inward grief or disdaign in outward gestures: yea ofttimes I am afraid have caused His wounds to bleed a fresh by whose stripes we were healed, and by whose blood which was shed for us we hope to be cleansed.  
Those persons who are of this disposiition must needs be entreated to study moderation of Desires; and to think of others better than their selves, at least of such as are in place before them. And you that are in place of Authority, unto whose care and trust the dispensation of the good things of this place are left, let me in the Bowels of Christ Jesus beseech you (even as you will answer it at the last day) not to have the Faith of our glorious Lord Jesus Christ in respect of persons. I speack chiefly to the sons of Levi: Let me beseech you (for a Close) to remember what was our father Levi his praise; or rather what the Commendation of his Function in the Abstract; what was the Foundation of his Peace; the Ground of God's Covenant of mercy and long life with him; was it not this? as Moses tells us, Deut. 33. 9 He said unto his father and to his mother, I have not seen him; neither knew he his brethren, nor acknowledged his own children: for they observed thy word O Lord and kept thy Covenant.  
They shall teach Jacob thy Judgements and Israel thy Law. They shall put incense before thy face and the Burnt-offering upon thine Altar.  
Lord! Let thine Urim and thy Thummim be still with thine Holy one. Bless O Lord his substance, and accept the work of his hands: smite through the Loins of them that rise against him and of them that hate him that they rise not again.  
Amen.   

The Former Sermon upon this Text.  
CHAP. XXXV.  JEREM. 45. v. 2. Thus saith the Lord— unto thee O Baruch, Verse 3. Thou didst say, woe is me now! for the Lord hath added grief to my sorrow: I fainted in my sighing and find no rest. Verse 4. Thus shalt thou say unto him—, Behold that which I have built will I break down, and that which I have planted will I pluck up, even this whole Land. Verse 5. And seekest Thou great things for thyself! seek them not: For behold I will bring evil upon all Flesh, saith the Lord: But thy life will I give unto thee for a prey in all places whither thou goest. 
Little and Great, Terms of Relation. Two Doctrines. One Corollary. Times and occasions alter the nature of Things otherwise Lawful. Good men should take the help of The Antiperistasis of bad times to make themselves Better. Sympathy with others in misery, enjoined in Scripture; practised by Heathens: Argia, and Portia. The Corollary proved by Instance, and That made the Application of the Former doctrine.  
1. IT is as true in matter of desire, as in materials subject to sight, or other bodily sense; Magnum aut parvum non dicitur, nisi cum respectu. The different bounds of Great and Little cannot be determined but by their 
Nothing is called Little or great but in Comparison with other things.  References; The least body that is, is not little in respect of the several parts, whereinto it may be divided. No Part can be said Great, in respect of the whole, whence it is taken. Of the largest Country in Europe we may say; Quota pars terrarum? Little England is a competent style for our native Country compared with France, Spain, or Germany. And yet Armorica with reference to England is truly instiled Little Britain. Within the less of these two Provinces, it would be matter of no long search to find Huge Molehills, and such petty hills as cannot deserve the name of Mountains.  
And in the Revolutions of times, the exigence of some peculiar seasons may truly argue Extraordinary favours in ordinary Gifts; large bounties in small Donatives: yea great excess as well in the matter as in the manner of such desires, as at other times would come short of mediocrity.  
For a man descended, and qualified so well as Baruch (to whom this message was here directed) to set up his staff at a Levites lodging door, resolved to live contented with a poor bed, a stool, and a Candlestick in a corner of some Country village; may with Reference to modern Practices seem to argue rather great moderation of desires, than any immoderate desire of great matters. But such are the straits, whereinto Jerusalem, and Juda his native Country, now are brought; That to use the whole Latitude of his lawful wont liberties, were to transgress the bounds of Religious discretion; yea, to outrage in licentiousness. So heavy were the burdens, which the Lord had laid upon the mother's neck, that for her best born sons not to stoop at her dejection, betrays in them a stubborn spirit of untimely ambition.  
2. The least quantity of food that could be assigned, was more than this people might lawfully take during the time of their solemn fasts. And the 
Leu. 23. 27.  meanest external contentments, which Baruch at this instant could affect, must needs be deemed A great matter, because too much in these days of public sorrow and discomfort. All he sought for, was to be freed from the danger, disgrace, and scorn of Great Ones, in whom he saw matter, store, of Just reproof, but little hope of amendment. And who will be forward to procure his own harm, by free speeches, without probability of doing others good? Baruch had once adventured to read all the Woes of this Prophecy in a solemn assembly of all sorts; A task, which with fair pretence of conscience might easily have been avoided by him; If reading the word of God (as he found it penned by others) might in no Case go for preaching. Unless the Lord had hid them; he for reading, and Jeremy for indicting; 
☜  had been used, perhaps, as the Roll was, wherein this burden was written. Now the Roll, Jehoiakim King of Judah did cut with his penknife, and after cast it into the fire till it was consumed. Jeremy 36. 23. But though the paper were subject to the flame; as Christ's body (to use Theodoret's application of this Type) was unto death: yet the word of the Lord endures for ever. And this is the word of the Lord, which came to jeremy, and which Baruch was to preach (after the King had burnt the Roll and the words, which Baruch wrote at the mouth of Jeremy:) Take again another roll, and write in it all the former words, that were in the first roll, which jehoiakim the King of judah burnt.  
And thou shalt say to Jehoiakim the King of Judah; Thus saith the Lord; Thou hast burnt this roll, saying: why hast thou written therein saying, that the King of Babel shall certainly come; and destroy this land and shall take thence both man and beast? etc.  
3. Baruch's late persecution, and hard escape (for being the imprisoned prophets 
The occasion of Baruchs' complaint.  hand and mouth, in notifying the Contents of the former Rolls unto Prince and People) might well make him shrink at writing or preaching this latter (being purposely replenished with the addition of many like words to the former) because more personally directed to Jehoiakim.  
Out of the abundance either of grief and sorrow during the time of his Latitation from the King's Inquisitors, or out of present fear lest the Tyrant's rage might be enlarged against him for undertaking this second Charge imposed upon him by Jeremy; or (as it is likely) upon both occasions, did he utter those Complaints registered in the third verse of this Chapter. Woe is me now! for the Lord hath laid sorrow unto my sorrow: I fainted in my mourning, and I can find no rest.  
But why should it grieve him not to find, what the Lord had commanded him not to seek? for this is the Tenor of the message, which Jeremy was to deliver unto him: The Lord saith thus. Behold that, which I have built, will I destroy: and that which I have planted, will I pluck up, even this whole Land. And seekest thou great things for thyself? Seek them not, etc.  
4. The sum of what I principally have, or would have, observed out of the words of this Text, may be comprised in these Two Propositions. 
Two Doctrines, or two Propositions.   
1. The desire of a faithful man, specially of a public Minister, must always be suited to the condition of the times wherein, and of the parties with whom he lives.  
2. In times of public calamity, or desolation, the bare Donative of life and liberty is a privilege more to be esteemed, than the prerogative of Princes. Or in other Terms, thus. Exemption from general plagues, is more than a full recompense for all the grievances, which attend our ministerial charge, or service in denouncing them.  
Unto the Former, (the truth of whose Doctrine must be the principal subject 
A Corollary added to the former.  of my present meditations) I shall add or annex this Useful Corollary. As the intemperate desire of mirth, of pleasure, or preferment, in the days of public Calamity is in every private man preposterous: So where the humour is general, it is the usual Symptom of a forlorn or dying state, or fearful sign that God hath forsaken the land, and people wherein it reigneth. Seekest thou great things for thyself? Seek them not, etc.  
What were the great things which Baruch sought? Excessive pleasure, wealth or honour? Any positive delight more than ordinary, or solace greater, than could agree with his calling? Any exemption from tax, or trouble common to all? The principal, if not the only fault, for which he was taxed by the Prophet, was, his untimely desire of ordinary ease, of freedom from extraordinary and thankless pains in service distasteful to the present State, and therefore dangerous.  
Did ever the austerest Founder of most superstitious strict Orders, tie their Followers to a more rigid Rule than Baruch here is bound unto? The Predicant or begging Friar may interpret his ministerial Commission in the strictest sense; He does not ride, but go as bare footed as he was born, to Preach the Gospel unto every Creature under heaven (unto stocks and stones, as St. Francis his Father, they say, hath fond taught him.) But unto which of them was it by Rule of Founder enjoined? Or what monkish Votary did ever voluntarily undertake to proclaim Rome's final desolation in St. Peter's Church in the year of Jubily? Or menace downfall to red Hats, and the triple Crown in the Consistory? Yet all together such, no easier was the task which Jeremy had enjoined Baruch.  
Was this Injunction then given him by way of Counsel, or necessary Precept? Did he super-erogate aught in undertaking? Or had he not grievously sinned in refusing this necessary (but hard and dangerous) service? Surely a Necessity (not from the General Law, but from the particular Circumstances of the time) was laid upon him, and a Woe had followed it, if he had not read the Prophet Jeremy's Prophecy. The Scholar was not greater than 
Things indifferent, yea lawful things, by Circumstances become unlawful.  his Master, nor his liberty more; Both their liberties were alike great, yet both subordinate, both subject to the diversity of times and seasons. Both were free in their persons, both free in their actions, and choice of life: yet both absolutely bound to walk as they were called.  
5. Had not Jeremy as good authority as Isaiah and his fellow Prophets had, to have taken a Wife of the Daughters of his people? Doubtless the Law was one to Both, and Matrimony alike lawful to Both; What then did restrain Jeremy of that liberty, which Isaiah used? Nothing but instant necessity (which knows no Law) could make the use of the Law, unlawful to him; because most unexpedient for the present. So the Lord had said, Jerem. 16. 9 Behold I will cause to cease out of this place in your eyes, even in your days, the voice of mirth, and the voice of gladness; the voice of the Bridegroom and the voice of the Bride. And seeing the Lord at this time had determined not to pipe unto this people; jeremy had greatly offended, if he had been taken in their marriage Dances. He knew Children were an heritage, which cometh from the Lord; that the fruit of the womb was his reward; and that in the multitude of sons was store of blessings; Marriage he knew to be honourable amongst all, but at this time unseasonable for him. Good seed is well sown when it is likely the Crop may stand, and prosper. He planteth well, that plants in hope to reap the fruits of his own Labours. But who sows wheat, unto the winter floods? or plants a vineyard for his fuel? why then should Jeremy at this time become an Husband to beget Sons unto the sword? Or take a Wife to bring forth Daughters to destruction? To this purpose the Lord had inhibited Jeremy in particular; (But the Reason of the inhibition in like times is perpetually General:) Yhou shalt not take thee a Wife, nor have Sons nor Daughters in this place, For thus saith the Lord concerning the Sons and concerning the Daughters that are born in this place, and concerning their Mothers, that bear them, and concerning their fathers that beget them in this Land. They shall die of grievous deaths and diseases, they shall not be lamented; neither shall they be buried; but they shall be as dung upon the earth; and they shall be consumed by the sword, and by famine, and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth, jer. 16. 1. The Prophets and sweet singers of jerusalem and judah, had sometimes brought them such joyful Ambassages of their espousals unto their God: Their Princes and people, had formerly known such happy days, of joy, security, and peace, that for jeremy and Baruch to have then affected this rigid course of life, which now they follow, would have been but as the taking up of a sad or doleful Madrigal at a marriage feast, or as the acting of some ominous direful Tragedy upon a Coronation day. But seeing the glory is now departing from Israel, the Bridegroom leaving their coasts, & their mother, whom the Lord had once betrothed unto himself in surest bonds of dearest love, stands liable to the sentence of final divorce; The Children of the Bride-chamber (specially jeremiah and Baruch) must betake themselves to fasting, prayer, and mourning. Now to have used their wont solace, mirth, or feasting, would have been all one, as if the one had piped, the other had danced (a wanton Jig or Coranto) in the Solemnities of their mother's Funerals; or as if they had marched together in a morisce-dance over their father's Grave. 
He means some man that had turned to the Church of Rome.   
6. Had that late Fugitive, or other his Fellow Postillers, learned thus to distinguish times and seasons: The supposed difference between Precepts necessary to all, and Evangelical Counsels peculiar to such as aim at Extraordinary perfection; would clearly appear to be but a Dream or imagination, which hath no root but ignorance. Their error perhaps may thus be rectified, if to discover the Original thereof, be enough to rectify it.  
Many Divine Precepts there be, from whose absolute and sovereign Necessity, no powers on earth can plead exemption: and yet the practices enjoined by them are neither necessary to all, nor expedient for any, at sometimes or in some places: Because the Precepts themselves may be Disjunctive, or opposite branches of some more General Mandate. It will not follow, This or That man in former Ages hath done many Good works pleasant, and acceptable unto God, such as not the godliest man living is bound at this time to do, Ergo he did supererogate in doing them, that is, in plain English, he did more than he was bound to do. For though (rebus sic stantibus) no man be bound: yet every man (say we) stands bound by the Eternal, and unchangeable Law of God to do the like: as often as the same external occasions shall be offered; or the like internal suggestions be made unto him by The signs of the Times, or disposition of God's providence. But here, By the Eternal Law of God we are not bound to understand only the Ten Commandments: The Decalogue (if without offence, God's Words may be so compared) contains only the Praedicamental Rules, or Precepts of the eternal Law. Other divine precepts there be more Transcendental, which have the same Use in matters of Christian practice or true Observation of the ten Commandments, as General maxims have in particular Sciences. Such a Precept in respect of the second Table is that; Love thy neighbour as thyself. By this precept, every man stands necessarily bound to perform more than ordinary Charity toward his neighbour, as often as his neighbour's occasions to use his charitable help are more than ordinary.  
The same Use in respect of both the Tables hath that other Precept; Whatsoever ye would have done to you, so do ye to others. Most General likewise and most indispensable are these Two mandates: Let every man walk as he is called. Time must be redeemed, when days are evil. And seeing the inhabitants of every Country stand bound Jointly and severally to glorify God by due observation of his Commandments: The more licentiously others violate any 
Good men are, and aught to be most religious in worst Times.  one, or more negative precepts: his Children always know themselves tied in conscience to so much more strict observance of the contrary Affirmatives, which are always understood in the Negative. The measure of their sobriety, and devotion must be taken from others excess in Luxury and profaneness.  
Briefly; the prohibitions, or injunctions expressly contained in the Decalogue, or others parts of the moral Law, describe the General bounds or limits, without which we may not, within which we must, continually walk. Our observation of God's Providence and signs of the times will best direct us to such particulars within those Limits, as are most expedient for the present. The several exigence of every season, and the necessity and conditions of the parties with whom we live, will notify the definite measure or exact quantity of such good offices, or performances, as the eternal Law requireth of us.  
To be well instructed what is most fitting for the season, every man must ask counsel of his own heart; but after his heart, examined by the Rules of the eternal Law, hath informed him what is fit and expedient, it is no matter of Counsel, but of necessary Precept to do it; and that in such measure, as the Exigence of time, of place; and persons require; Albeit others, which have not had the like occasions to consult their own hearts, be not bound to do the like. And some (it may be) of better Note, then is fitting for us to censure nominatim have been induced to mistake such necessary performances, as are not usually undertaken without precedent consultation of men's own hearts, for matter of Counsel, not of Precept.  
7. Subordinate to those general Precepts, [Do as ye would be done unto: Let every man walk as he is called:] are these disjunctive Precepts of the Apostle, Rom. 12. 15. Rejoice with them that rejoice, and weep with them that weep. Both these precepts are necessary, both most necessary in their time, and place; neither necessary at all times and in all places, for they are incompatible. Hence saith Solomon Eccles. 3. 4. There is a time to weep and a time to laugh; a time to mourn and a time to dance; So then weeping and laughing, mourning and dancing, are both in their several turns, or seasons expedient; but weeping and mourning most suitable to the occasions of most times, and more expedient for most persons. For it is better to go into the house of mourning, then into the house of Mirth. Men seldom mourn without just occasions, and few men, but often have just occasions to mourn: But many laugh when they have just cause to lament; And to consort with such in this their folly, were extreme impiety; especially in such as jeremy and Baruch were; in all that are Overseers, or Watchmen over God's flock; This made the Prophet Jeremy, Chap. 9 1. to wish, O that mine head were full of water, and mine eyes fountains of tears, that I might weep day and night for the slain of the daughter of my people.  
Thus wished jeremy even whilst Jerusalem went mad in mirth and Jollity, whilst her children were bold and audacious to hold on more than an ordinary Pace in their wont courses from evil to worse; because they were blind and ignorant, and would not see the day of their visitation drawing on. To men therefore endued with reason (more especially to Christian men; amongst them, most especially to the Preacher and Pastor, who have Christ Jesus and the Prophets for their pattern) the Precept is all one; To mourn with them that mourn, and to mourn for them, whose Case is mournful, Though haply not so apprehended by them; such as Jerusalem's Case was, when our Saviour beheld it and wept, saying; O that thou hadst known at the least in this thy day, those things, which belong unto thy peace, but now are they hid from thine eyes. etc. Luke the 19 42. As also at this time, when this message came to Baruch.  
8. So natural is this precept of the Apostle; weep with them that weep; that even bruit beasts, to whom God hath given neither speech nor Language, nor understanding to perceive the words of the wise, or the exhortation of the eloquent, are yet so intelligent, so apprehensive of the vocal signs or 
Sympathy planted in Bruits.  significations of grief uttered from others of their own kind; that they may well seem to bear the Emblem of St. Paul's Practice engraven in their nature: Who is weak (saith the blessed Apostle 2 Corinth. 2. 29.) and I am not weak? who is offended and I burn not? For what beast of the field shall groan and others of the same kind are not upon the hearing, like affected? which of them panteth for pain or want of breath; and others at this spectacle stand not amazed either bereft of all motion, or else tortured with like? He that Created all things, in number, weight, and due proportion, hath mutually framed their hearts to others groans, and sighs, as a stringed instrument to a voice Unison. So doubtless were our hearts set in our first Creation, All in just proportion to their maker; our voices were consonant to his word, our affections conformable to his will, all Unisons amongst themselves. Until the Rector of this Choir, that should have taken up this everlasting song, did strain too high; polluting our nature, and corrupting our instruments of breath (ordained only to have sounded out praises to our God) by eating of that poisonous apple. Since which time the best of our voices have been harsh and unpleasant in their maker's ears; And besides the harshness of every one in particular; we have always sung out of tune, perpetually Jarring among ourselves; whilst one hath sung, another cried; whilst one mourns another pipes, or dances for Joy. Yet doth the mutual bond of our affections remain still greater, than any bond amongst beasts; we have this consort set out unto us in Gods written word; Whatsoever ye would that men should do unto you even so do ye unto them; for this is the effect of God's Law, each 

See the Sermons upon this Text.  
Fol. 3610.   part of which we are bound to obey; This is the sum of the Prophet's writings; each period whereof we are bound to believe. What music can be more pleasant to a pensive heart; then to have others bear a full consort with him in grief? Herein then, we do not only omit A Precept of Christ, but directly violate Gods eternal Law, yea the very Prime Fundamental Law of nature, in that we do not Sympathise with others, in such sort as we desire they should do with us in like distress; in that we minister not comfort to others with as great alacrity, and delight, as we desire to receive it from them. Nature teacheth, and God's Law commands, to mourn with them that mourn; and the Necessity of such as mourn, and the true unpartial estimate of our own desires of comfort in like Case, will give us the exact measure of our mourning.  
Our mourning is then truly harmonical, when it is for the Quality, sincere, and for the Quantity, rightly proportioned unto the present necessity of times, places, or persons. And on the contrary, than we walk (as the Scripture speaks) with a heart and a heart, and use a deceitful balance, when our hearts are open to receive comfort or benefit from others, and shut or straitened, to return the like; or when we receive any of these from God or man with our whole heart, and either repay to the same parties from whom we had them, or distribute them to others, with a faint or feigned heart, without 
☞  such delight or joy in doing them good, as we take in having good done unto us. This Eternal Rule of Equity was Transcendent, unto that particular strict Command, so often inculcated to the Israelites when they came into the good Land of Promise: viz. Not to forget the stranger that lived amongst them.  
The positive precept aimed at through this negative, as the End, or scope, was the Cheerful relief of the poor stranger; and the immediate Means unto this End, was always to remember that they themselves had been strangers in the Land of Egypt; Now to remember that they themselves had been strangers is (in the language of the holy Spirit) still to retain the perfect estimate of their former grief, whilst they were strangers: to be able continually to sound the depth of their own misery, that it might serve as a Key to tune their hearts in just and full consort to the miserable. They did then truly remember the strangers, that were within their gates, when they sorrowed in the same manner for them, as they had done for themselves: when the delight and joy that they had taken in their own deliverance from servitude and thraldom, was made the measure of their delight, and joy, in freeing others from the yoke of servitude, in relieving the poor distressed stranger that sojourned with them. True compassion is but a fellow feeling of others miseries: And then only are we truly compassionate when their miseries are made ours: when (as the Apostle saith) we are weakened at their weakness, and burn at their offence, or grievance. Once thus affected, in easing them, we ease ourselves; their comfort becomes our comfort: whence ariseth our cheerfulness and sincerity in doing good; for now we do unto them as we desire they should do unto us: Yea, even as we would do unto ourselves; seeing the only way to case ourselves of this present grief, which is by Sympathy in us, is by curing the Protopathie in them. This is equity and righteousness in the sight of God, when we afford comfort unto others, according to the same measure we ourselves would receive it from others: or when we distribute God's benefits with the like Joy to our fellow servants, as we receive them from him: Delight in receiving and delight in doing good, aught to be so fully reciprocal in nature and quantity, that they should differ but as via Thebis Athenas, and Athenis, Thebas; or as two times three, and three times two. This is (as the wise man speaks) truly to keep the heart, when we keep it still in this Aequilibrio, not more inclined to accept, then to afford a blessing; not more prone to rejoice at our own good, then to sorrow at others harms; Not more apt to be elevated with our own promotion, then to be depressed by others undeserved dejection, or discomfort. And albeit we were able to frame the whole course of our lives fully parallel to this straight Rule; yet should we still remain unprofitable servants and altogether unable to supererogate. All actual, or purposed swerving whether directly or indirectly from this Level, is a declining to hypocrisy. He that cannot contract his ordinary liberty in the use of things pleasant or profitable for this life, according to the Exigence or Aboading of the instant season, or doth not labour so to frame and settle the habitual bent of his affections, as they may be alike free and apt to be moved with sad occurences, as with occasions of joy: such a man may happily often joy in his courses, but his rejoicing cannot 
☜  be in the Lord; his laughter is madness, his choicest recreation, folly; dissimulation harboureth in his heart, mischief is companion of his thoughts; the issue of his untimely mirth, is grief and sorrow everlasting.  
9 But here I know it will be replied, that this constitution of mind is in these latter times more rare, then absolute Complexion in men's bodies, or mixture ad pondus in bodies natural. The Replication perhaps is true, but true especially for this reason, that every man seeks great things, greater than Baruch here did, for himself; And hearts stretched by desires unseasonably superfluous or exorbitant, to an higher strain, then is fitting, can hold no consort with their humbled brethren's affections; They can neither be brought to any true Consonancy with the times wherein they live, nor with their own Callings.  
Howbeit we require not such an exact or absolute temper of man's heart as our Creator framed in our first Parents. That was the Pattern, by which we must direct our practice; If our intention to imitate this pattern, be sincere; And our endeavours to accomplish our intentions industrious and entire; whatsoever is wanting to our ability, The superexcellency of Christ's righteousness, and merits (far exceeding our first Parents worth) shall abundantly supply in us, which were first the natural Sons of Adam, then degenerate Sons of the living God, now regenerate by Grace, and adopted Sons in Christ. But the experience of others temper in former times (though Adam's Children as now we are, or once were) betrays the Complexion of our Age to be deeply tainted with hypocrisy. For this I have found (and every one may find without curious search) that the very sight, remembrance, or rehearsal of others miseries united by the bond of Common duty, hath brought the minds of such, as have bend their ears to nature's discipline, or been well instructed in Civility, unto a perfect sympathy, with as great facility, as men tune their voices to others pleasant songs, or fashion their bodily motions to others music.  
Apathy or want of Fellow-feeling (to speak indifferently) is no natural property, 
Apathy, a Symptom of a graceless obdurate mind.  of the mere natural, or unregenerate man; but rather a symptom of a graceless mind, obdurate with self-pleasing humours and desires: Of hearts truly mollified, with a mutual touch (though but of moral or civil Love) one taketh the impression of another's woe or grief, as easily as softened wax does the seal.  
Thus the fresh memory of the Camp, the consideration of the Ark of God, and Israel's and Joabs' lying abroad in the fields, makes honest Uriah (joined with them in the common link of military life; though far disjoined in 
Numb. 32. 6. 2 Sam. 11.  place) abjure with double oath the solace of his lawful bed.  
Thus the remembrance of our Saviour's humiliation in jerusalem makes 
Uriah.  that Noble Duke of Bulloign, many hundred years after, refuse to wear a golden Crown in that City, though but the lawful Guerdon of his Heroic worth; 
Godfrey of Bulloign.  an honour well befitting his person, but not the place, wherein his Lord Redeemer (under whose banner he fought) had been anointed King with his own blood, shed by the impression of a Crown of Thorns.  
Are the true patterns of those practices extant only in the book of Grace? Or are the practices recorded only in sacred Story, or of Christians, or sacred Persons only? Or have not Heathen Poets, which knew no Law besides the Laws of Nature, and their Rules of Art, exactly painted the like patterns? Have not heathen Histories, whose veracity is no way liable to just suspicion, related the like real practices of Heathen persons? 
Argia in Statius.   
Non haec apta mihi nitidis ornatibus (inquit)  
Tempora, nec miserae placeant insignia formae.  
Thebaidos Libro 4.  
It is the Poetical Character or speech of the Noble Princess, uttered rather out of fear, then certain foresight of the mishap that might befall her Husb●d now setting forth unto the Theban war in hope to recover his supposed right. As the Reason of her refusing Harmonia's Chain (that was the insignia or ornament offered her by way of gratification for gracing or furthering the present consultation of war) was much what the same with Duke Godfrey's refusal of the Golden Crown: So the Manner of her abjuring it, was not unlike Uriah's Oath.  
Scilicet, heu superi! cum tu cludare minaci  
Casside, ferratusque sons; Ego divitis Aurum  
Harmoniae dotale geram?  
It was a dishonour (in her esteem) to be disclaimed by an Imprecation, for a Prince's Daughter to adorn her head, and neck, with costly Jewels like a Bride, whilst her Husband was clad in steel; and yet, so clad, every hour in peril of life. During the time of this his danger abroad; she desires no greater train at home, than would suffice to expel Melancholic fear; And that artery doth please her best, which best suited with her pensive heart, most likely to move her Gods to Commiseration of her widowhood. For such costly ornaments, as were now proffered, she thought a fitter time would be to wear them, when her Husband returned in peace with such rich spoils from the enemy's Court; And in this Resolution well fitting her present estate; she leaves them to the proud upstart insolent baggage, whose longing desires after those unseasonable fooleries had enchanted the poor Prophet her husband to Countenance an Ominous unfortunate war, the issue whereof was this; that after most of the Noble Argives, sent thither by the enemy's sword, the Prophet himself went quick down to hell.  
This Conclusion you will say is false in the literal sense, or rather feigned; but, I would to God the Fiction were not too true an Emblem of the most State-Prophets in later Ages. Such as are here represented, and no better, are the usual fruits of untimely desires, or discording appetites of parties united in strict bond of common duty, especially in men consecrated to public ministry. Always they are displeasing to God, in nature preposterous, hateful as death to civil and ingenuous minds.  
10. But herein the Poet, (as the Philosopher well observes) exceeds the Historian, for moral instructions. He may paint men and women, as they should be not as they are; whereas the Historian must express them as he finds them. Most Women indeed are not for their affections like this Poetical Picture of Argia. Yet the Carriage of Portia, as the ingenious Historian hath expressed it, 
Of Portia see Plutarch in vita Bruti.  did far exceed it; When her Husband Brutus had disclosed that inward grief and perplexity, by his ill rest by night, which he had purposely concealed from her in his waking thoughts, she takes his Concealment, as a disparagement to her birth and education, and as a tacit impeachment of her honesty. Brutus (saith she) I had Cato to my Father, and was matched into thy family, not as a whore, to be thy Companion only at bed and board, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be as true a Consort of thy miseries as of thy welfare. I had never cause to complain of thy usage, no occasion to suspect thy loving affection towards me; but what assurance canst thou have of my love to thee? If I may not be permitted to sympathise with thee in thy secret grief; nor bear a part in those anxieties, whose communication might ease thy mind, and much set forth my fidelity? I know well the imbecility of our Sex; we need no rack to wrest a secret from us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; But know (O Brutus) that there is a secret virtue in good parentage, ingenuous breeding and conversation, for settling, and strengthening the frame of our affections, even where they are by nature brickle and unconstant. And this is my portion in these Pre-eminences; A woman I am by sex, but Cato his Daughter, and Brutus his Wife. To give him a sure experiment (answerable to these Protestations) how ready she could be in all misfortunes to take grief and sorrow at as low a Note, as for his life he could: She had cast herself into a burning Fever by a grievous wound of her own making, before she vented the former complaint, which she uttered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the extremity of her Fit or pangs. I may truly here apply that verse of old Ennius, as the late extinguished Lamp of this University once out of this Lantern in another Case, did. Vos Juvenes (shall I say?) nay verily; Nos viri, Patres & Fratres, animos gerimus muliebres; Illaque Virgo viri.  
Was this praeeminency (that she was Cato's daughter, and Brutus' wife) of power sufficient to arm her female heart with manlike resolution, and true heroical constancy to bear the yoke of all misfortunes with her Conjugal Mate, and is it no Prerogative in Christian men, before a Heathen woman, that they have God for their father, and holy Church for their mother: Christ Jesus supreme Governor of the world, the Lord of life, and Conqueror of Death and Hell, for their Brother? Is Baptism into his death but a naked name; that our professed unity therein cannot unite our hearts in like affections? Is the effusion of God's spirit but as the sprinkling of Court Holywater? are our daily Sermons but as so many Bevers of wind, whose efficacy vanisheth with the breath that uttereth them? or hath the frequent participation of Christ precious body & blood no better operation on our hearts, than the exhalation of sweet odours upon our brains? Be they no longer comfortable, then whilst they be in taking? Are all those glorious similitudes of one head and many members, of one Vine and many branches, but Hyperbolical Metaphors? Is our mystical union only a mere Mathematical imagination? are those or the like Praerogatives of our calling, but like the Soloecisms of the Romish Church, matters of mere title, or ceremony, without reality? Beloved in Christ! if either we actually were, or heartily desired, or truly meant to be true branches of that Celestial Vine; were it possible the strongest boughs thereof should be so often shaken, with dangerous blasts of temptations; and we no whit therewith moved? could so many flourishing Boughs daily fade, and we hope that our Luxuriant branches should always flourish? should their goodly leaves hourly fall, and we live still as if we never looked for any winter? or should God so often threaten to pluck up the vineyard, which his own right hand hath planted; and yet the dressers of it still seek after great things, for themselves, as if they never dreamt of dispossession? would the most of us either seek to raise ourselves as high as the highest room in the Lord's house; or make it a chief part of our care how to forecast mispense of time in merriment, gaming, or other worldly pleasures, or contentments, whilst sundry of our poor brethren, and fellow Prophets (perhaps in worth our betters) die of discontent; whilst others younger run mad after riot abroad, lest they should be attached by sorrow and grief at home; whilst other begin to expect a change, and entertain a liking of Romish Proffers.  
Others, which have ever hated Rome more than death, begin to loathe their lives, and set their longing on the Grave; desirous to give their bodies to be devoured by that earth, which hath not ministered necessary sustenance to them; as being overcharged with maintaining the unnecessary desires and superfluous pleasures of worse deservers. Or would so many (were they true members of Christ) suffer that flock, which he hath purchased with his precious blood to starve for want of spiritual Food: That flock, from which they have reaped carnal Commodities in greatest plenty?  
But here I will not dispute whether Nonresidence, or Plurality be simply unlawful: suppose in former times both had been lawful, both necessary, when the greatest scarcity was of Scholars sufficiently qualified for the ministry. Is it therefore Now as expedient? It had been once more lawful for Baruch to have sought the Ease of a retired life, than ever it was for any man to trouble himself with joining house to house, Land to Land, or Church to Church. But now it is unlawful: seekest thou great things for thyself? Yet what was his seeking to theirs? or what are many of their deserts to his? Theirs especially, who have scarce been so much as scribes to a learned Prophet, scarce ever brought up in Jerusalem at any Gamaliels' feet? but only came to this our Zion as so many spies, to find out the weakness of the place, to discover by what devices good Statutes might be frustrate, and means made for conferring degrees upon Drones. And Drones having once gotten A degree or place in this Beehive by others perjury; will make shift to get spiritual preferment by their own. After, unto their Titles in the Schools they have gotten an Ite Praedicate from the Generals of our spiritual warfare, they make their entrance into the Church of Christ, just so, as if it were into the Enemy's soil: once enabled to compass a convenient Seat, they never think they were placed there as labourers in Christ's harvest, to gather and break the bread of life to his people; they only use it as a Fort or Sconce to gather strength in, till they can watch an opportunity for expugning a better. And advancements into highest Offices in this spiritual Charge, go oft, not so much by virtues as the golden mean. Experiments are so rife and frequent, that not the meanest Arcadian Creature, but lives in hope to make himself Lord of the greatest dignity the Land affords; if he be once furnished sufficiently for practise of the Macedonian Stratagem. This seeking after great things, especially in men of so little worth, is at all times odious in the sight of God, and injurious to men. But in these present times fraught either with examples, or fearful threatenings of Gods heavy Judgements; in these times wherein superstition increaseth as a Plague growing up to quell hypocrisy and licentiousness; far less desires, even all unnecessary seekings, are preposterous and abominable, and yet in all States through the Land very usual, and being so, They are Ominous: Which was the 
The Author omits the Second Doctrine (to be handled in the next Sermon) and passeth to the Corollary, which he proves by Instance.  Corollary proposed. I must omit discourse, and fall to instance.  
12. One Age may afford sufficient store of Examples. A curious Searcher shall not be able to find any disease, either more Dangerous, or more Genoral, than this late specified disease of Baruch, in the Christian world, at that time when the Lord did so grievously launce the whole body of it with the swords and spears of the Vandals, Goths, Huns, and other Barbarians, scarce known before by name. The approach of all or most of them was so sudden and unexpected, that a man could scarce imagine what other Errand they had to visit these parts of Europe, save only to be God's Surgeons, in cutting of the dead and unrecoverable members of the Church. Of what sort or kind soever the sins of any Age or People be, when sinners once come to such 
A Great Warning; and a Greater Truth.  height or progress in them, as the sight of God's Judgements, or experience of his displeasure cannot persuade men to forsake them: It is a true Crisis of General plagues or desolations approaching.  
No sign more deadly, then intemperate longing after unseasonable mirth or pleasures, of what kind soever, especially of such, as are contrary to that course of life, whereunto God for the present calls men. For they that seek after such things, plainly declare, That they say in their hearts, We shall have Peace albeit we walk according to the stubbornness of our own hearts, Deut. 29.  
19 At cum dicant, Pax & tuta omnia, tunc repentinum eis imminet Exitium.  
That the General constitution of the Christian World when the Barbarians overran it, was altogether such, as we have said (such as this people for the most part is at this day.) Salvianus, A Reverend Bishop of those times hath 
Libro 6. de providentia Dei.  left recorded. The disease of Carthage he thus describeth. Captivus cord, & sensu nun erat populus iste, qui inter suorum supplicia ridebat, qui jugulari se in suorum jugulis non intelligebat, qui se in suorum mori mortibus non putabat? Fragor (ut it a dixerim) extra muros, & intra muros Proeliorum & Ludicrorum Confundebatur, etc.  
The like stupidity and intemperance the same Author out of his experience attributes unto one of the Chief Cities, of the Galls, whose Inhabitants were so besotted with drunkenness, that they could not shake it of when they were beset with death. Ad hoc, postremo, rabida vini aviditate Perventum est, ut Principes urbis istius ne tunc quidem de conviviis Surgerent, cum jam urbem hostis intraret. He that made the Sword then to them, hath also made the Plague 
See more Instances of Stupidity in the end of the Attributes.  of Pestilence his Messenger unto us; both their Commissions are of equal authority, both their Summons should be alike dreadful, and yet what day did any die in this City by the Arrow of God, but as many, or more were dead drunk, or had surfeited of their beastly banquets.  
Again, in Trevers, one of the most flourishing Cities of the Galls, and (as I take it) the Reverend Bishops native soil, so intemperately were the Inhabitants set on their wont delights and vanitites, that after their City had been three or four times sacked, and did not retain so much as the likeness of what it had been; yet they are still the same; And as if they had never sown unto the spirit, but altogether unto the flesh; as if their sport and pastimes had been the only harvest they cared to reap, No sooner was this storm of War and blood broken up, And the beams of peace restored again; but they errected their stages even in the fresh Sent of deadly vapours exhaling from their murdered Citizens buried in their City's ashes. Pauci nobiles, qui excidio superfuerant, quasi pro summo deletae urbis remedio, Circenses ab Imperatoribus postulabant. And may not we think (unless our Magistrates Religious care had been the greater to have prohibited Stageplays in these dangerous times of visitation) that a great many in this City would have adventured to have been in Circo, though death had been appointed to keep the Playhouse door. Should the Stage-player, or other instrument of vanity, have visited our Suburbs within two months after our fourth, or fifth visitation past; more of better rank amongst us, would have been more afraid of being censured as Puritans for speaking against them (though out of this place) then would have blushed to have been spectators of their lewd unseasonable sport, in places not so well be fitting their Calling.  
I will not take upon me to Censure this or any like Recreation, as altogether unlawful. But what time hath been for sundry years passed (would God this present did presage much better to come) wherein the use of these, or other more unquestionable recreations, might not justly be censured for superfluous, if not preposterous. And with what indignity that worthy Bishop did prosecute these unseasonable vanities of his Countrymen, I refer you to his books, De Gubernation & Providentia, a fit Manual for the volume, but 
Salvian.  in these times, an excellent Cordial for the matter. Ludicra ergo publica Trever pet is? Art thou an inhabitant of the miserable more than thrice ransacked Tryers; and seekest thou after such fruitless toys, as plays? Ubi (quoeso) exercendae? Where (on God's name) wilt thou have them acted? an super bustum, & Cineres, super sanguinem & ossa mortuorum? upon the Graves? upon the ashes? upon the blood and bones of thy massacred brethren and fellow Citizens? The continuance of this vainitie in the living did in his estimation, surpass the misery and infelicity, which had befallen the deceased.  
13. Death and the destroying Angel (which by their often soaring, & hover over our heads had over-shadowed this City; and for the solitariness of these and like assembles had sometimes almost turned our day into night) have now, God's name be praised for it, taken their flight another way. Yet shall not these Admonitions seem altogether so unseasonable now, as our sport were then. Though secured we be from present dread; yet may we without offence (as men that had passed great dangers in their night Distempers, or sudden affrights) look back by day, in Calm, and sober thoughts, upon our former ways.  
And I beseech you, take these following speeches, that distilled from that sage, and learned Bishops zealous Pen, as preservatives against the like dangerous times to come, not as censures, or invectives of mine to gall any for what is past. Suppose this Reverend Bishop had lived amongst us: how would he have taxed the unseasonable Luxuries of late times. Go to now! Oye that are strong to pour in wine; or ye that have verified the Proverb by your practice, that, Man's life is but a stage play, wherein you know to act none but the mimic's part; ye that make yourselves mutual sport by grieving or abusing others: Go to now, ye that have quite inverted Solomon's Counsel: ye that have wholly consecrated yourselves to the house of mirth, and feasting, and hold it a hell to be drawn into the house of mourning; where do ye mean to celebrate your wont sports? where shall your merriments: where shall your pleasant meetings be? what, in the City which the Lord so often hath smitten, which so often hath groaned under his heavy hand? what, even then, when the sore did run amongst your brethren? O fools and slow of heart to believe the writings of the Prophets, and frequent Admonitions of so many holy, and Religious men! might not nature, which nurtereth the heathen, which teacheth the beasts of the field, and birds of the air, to know their season, have also taught you how unseasonable your mirth, how prodigious your insolence hath been? What foul indignity had you offered, though you had offered it to a private man, to revel it in the room, wherein his children, wherein his wife had laid a dying? What humane heart, what civil (though unregenerate) ear could endure to hear, of one and the same family some in the midst of bitterest Agonies praying, others swearing or blaspheming; some panting for faintness, or rattling for want of breath; others cackling or shrugging at the sight of wanton sporting? And dare you account them, for whom Christ Jesus shed his blood, less dear to him, than dearest children are to loving Parents, or wives to most loving husbands? And what is this City in respect of him! (would God 
This was preached in Oxon after the visitation by the Plague.  you would permit it so to be) But at the best could you imagine it any more, than the Chamber of the great King, whom neither the heaven, nor the heaven of heavens can contain? Shall not his ear, who filleth all places with his presence; be as able to discern each dissonant noise, or disagreeing speech, or carriage within the walls, or suburbs of this City as the most accurate musicians ear is to distinguish contrary Notes, or jarring sounds within the compass of a narrow parlour? And what music think you will it make in his ears, or how will it sound to those harmonical spirits, which by his appointment Pitch about this place, when they shall hear, in one corner, some in the Agony of their souls sending out grievious screiks, and bitter outcries; others out of their abundant heat of mirth and pastimes filling the streets with profuse immoderate clamours? Some again praying with deep sighs, and grievous groans; others foaming out their shame, in drunken, scurrilous or lascivious songs, some having their hearts ready to break for grief; others to burst their lungs with laughter?  
These beloved have been the abuses in former times! which any Reverend, and zealous spirit that had lived amongst us, justly might, and questionless would have taxed more sharply: And yet of such reproofs, the best of us might well in some measure have been sharers. But these dangers are gone long since; would God the guilt of our sins were as far removed from us; If it remain, like times may return again. What then remains, but, that we repent of what is past, and take heed of what is to come? Lord! never let the pensive sighs, the mournful groans, or grievous outcries of dying men be mingled with our lavish mirth, and sport. O let not the songs of pleasure, and the voice of death ascend the heavens, or appear at thy Tribunal seat together, lest This most unseasonable discord sound still in thy ear until the sound of the Angel's Trumpet, summon us to that fearful Judgement; wherein they may laugh and we may cry, wherein their comfortless sighs, and dolorous groans, may be changed into everlasting Haleluiahs of joy, and peace; and all immoderate unlawful mirth, all unseasonable, and untimely pleasures be terminated with endless grief. And as for such as seek to raise the spirit of unhallowed mirth, and belch out their scurrilous Jests by pouring in wine and strong drink, even in the days, wherein the Lord hath called them to fasting and mourning: O that they could consider, the time may come wherein they shall wish for one drop of that liquor for a whole day (which now they pour in hourly without measure) to cool their scorched tongues; And yet (unto their greater misery) shall not be heard in so miserable a wish; but in the continual want of this, and all other comfort, their pleasant songs shall be turned into bitter howl; Their wanton motions, and mimic gestures into wailing and gnashing of teeth.  
And as for you Reverend Fathers, or you my much Respected Brethren, to whom any charge of others either private or public is committed: Consider (I beseech you) what places you bear in these Houses of God. All of you in your several Charges sustain the place of righteous Job in his Family, for your fatherly care over inferiors. Whilst then your Sons thus banquet in their houses, every one his day, and send and call their friends to eat and drink with them: Be you sure the Lord will require at your hands, that you be so much more vigilant in your Callings: not only in punishing the Chief Offenders in this kind, as some of you have begun, (though this no doubt will be an acceptable sacrifice unto God) but even in offering up your evening and morning sacrifice for them, according to the number of their transgressions. For doubtless your Sons have grievously offended and blasphemed God in their hearts: And therefore you must be so much the more diligent to offer up the sweet incense every day. For all of us (Beloved in our Lord and Saviour) see the days wherein we live are extraordinary evil, and the time must be redeemed by our extraordinary vigilancy, sobriety and sanctity. As others double and treble the sins of this present, in respect of former times, so must we in like proportion increase our industry, and diligence, fervent prayer, good exhortation, charitable deeds and sacred functions. Thus would you (Reverend Fathers) go before us in these duties, as you do in dignity, God would restore your lost sons to you again; and besides Jobs Restitution in this life, you shall certainly be partakers of daniel's Blessing in the life to come. For thus turning others unto righteousness by your good Examples, you shall shine like Stars for ever. God grant you (Governors) wise hearts, thus to rule; And all inferiors Grace to follow your good Examples and Advice.  
Amen.   

The Later Sermon upon this Text.  
CHAP. XXXVI.  JEREM. 45. v. 5. For Behold I will bring a Plague (or evil) upon All Flesh, saith the Lord, but thy life will I give thee for a prey in all places whither thou goest. 
The Second Doctrine (propounded Chap. 35. Sect. 4.) handled, 1. In Thesi; Touching the natural esteem of life in general. 2. In Hypothesi; Of the Donative of Life to Baruch, as the Case then stood.  
That men be not of the same Judgement About the price of Life, when they be in heat, Action and prosperity, which they be of, in dejection of spirit and adversity; proved by instances. Petrus Strozius. Alvarez De Sande.  
God's wrath sharpens the Instruments, and increases the Terror of Death. Life was a Blessing to Baruch, though, it showed him all those evils, from sight of which, God, took away good King Josiah, in favour to him. Baruch, as man, did sympathise with the miseries of his people; As a faithful man and a Prophet of the Lord, He conformed to the just will of God. The Application  
1. OF the Two Aphorisms deduced out of the Text, The later (left before untouched) comes now to be handled. And it is This.  
In times of public Calamity or desolation the bare Donative of life and liberty is a privilege more to be esteemed, than the Prerogative of Princes. Or in other Terms thus. Exemption from General Plagues is more than a full recompense for all the Grievances which attend our ministerial charge, or service in denouncing them.  
Of this, by God's Assistance, I shall treat without further Division, or Method more accurate, than that Usual One; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
First, Of the Natural Esteem of Life, or Exemption from common Plagues in General.  
Secondly, Of it, as the Case here stands with Baruch.  
Vox populi, etiam vox Dei est:  
It is the voice of Nature uttering only what is engraven by the Creator's Finger in the heart of man, and of creatures otherwise dumb; Life is sweet: and would be so esteemed of all, could we resolve to live at home, endeavouring rather to improve those seeds of happiness, which grace or Nature have sown in us, then to encompass large or vast materials of foreign Contentments. But unto men whose desires are once diverted from the true End of life unto the remote Means destinated for its procurement; unto such men as have set their thoughts such Roving Progresses as Pyrrhus did: or with the fool in the Gospel, are not able to give their souls their Acquietances, until they have enlarged their storehouses, and laid up goods for many years: the attaining of such particulars as for the present they most seek after, doth rather whet then satiate their appetite of the like.  
Hence life attended with mean appurtenances becomes either loathsome or little set by because the provision of necessaries actually enjoyed is as nothing in respect of those impertinencies, which they have swallowed in hope, or have in continual chase: The want of these latter unto men wedded unto vast desires, is more irksome, than the possession of them can be pleasant; so that to live without them seems a kind of loss.  
Methinks Pliny's Hyperbolical or Fabulous Narration of the greedy wild-goose, which plucks so eagerly at the roots (of what plants I now remember not, but) so fixed to the ground that she ofttimes leaves her neck behind her, may be a true Emblem of such men's intemperate pettish hopes, usually so fastened to the matters, which they much desire, that sooner may their souls be drawn out of their bodies then weaned from these.  
Wounds, though deep and grievous, are scarce felt to smart whilst the blood is hot, or the body in motion: No marvel then, if in the fervent pursuit of honour, gain, or pleasure, men sometimes suffer their souls to escape out of their prison, before the flight be discerned.  
In fine, as young Gallants for speedy supplies of luxurious expenses usually mortgage their Lands ere they know their worth: So life itself is oftentimes hazarded upon light terms by such as know not, what it is to live.  
We have heard of a Soldier so forward to take the advantage, which 
A Forward Soldier.  Chance of War had given, that he cried out unto his Captain; Follow and we shall have a day of them: whereas a perpetual night was taking possession of his eyes, his entrails being let out whilst he uttered these words. I can more easily believe this of an English spirit, though not in print, because it is upon Authentic Record, that Petrus Strozius a famous Italian Commander, being shot with a bullet of a larger size under the left pap, fell down dead to the 
Petrus Strozius.  ground, leaving these words behind him in the air; The French King hath lost a true and faithful servant: It seems his heart had been too full fraught with swelling Conceits of his own worth.  
I could instance in many (did the time permit) which have either encountered death with such und antedness, or suffered life to be taken from them with so little ado, as their Example may seem a just Temptation unto braver spirits, to disesteem the proffer here made to Baruch, as scarce worth the acceptance; unless the conditions were more ample than have been intimated.  
2. But if that be true, whereof some of Nature's Principal Secretaries have given us notice. In ipso mortis articulo sumus vitae avidissimi: Many such as have rushed upon extreme danger without dismay, or outward sign of fear, 
See Val. Maximus de Cupiditate Uiae.  (could their tongues have been their hearts interpreters, whilst their souls did take their farewell, or whilst their heads were severed from their bodies, as Homer relates of his Heroics) their last Ditty (I am persuaded) would have been, Dulce bellum inexpertis. It was well observed by the younger Pliny; Impetu quodam & instinctu procurrere ad mortem, commune cum multis: deliberare vero & causas ejus expendere, utque suaserit ratio, vitae 
Epist. Lib. 1. Epist. 22.  mortisque consilium suscipere & ponere; ingentis est animi. For his sick friend to weigh life (though laden with grief) and death not fully apprehended, but approaching, in steady calm and quiet cogitations, not suffering his mind to be so far biased or cast with the conceit of the one or other; but that the voice of Physician or Friend should sway his choice to accept of either, did in this Romans judgement argue a truly resolute and noble spirit.  
God sometimes in mercy (in justice often) so appoints, that death shall fully attach men, before they apprehend the least Terror of it; which, without the special Assistance of his Spirit, is one time or other, terrible to flesh and blood without exception. That many are never heard expressly to recall their stubborn resolutions, for abandoning discontented or disgraced life, doth not sufficiently argue, they did not finally mislike their choice. They might mislike it when it was too late, the door of repentance being shut upon them, whilst with the foolish Virgins they sought for the oil of mercy to renew the decaying lamps of life. For, albeit the unwieldy desires of lofty minds may overturn the very foundation whereon they are built, ere notice can be taken which way they sway; yet at the very moment of dissolution (on which the Conceits of what they are, and what they must be, move upon equal terms, as upon an indivisible Centre) they will relent. And although they had formerly been persuaded, that souls might be annihilated by death, yet to live, although with never so little, yea even to live, because life is something, must needs seem better, then to be utterly nothing. He that can see no mean betwixt the members of that division; Aut Caesar, aut nihil; is questionless subject to some strange suffusion of his internal eyesight, or hath his hopes hoisted with wine, the usual bellows to inflame the heart with rash and desperate resolutions.  
Many, for true valour better able to win an Empire, and for wisdom more fit to manage it then Caesar Borgia (either first Author or chief Practitioner of this false Logic) have been content to beg life and liberty at their insolent enemies hands, whose presence they never did, nor ever would have feared in Battle.  
3. To give you A full Induction in One Instance: It shall be in that Famous Spanish Leader, which had Italy, France, Germany, unpartial Witnesses; and 
See Lanove, Paradox second, Page 204.  his professed Enemies, professed Admirers of his heroical Worth; Alvares de Sand; under whose Colours not one of his Countrymen, but was more afraid to play the Coward, then to encounter the fiercest Enemy that durst affront him. Or lest this his courage might be suspected to be of Cravons kind; or the Sohaere of his valour terminated within the bounds of Europe; his African Exploits against the Moors, would hardly be credited by modern Soldiers; unless Lanove a man without the reach of suspicion either for Ignorance, or vulgar Credulity in matters Martial, had given them undoubted Credence, and used this Great Spanish Commanders Performance, as an Experiment or Probatum to evince the truth of the seeming Paradox; Concerning the use of the Pike in war. For what Captain almost since the ancient Romans times would have undertaken to maintain that in the Schools as possible, which this Noble Spaniard proved by practice? To conduct four thousand pikes over a plain of four or five miles' length, in despite of eighteen thousand horse, appointed of purpose to prevent their passage. Yet after six fierce encounters upon the best advantage that so great distance could afford unto his barbarous enemies, He brought his company, all save 80. safe unto the place intended; leaving seven or eight hundred of his assailants dead on the field; the rest repulsed.  
I should not have given so much credence unto La-Noue's reports or discourse, unless that Noble English General Sir John Norice (who entitled Lanove to the Father of modern Wars) had put in execution the rules prescribed by Lanove for use of the Pike and harquebuse or musket, with better success then either Alvarez de Sandè, or that well trained Spanish band which slew, that Noble Peer of France, Guaston de Fois, in that uncelebrated yet most famous Retreat at Gant, never be forgotten by the English Nation.  
Or if some young Gallant or hard-bred soldier should here except against Sandeus, as the Aramites did against the God of the Israelites. It may be he was a man of an intrepid spirit in the field, but perhaps more faint hearted then many others of his time, to endure a linger siege: I will refer such to his Defence of Gerbis, where having brought himself to the common soldiers stint, as well for the quality as for the quantity of his meat, he persuades 
Thuanus Lib. 26. pag. 543. colum. 1.  the feeble remnant, being but one thousand left of many, which had been consumed by famine and such languishing diseases (as scarcity or homeliness of diet usually breed) to honour their death with the enemy's blood, rather than to yield themselves into their hands. Albeit the success did not answer his Resolution, yet the attempt was on his part so valorous, that the Turkish General (whose Tent he sought to surprise by night, being) stricken with admiration of his worth, did woo him upon honourable Terms to become servant to great Solyman his master, as Solyman himself afterward did upon the Fame. But he whose carriage for any terror or calamity of Wars was thus invincible, was by a short captivity (though not half so miserable as the Princes and nobles of Judah were now to suffer) brought to deprecate death in humble sort, and afterward to esteem of life as a more welcome prey then the richest spoils of all his former victories, than the greatest Kingdom that could have been offered him in the days of his prosperity.  
How easily the Almighty can teach the haughty stomach or intrepid heart to esteem his favour here proffered to Baruch as they ought, we need no better testimony (for no better can be brought) then Busbequius his relation of this Noble Spaniards miserable perplexity, during the time of his imprisonment in Constantinople. This Busbequius, the Legate there for Ferdinand, 
See Busbequius his fourth epist. De Rebus Turc.  being requested by some of Sandeus' quondam followers (now his companions in captivity) to comfort their master by his letters, tells us. Ego recusabam: quod mihi non ratio, non oratio suppetebat, quâ hominem tam graviter afflictum consolarer. It is a true and lively Symptom of a great spirits temper, whom the Lord begins to humble, once subject to the Almighty's discipline, which the same Author hath observed upon this occasion. Erat Sandeus ingentis spiritus vir, spei abundans, timoris nescius; sed qui sunt hujusmodi, ut omnia quae optant, sperant: sic post quam cuncta retrò ferri, et contra animi sententiam evenire experiuntur, Ita plerunque animis concidunt, ut non sit facile ad aequitatem eos erigere.  
4. Pearls are precious (and as he says, cara, auro, contrà) though such simple creatures as Aesop's cock, value them lower than a grain of barley. And life at all times is sweet, always more worth than any pleasure, wealth, or honour (unless that honour, which cometh from God alone) however haughty cock-brains or furious hotspurs esteem it lighter than a puff of popular fame. But besides the untimely loss of life, or ordinary dread of violent, or bloody death (the manner how it is God grant we never know by experience) but so assuredly it is, That, When the wrath of God once throughly kindles against any Land or people, it puts an unusual terror upon the countenances of their enemies; an unusual edge upon their swords: It sharpens the sting of natural death, and so envenomes the jaws and teeth of famine, and his fellow messengers, that the smart of their impressions, or the mere terror of their threatenings, becomes unsufferably grievous beyond all measure of former experience, or precedent cogitation.  
Nothing before hath been held so base; whereunto greatest spirits will not then be fain to stoop. Nothing so cruel or unnatural, unto whose practice the mildest and lovingest natures will not be brought, upon Condition, yea upon Hope, nay upon probable Presumption, that they might become but half sharers in the Donative, which is here bestowed on Baruch: Thy life will I give unto thee for a prey in all places whither thou goest. Not the most womanish among the weaker sex, in this whole Land, but would presume of so much manlike resolution, as by one means or other to lay down the wearisome burden of an irksome life, rather than she should be enforced to seek the preservation of it by killing them whom she had lately quickened, or devouring their flesh, whom she lately brought forth with sorrow, and daily fed with her own substance. Suppose we then that those mothers of Jerusalem, which re-intombed their sucking infants in their wombs, were naturally more cruel and savage than other women ordinarily are? No! The Lord himself hath fully acquitted them of this imputation. The hands of the pitiful women (saith the Prophet, Lament. 4. 10.) have sodden their own children: 
Lament. 4. 10.  they were their meat, in the destruction of the daughter of my people. And if women, women of pity, in the time of War, can thus bestrip themselves of all wont bowels of compassion towards the tender offspring of their wombs, shall not the strong man put off his valour and the valiant forget to fight? shall not flight be far from the swift, and wisdom perish from the Politic? It is the day of the Lords wrath (saith the Prophet) and who can stand, who can abide it? Not such as for any motion of fear have stood more immovable than a rock, whilst the strongest walls of their defence have been terribly shaken with the enemy's shot. The stronger their wont confidence had been, the greater their horror and confusion, when they shall discern the finger of God beginning once to draw the dismal lines of their disastrous Fates; or when with Belshazzar they begin to read their Destinies in visible but Transient and unknown Characters: then feebleness, woe and sorrow come upon the mightiest men, as upon a woman in her travel, breeding a dissolution in the loins, and causing their knees to smite one against another. The terrors of War or other affrightments, whereunto they have formerly been accustomed, though ofttimes very great, did never appear more than finite, because always known in part. But of these Panici terrores or Representations, which usher God's wrath in the day of vengeance, that is most true, which the Philosopher gives as the Reason, why uncouth ways seem always long; Ignotum, quà ignotum, infinitum est. And as the the Kingdom of God, so his judgements, and the terrors, which accompany them, come not by Observation; In respect of this sudden dread or un-observable terror wherewith the Almighty blasts their souls, whom he hath signed to fearful destruction, They may say of their adversaries most furious assaults, as he did of his Antagonists most blustering words;  
— Non me tua fervida terrent  
Dicta ferox; Dii me terrent, et Iupiter hostis.  
One while they shall seek for death, but it will not be found of them. Another while death shall present itself to them, and they shall make from it, and yet it in the very next moment wish they had entertained it. And though life abide with them still, yet shall it not be as a Prey unto them, but as a Clog, their persons being exposed unto their enemy's pleasure, perpetually tortured either between vain hopes of escape and uncertain expectance of an ignominious doom, or between their desires of speedy and gentle death and the linger grievances of miserable and captived life. In all these respects the Prophet's Advice is good: seek ye the Lord all the meek of the earth, which have 
Zephaniah 2. 3.  wrought his judgements, seek righteousness, seek lowliness, if so be that you may be hid in the day of the Lords wrath.  
5. But, be it true in Thesi, That life in its naked substance is sweet; That ingenuous Liberty, though mixed with poverty, is as a pleasant sauce 
The Doctrine handled in Hypothesi.  to make it relish better: yet who shall persuade Baruch, as The Case stands with him, so to accept it? Nay me thinks flesh and blood should regurgitate his former murmurings upon this motion made by Jeremy, and interpret the Prorogation of his life, as a fresh heap of sorrows laid unto the burden of griefs under which he fainted. Proffers made by earthly Princes must be respected by their followers, though worth little in themselves: for unto them Court holy-water must seem sweet, although it have no smell of gain. But shall the The King of Kings obtrude That as an Extraordinary blessing upon his poor distressed servant, which had been adjudged, (as his own word 
An Objection.  bears Record) for a bitter curse or grievious plague; from which Two Kings (the one of Israel the other of Judah) were not exempted but upon great humiliation and penitent tears? For, was it not The word of the Lord which came to Elijah the Tishbite saying: seest thou how Ahab humbleth himself before me? (for he rend his clothes, and put sackcloth upon his flesh, and fasted 
1 King. 21.  and lay in sackcloth and went softly) because he humbleth himself before me, I not will bring the evil in his days, but in his sons days will I bring the evil upon his house. Such was that Message which Hulda the prophetess delivered unto Josiahs' messengers. But to the King of Judah which sent you to inquire of The Lord, thus shall ye say to him. Thus saith the Lord God of Israel, as touching the words which thou hast heard; because thine heart was tender, and thou hast 
2 Kings 22. 18. 19 20.  humbled thyself before the Lord, when thou heardest what I spoke against this place, and against the inhabitants thereof, that they should become a desolation and a curse; and hast rend thy clothes and wept before me: I also have heard thee saith the Lord: Behold therefore I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace, and thine eye shall not see all the evil, which I will bring upon this place. Yet did the arrows of Israel's and Judah's most inveterate enemies, the arrows of the Aramites and Egyptians, make violent entrance for death into both these Prince's bodies, long before the time by ordinary course of nature prefixed for dispossession of their souls: How then should life be unto Baruch as a welcome Prey, being to be fully charged with all these hard conditions and bitter grieviances, whose release or avoidance made untimely bloody death become A kind of gracious Pardon unto Ahab, and a grateful Boon or Booty to good Josias? For what evil did the Lord either threaten, or afterward bring upon josiahs' posterity or people, which Baruches eyes did not behold? Nor did this lease of life and liberty here bequeathed unto him expire, till long after Jerusalem's glass was quite run out, till after her whitest Towers were covered with dust, and all the cities of Judah and Benjamin laid waste; till the King, the Princes, and nobles were led captives, or slain, and the remnant which War had left in judah, as a gleaning after harvest, dispersed and sown throughout the Land of Egypt, never to be reaped but by the Sword, which even there pursues them; (excepting a very small number that escaped, jerem. 44. 28.) And what greater evil could Iosias' eyes have seen, though he had lived as long as Baruch?  
The Difficulty therefore seems unanswerable, How life should be a more grateful prey unto Baruch, than it might have been unto Josias? 
The Objection pressed home.   
6. But here, if we rightly distinguish the Times, the Persons and Offices; We may easily derive the violent shortening of good Josias his days, and this lengthening of Baruches, to see the evil, which Josias desired rather to be sightless then to see, from one and the same loving kindness of the Lord. Josias 
The Answer to the former Objection.  (we must consider) was The Great Leader of God's People, and could not but wish their Fall should be under some other than himself.  
It was a Donative more magnificent, than the long reign of Augustus, that being slain in war he should go to his grave in peace. For this included his people's present safety, whose extirpation had been till this time deferred for his sake, though now at length, he must be taken out of the way, that the Messengers of God's wrath, which could forbear no longer, may have a freer passage throughout the Land. No marvel if after thirty one years reign in prosperity and peace, he patiently suffered violent death, being thus graced with greater honour, then either Codrus, the last King of Athens, or the Roman Decius, purchased by voluntary sacrificing themselves for their people. Perhaps the plagues, which these men feared, might otherwise have been avoided: Or it may be, the fear itself was but some vain delusion of Satan, always delighted with such sacrifices. But that jerusalem and judah, standing condemned before Iosias' birth, were so long reprieved & so well entreated for his sake, we have the great Judge's Sentence for our warrant. And therefore the Word of The Lord which Huldah the Prophetess had sent, must needs seem good to him.  
It was a message more unwelcome, than such a death as josias suffered, which Isaias brought to his great Grandfather Hezekiah, lately delivered from the Assyrian, and miraculously restored to life; but more forward to receive Presents from Berodash King of Babylon, then to render praise and thanksgiving to his God, according to the Reward bestowed upon him. Behold, the days come (saith Isaias) that all that is in thine house, and that which thy Fathers have laid up in store unto this day, shall be carried unto Babylon: nothing shall be left (saith the lord) And of thy sons, which shall issue from thee, which thou shalt beget, shall they take away, and they shall be Eunuches in the Palace of the King of Babylon.  
Doth he repine or mutter at this ungrateful Message?  
No; But with great submission replies, Good is the Word of the Lord, which Thou hast spoken. And he said: Is it not good, if peace and truth be in my days? Isaiah. 39 8.  
Shall we hence collect that this Good King was of that wicked Tyrant's mind, who, as he had shortened her days from whom he had beginning of life, so did he envy his Mother Nature should survive him; wishing the world might be dissolved at his death, and that Old Chaos might be his Tomb?  
God forbid we should wrong the memory of so Gracious a Prince by the least suspicion of such ungracious thoughts! Rather, his heart did smite him for showing his Treasury, his Armoury, and other provision, wherein he had gloried too much, unto the King of Babel's Messengers. This sin he knew to be such as his Father david's had been in numbering the Hosts of Israel: The plagues now threatened by his God he could not but acknowledge to be most just: and great therefore must his mercy toward him needs seem to be, in that for his sake, who had so ill requited this strange Delivery and Recovery, he would yet defer them. But seeing the wickedness of Manasseh, and the mighty increase of this people's iniquity from Hezekiah's death, did earnestly solicit the Day of Visitation, the former adjourning of it must cost josiah dear. And, God's Arrows being fleshed in him; No marvel, if they return not 
2 Chron. 32. 25, 26.  empty from the blood of the slain, or from the fat of the mighty: Having begun with so good A King, it might well be expected, they would make an end of so naughty a people.  
This was he, of whom not the people only, but the Prophet hath said: Under his shadow we shall be safe: As he was a shadow (without question) of that Great Shepherd, which was to be smitten ere the flock were scattered; upon the occasion of whose death, his Disciples likewise said, We trusted it had been he which should have redeemed Israel. And for Josias to become the true 
2 King. 23. 30. 2 Chron. 35. 21, 24.  shadow, or the bloody picture of that Great Shepherd's death, was a greater honour, then if the shadow in the Dial of Ahaz had returned backward ten degrees in token of prolonging his days as long as Hezekiah's had been: specially if we consider, that the Saying fulfilled in the Great Prophet, was verified in him: Of them, which thou gavest me, have I lost none: Though he were slain, yet his Army returned home safe, and he went to his grave in peace, being buried in his own Sepulchre by his Servants.  
7. But (alas!) Baruch lives in an Age super-annuated for any such Grace or Favour, as Hezekiah or josias found; in a City, in which though Noah, job, and Daniel lived together, yet as I live (saith the Lord God) they shall deliver neither son nor daughter, they shall but deliver their own souls by their righteousness. 
Ezek. 14. 20, 21.  And shall not the Word of the Lord, which jeremy hath spoken unto Baruch, be good? For is it not good that when the Lord hath determined to send his four sore judgements upon jerusalem; the Sword, and the Famine, and the noisome Beast, and the Pestilence, to cut off from it man and beast, yet his life shall be a prey, not unto these, but to himself? Yes, this is much better, considering the season, then if he had been sole heir to Hezekiah or josias: Three or four of whose Successors, all in their turns Kings of Judah, he lived to see led bound in chains, and their Nobles linked in fetters of Iron. For Baruch (with reference unto these men's persons and present calamity) to have such an ample safe Conduct, as no Monarch living could have granted him; Licence to travel whither he listed, with full assurance of life, was An Honour peculiar to God's Saints; A Reward wherein at this time my Prophet jeremy, and Ebedmelech (which had received jeremy in the name of a Prophet, ministering bread and water etc. unto his necessities) were to be his only partners.  
8. But though they had liberty to travel whither they please, will they be as careless passengers without all regard of their mother's sorrows, wherewith the Lord had afflicted her in the day of his fierce anger? Jeremy doubtless would have endured all the tortures cruel Babylon could have devised, upon condition Jerusalem and Judah might still have dwelled in safety. The Galatians were not more affectionate towards Paul, than Jeremy was to the meanest branch, that sprang from good Josias; willingly would he have plucked out his own, to have redeemed Zedekiah's eyes, or to have prevented that lamentable Farewell, which they were to take of sight, the barbarous massacre of his dearest children. And how then can this short prolongation of life be sweet to Jeremy the Aged, or unto Baruch the Scribe, being now to see such misery fall upon their native Country, King, and people, as they might justly wish their mother's wombs had been their graves, rather than they should have been brought forth to behold it? A thousand lives had been well spent, upon condition such calamity had never been seen in Jury; and yet the prorogation of Baruches and jeremy's life, though certain to see the execution of all the plagues here threatened: (these becoming now at length without any fault or negligence in them, but rather by others neglect of their forewarnings, altogether Fatal and inevitable) is much better than a thousand years spent in mirth and jollity. But would they not sorrow day and night for the slain of the daughter of their people? The Book of the Lamentations will witness, tears, not sweet wine, to have been the drink of him that wrote them.  
And shall life, though it have continual sorrow for its sauce, be sweet? whose heart among us would not be sad, even full of sorrow? whose eyes would not overflow with tears at the Tragical representation of their disasters and calamities, whose living persons we had always honoured, whose memory and never dying Fame we reverence? And yet to minds decked with more polite literature, or mollified with the Muse's songs, the secret delight, which in this Case ariseth from the Poet's Art and contrivance; much more from our Observation of the strange concurrence of real causes conspiring to work designs worthy of God (whether for mercy or for vengeance) is infinitely more sweet and pleasant, than the profuse mirth of lascivious Comedies, on any other positive delight, whereof humane senses (whether external on internal) are capable. And if with Reverence any may be thereto compared, This secret placid delight, (which is thus accompanied with sighs and composed sadness) most perfectly resembles the internal comfort of the spirit, always rejoicing in tribulation. Such truly was the joy and comfort, which jeremy and Baruch found, who had now been admitted spectators twenty years and more of a true unfeigned Tragedy; whose Catastrophe was to contain the most doleful spectacle, the great eye of the world (since it first rolled in his sphere, until this time) had ever beheld. Had they looked upon the several parts of this Tragedy (the last Scene especially) with natural eyes; the ghastly sight had doubtless inspired them with some desperate Roman Resolution, to have acted the like cruelty upon themselves, as the Babylonians had done upon their brethren; to have set a full and Capital Period to all the woes (which they had written against this people) with their own blood spilt in the ruins of the Temple or mingled with the ashes of the Altar. But now, that The Lord hath enlightened their hearts, to discern the sweet disposition of his allseeing Providence, still counterplotting the subtle Projects of man, and making the Politicians (which had accounted his Prophet's silly fools, unexperienced Idiots or raving Bedlams) more curiously cunning, than the spider, to wove the net which he had ordained to spread upon them: the more they sorrowed to see the desolation of their country, the greater still was their solace in contemplating the justice, power and wisdom of their God, in accomplishing his indignation contrary to Prince and people's expectation, but agreeable to their predictions.  
Finally, as men compacted of flesh and blood, they could not but sympathise with miserable men, even their brethren, their flesh and bones. As faithful men they could not but be in mind and affection conformable to The Lord their God, by whose good spirit their hearts were touched, and their souls illuminated to foresee the contrivance of his designs upon these his disobedient children, which had so often refused the ways of peace, which he would have led them in, but they would not follow.  
9 From this Double Aspect, the One of Nature, the other of Grace, and this Twofold Sympathy thence arising, the one with their Creator, the other with their fellow-Creatures; doth the Lord frame this Pathetical and forcible 
From a double Aspect: A twofold Sympathy ariseth.  Charge unto Baruch: Behold, that, which I have built, will I break down, and that, which I have planted, will I pluck up, even this whole Land, and seekest thou great things for thyself? Seek them not. The Exegesis or Implication fully unfolded extends thus far: Baruch! Wouldst thou reap pleasures from a Land overspread with plagues, and drowned with sorrow? Or seekest thou applause or credit among a people now become an hissing and astonishment to all their neighbours? Wouldst thou eat Lambs out of the flock, or fat Calves out of the Stall, whilst famine devours the men of war, whiles such, as have fed delicately, languish for hunger in the streets? Wouldst thou be clothed with soft raiment, or crown thy head with roses, whilst such, as have been brought up in scarlet, embrace the dunghill? Is it thy desire to glad thine heart with wine, or with oil to make thee a cheerful countenance, when as the visage of my Nazarites, sometimes purer than snow, & whiter than milk, is become more black than any coal? Or dost thou affect to live at ease in Zion, to be lulled asleep with sound of viols, whilst the the outcries of the maimed, captives, or mothers robbed of their children, are ready to wake the dead out of their sepulchers? For a voice is taken up (throughout all the Cities of Judah and Benjamin) a voice of bitter weeping, like that of Rachel mourning for her children, and refusing comfort, because they are not. Sooner shall heaven fall to the earth, and the whole earth shrink into its Centre, than one word, my Prophets have spoken, shall fall to the ground. And now, if thou wouldst be instructed; those days, long since foretold by Micah, are approaching: The days, Wherein Zion must be ploughed as a field, jerusalem become an heap, and the mountain of the house like the high places of the Forest: Thou seest whole cities, whole Kingdoms subject to mortality: and seekest thou to enclose that prosperity, which they could not entertain, within thy breast? Albeit thou couldst hope to live happily in the midst of so great misery as is decreed against thy native Country, yet what is, or hath been therein, what is it thine eyes have seen under the sun, whereon thy love and liking could have been more affectionately set, then mine have been upon this Land and people? For, hath it not been sung of old? jerusalem is the vineyard of The Lord of Hosts, and the men of judah his pleasant plant; yet I (thou seest) must forgo mine own inheritance, and be deprived of jerusalem my wont joy: and art thou so wedded to aught in it, that thou canst not leave off to love it, and be contented to take thy life with thee for a prey to possess in whatsoever place thou shalt make choice of?  
10. But is Baruch by this Donative discharged of his former Watchmanship in Jerusalem? No! As the proposal of these Calamities ought in reason to wean his soul from wont delights or seeking after great matters; so one special End of his not seeking after these, is, that he may be more resolute, and diligent in denouncing Gods judgements against this people. The intimation of the former words may (on God's part) be thus continued.  
[¶ However I have determined to destroy this people, which have forsaken me; Yet, do not thou forsake thy former Station: repine not at thy wont charge, but execute faithfully with alacrity that service whereto my Prophet shall appoint thee; What though thou hast seen no fruit of all thy former labours? What though jehoiakim begin to rage afresh, and this people hold on still to rebel against thee? Hath not my spirit continually Warred with the uncircumcised hearts of their forefathers? Hath not the Great Angel of my Covenant wrestled from time to time with this stubborn and stiffnecked generation? What could I have done more to my vine-yard that I have not done unto it? Howbeit at every season whilst I looked for grapes, it hath brought forth wild grapes; yet hitherto have I not ceased, nor do I yet cease to prune and dress it. Have the inhabitants of jerusalem at any time grieved thee or my Prophets? Or do I now send thee with this message unto them, and am not with thee? Yes, in all thy troubles I am troubled; And what art thou, or who is jeremy? Not against you, but against me is the rebellion of my people, for they have vexed my holy spirit; And doth this complaint well become thee? I fainted in my sighing and I find no rest. ¶]  
All these and many like branches, which without violence to the meaning of the Spirit, might be spread out more at large, are virtually enclosed in the Text. The force and efficacy of the persuasion ariseth more particularly from the Reference, which these words [Seek them not, etc.] have to Baruches repining at the message enjoined by Jeremy, and to that Reply of the Almighty upon his repining; Behold that, which I have planted, will I pluck up, etc. Which last words (unless I mis-observe the native propriety of the Original) imply such an Emphatical Antithesis between the losses, which God and Baruch might seem to suffer, as that speech of the Apostle, 1 Cor. 
See Chap. 14. §. 6. Fol. 3439.  15. 36. implies, betwixt Gods sowing and man's sowing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Thou Fool, that which thou sowest, is not quickened, except it die. The Implication is, Much more shall that, which is sown in corruption by the Almighty's immediate hand, be raised in glory. Our Prophet's words are verbatim thus: Ejus, quod aedificavi, destructor Egomet; Of what I have built, I myself must be the destroyer: Ejus quod plantavi, evulsor Egomet; what was planted by me alone, I myself must now pluck up: Et tu quaereres grandia tibi? As if he had said. I may not reap where I have sown, nor gather the fruits which I have planted; and canst not thou be contented to forgo thy harvest, which thou hopest for, but didst not sow? To the least grain whereof thou canst have no Title, none so just and sovereign, as I have to this whole Land, to every Soul that lives in Judah; and yet the whole and every part of this fair crop must be plucked up and transplanted.  
11. But though the Lord at this time had thus threatened, and more than half shut the door of Repentance upon this stubborn people; yet the Decree did not pass the irrevocable Seal of his absolute and unresistible Will, until some 

Quaere whether he mean his Sermons upon Jer. 26. and other Texts printed 1637. Or, Pharaohs Hardening.  
See Book 10. Fol. 3222.   fourteen years after (as hath been showed in former meditations out of this place.)  
As much as I now affirm, is included in jeremy's words to Baruch at the very instant when he repined, Jerem. 36. v. 6, 7. Therefore go thou and read in the Roll, which thou hast written from my mouth, the words of the Lord in the ears of the people, in the Lord's House upon the fasting day: and also thou shalt read them in the ears of all Judah, that come out of their Cities. It may be they will present their supplication before the Lord, and will return every one from his evil way; for great is the anger and the fury, that the Lord hath pronounced against this people.  
Whether they would pray in faith or no, was Juris controversi, a matter (at least to the Prophet's foresight) of question. But, that the Lord would repent him of the plagues denounced, so they would pray in faith, was juris liquidi, a point whereof he never doubted.  
Nor is it possible our hearts should ever be throughly pierced with the right conceit either of our own, or of our Country's sins, without this undoubted Persuasion of God's infinite love towards all, and every one of us. Impossible it is for us his Ambassadors to be armed with such indefatigable Courage and diligence, as the times require; either for discharge of our duty, in denouncing his plagues against the impenitent, or in averting men from impenitency, and exciting them to true repentance; until our souls be firmly possessed with the Prophet's Doctrine, Of God's immutable Facility to repent him of such plagues, as without our repentance are eternally and immutably decreed against us.  
These Alternations of God's loving kindness and severity, towards the Same People, yea, towards the same Individual Persons, are as the Tropics, under which the Messengers of Peace must constantly run their contrary 
☞  courses; sometime exhorting with all long-suffering to embrace his mercies; otherwhile sharply reproving and powerfully threatening his fearful Judgements.  
Constancy in truly observing and duly entertaining the just occasions of this contrariety in the matter of our message, is as the Centre, on which our souls being throughly settled, the whole Frame of our affections, whether of love unto their persons, or of hate unto their sins (over whom he hath made us overseers) becomes parallel to the Almighty's Will; who, though he punish the impenitent with death temporal and eternal, yet doth he not will their impenitency, but useth all means possible to bring them unto true repentance.  
12. It is, I confess, A matter hard for flesh and blood to conceive so much, as may satisfy this desire of knowing the manner, how Omnipotency should for many generations be possessed with an eager longing after a people's safety, which in the end must be destroyed. How the great Creator of Heaven and Earth, which gave Being to all things by his Word, and made our souls immortal by his 
See the following Sermon upon Matthew 23. 37.  breath, should be as it were in a continual childbirth of sinful men, seeking to fashion and quicken them with the Spirit of Life, and yet they, after all this travel, prove but abortive and misshapen, like the untimely fruit of a woman, which never saw the Sun, never to be seen amongst the living. But no marvel if we poor Worms of the earth, blind and naked, perceive not the force or nature of those burning flames of eternal and unchangeable Love (such is the very nature of our God) seeing they are seated in that glorious inaccessible light: Yet of that eternal and glorious Sun, whose brightness no mortal eye may look upon and live, we may behold a true and perfect Module in the Ocean of mercy and compassion, in the watery eyes of the Son of God, with sighs bewailing impoenitent Jerusalem's woeful Case. If thou hadst known, even thou, at least in this thy day, the things that belong unto thy peace; but now they are hid from thine eyes! Luke 19 42. And elsewhere: O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not? Matth. 23. 37. If Christ Jesus as truly God as man, did thus thirst after jerusalem's peace, after jerusalem, thus glutted with the Prophet's blood, did thirst most eagerly after his; far be it from us to think his loving kindness is utterly estranged from us, albeit our sins have made a great separation betwixt him and us. Let us not then trifle out the time with Curious Disputes concerning the manner of his Decree, but rather seek him with all speed and diligence whilst he may be found; laying sure hold on his mercy, before the swift approach of his judgements (violently haled down each day more than other, by the grievous weight of our sins) remove it without the reach of Ordinary Repentance.  
13. It is a truth most delightful and comfortable to Contemplate; That, The Immensity of our God is as full of mercy and compassion, as the Sea is of water, or the body of the Sun of light. But let us withal consider, That the more abundant his loving kindness towards us, the more sweet and fragrant his invitations have been; the more grievously have we provoked his fierce wrath and indignation by our continual wilful refusal to be gathered under the shadow of his wings daily stretched out in mercy for our safety. Be we sure God knows his own, as well as we do ours, and will not be overreached by us. The longer we defer the renewing of his wont favours, the dearer we must account it will cost us; our suit at death will be more difficult. Those prayers, those 
☜  tears, those sighs, or other attendants or concomitants of true repentance, which in times past would have gone for currant, will hereafter be esteemed light or counterfeit.  
And yet, alas! Who is he in Court or Country, in the City or in the Village, in the Academy or among the Ignorant or illiterate, that lays his own or others sins to heart, as he should? Or pours forth such fervent prayers and supplications unto his God, as our Predecessors have done upon less signification of his displeasure, and fewer fore-warnings of his judgements, than we have had continually these divers years passed? Yea who is he amongst all the Sons of Levi, that with Jeremy and Baruch hath utterly disavowed all care or study of his own advancement or contentment, that he may entirely consecrate his soul, his thoughts, and best employments to his Master's will, to take away the precious from the vile, to be as God's mouth, to cause others to conform themselves to him, not to conform himself to them? To set himself as a wall of brass for this rebellious people to fight against; whilst he thunders out God's judgements against great and small without all respect of persons? Nay doth not Nobility, Gentry and Commonalty, Clergy and Laity, yea, I dare say it, as well singula generum, as genera singulorum, so mightily set their minds on great matters, and so stretch their inventions, either for getting more, or for improving what they have gotten to the utmost value, as if we would give God and men to understand, that we had no inheritance in that Good Land, wherein The Lord placed our Fathers, But only a short Remainder of an expiring Estate, which we despere to renew: or, as if we would have it proclaimed in Gath, or published in Askalon, that the fear of them is already fallen upon the natural Inhabitants of this Land; now labouring only to prevent them in gathering up the present commodities, or to defeat them of their expected spoil. We demean ourselves, just as the manner is, when Enemies more potent than can safely be forthwith entertained with battle, invade the borders of any Nation: In such a Case 'tis held a point of politic husbandry to 
I suppose he means His Treatise of Prodigies or divine Fore-warnings, betokening Blood, which was lost in his life time, and cannot yet be found.  waste the Country round about them, lest it might maintain their Armies. But heretofore I have had, and elsewhere shall have occasion to decipher all the symptoms of a dying State, either set down by the Word of God, or observed by the expert Anatomists of former dead bodies politic.  
14. My message unto you my Brethren the Sons of Levi, is briefly this: Add not God's anger to our Country's Curse, which at this day, whether just or no, is bitter and rife against us; as if we were all or most of us like the companions of Jesus the son of Josedech, persons Prodigious, but in a worse sense than they were; Persons, that had procured her, much, and did yet portend her, greater sorrow; partly by our Dastardly silence in good causes, but especially by our prophesying for Rewards, and humouring the great Dispenser's of those dignities, on which our unsatiable desires are now unseasonably set.  
It was a saying amongst the Ancient Romans; Qui Beneficium accipit, libertatem vendit. It is thus far improved in true modern English; He that will purchase preferments (Ecclesiastic especially) must adventure to lay his soul to pawn. What remedy? Only this, to make a virtue of necessity. For so must every one do that means to live as a Christian ought. Let us not look so much upon the sinister intentions of corrupt minds, as upon the purpose of our God, even in men's most wicked projects.  
And who knows whether The Lord by acquainting us with men's bad dealings in dispensing Ecclesiastical honour, do not lay the same restraint upon us his children, which he did upon Baruch? Without all question, he absolutely forbids us to seek afer great matters in this age, in that he hath cut off all hopes of attaining them by means lawful and honest: And all this he doth for our good, that using Baruches freedom, or Jeremy's Resolution in our ambassage, we may be partakers of their Privilege in the Great day of visitation; wherein, such as in the mean time crush, and keep us under by their greatness, will be ready to give their wealth for our poverty, and change their honour for our disgrace, upon condition they might but enjoy life with such liberty and contentments as we do. Or, in Case they shorten our days by vexation or oppression; yet faithfully discharging our duties, whether we live or die, we are the Lords. And though they out live us an hundred years, yet shall they be willing to give a thousand, yea ten thousand lives, if so many they had, so they might be but like us for one hour in the day of death. We need not search foreign Chronicles, nor look far back into ancient Annals; The registers of our own memories, and our father's relations may afford examples of some sons of Levi, men, if we rightly value their admirable worth, of place and fortunes mean in respect of ourselves; which after their death (hastened perhaps by hard usage) have filled both this and foreign Lands with their good name, as with a perfume sweet and precious in the nostrils of God and man, whilst those great lights of state (so they seemed, whilst parasitical breath did blaze their fame) which had condemned them to privacy and obscurity, were suddenly put out but with an everlasting Stinch. God grant their successors better success, that a precious well deserved fame may long survive them.  
For ourselves (Beloved) as we all consort in earnest desires and hearty prayers, that the Lord would renew his Covenant made with Levi, his Covenant of life and peace; so let us join hearts in this meditation: The only way to derive this blessing from this our father unto us his sons, must be by arraying ourselves with Phineas our eldest brothers integrity, by putting on his zeal and courage, to walk with the Lord our God in peace, and equity, and to turn many away from iniquity. And now remember them, O my God, that defile their Priesthood, and break the Covenant of the Priesthood, and of Levi: Smite them through their loins that make a prey of his possessions; and grind their heads, as thou didst Abimeleches with broken millstones from the walls, or with the relics from the ruinated houses; yea grind all their heads, O Lord, to powder, that grind the faces of his poor and needy children. But peace be upon all such as walk according to this Rule here set to Baruch, and upon all those that Love God. To this God, The Father, The Son, and the holy Ghost, be ascribed all honour and glory now and ever.  
Amen.  
Imprimatur Ric. Bailiff Vicecan. Oxon.   

The Publisher, To the Readers of these two last Sermons,  
WHo may see, That this great Author was not afraid Most acul●atly to reprove the sins of his own Time: nor is The Advertiser ashamed to set his seal to the justness of them by a full and true Publishing his Reproofs. Let the Lord be glorified though with our shame, and justified when he speaketh Judgement! And (to God's glory be it spoken) This word hath prospered in the thing where unto God sent it, in some of the Gentry and Clergy: Yet can it not be denied but there is still too great store of matter of Reproof in the same kind. Many whose estates are sore diminished have minds still set upon Great Things: what ever they have lost, they find pleasure. Had The Author lived to this day I am persuaded he would have gone on with The Holy Bishop's complaints; Perdidere tot calamitatum utilitates. Pacem et divitias priorum Temporum 
Salvian. in his 6. 7. Books de Gubern.  non habent; Omnia aut ablata aut imminuta sunt: sola tantum vitia creverunt: nihil de Prosperitate pristina reliquum, nisi peccata quae prosperitatem non esse fecerunt, etc.  
These are wracks indeed! To Miss the Good which may be got by suffering evil, is the worst of evils. To lose that gain which should be gotten by losses, is of losses the greatest. But to grow worse with suffering evil, is perdition itself. Now if any one, of Prosperous condition, when he reads this shall triumph and bless himself in his heart saying: We have not sinned in devouring these men! I beg his Pardon: and beseech him to read on; if he saw our faults in the last, he may perhaps see his own in the next. And humbly desire leave to say. 1. A man may punish sin and yet (inter puniendum) Commit a sin greater than that be punisheth. 2. In these times, and among the persons promising Reformation, there hath been Greater seeking after great things and that with greater Inordination too, then was in former Times.  
Our Author complained that the Baruches of his Time sought great things by the Art of Philip of Macedon. Would God my Clergy Brethren (so I do esteem such (and none but such) as were begotten to our mother by the R. R. Fathers of the Church) had not used the Art of Alexander of Macedon to make themselves great. I must appeal to God and their own Consciences, whether the Demolition of Bishoprics, Cathedrals, etc. was not intended for augmenting Benefices (wherewith men, in times accounted corrupt, lived well contented) that they might satisfy the seekings of this present generation. But alas! What Comfort can it be to this present that the Former Generation was so Bad? or to the old ones that the present is so evil? Hoc Ithacus—. There is none that fears God, (sure not one of those that have erred in their simplicity) but will hast to his prayers, That God would graciously please to reconcile, amend, and forgive both, and unite serious and Religious endeavours for the good of our afflicted Church: whose very stones are so precious and Dust so beautiful that they deserve our Pity: yea, so, that if they be not set up again by us they will either be transported to Rome, or consummate by Doomsday.   

CHAP. XXXVII.  
The first Sermon upon this Text.  ROMANS. 2. 1. Therefore, Thou art inexcusable, O Man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself, for thou that 
Matth. 7. 1. Rom. 14. 4.  judgest dost the same things. 
From what Premises The Apostles Conclusion is inferred. The Limitation of The Conclusion, to the securing of the lawful Magistrate exercising judicature according to his Commission, and in matters belonging to his Cognizance. David and Ahab judging persons (by the Prophet's Art) feigned, did really condemn them-selves.  
The sense of The Major Proposition improved, by virtue of the Grammar-Rule, concerning Hebrew Participles: and by exposition of The phrase. How the later Jews judging the deeds of their Fore fathers; did condemn themselves.  
1. It is not my purpose now to enter a long Dispute with the Anabaptist, or other Sectaries, which may seem to have help from this Text to oppose Judges and Magistrates; Being assured, that the Apostle who so warrants and establishes Power, exercised by heathens over Christians, in the thirteenth Chapter, doth not intend, the least, to disparage it here. It will be Task sufficient for me to give the True Extent and Limitation of the Text; which says, That every one that judgeth another is without Excuse.  
The very First Word of the Text, you see, doth bear the Stamp or Character 
The Text is A Conclusion.  of A Conclusion: Therefore art thou inexcusable O man. Now, every Conclusion is a Proposition; though every Proposition be not a Conclusion. For, Every Conclusion is a Proposition inferred from some one or more Propositions more clear; Or, From which being granted, It will necessarily follow. The first Question is, from what Premises this Conclusion in my Text is inferred. If 
Q. From what Premises inferred.  you peruse the whole Former Chapter, it will be hard to find any Proposition with which it hath any necessary Coherence or Dependence: we are therefore to look into this second Chapter for the Premises; and to consider, that however, in Logical or punctual School Disputes, the Premises have always precedence of the Conclusion; yet in Rhetorical, Civil, Moral, or Theological discourses, The Conclusion is ofttimes prefixed to the Premises or Propositions whence it is inferred. And thus it is in this Text. To draw our Apostles meaning into Logical or School-Form, We must place his Propositions, Thus.  
Whosoever doth the same things, for which he judgeth another, is without excuse (and doth condemn himself by judging them.)  
But, Every one that judgeth others doth the same things for which he judgeth them.  
Therefore, Every one that judgeth is without excuse, (and doth condemn himself by Judging them.)  
It were a Method brief and plain: First, to show the Truth of the Major. Secondly, the Validity of the Minor. But I must, according to my intimation given, first speak Of The True Extent and right Limitation of the Conclusion.  
2. The Conclusion you see is Universal: [Every one, whosoever he be, that 
The Limitation of the Conclusion.  judgeth is without Excuse, Plea, or apology.] But may we hence infer, that all such as exercise Judicature, whether Ecclesiastic or Civil are inexcusable? Or that the Magistracy established in most Christian Kingdoms is unlawful, as questionless it is, if all such as exercise Judicature be inexcusable? No: To teach this were a kind of Heresy. The Apostles Conclusion then must be thus far Limited, in Reference to the Parties judging. It doth not involve or include All that judge others, but such as take upon them to judge others, being not lawfully thereunto called. The Judgement, which men lawfully called do Administer, is not theirs but the Lords, and so far as they exercise his Judgement, either in matters Civil or Ecclesiastic, they are worthy of Honour, no way liable to this Censure of such as judge others.  
Nor must this Conclusion be extended to Facts or Actions subject to the External Judicature of Courts; In respect of such, an unrighteous man (so he be a Judge lawfully called and constituted) may give righteous judgement; and whilst he does so, he shall not be condemned for judging another who deserves judgement In Foro Exteriore; yet will God judge him for not judging himself In Foro Interiore (in case he be guilty of such sins as he judges others for, and judgeth not himself) whilst he judges other men's misdemeanours. For a man may be free from Human or Positive Laws, and yet be a more grievous Transgressor of the Law Moral, or of the Law of Nature, than they are whom he condemns to Death, and that deservedly, for transgressing Humane positive Laws: And such an One is highly obliged to judge himself, That so he may, by God's Mercy, escape the judgement of God.  
But, though this Conclusion do not involve lawful Magistrates moving in their own sphere: yet doth it lay hold upon and include them also, if they shall 
The Extent of the Conclusion.  be found to exercise judicature in those things which belong not, or are not proper to their Cognizance, albeit, they be in other Cases lawful Judges: for, in passing beyond their line or exceeding their Commission, they put themselves into the number, and so into the Condition, of those that take upon themselves to judge others, having no Authority so to do.  
3. Again, it is not simply, Every one that judgeth; But every one which does the same things which he condemns in another, that is inexcusable or without Plea. So the Apostle in the words following seemeth to limit his 
Another Limitation  Conclusion, For wherein thou judgest another thou condemnest thyself, for thou that judgest dost the same things. Now he that doth the same things which he condemneth in another, is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Without Apology, Excuse or Plea. He that once grants the Premises (or two first Propositions in a Syllogism) is by the Law of Disputation, presumed to grant the Conclusion. The Law of Reason will admit no Negative Plea. Much more doth he, which pronounceth Sentence against another, conclude himself under the same Sentence, by doing the same or like Fact which he condemneth in others. The Sentence which he pronounceth upon any other in this Case is more than a Premiss or Antecedent, a Precedent or Ruled Case to his own Conviction or condemnation. Now as to make a man grant any Conclusion which he is willing to deny or conceal, there is no way so expedite, as to press the Premises upon him, from which it necessarily follows: so to bring a man to condemn or judge himself, for any fault or error committed by him, there is no means so available, as to let him see how he hath judged or condemned some others for the same or like Fault. Every Sentence or judgement 
☞  which a man makes against himself, is a Conclusion, and for the most part a Conclusion which no man is willing to grant, unless he be by this means drawn unto it.  
Had that Prophet, of whom we read, 1 Kings 20. 35. delivered his message (from the Lord) unto King Ahab, (without any Premises or Preamble) 
Two Instances (in Ahab and David) who by judging others did condemn themselves.  in these or like plain Terms, Because thou hast suffered Benhadad King of Syria, to scape out of thine hands, he shall do to thee, as thou shouldst have done to him; Ahab would have put him to his Apology, or rather have left him inexcusable for meddling in affairs of State. But the same Spirit of God which gave him knowledge of ahab's transgression, and Resolution to tax or censure him for it, did likewise teach him The Art of Discretion, for the manner of delivering his message, and for the clearer Conviction of this Unruly King: He first disguised himself with Ashes upon his face, lest the King by his habit should discern him to be a Prophet: And making Ahab no party, He proposeth the Case as his own or as the Case of some inferior man or common Soldier, He cried unto the King and said, Thy servant went out into the midst of the battle, and behold a man turned aside and brought a man unto me and said, keep this man, if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talon of silver; and as thy servant was busy here and there, he was gone. Here is the Case, or Species Facti; The King's Sentence upon it is more brief, ver. 40. So shall thy judgement be; Thyself hath decided it. And the King having granted these Premises, the Prophet knew it was too late for him to deny the Conclusion, which he immediately presseth upon him, Thus saith the Lord, because thou hast let go out of thy hands a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people, and, upon this Conviction, the King of Israel went to his house heavy and displeased.  
Had the Prophet told the King the same Truth directly and bluntly, it might perhaps have displeased him more, but it could not have made him so heavy as now he was; for his displeasure would have found a Vent, and ended in rage and fury against the Prophet. But being thus left without Apology or excuse, (by condemning another for a less fault (if it had been true) than he himself had really committed) his displeasure or rage was swallowed up in silent heaviness of heart.  
If Ahab upon this Conviction had been as ready to judge himself by humble Confession of his fault which he could not deny, as he was to condemn the disguized Prophet for a far less, He might have escaped the judgement of the Lord which was here threatened, and did afterwards befall him.  
By the like Sacred Art or cunning, the Prophet Nathan brought King David unwittingly to condemn himself by judging the rich man, which (as the Prophet feigned) had taken away his poor Neighbour's Lamb, for entertaining his guests.  
Had Nathan immediately and directly told this, otherwise Good King, as afterwards upon this premised Parable he did; Wherefore hast thou despised the Commandment of the Lord to do evil in his sight? thou hast killed Uriah the Hittite with the Sword, and hast taken his Wife to be thy Wife, and hast slain him with the Sword of the Children of Ammon; the King's anger, which was greatly kindled against the supposed Rich man, which had wronged his poor Neighbour, would have kindled more fiercely against Nathan; But now that his anger against this supposed Rich man, was so truly and really kindled as it burst forth into this Sentence denounced by solemn oath, As the Lord liveth, The man that hath done this thing shall surely die. The blow which he thus fiercely intended against a shadow, doth wound himself at the Rebound; for when Nathan upon the former Premises makes this Conclusion, Thou art the man, Thus saith the Lord God of Israel, etc. He left him altogether without Plea or Excuse, as standing condemned by his own judgement upon another. And though the Prophet brought him unwittingly to condemn himself; yet after his Conviction he willingly acknowledged his fault; and so by judging himself escaped the judgement of the Lord, in part at least, though not wholly.  
The Facts for which these Two Kings did judge these imaginary or feigned Persons, were not so heinous or so palpable (if they had been true) as were the Real Transgressions, of which the Prophets did clearly convince themselves. And whosoever doth the selfsame Facts, or Facts worse than those, for which he judgeth another, is altogether Inexcusable, and stands convicted by his own Conscience, condemned by his own mouth.  
4. But, albeit This Major or Universal Proposition be unquestionably true [Whosoever doth the same things, for which he judgeth another, doth condemn himself; because the doing of the same Fact, doth necessarily draw the same Sentence which he passeth upon others, upon himself;] Yet all this, how Universally how Unquestionably true it be, doth not, to my apprehension, make up the Full meaning of this Proposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The Full Meaning according to the Original I take to be this; Every one that is apt to judge or Censure others is without Apology, without Excuse. The word in the Original (rendered by Mr. Calvin, qui judicas; and in our English, thou that Judgest) is a Participle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Participles of the Greek Testament, 
See Book 10. Fol. 3018. and 3099.  or the Septuagint, are to be taken according to the Rate or Value of the Hebrew.  
Now the Hebrew Participles (as every one that hath any insight in that Dialect will observe;) do more properly denote the Habits or custom, than the transient Acts, and are of the same value with the Latin Verbals. So the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Faciens malum, is as much as Factor mali, Or Operarius iniquitatis, A Malefactor, or Worker of Iniquity. So in the fourth of St. Matthew ver. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So 1 Thess. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Matth. 13. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more than he that judgeth, as much in Latin, as Judex or Censor, He that is A Judge or Censurer.  
Now as a man may appetere vinum and yet not be appetens vini, so may he sometimes judge or censure another, and yet not be A Judge or Censurer of others, for that notes the Habit or Custom, not the Act alone.  
Now every one that taketh upon him the Habit or Custom of censuring others, is without Apology or Inexcusable, not only in that he takes upon him that Judicature, which God hath not appointed him to exercise; but, Because it is impossible for any man much accustomed to judge or censure others not to do the same things, which he Condemns in others: (which was the effect and sense of the Minor Proposition.) For, as St. James tells us (not excluding him 
The Minor of the foregoing Syllogism.  self, who questionless was one of the best men then living,) in many things we all offend. And if we offend in many things and accustom or use ourselves to censure many, or to pass our sentence upon most things which we see amiss, we cannot possibly avoid the condemning of ourselves, because we cannot possibly avoid some one or other of those faults, which we censure or condemn in others.  
Again; As it is not every Matter for which a man may in any sort be judged (as for natural parts, or businesses of Art, suppose, unartificially done) so neither is it every kind of judging or censuring which is here meant. The Text must needs (at least) have more special force and Reference to matters of more special weight or consequence: (To give instance) in such matter of Life and Doctrine as imports, or is conceived to imply, Favour or Disfavour with God; As that, This man is an Elect vessel; That a castaway or Reprobate. Now every one doth condemn himself who so judges others in these Points, that he seeks to justify himself by judging them. He saith in his heart, as the Pharisee did; I thank God I am not as other men are, nor as this Publican. The Pharisee had taken notice of some good Evidences or qualities in himself, of which he saw a want in the Publican: and of some ill conditions in the Publican from which he thought himself free in the particular; Et sic ad pauca respiciens facilè pronunciat. This is the ordinary ground of rash and uncharitable judgement when men compare their own Good parts with others Bad.  
5. To sift the Orginal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little further: besides the Multiplicity of censuring, or proneness to judge others, It imports a kind of Usurped authority over others. For whosoever takes upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sentence or judge another, hath a secret persuasion or Conceit, that he is better than the man whom he judgeth, at least in respect of those things for which he judgeth him. Otherwise, he would not judge but rather pity him or pray for him, and for himself lest he fall into the like temptation. No man is fit to judge or censure another, but he that is able to correct or reform that fault or Error for which he judgeth him. Now the fervent zeal of correcting or Reforming Abuses most gross and palpable, usally misleads mwn not well instructed in the 
☞  ways of God, into worse errors than those are which they seek to Reform in others. He that will take upon him to be a Reformer of others, must first be throughly reform himself, must be renewed (as the Apostles speaks) in the spirit of his mind, enabled by The spirit of God, and by the knowledge of his Providence to see a far off as well as near at hand; and to forecast the inconveniences which may follow long after, as well as to discern mischiefs present, or their redress.  
And, When our Apostle saith, Thou that judgest another dost the same things; His meaning is not, that he doth always the same things, Quoad speciem, as we say in kind; or the same things for outward semblance; but ofttimes the same things by Equivalency, things of the like value or importance. And after this manner, Two men may do the same things, although the things done by the one, be quite contrary to the things done by the other. Every Opposition to error is not a Truth; For, Two Contrary Propositions, (as Logicians observe) may be alike false. And so may the Reformation of grossest Errors, whether in matter of Manners or Opinions be altogether as bad as the Errors or Abuses which they seek to Reform, if they always seek the cure of the disease by contraries. In matters of Fact or Manners that saying of the Poet is most True;  Dum vitant stulti vitia, in contraria currunt. 
Whilst unwise men seek to avoid one vice they run into a contrary vice. And in matter of Opinion or speculation That Saying of the same Poet hath been often ratified by woeful Experience;  In vitium ducit culpae fuga, si caret arte. 
The eschewing of one error is the high way to another, if it be done by hasty inconsiderate flight and not according to the Art and Rules of A Sober Retreat.  
The truth of what is said before, is plain from the Apostles Instances, v. 21. 22. Thou that teachest, a man should not steal; dost thou steal? This imports a committing of the same sin in kind, for which he judged another. But when he saith, Thou that abhorrest Idols, committest Thou sacrilege? This cannot be meant of commiting the same sin in kind, but only by Equivalency; For Idolatry and Sacrilege are contrary; The one is the fruit of superstitious zeal or blind devotion; The other of Atheism. But as divers other Contraries, so these Two agree too well in One General, that is, in robbing God of his honour. And for this Reason, As often as any Sacrilegious persons (suppose the Jews) which rob God in his tithes and offerings, did judge or censure the heathen for Idolatry, they did condemn themselves; for they did the same or worse. And it is Generally True, That none are so rigid Judgers, censurers, or Reformers of others, as those that are tainted with the 
☜  contrary Crime or Fault. And no marvel, seeing the unwiser sort of men (which are the far greater part) know no other way how to eschew one vice but by running into the contrary. Like that Lunatic child in the Gospel, sometimes falling into the water, and then soon after, into the fire, which was a miserable cure of the harm received in the water: Not much better is the Reformation which many in our days seek to make in themselves or Others: Some, whose Zeal, in youth had outrun their discretion, have changed that temper into Retchless profaneness. Others from a dissolute riotous course of life have been transformed into fiery zealots or Seditious Schismatics.  
6. In matters spiritual (whether concerning Manners or Opinion) The natural man is no better, no wiser, than a natural fool in matters Civil. And many which are in part spiritual, that is, well reform in Christian Life and manners, are but Punies or Novices in matters of Opinion or speculation, or of small insight in the Sacred Art of Reforming others.  
As in War or battle the strength or courage of the common Soldiers is not sufficient unless they have skilful and well experienced Commanders to direct their obedience: So for the Reformation of gross abuses or palpable misdemeanours in Church and Common-weal, the spirit of wisdom and knowledge, the best gifts of Art and learning, (which for the most part are resident but in a few) are no less requisite than Sanctity and integrity of Life in the multitude that are to be governed and directed by them. To give you then the Aim and scope of our Apostle in this Chapter, the Jews which lived in his time, or in the times betwixt the building of the second Temple and our Saviour's death, did take upon them to judge their fathers which had lived before the destruction of Solomon's Temple, for transgressing the Law of God: and yet by judging them most deservedly, did more manifestly condemn themselves. For they did the selfsame things, though not in kind or in particular, yet the selfsame by Equivalency. And it is, if not the only, or whole, yet the principal part of our Apostles intention in this Chapter, to prove, That even the most zealous Reformers of Religion amongst the jews did the very same things which they so mightily condemned in the Heathen, or in such as were partakers with the Heathens in their idolatrous services; as you may gather from the seventeenth verse unto the end of the Chapter.  
The truth of his General Conclusion will appear, if we first show, How these later Jews did condemn themselves by judging their Forefathers; or, that they did the selfsame things or worse.  
That these did judge their Fathers, as we say, Authoritatiuè, their own speeches recorded by our Saviour will plainly witness. If we had been (say they) in the days of our Fathers, we would not have been partakers with them in the blood of the Prophets, Matth. 23. v. 29. That they themselves did the same things, which they condemned in their Fathers, Our Saviour's Verdict upon their hypocrisy in thus saying, puts out of Question. Fill ye up then (saith he) the measure of your Fathers; ye Serpents! ye generation of vipers! how can ye escape the damnation of Hell? He did not command or impel them to fill up the measure of their father's iniquity, but only foresaw that they were desperately set to fill it up unto the brim. Now they could not fill it up, but by doing the same things, or worse, than their Fathers had done.  
7. But wherein did their Hypocrisy consist? In pretending one thing 
See Book 4. or justifying Faith Sect. 2.  outwardly to the eyes or ears of men, and concealing another secret purpose in their hearts? Did they thus speak only Ad faciendum populum, to gain applause amongst the people? Did they say otherwise then in Conscience they were persuaded was true? when they said, If we had lived in the days of our Fathers we would not have been partakers with them in the blood of the Prophets?  
No! To have spoken thus, and not to have thought so, had been gross profaneness, a branch of Atheism or Infidelity; whereas those men, whom Our Saviour thus taxes, were Scribes and Pharisees, and their hypocrisy was Pharisaical.  
Now Pharisaical hypocrisy, or The Leaven of Pharisees, hath always some ground of Truth, and a great measure of zeal (but of zeal without knowledge or discretion) to maintain that which it takes for truth, for its Ingredients. 
The composition of Hypocrisy Pharisaical.   
These Pharisees (which thus spoke, as Truth itself relates of them) had this ground of truth for their persuasion, That if the Prophets and their Fathers had lived in their days, they knew themselves so free from those gross abuses which their Fathers committed, that they would have taken part with the Prophets against their Fathers: They had the Testimony of their own Consciences, that they would rather have died themselves then have consented to the shedding of the Prophet's blood upon the same Motives or Occasions which drew their Fathers to shed it.  
How then did they make up the measure of their Father's iniquity? or accomplish their sin in shedding the Prophets or other innocent blood? By their distempered zeal to maintain their Rigid Reformation of the most gross and palpable abuses, which their Fathers had committed, and for which especially they had been plagued by God. The diseases themselves they knew (by God's heavy hand upon their Fathers) to be most dangerous; and whilst they seek to cure the same diseases or prevent like plagues by practices quite contrary to the practices of their Fathers, they secretly nurse more grievous diseases, and bring more grievous plagues upon themselves and upon their posterity.  
8. The Two special Sins for which their Fathers had been plagued, and which 
Two special sins of the Ancient Jews.  did include the most gross, and most palpable breach of God's Commandments that can be imagined, were Idolatry, and open violation of the Sabbath.  
These were sins not only gross and palpable in themselves, but sins Transcendent, such as did open a wide gap or sluice unto other sins, as well against the first as the second Table: Sins wherein they did most properly participate with the Heathens and Infidels. Their Idolatry exceeded the height of heathenish superstition; and Sabbath breach was the root of more than heathenish profaneness.  
Now that the ancient Jews, as well those of Judah as of Israel, were remarkably plagued for their Idolatry, as for a grand or capital transgression, all men know that read the Scripture. That they were likewise plagued in particular for the profanation of the Sabbath; we may gather from Nehemiah, Chap. 13. 17. 18. Then I contended with the Nobles of Judah, and said unto them; What evil thing is this which ye do, and profane the Sabbath day? Did not your Fathers thus, and did not our God bring all this evil upon us, and upon this City? yet ye bring more wrath upon Israel, by profaning the Sabbath.  
Their Fathers had been so deeply tainted with this pestilent disease, that their posterity were not cleansed from it, by seventy years' captivity in the Land of Caldea, but it breaks forth again immediately upon their return unto the City and Land of their Fathers, which in their absence had enjoyed its Sabbaths, for it had lain for the most part waste and untilled.  
As these two sins of Idolatry and Profanation were most gross, so this people's delight in them before this Captivity was great, and the more they delighted in them, the more impatient they were of reproof; and the more impatient they were of reproof, the more still they were enraged against God's Prophets, that did tax their persons or oppose their practices.  
Now as their plagues for these transgressions had been grievous, so their posterity, after Nehemiah his time, were more zealous and severe in the Reformation of Idolatry, and breach of Sabbath, then of any other transgressions. So strictly did they, in after times, observe the Sabbath, that they made a Conscience of defending themselves against the violent assaults of their Enemies upon the Sabbath day; and did choose rather to die then to pollute the Sabbath by making up the breaches made in their walls or fortifications, as ye may gather, 1 Maccab. 2. And Plutarch (in his Book, De Superstitione) taxes them for their Follie. (As juvenal, satire 14. scorns them for observing the Rest of the Day.  
Quidam sortiti metuentem Sabbata patrem  
Judaica ediscunt quae jura volumine Moses  
Tradidit arcano: Cui Septima quaeque fuit Lux  
Ignava, & partem vitae non attigit ullam.)  
Their Fathers sinned grievously, in taking that liberty upon the Sabbath, which the Law of God had denied them. These later Jews sin in refusing to use that liberty which God had in some Cases allowed them, or at least in applauding themselves for their strict Reformation, and condemning others which in matter of doctrine or practise opposed them. And this their Fervent zeal to maintain their own Rigid Reformation, did in the issue draw them 
The Ancient Jews sins. The later Jews Reformation.  to worse practices than their Fathers had committed in their grossest profanation of the Sabbath. Their Fathers were not at any time more violently bend against Esay, Jeremy, or others of God's Prophets, who taxed their scandalous breach of the Sabbath, than these later Jews were bend against our Saviour for not complying with them in their Rigid Reformation of former abuses. Their Fathers were not more apt to persecute the Prophets, as peevish disturbers of their peace by reproving their profaneness, than these later Jews were to persecute our Saviour, for a profane Fellow or Sabbath-breaker, for doing works of mercy and charity upon the Sabbath; albeit he wrought all his Cures without any manual labour or servile work.  
9 The Ancient jews were so delighted in gross Idolatry, That they left the house of the Lord God of their Fathers, and served Groves and Idols, by a common consent of the King and his Princes, as you may read, 2 Chron. 24. 17. And not herewith content, they stoned Zachariah the Son of Jehoida their Highpriest to death in the house of the Lord, for opposing their practice, or controlling the King's Licence, by a Countermand from the Lord, as it is ver. 20, 21. 
See a following Sermon upon that Fact.  This was a Prodigious Fact, as the later Jews have curiously aggravated it, and his blood did cry for vengeance, even upon that later generation, which thought they had so acurately reform their Forefathers abuses; As Our Saviour tells us, Luke 11. 51. Verily I say unto you, IT, to wit, the blood of Zacharias shall be required of this generation. But how did these Jews make up the measure of their Father's sins which shed Zacharias blood, for dissuading them from Idolatry? Seeing they did detest this very Fact and the occasions of it? By no other means then by Overprizing their Rigid Reformation; and by their distempered Zeal to maintain it against all that should contradict it. So far they sought to root out this sin, that they made not only all Causes but all probable or remote Occasions of renewing Idolatry, to be matter of death; yea, they did rather choose to die themselves, then to admit so much as an Image or Picture in their Temple, or upon the walls of it, though set up but for Historical or Civil use. So vehemently did they distaste and loathe the very conceit of multiplicity of Gods, that this their extreme opposition unto the Heathens, did so far missway them as they could not be brought to admit a Distinction of Persons in the Trinity. How often did they accuse our Saviour of blasphemy, for saying he was the Son of God, or God as well as man.  
In fine, The chief matter or occasion which they took to persecute our Saviour unto death, was, for that he would not consent unto them either for doctrine or practice, in their Rigid Reformation of those gross sins which their Fathers had committed; or in their uncharitable Expositions of the second and fourth Commandment: He could not away with their Sabbaths Is. 1. 13.  
To omit other places for the present; That one place of St. John, chap. 5. shall suffice. There you may read, ver. 8. that he had cured a man by his mere word, which had been sick of a grievous infirmity thirty eight years together. But after the jews knew that it was jesus which made him whole, they sought to slay him, because he had done these things on the Sabbath day.  
And when our Saviour makes this Reply, Pater meus adhuc operatur, & ego 
Christ's true Exposition of the Negative part of the fourth Commandment.  operor, giving them a true Exposition concerning the negative Precept of the Sabbath, which did prohibit only works resembling the works of Creation, not works resembling Gods everlasting preservation of things created, They sought the more to kill him, not only because he had broken the Sabbath; but said also that God was his Father, making himself equal with God. Verse 17, 18.  
10. To Parallel both their misdemeanours with the Issues. The Fathers for love unto heathenish and sense-pleasing Idolatry did forsake their God and the service of his house wherein he had promised to dwell. These later Jew's for their delight and complacency in their known freedom from these and the like particular sins of their fathers, solemnly forsake and utterly disclaim the same God, even, when according to his promise made to Moses, he had his Tabernacle among them, and did walk with them (as the ancient Jews expected their Messias should) in visible manner. Their father's slow their Highpriest in the Temple: these in killing Christ did destroy the Temple and Tabernacle of God; so his body was. Thus to forsake or disclaim their Messias, they had a plausible pretence or show of truth; That he whom they saw to be a man, did take upon him that Authority which was proper to God alone. For so we read that when he said to one, whom he cured of the palsy, Be of good cheer! thy sins are forgiven thee: The Scribes and Pharisees which were then present, began to reason saying, who is this that speaketh blasphemy, who can forgive sins but God alone? And for thus censuring Him, they presumed they had the warrant of God himself. Isai. 43. 25. ay, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. It was most true what they from this place allege, That God alone can forgive sins. But from this present miracle, and the manner of our Saviour's conversation here on earth, and their own wicked dealing with him, if they had compared these with the words immediately precedent in the Prophet, ver. 24. they might have gathered, that He was that only God which did forgive sins. For so the Prophet had said unto Israel, in the person of this only God, Thou hast made me to serve with thy sins, thou hast wearied me with thy iniquities. This is One of those many places, which, even by the Jews confessions were evidently meant of God himself, and yet were never literally and punctually fulfilled or verified but of God incarnate. For God did never serve with this people's sins, was never weary with their iniquities, save only whilst he took the form of a servant upon him, and bore their sins in his flesh or humane nature.  
11. To recollect more briefly the manner how these later Jew's did the same things for which they judged their Fathers, albeit their practices and dispositions were for the most part clean contrary; as also by what means they were drawn to make up the measure of their forefathers sins by shedding innocent blood; it is thus. The ancient Jews did shed the blood of the Prophets, specially because they severely taxed their Idolatry and breach of Sabbath; But the true reason why they shed their blood for taxing them, in these particulars, was, because these and the like practices wherein they complied with neighbour Nations were the most predominant and plausible humours of those times; and did command all their other desires or affections. These later Jew's did kill the King of Prophets for opposing the practices of intended Reformation; but the Reason why they crucified him for opposing them, especially in the Rigid Reformation of these two sins, was, because secret pride and desire of applause, amongst the people which professed true Religion, was most predominant in these times of Reformation, and did oversway all other desires in the Pharisees. Both of them commit the self same sins even whilst they follow contrary Practices, because both of them had made themselves servants to their unruly desires, and would not obey the Truth, but were enraged against it, whensoever it fell cross upon the desire, which for the time being, was most sovereign and had the prerogative in their affections.  
12. Thus you see, how these later Jews condemned themselves by judging their Forefathers, even for the most abominable Facts or Errors committed 
Take we heed of condemning ourselves by judging the later Jews.  by them. Let us beware lest we condemn not ourselves by judging these later Jews, especially at this time of solemn remembrance of his death, wherein we are bound to examine and judge ourselves, every man his own self, not any other man of what Religion or Sect soever. What then? May we not say or think that these later Jews did most grievously sin (more grievously than their Forefathers had done) in that they put the Lord of life to death? God forbid, that we should not thus far censure them! But thus far to censure them and no farther, is not to judge them, it is such a Preparative or Precedent Rule for right examining or judging ourselves, as Ahab's sentence against the Prophet, whom he mistook for a Soldier, or David's against the supposed Rich man, which had taken his Neighbour's Sheep, was to judge and condemn themselves: But say not in your hearts as these later Jews did, If we had lived in the days of Herod and Pilate we would not have been partakers with them or with the Pharisees, Scribes or Priests in murdering that Just and Holy One.  
I know there is not any amongst you but will say in his heart, I thank God I am for the present better affected towards Christ then these later Jews were which put him to death, and whilst ye thus say, Charity commands me to think, that you speak no otherwise than you think, than you are verily persuaded in heart. Yet let me entreat you, not to make This or the like persuasion, any part of that Rule by which you are to examine and judge yourselves.  
What other Rule than is there left?  
Surely for examining ourselves, whether we be greater Friends or greater Enemies unto Christ then these later jews were, There can be no other certain 
See the fourth chapter of this Book, Fol. 3342.  Rule besides our Conformity or Nonconformity to the will of Christ.  
Every personal wrong is so much the greater or less, as it more or less contradicts the Good Pleasure of him that is wronged, if so his Will be regulated by Reason; or be a Constant Rule of Goodness, as we all believe our Saviour's Will was.  
That Saying of the Poet may be true, in some Cases of Divinity:  Invitum qui servat idem facit occidenti. 
He that persuades a man, ready to die upon good, to live upon evil Terms, doth wrong him no less than he that should kill him when he was desirous to live.  
Our Saviour taxes St. Peter more sharply for dissawding him from laying down his life for us, than he did the Scribes, Priests and Pharisees, for putting him to a lingering cruel and disgraceful death, than he did Judas for betraying him. For upon this occasion he said to Peter: Get thee behind me Satan, for thou rellishest not the things that be of God, but the things that be of men. Peter's sin had been as great as judas his sin, if it had been as habituated and unrelenting, or if he should have gathered forces for his Rescue. For however death (such a disgraceful cruel and lingering death as our Saviour suffered) was bitter unto him, and went much against his humane will; or however it more displeased Him, that the jews his own people should be willing to put him to death, than the sufferings of death did: yet he was comparatively far more willing to suffer the extremity of death and whatsoever they could inflict upon him besides, then to leave the works of the Devil undissolved either in them or in us; either in all of us, or in any one of us. For this purpose, saith S. john, The Son of God was manifested that he might dissolve the works of the Devil. 1 Joh. 3. 8. What were these works of the Devil which he was willing to dissolve, though it were by dissolution of his soul from his body? These were sins of all sorts, original and actual; or more punctually, thus: The main work of Satan which the Son of God came to dissolve, and did by his death actually dissolve for all and every one of us, was that bond of servitude 
See Book. 8.  which Satan by right of Conquest had gotten over our first Parents and us. All of us by right of this Conquest were born slaves of Satan, until the Son of God, by right of Conquest over Satan obtained in our flesh, did make us again the servants of God De jure.  
He took away the right of Satan, and established his own over us. We are his servants by peculiar purchase. Now if any man whom the Son of God hath redeemed from this slavery unto Satan (and thus far he hath redeemed all) shall return to Satan's service and abandon the true service of Christ, he wrongs him more than the Jews did which put him to death; because he was more willing to die for every one of us, then to suffer the works of Satan to be undissolved, or to be accomplished in any of us.  
13. All of us even from our cradles have learned to take up the Name of a Jew, as a Proverb; and can take the boldness upon us (as occasion serves) to censure the Scribes and Pharisees which put our Lord and Saviour to death as patterns of envy, malice, hypocrisy, and cruelty. But were not these very Jews as forward and free to censure their forefathers (to whom they owed more respect than we do to them) for Idolatry, profaneness, and guilt of innocent blood; and thus they censured them without dissimulation or affected zeal. And yet in thus judging their Fathers, they did condemn themselves, for they did the same things, or worse. But you will say, It is not possible, that we should do the same things which these later Jew's did, or worse things than they did: For, Christ cannot be buffeted, cannot be spit upon, cannot be crucified again. Yet may we do those things (and would to God ofttimes we did them not!) which are more displeasing to him, now enthroned in Heaven, as King, than all that the Jews did unto him whilst he was in form of a servant here on earth.  
It was not the evil which the Jews did to him, as to their professed enemy, but the evil which was in themselves, as their pride, envy, hypocrisy uncharitable censuring of others, which made him that made them, to be their enemy; and him that had been their Protector to fight against them. These are diseases not Proper to the Jewish Nation, but Epidemical and common to all Nations and places. The matter of them (as our Apostle in this Chapter disputes) is alike common to all. But the Jewish Nation came to their Crisis at Christ's first appearance in humility. Our Critical Day is not to be expected until his second appearing in Majesty and glory: Then, nothing which lies hid in the heart, but shall be laid open; then and not before will all enmity betwixt the serpent and the woman's seed appear. And, in that day it shall be more tolerable for them which crucified him then for us; unless we take warning by Gods known Judgements upon them and their seed; to avoid those practices and accustomances which wrought and swayed them by means secret and 
☜  unsensible to exercise enmity and hostility against their Lord, their Maker and Redeemer.  
14. And here my purpose was to have used the former Parallel betwixt the Ancient Jew's which killed the Prophets, and the later, which, condemning them for so doing, did not withstanding kill our Saviour; as a Map whereby to show you in what particulars, many in this Land, who not content with that discreet and judicious Reformation, which is contained in the public Acts and Liturgy of our Church, by their solicitous care and anxious zeal to be extremely contrary unto the Romish Church almost in all things, do by judging her and her children, condemn themselves doing the very same things, or worse things than she doth, and help to make up that measure of iniquity upon this Land, which the Romish Religion whilst it was here authorized had left unaccomplished; But for this point and others which serve for use and application of the general Doctrine hitherto delivered, this present time will not suffice. The Application shall be brief. Take heed you measure not your love to truth by your opposition unto error. If hatred of error and superstition spring from sincere love of truth and true Religion, the root is good, and the branch is good. But if your love to truth and true Religion spring from hatred to others error and superstition, the root is naught, and the branch is naught; There can no other fruit be expected, but hypocrisy, hardness of heart, and uncharitable censuring others.   

CHAP. XXXVIII.  
The Second Sermon upon this Text.  ROMANS. 2. 1. Therefore, Thou art inexcusable O man, etc. 
1. THe Points worthy our Consideration are Three.  
First, How our Fore-elders in the beginning of Reformation, and many amongst us since the Reformation established, did or do condemn themselves whilst they judge the Romish Church in particulars worthy of Condemnation by all.  
Secondly, How the Romish Church in General, and many professing Reformed Religion, condemn themselves, even whilst they judge the jews in Points most gross and damnable.  
Thirdly, How, not the Romish Church only, or the Jewish Synagogue, but many amongst Professors of true Religion, men in Opinion, Orthodoxal, evidently condemn themselves, whilst they judge or censure the very Idolatry of the Heathen.  
The Points for which one Church or Nation, one sort of People or generation of men may judge another, either concern matters of Manners and practice; or matters of Opinion and doctrine; or matters mixed, that is, Errors in Opinion, which induce misdemeanours in practice. If Errors there be any, which do not draw after them dangerous or ungodly Practices, these rather deserve pity or toleration, then Rigid Censure. But Doctrinal Errors, which induce lewd practices, are more dangerous, more to be detested then the most gross or lewdest practices into which some men fall, being not misled or drawn into them by Plausible Errors or false doctrine. Practices, how gross soever, if they want the supportance or Countenance of Doctrinal Rules, pollute the souls & consciences of the parties peccant, they are not so powerful to seduce others. But Misdemeanours or perverse Affections being coutenanced by Pretence or Colour of sacred. Authority, are most infectious. Briefly, there is no false Doctrine, but it is an Inconvenience, whereas grosser misdemeanours without error in doctrine, are but Mischiefs. And it is a Maxim received by the most sage and prudent, that Better is a Mischief then an Inconvenience, or at least, an Inconvenience is worse than a Mischief. But worst of all is an Inconvenience, which draws Mischief after it; and such is every Error in Doctrine, which inclines or disposes men to evil practices, or which doth leaven or malignifie the affections of the heart naturally bad or but indifferent.  
That which our Fore-elders did most condemn in the Romish Church, or at least that which they went about to reform, was the Excessive Wealth which the Church or Clergy had gotten into their possession, with the Transcendent Authority of the Papacy, by which they sought to detain what they had gotten, or to gather more.  
Whatever the manner of getting their wealth or Revenues was, the manner of using or employing them was exceeding bad, and did deserve, yea require a Reformation. Our Fore-elders did well in judging the Clergy for abusing Revenues sacred, to the maintenance of idleneness, superstition and idolatry. But would to God they had not condemned themselves by judging them, or that they had not done the same things wherein they judged them. Happy had it been for them, and for their posterity, if those large Revenues which they took from such as abused them, had been employed to pious uses; As 
☜  either to the maintenance of true Religion, or to the support of the needy, or to prevent oppressing by extraordinary Taxes, or the like. This had been an undoubted effect of pure Religion and undefiled before God. But it was not the different Estate or condition of the parties, on whom Church Revenues were bestowed, that could give warrant unto their Alienation, or which might bring a blessing upon their intended Reformation, but the Uses unto which they were consecrated, or the manner how they were employed.  
Now the manner of their employment, no man, whose Ancestors have been Parties in this business, will take upon him to justify. Nor have the posterity of such as were at that time most enriched with the spoils of the superstitious Church, any great cause to rejoice at their Ancestors easy purchase. It was a practice just and right, as being authorized by God himself, that the Israelites should despoil the Egyptians of their costly earrings and gaudy jewels. But albeit the Israelites, who were the borrowers, had better right unto them then the Egyptians, which did lend them; yet much better had it been, if the Egyptians had either not lent them, or after the loan recovered them, than that they should have afforded, as they did, both matter and opportunity for erecting golden Calves in Israel. And of two Evils it had been the less, if the Church's Revenues had been possessed by their first Owners; and not been misemployed in riot, luxury and other branches of profaneness, whereby the measure of this Lands Iniquity was rather augmented then diminished; however, the nutriment of superstition and Idolatry, was by this means abated. But be our Fore-elders fault, if not in alienating, yet in misemploying, Church Revenues, as it may be, worse than superstition, equivalent to Idolatry itself: it was in no wise the fault of Reformed Religion nor of the Reformers of it; it must be charged upon the maintainers of superstition: For at the Dissolution of Abbeys and other Religious Houses, there was no Public Reformation of Religion attempted, save only, the denial or Abjuration of the Pope's Transcendent Authority and Restauration of the King unto his ancient and hereditary right of Jurisdiction, in Causes Ecclesiastic. Nor was that Boisterous King so much to blame in dissolving material Temples or houses (rather abused then consecrated to superstition) as he was, after this Reformation (if so it may be called) in destroying so many living Temples of God, which sought not the dissolution of his Kingdom, nor any other Reformation of him and his people save only the clearing and purifying of their hearts and breasts, (which had been consecrated unto God's service) from the infection of Romish superstition and Idolatry.  
2. Idolatry was that, which in the first place required Reformation, because it did pollute the whole service of God. And I think it would be hard to find any generation of Christian men since the first plantation of Christianity, which did more abhor idols, or adoration of images in the Church, than the first Reformers of that Religion which we now profess did; witness Those learned Homilies against the peril of Idolatry. And yet, would to God, that many of those times of high authority, and most zealously forward in the work of Reformation had not condemned themselves by judging the Romish Church, or their fore Elders which lived in it. Or that our Apostles censure of the Jews hate or opposition unto Gentilism, had not fallen as jump and fit upon the times of Edward the sixth, as it did upon the times and people to whom it was first purposely fitted. 
☞  Our fore Elders (especially the Nobility and Gentry of those times) did abhor idols no less than the Jews did; and yet did commit more gross and palpable sacrilege, than the Jews to my observation, at any time had done.  
And what could it boot them to deface Images or pull down Idols in the material Churches, so long as by their very spoils, they nourished that Great Idol, Covetousness, in their own hearts: Thus to seek to enrich themselves or fill their private Coffers with the spoils of Abbeys or Churches, or by Tithes and offerings, was but to continue the practice of the Prelacy or Clergy, in destroying Parishes to erect Monasteries; or demolishing dat Religious houses to build up others more sumptuous, more Luxurious.  
3. Many, at this day there be, which out of zeal, complain that the Laws against superstition and Idolatry are not severe enough: and there is no moderate man (unless of the Romish faction) but could wish, that such laws as have been made for suppressing the growth of it were more constantly more impartially executed than they are. In all this neither of them are to blame. And yet by soliciting God's cause and the cause of true Religion against the maintainers of superstition and Idolatry, we shall but solicit our own condemnation, unless we bear a like zealous desire and good affection for the depressing and rooting out of all sacrilegious Practices or Opinions. And yet seriously to attempt the Reformation of this foul sin, which is Equivalent to Idolatry, and hath the same burden of God's curse, would be a matter (I am persuaded) as full of difficulty and danger in this Land; as to attempt the defacing of Images in the Church of Rome, or in any Province subject to her Jurisdiction. But the further prosecution of this point would better befit an Audience of Statesmen of Parliament-men, or Lawyers, than this place or Audience. Only let me forewarn you, That your Predecessors have been grievous offenders in this kind, witness the short revenues or poor Endowments of your goodly Churches.  
4. But this sin of sacrilege or Church robbing hath been, though not common to all, yet in a manner peculiar to such, as exercise the Co-active Power of Reformation. The Clergy, in whom the Power directive was, did either not at all or unwillingly partake with them in this offence; they have been and are the Patients, that is, the men which suffer wrong, not Doers of wrong in this kind. And if we set aside those Points of Romish Religion, which did not come to opposition or counterpoise with Power Royal, or with the Interest of Potentates or commodities of private men; The Reformation made by our fore elders in other points of Doctrine was judicious and Religious. They did no way condemn themselves by judging the Romish Church. The judgement which they exercised was the judgement of the Lord. The Reformation which they intended and accomplished was The Lords doing. But many which have enjoyed the benefit of that wholesome Reformation, and of true Christian liberty restored by it, have not submitted themselves, their opinions or Practices to the Laws or Rules prescribed by it. Many have taken upon them, and yet do, not only to judge or censure the Romish Church, but even to condemn the Reformation of their Ancestors, as if it did to this day savour of the superstition from which it was severed: of those men I only speak, which out of an hatred, Antipathy or loathing the Romish Church, do cast themselves out of all Churches, and will be members of none, unless they may be heads of some one new one of their own making, or of some that hath no real pattern or Module save only in their own busy heads or brains.  
5. To instance in some particular errors into which, the very hate of Romish errors hath transported them, One of the most weighty Masses of 
A Romish error requiring Reformation.  Popery which required Reformation and Refining, was, that they made The Church, which in their Language, was, the body of the Clergy, A body Politic or kingdom distinct from the body of the laiety: holding even Christian Kings and Emperors to be Magistrates merely Temporal or civil, altogether excluded from meddling in affairs Ecclesiastic. Now this being granted, the Supreme Majesty of every kingdom, State, or nation, should be wholly seated in the Clergy: The greatest Kings and Christian Monarches on earth should be but mere vassals to the Ecclesiastic Hierarchy; or at the most, in such subordination to it, as Foreign Generals and Commanders in chief are to the States or Sovereignty's which employ them, who may displace them at their pleasure, whensoever they shall transgress, or not execute their instructions or Commissions. For this reason (as in the handling of the first verses of the 13. Chapter of the Epistle to the Romans hath been declared unto you before) All the disputes or Laws concerning the Supremacy of Kings or Free States within their own Dominions were to no purpose, unless this Root of mischief and Rebellion be taken away, which makes the Clergy a body politic or Common-weal Ecclesiastic altogether distinct from the Layetie-Christian. Now this erroneous Root of mischief hath been well removed by the Articles of Religion established in this Church and Land, Article the 37. wherein, The same authority and power is expressly given to the Kings of this Realm and their successors, which was in use and practise amongst the Kings of Judah, and the Christian Emperors, when kingdoms and Commonweals did first become Christian. The Law of God and of nature, will not suffer the Sovereign Power in Causes Ecclesiastic to be divorced from the Supreme Majesty of any Kingdom or free Sovereignty truly Christian.  
But what be the contrary Errors, into which, such as take upon them to be Reformers of the Reformation already made, have run headlong? Or how do they the same things wherein they judge the Romanists? The Romanists (as they well observe) deserve condemnation by all Christian States, for appropriating the Name or Sovereign Dignity of the Church unto the Clergy, and by making the Prerogative of Priests and Prelates to be above the Prerogatives of Kings and Princes. The Contrary faction of Reformers 
An Error of the Contraire extreme, disparaging The Reformation.  not content to deprive the Clergy of those civil Immunities and privileges, wherewith the Law of God, the Law of Nations, and the Fundamental Law of this Kingdom, have endowed them; will have them to be no true members of the Commonweal or Kingdom wherein they live; Or at the best, but such Inferior members of the Commonweal, as the Papists make the laiety to be of the Church; men that shall have no voice in making those Coercive Laws, by which they are to be governed and to govern their flocks; yea men that shall not have necessary voices in determining controversies of Religion, or, in making Rules and Canons for preventing Schism. I should have been afraid to believe thus much of any sober man professing Christianity, unless I had seen A book to this purpose, perused (as is pretended in the Frontispiece) by the Learned in the Laws. But the Author hath wisely concealed his own name, and the names of those learned in the Laws, 
A Factious Schismatical Book, modestly Censured.  which are (in gros●● pretended for its Approbation; And therefore I shall avoid suspicion of aiming at any particular out of mis-affection to his person, in passing this general Censure. No man could have had the heart to write it, no man the face to read it, without blushing or indignation, but he that was altogether unlearned, and notoriously ignorant in the Law of God, in the Law of nature, and in the Fundamental points of Christianity.  
6. All Errors in this kind proceed from these Originals.  
First, The Authors of them (Charity may hope, by incogitancy or want of consideration, rather than out of Malice) seek to subject the Clergy unto the same Rule unto which the Church was subject for the first 300. years after Christ; during which time the Kings and Emperors, under which the Christians lived, were Heathens. And whilst the chief Governors were such, no Christians could exercise Coercive Authority, as to Fine, imprison, or banish any that did transgress the Laws of God or of the Church. The Apostles themselves could use no other manner of punishment, 
Apostolical and Episcopal Power under heathen Princes; and after Princes were Christianed.  besides delivering up to Satan, Excommunication, or inhibition from hearing the word, or receiving the Sacraments.  
Secondly, the Authors of the former Errors consider not, That whilst the Church was in this subjection to mere Civil and not Christian Power; the Lay-Christians of what rank soever, though noble men by birth, were as straightly confined and kept under, as were the Clergy. Yea the Clergy in those times had greater authority over Lay-Christians, than any other men had; Authority much greater over the greatest, than any besides the Romish Prelates do this day challenge over the meanest of their flocks. But after Kings and Emperors and other supreme Magistrates were once converted to the Christian Faith, their dignities were no whit abated, but gained this Addition to their former Titles, that they were held supreme Magistrates in Causes Ecclesiastic: That is, they had power of calling Councils and Synods for quelling Schisms and Heresies in the Church; power likewise to punish the Transgressor's of such Laws or Canons, as had been made by former Godly Bishops or Prelates which lived under Heathen States; or of such as the Bishops or Clergy, which lived under their Government, should make for the better Government of Christ's Church. Unto punishments merely spiritual which the Apostles and Bishops had formerly, only, used; Christian Emperors added punishments temporal, as imprisonment of body, loss of goods exile, or death; according to the nature and quality of the transgression. But that any Laws or Canons were made by Christian Kings or Emperors, for the Government of the Church; or that any Controversies in Religion were determined without the Express Suffrages and Consents of Bishops and Pastors, though all ways ratified by the Sovereignty of the Nation or State for whom such Canons were made, no man until these days wherein we live did ever question.  
7. And of such as question, or oppose Episcopal Authority in these Cases, I must say (as once before out of this place in like case I did) If Heathen they be in heart and would persuade the laiety again to become Heathens, their Resolutions are Christian; at least their conclusions are such, as a good Christian living under Heathens, would admit. But if Christians they be in heart and profession, their Conclusions are heathenish or worse. For what Heathen did ever deny their Priests the chief stroke 
The Ancient Heathens gave, (and Turks give) more to their Priests, than some professing Christianity do to theirs; both for Power and Maintenance.  or sway in making Laws or ordinances concerning the Rites or service of their Gods, or in determining Points Controverted in Religion? To conclude this Point; The men that seek to be most contrary to the Romish Church, and are most forward to judge her for enlarging the Prerogative of Priesthood beyond its ancient bounds, do the same things she doth, by Equivalency, and run to the same End by a quite contrary way. The Romish Church (it cannot be denied) makes her Popes and Prelates, with other Pillars of their Church, plain Idols. They which out of an undiscreet and furious zeal, seem most to abhor this kind of Idolatry, commit Sacrilege, and rob God of his honour, as the Romish Church doth. And he that robs God of his honour, doth the very same thing and no other, which an Idolater doth. Now they are said in Scripture to rob God of his honour, and to commit an abomination more than heathenish (for the heathen do not spoil their Gods) which defraud him of his tithes & offerings, which were due unto the Priest for his ministration and service in God's House. But they rob God of his honour more immediately and more directly, which despise or contemn his Ambassadors, not in word only, but in taking that Authority from them which he hath expressly given unto them; and which is worst of all, in seeking to alienate it unto them, over whom, he hath in matter of salvation appointed them Guides and Overseers.  
That Precept of our Apostle I am sure will stand good, when all Laws, or 
A Precept will be in force, when pretences will be out of date.  Intendments of Laws to confront it, will fail. Obey them that have the rule over you, and submit yourselves, Heb. 13. 17.  
What Rule doth he mean? merely Civil or Temporal? No! What then? Ecclesiastic? Not that only, But the Rule of Government spiritual, such as is proper to the Bishops of the Church; For so it follows; for they (to whom you are to submit yourselves) watch for your souls, as they that must give an account; and you are therefore to obey that they may do their office with joy, and not with grief; for that (saith the Apostle) is unprofitable for you.  
Now, that in this plenty of preaching and frequency in hearing, The most hearers profit so little in the School of Christ; the true Reason is, for that men do not submit themselves unto their Pastors in such sort as they ought, but think it his Duty or Office, only to preach, and their duty only to hear; not to be Ruled or Governed by him, whereas the one's preaching is vain, and the others hearing is vain, unless this duty of obedience be first planted in their hearts. The Pastor's Grief which ariseth from neglect or contempt of this Duty, will prove in the issue the People's Curse.  
8. But the main stream of Popery, from which the name of Babylon is derived unto Rome, was the Absolute Infallibility of the Romish Church Representative. 
The main Error of the Romish Church, Infallibility; both in expounding holy Scripture, and in attesting Traditions. See the second and third Books.   
The branches of this supposed absolute Infallibility were Two.  
The First, That the sense of Scriptures, which that Church doth maintain or avouch concerning Faith or Manners, is always Authentic, undoubted and true.  
But whereas many Points, as well of Doctrine as Practise, concerning Faith and Manners, were in that Church established by Prescription and Use, without so much as any Pretence of warrant from Scripture; They were enforced in the Second Place to maintain, That the Unwritten Traditions of the Church were of equal Authority with the Scriptures, and that the present Church was as Infallible in her Testimony of the One, as in her Judgement of the other. The Infallible Consequence of which supposed Infallibility, is This, That the people were absolutely to believe whatsoever that Church should propound unto them, as a Point of faith or practise commendable; and to abjure whatsoever that Church should condemn for heresy, or ungodliness. By Absolute Belief or obedience, they intent a belief or obedience, not only without Condition or scruple in the first undertaking, but without Reservation of appeal, upon any new discovery of dangers, unseen, unsuspected in the first undertaking. The Church's Authority once declared, was in their Divinity sufficient to quell or put to silence, all succeeding Replies or mutterings of Conscience.  
Both these dangerous Errors were well Reform; The later stream or 
The Two former Romish Errors well Reform.  puddle of Traditions, in a manner drained by this Church and State. For, every Bishop at his Consecration doth solemnly promise or vow, not to propound any thing to the people as a Point of Faith, unless it be either expressly contained in the Scripture, or may be thence deduced by necessary Inference, To bind or tie all Bishops thus solemnly unto the observance of this Rule, the wisdom of those Times had these Reasons: Not only to curb or restrain the licentious Abuse of Bishops former Authority, but because they knew that the people were in many Cases (concerning the service of God and other Christian duties) bound to yield more credence and obedience to their Bishops and Pastors then unto men not called to Sacred or Pastoral Function. It is One Thing to believe any Doctrinal Proposition as A Point of Faith necessary to salvation; Another to believe it so far as we may safely adventure upon any practice or duty enjoined by superiors, That is, to believe it, not Absolutely but Conditionally, and out of such belief to obey them, not absolutely but conditionally, that is, with reservation of freedom or liberty, when either the truth shall be better discovered then now it is, or greater dangers appear then for the present we do suspect. The Obedience which we give unto Superiors may be Ex Fide, of Faith, albeit the points of doctrine, or the persuasions out of which we yield this obedience, be not De Fide, No points of Faith or necessary to salvation.  
9 But a great many well-meaning men there were, who shortly after this happy Reformation, could not content themselves to stand upon such sure Terms of Contradiction unto the Romish Church, as the first Reformers had done; but sought in this Point (which was indeed above all others to be abhorred) to be most extremely Contrary unto her.  
Wherein then doth that Contradiction to the Romish Church (wherein the first Reformers of Religion did entrench themselves;) and wherein doth 
The Temper & Bounds of the Right and Rigid Reformer.  the Extreme Contrariety, whereunto others, more Rigid Reformers, if they could have effected their Projects, would have drawn this Church and Land, consist?  
The Romish Church, as you heard before, did make Unwritten Traditions a Part of the Rule of Faith, as sovereign as the written Word of God, and did obtrude those observances, which had no other warrant then such Tradition, as altogether necessary to salvation.  
The First Reformers of this Error were contented to contradict them only in this. And their Contradiction is expressly maintained, partly in the Articles 
The Cure of the Error, by the Right Mean.  of Religion, partly in the Book of Consecration of Bishops. The Contradiction is This; That all things necessary to salvation are contained in Scripture; which is all one as to say, That the Scripture is the only Rule of Faith. Yet did they not for all this utterly reject All use of Tradition, or Ceremonies, as you may find expressed in the thirty fourth Article; in which, though Rites and Ceremonies, or other customs of the Church be not enjoined in particular (as they take for granted) by God himself; yet obedience is due unto them in particular, and they which disobey or transgress them in any particular are to be punished or made Examples, lest others be emboldened to do the like. And the Reason why they would have such punished (which I would request you to observe) is, lest their impunity should minister offence to the weak brethren; And a man cannot give greater offence to the weak or ignorant, then by emboldening them to disobedience, in Cases, wherein obedience is due.  
But soon after these Public Injunctions, other Private Spirits rose up, which out of desire to be Extremely Contrary to the Romish Church, concerning Traditions, did expressly contradict their Lawful Governors in that Article.  
The Contrary Error into which they run (by seeking to avoid the error of the Romish Church) was, in brief, This; That no Christian man is bound to obey superiors in matters of sacred Rite or Ceremony, or in Duties of ordinary practice, unless their Governors, or such as demand their Obedience, can show them express Authority of Scripture; or can convince their understandings 
The Error extremely Contrary to the Romish Error.  that God by his Word doth enjoin them to obey in these particulars.  
But thus to oppose the Romish Church by way of Contrariety, is but to seek the overthrow of a Tyranny by the Erection of an Anarchy. For if the Flock or inferior members of the Church, owe no obedience unto their superiors, but upon these Terms, than Pastors, Prelates, yea Kings, should owe the same obedience unto the meanest Tradesmen or Day-labourers, that Tradesmen or Day-labourers own to them. For Pastors, and Prelates, even Kings themselves are bound to obey the Word of God by whomsoever it shall be manifested or made known unto them, and to obey it in every particular which it manifestly enjoins. And if obedience were not due to Pastors, Prelates and Kings in matters concerning the service of God or sacred Rites, until they can show warrant for every particular, which they enjoin, out of God's word, there were no obedience at all due unto them, but unto God's Word only; And every man might say to them as the Emperor said to the Pope, Non Tibi sed Petro. But so, the Sacred Rule of Faith and manners, should be not the Author of such Order as we believe it is; but an occasion of confusion in every Christian Estate or Congregation.  
10. But this is the happiness of the English Church or Clergy, that all the Arguments which have been or can be brought by Factious or discontented spirits in matters of Rites, Ceremonies, or Discipline, do draw their strength from such false or mistaken Principles, as if way were given to their growth, or exercise of their force, they could not peck the least hole in the Mitre or make the least thirl in the Surpellice without working a proportionable crack or flaw in the Royal Crown; Their Author's disobedience to Laws or Discipline Ecclesiastic would quickly induce, if opportunity served, open rebellion against the Prerogative Royal. 
☞   
Reason and Experience had taught the Heathen Statesmen, That it was a matter of like sufferance or equally insufferable to live Ubi omnia Licita, et ubi nihil Licitum: In A State wherein all must be subject to the Will of One man, and in a place where every man may do what he will. A Tyrant is like a Ravenous Beast, which devours all that comes within his Walk or Range; but, which, there are many ways for a wise man to escape. But if a Tyranny once dissolve into an Anarchy, Homo homini fit Lupus; every man becomes a Wolf unto his neighbour; Their habitations or places of meeting become but nests of wasps or serpents.  
11. Let Rome then be accounted as it was when our Forefathers departed from it, and as it still remains the spiritual Babylon. Let the Pope be a Tyrant more cruel and Barbarous than Nabuchadnezzar or Belshazzar; yet let us remember, that when God called his people out of Babylon, he called them unto Jerusalem, which is by interpretation the vision of peace; A city, as the Psalmist, in the literal sense, perhaps meant, compacted: But in the mystical or Emblematical sense, a City at unity in itself. The long Durance of an hard and foreign yoke, had taught them subjection unto their native Governors, Zerubbabel their Prince, and Jesus their Highpriest. The hatred, contempt and scorn, which they had endured amongst barbarous Aliens, was a Cement to unite their hearts in brotherly affections. But we by misemploying our peace, and security of dread from the Enemy, have turned the Grace of God into wantonness, and transformed that Christian Liberty which our forefathers purchased with their Ashes, into such Licentiousness, 
In his Sermon before the King upon Jer. 26. pag. 32. he saith, divide the sins of 40. years last passed into ten parts, the sins of the Pulpit and the Press would be a large Tenth. See signs of the Times. pag. 57 58.  as if we had departed out of Babylon to build a Babel in Jerusalem. How have our Printing-houses become the Cells and Arcenals of strife and contention? And our Pulpits been made Babel's or Towers of Confusion? When the men which came from the East, attempted to build a Tower unto Heaven, God as you know confounded their Language, that they could not understand one another, and the enterprise was dissolved, and the enterprizers were dispersed over the face of the earth. This was the Lords doing and therefore it was a confusion which did not end in Contention. Though one of them did not understand another; Yet we do not read, but that every man did well understand himself. But our misery is, that every one will over-understand another when he doth not half-understand himself, or the matter whereof he writes or speaks, and so raiseth contention without an Adversary, and builds up a Babel without help; making a confusion without mixture of Language, only by pouring out his own simplicity, ignorance and malice, and making no conscience of taking God's Name in vain, quoting Scripture to no other end then to countenance blasphemy, or to dazzle the eyes of the unlearned, whilst he transforms the Nature and Goodness of God, into worse similitudes than the Papists or Heathen do; One while speaking against Arminians, another while unwittingly pleading for them; one Page containing a comfortable Use or Application, whereas in the next before and after it, he hath laid the Doctrinal Foundations of despair, or more than desperate presumption. Thus to contradict themselves is so familiar and natural unto them, that they cannot endure to be contradicted by any others, which in the spirit of meekness would show them the way, how they might maintain all those Conclusions, which they so much labour for, and that without giving advantage to the Adversaries, without dissension or disagreeing from themselves.  
12. These are the men that must be disclaimed, as no true members of the English Church, or at least no fit Expositors of her Tenets: Otherwise, we shall be enforced to grant that our Church participates as well of Babel or Beth-aven, as of Bethel. I have been the bolder to insist the longer upon This Point, because some of good place and Authority in the Church and Commonweal take notice, That some unlicensed and scandalous pamphlets, Schismatical and Seditious books, find no where better welcome or entertainment then in this Town. And wise men I hope will account it a work of charity rather than of cruelty to take Ratsbane from children, albeit they should long after it more greedily then after any wholesome meat. Or if any be so stubborn, as not to part with this poison by gentle persuasions, the only Remedy must be to exclude them from communicating with others in the food of life. For us, Dear beloved, let us, in the bowels of Christ Jesus I beseech you, content ourselves with the Reformation already established by Authority. It is no time to sally out against the Adversary in single bands or scattered companies; but rather with the joint forces of our united affections, of prayers, and endeavours; either to batter the Foundation of their Church's walls, or manfully to defend our own; keeping ourselves within the bounds, whereunto authority hath confined us. The common Adversaries of the Truth which we profess, want no strength of wit, or weapons of Art, to work upon all advantages, which our ignorance, negligence, indiscretion, or dissension may present unto them. And this one great advantage they have of us, that we for the most part fight (as it were) every man upon his own head, without the advice or appointment of our chief Leaders and Commanders. So do not our Adversaries; they have the perfect Discipline of War; And I cannot but approve his wish, That either they had our vine, or we their fence. And it is a Rule to be observed aswell in spiritual warfare as in any others, yea most especially in it;  
— Arma tenenti  
Omnia dat qui justa negat:  
By denying that to our Adversaries whereto they have fair Title out of God's Word, or out of Venerable Orthodoxal Antiquity, we shall but betray the true Cause (which we maintain against them,) in main and Fundamental Points, which, if we would wisely maintain them, are most defensible. Observe I beseech you what hath been said unto you, and the God of wisdom and of peace, give you understanding in all things profitable to your Salvation.   

CHAP. XXXIX.  
The Third Sermon upon this Text.  ROMANS. 2. 1. Therefore, Thou art inexcusable O man, etc. 
A Romish Error breeding Doubt of Salvation, charged upon its proper evident Ground; viz- Their making The Intention of A Bishop Essentially necessary to the Consecration of A priest: And the Intention of a Priest so necessary that no Sacrament can be without it. The Error of The Contrarij Teaching a Preposterous immature Certainty of Salvation. The Right Mean betwixt or cure of these extremities, prescribed unto us by our Reformers of Blessed memory, contained in the Public Acts of The Church.  
1. ANother Doctrinal Point there was maintained by the Romish Church, when our Fathers departed from it, which required Reformation. And this Point contains all the several Tenets of that Church, which did occasion or nurse Doubt of Salvation or Perplexity of Conscience in every private man so often as he should examine his Estate in Grace, his hopes or Interest in God's mercy or promises to all.  
First then, by God's assistance, Of the General Error or that branch of it 
Three Points purposed.  which especially required Reformation.  
Secondly, Of the Contrary Error or Inconveniencies into which many by Curiosity of Reformation have run.  
Thirdly, Of the True Mean, or Orthod oxal Doctrine which the Reformers of our Church did hold and maintain, and have delivered unto us in the Public Acts of the Church approved and ratified by the General Consent of this Kingdom.  
The Error of the Romish Church was Doubt of Salvation: with This Error, that Church hath been often charged by all the best writers of Reformed Churches. But sometimes, or by some men in those Churches, not upon 
A Romish Eror, causing Doubt of Salvation. viz The intention of the Priest etc.  so Evident Ground as it might be charged. For some there be which charge this Error directly upon their Tenet concerning The Nature of Faith or Hope.  
But, for their Defence, if we join issue with them upon those Terms, they have more to say, than they can have, if we charge this Error upon their Doctrine concerning The Intention of the Priest in the Administration of the Sacraments, By whose hidden virtue Faith and Hope are begotten and increased. For, how much soever they may seem to magnify The Sacraments of the New Testament in respect of the Sacraments of the Law (as, that they confer Grace upon the receivers of them Ex Opere operato, by the very Sacramental action, which the Sacraments of the Law did not,) Yet, all this being granted, no man can be more certain of his Estate in Grace, than he is of the good Intention of the Priest which administered the Sacraments. Now this Assurance or persuasion of the Priest's Intention can be no sure Ground of Faith truly Christian.  
2. The Sacrament of Baptism they hold to be absolutely necessary unto Salvation; and that, All such infants as die without Baptism are excluded from the Kingdom of Heaven. And yet they hold withal, that Unless the Priest, when he comes to Baptise any Infant, do intent to do what the Church appoints him to do, the Baptism is invalid or of none effect; albeit he use the Formal Words of Baptism, and apply the Sacramental element to the body of the Infant presented by the solemn prayers of the Church, or Congregation present. Besides the solemn Pronunciation of the Words [I Baptise thee in the Name of the Father, of the Son, and of the Holy Ghost;] and the washing of the body in water, there must be Interior mentis intentio, the internal Intention of the Priest's mind, must jointly concur with the Word and Sacrament, or rather with the Holy Ghost, for producing the Invisible Grace or Gift of the Spirit which is the proper Effect of the Sacrament. So that how well soever the Parents, the Friends and neighbours assembled demean themselves, at or before the performance of this Sacred Act, yet every Infant brought to the Sacred Laver may be Two Ways remedilessly prejudiced by the Priest, to the ruin of its soul or loss of salvation.  
First, It may be deprived of the fruit or benefit of this Sacrament (which 
A Romish Priest may damn an Infant through neglect or malice: by the Doctrine of that Church.  is by their Doctrine absolutely necessary to salvation) by the mere negligence or carelessness of the Priest, as in Case he forget in heart or mind to intend his duty, of doing that which the Church in like Case usually doth or appoints to be done; whatsoever else he do or say, all is nothing, it is no Baptism.  
Secondly, The Infant may be so far prejudiced, as is said, by the malice or impiety of the Priest. As in Case he be so wickedly disposed, as secretly to subtract or withdraw his Intention by any interposed condition or Limitation though not expressed, the Baptism is invalid, or of no effect. To give you One of their own Instances or Ruled Cases. If one should come to one of their Priests and request him to baptise such a man's child, naming his Parents, and he shall thus with himself resolve. If this very child be brought unto me I intent to do to him as the Church enjoins; but if any other be presented unto me I have no Intention to baptise him, however I use the words of Baptism and wash him with water. The Resolution of their Doctors is, that in Case another child be brought unto the Font, and not that Individual child for which he was first spoken unto, he shall have no benefit by his Baptism.  
3. For a Priest to make such secret Conditions limitations or reservations, the Romish Doctors acknowledge to be a wicked and sacrilegious part; But this is all the comfort which the Infant, presumed to be baptised, or his Parents can have, if the Priest be disposed to be thus malicious. That the Intention of the Priest is necessarily required, not only by way of Precept, or to the better administration of the Sacrament, but Necessitate Medii, as a means so necessary that without it there can be no Sacrament at all; not their Schoolmen or private Doctors only, but some of their General Councils have declared. For the Council of Florence makes this Intention of the Priest to be of the 
See Soto. in 4. Senten. dis. 1. Q. 5. Art. 8.  very Essence of the Sacrament: Now, Essentia non Suscipit magis & minus. If the Priest's Intention be of the Essence of this Sacrament, it must be as necessary as the Intention of the holy Ghost.  
And yet their later Doctors are in this point more Rigid than the ancient were, which lived not long after the Council of Florence. For Thomas of Aquine, the great Master of the modern Jesuits, required only an habitual Intention, his Scholars, the Jesuits, always required a virtual Intention, which is more than an habitual.  
Again, whereas some of their Doctors in Ages past did think it a Probable Opinion, which might without Censure of impiety be believed, that in Case ordinary Priests were negligent or otherwise defective in the administration of the Sacraments; the Highpriest of our souls (to wit, Christ Jesus) might or would supply their defect or negligence: Zuares, a late great Doctor in that Church, censures the Author of this opinion for his zeal without discretion. And Soto, another great Doctor, who was present at the Council of Trent, peremptorily denies all relief or remedy from Christ to any Infant, in Case the Priest will be so wicked, as either not to Intent to do what the Church doth appoint, or to withdraw his Intention or purpose to do him good by baptising him. If the Priest purpose to remit his sins by Baptism, they are remitted by Christ: if he purpose not to remit them, but to retain them, they are not remitted, but retained by Christ.  
4. Besides the Sacrament of Baptism, and the Sacrament of the Lords Supper, which Two, the Reformed Churches only acknowledge instituted by Christ, as generally necessary to salvation, the Romish Church presseth Three other upon all Lay-People, as necessary unto their salvation, Ex necessitate praecepti, that is, they are bound in duty to receive them, and in Case they omit them when they may have them, they forfeit their interest in God's promises. And those are the Sacrament of Confirmation; the Sacrament of Absolution upon Confession; and the Sacrament of Extreme Unction. These make a plausible show or pretence that the Romish Church hath greater store of means for salvation, or for conferring Grace, than Reformed Churches have. But how well soever God by their doctrine hath provided for their Church, in granting it such a multitude of Sacraments, & such an extraordinary manner, by which their supposed Sacraments confer Grace upon such as receive them: yet when all is 
Romish Priests have a strange Negative voice.  done, they grant a Negative voice to the Priest in the distribution of all Sacramental Grace. And such a Negative as is not usual in other Cases. For all other Governors of humane Societies, whether Ecclesiastic or Civil, have only a Negative voice, which if they do not expressly use, their silence is interpreted for a Grant, or testification of their Consent unto the business proposed. But albeit the Priest profess his Consent unto the Sacramental Act by pronouncing the Sacramental words: yet if he be pleased by secret Condition, or tacit Limitation to withdraw the Consent of mind or spirit from his external act or words pronounced by him; the Spirit of God shall want his influence upon the souls of such as receive the Sacrament. And as they grant a Negative unto every ordinary Priest in the distribution of Sacramental Grace unto the Laiety: So they give the like Negative unto the Bishop or Prelate in the distribution of Sacramental Grace unto their Priests. For the ordination of Priests is in their Doctrine a Sacrament of the new Law or Gospel; and of this Sacrament the Intention of the Bishop or Prelate which administereth it, is an Essential part. If the Bishop either through negligence or malitiousness do not afford his secret Intention or consent, the ordination of the Priest is invalid: the words pronounced by him, or imposition of hands doth imprint no Character upon his soul, and without this character, he is no Priest.  
5. And here by the way you may inform yourselves, why such as are contented in all points to believe as the Romish Church believeth, have their own Priests or Prelates in such esteem or estimation as no other people besides have their lawful Governors. The true Reason is, not any extraordinary worth in their persons, but this strange kind of Power or Authority, which were it true, or where it is acknowledged to be true, might justly exact double honour, more than humane; even both parts of that honour, which the heathens respectively gave unto their several gods. Some gods the heathens honoured with Placatorie Sacrifices, lest being neglected, they should do them harm: Other gods, whom they conceived to be the Authors or distributers of things good and comfortable, they adored or honoured with propitiatory Sacrifices. Both kinds of sacrifices or services, one and the same Romish Priest may wrest from the people committed to his charge: The one, to wit, Placatorie Sacrifices, he may exact, and the people will be ready to perform, lest he withdraw or alienate his Intention from them or their children, whilst he administers the Sacrament unto them. For his malicious or fraudulent withdrawing of his Intention from the Sacrament, may procure them greater loss or harm then the Heathen could conceive their angry or wreakful gods could work them. The other kind of Sacrifices, to wit, Propitiatory, the people committed to his charge will be willing to exhibit to the Romish Priest, that he may be the more diligent, circumspect and attentive, whilst he administereth the Sacraments, seeing upon supposal or presumption of his diligence, or Intention in this business, they hope for a greater blessing than the heathens expected from their good or favourable gods.  
But to conclude this First Point: If we put all these together:  
First, The Intention of the Prelate or the Bishop necessary by their doctrine for conferring the Order of the Priesthood, and for the efficacy of the Sacrament of Confirmation.  
Secondly, The Necessity of the ordinary Priests Intention in administering the Sacrament of Baptism, of the Lords Supper, and of Extreme Unction, we need not be afraid or ashamed to Charge their Doctrine in making the Intention of the Priest or Minister of the Sacrament to be an Essential part of the Sacrament, with nursing a perpetual distrust or doubt, not only of salvation or perseverance in Grace; but with distrust or Doubt, whether men have the ordinary Means for attaining unto the First or Second Grace. For of these Means they can be no more certain, no better assured than they are of the Priest's Intention.  
6. The Second Point which I undertook to show you was, How some in Reformed 
The Second Point. The Remedy of the Contrarii as bad as the Diease.  Churches by seeking the Cure of this malady (to wit, Doubt or distrust of salvation) by the Contrary, did conceive a doctrine which either nurseth a Doubt or distrust, not of salvation only, but of means necessary unto it, as bad or worse than the former Doubt of the Romish Church, or else occasioneth a Presumption in many which is worse than both. The doctrine which they conceived to be the fittest medicine for curing the Romish Malady (to wit, distrust or Doubt of salvation) was, The Certainty or Assurance of salvation; That Fides was Fiducia: That Faith did include a certainty of salvation, which if every man could assume, none should Doubt or distrust of salvation. Mistake me not, I pray, as if I did absolutely deny or condemn this Doctrine, which I acknowledge to be wholesome and true in its Time and Place, I only mislike the mis-placing or mis-application of this Truth. As he said, Beneficia male collocata male facta arbitror, Good offices evil bestowed, part-take more of evil 
About This Point, See Book 4. and Book 10. cha. 51, 52, 53. and Serm. on Jer. 26. pag. 13. and signs of the Times, p. 62.  Turns then of good deeds; So may I say, That the mis-placing of Truth is ofttimes more dangerous than a gross Error.  
But how or wherein hath this Doctrinal Truth, concerning The Certainty or Full Assurance of Faith been misplaced by some Writers of Reformed Churches?  
In this especially, That they have taught or maintained this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Full Assurance (or Certitudo Fidei, which is somewhat more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to be as Essential to the Nature of Faith, of that Faith which distinguisheth a Christian from an Infidel, or a Faithful man from a Reprobate, as the Intention of the Priest, is, by the Doctrine of the Romish Church, to the Essence or efficacy of the Sacrament. Such an Essential Property would they have This Certainty of salvation to be of true Faith, that, whosoever doth truly believe must be Certain of his salvation; and whosoever is not certain of his salvation, is no true Believer. And to this Point or purpose that Saying of the Apostle, 2 Cor. 13. 5. hath been alleged by many; Know you not your own 
Upon this Text See Book 7. Chap. 18, 19  selves, how that Jesus Christ is in you except you be Reprobates?  
The former Extent of this Certainty of salvation, to All true Believers, did give the forest blow to Reformed Religion, that ever it received; a 
See Book 10. Fol. 3274. Where this Author says. 300. Bellarmine's, 300 Valentiaes', could not do the Protestant Religion so much harm as Dr. Hessels did, taking advantage of this Doctrine.  wound more grievous than all our Adversaries could have given it, had not her friends and lovers given them this Advantage.  
Now this Negative or Exclusive Interpretation of this place of St. Paul, as if all were Reprobates or without hope, which one time or other (after means of salvation have been offered) cannot assure themselves of their present estate in Grace or Salvation, hath more deeply wounded the Consciences of private men, than the consciousness of all their other mis-deeds or practices. And the Doctrine is for this reason the more to be misliked, for that it specially wounds such as are of an humble and dejected spirit, and most afraid to offend God either by unbelief, or by misdeeds.  
7 Both parts of my Conclusion, to wit, That This Doctrine admitteth either Doubt of salvation or Presumption, will be made clear, or cast upon you, from the Confluence of these two Errors mentioned, The One, which makes The Certainty of Salvation an Essential or reciprocal Property of Faith; The Other, which ranks all that have not this Assurance or Certainty in the state or condition of Reprobates; which is indeed but a Branch of another usual Error (of which I must request and admonish you to beware, in whomsoever you find it) of them, Who divide all mankind without Limitation into two ranks, into sheep or goats, Reprobates. Though this be in due time and place 
Of this Division see Lib. 10. Fol. 3153, 3275.  most true, yet it is a truth much misplaced, if we make this Division of all men before the hour of death, or day of Judgement.  
But you expect a clear Explication of the manner how these Two Opinions, nurse either a Doubt of Salvation or Presumption, which is worse than Doubt. Take it then Thus. If it were a Truth to be taught, or if it be taken as true, That whosoever doth not attain unto the Certainty of Salvation, is none of the Elect; or, That of all mankind the one sort is irrevisibly ordained to life, the other irreversibly ordained to death. Then, All such, as have heard the Word preached, and received the Sacraments, and are not as yet assured that they are in the Estate of Grace or number of the Elect, must of necessity doubt whether there be any possibility left for them to attain unto such an Estate; or, whether they be not in the number of Reprobates. I know the usual Reply to this Objection is, That albeit some men be irreversibly appointed to death eternal before they be made partakers of life temporal; yet because it is unknown unto us, who they be that be thus ordained or appointed, therefore we must preach the Word and administer the Sacraments indifferently to all, whom we see willing to hear the Word or receive the Sacraments.  
But all this doth no way diminish the former Doubt or distrust in most hearers; for if it still be true (as the former Doctrine supposeth) that some men, the far greater part of men, which hear the Word preached, are irreversibly ordained to death, every man, which as yet apprehends not his own estate in Grace, or his Ordination to life eternal, cannot be Certain, must still doubt, whether he be or ever shall be in the number of them, which are or shall be irreversibly ordained to life. The Romish Church did never deny, but that the Priest may actually or virtually intent to do what the Church appoints him to do, when he administereth the Sacraments. And yet, in as much as they teach withal, That if he do not intend to do as the Church of Christ appoints him to do, the Sacramental Act is void, we hence justly charge their doctrine with breeding or nursing continual Distrust or Doubt of Salvation. But if we withdraw or subtract the Intention or purpose of God or of Christ, from concurring with the Word and Sacrament which we exhibit unto all, or from concurring with any part, or the greater part of men, we do necessarily breed a greater scruple, or nurse a more dangerous Doubt of salvation in all men, as yet not effectually called, than the Romish Church doth. For God's Intention or purpose to save men, is without all question more Essential to the Efficacy of the Word preached, or of the Sacraments administered, than the Romish Church can conceive the Intention of her Priests to be. Besides all this: If their Doctrine were true, who teach, That all such men as in the issue prove Goats or Reprobates, were such from their birth, or irreversibly destinated to death before they were born, God should withhold or withdraw his Purpose or Intention of Salvation from far more hearers of the Word and partakers of the Sacraments, than the Romish Priests usually do.  
8. But, many (you will say) which hear the Word are already assured of their Estate in Grace, or of their salvation: And this Doctrine cannot occasion any doubt or distrust in them. It cannot indeed, whilst they are thus persuaded. But even this Persuasion itself, if it be immature, or conceived before its time, doth secretly nurse A Presumption, which is far 
See Book 10. Fol. 3262: and signs of the Time p. 63.  worse than Doubt or distrust of salvation: And sometimes occasions a worse kind of distrust or Doubt, than the former doctrine of the Romish Church doth. For, suppose A man, which is to day strongly persuaded of his present Estate in saving Grace, and certain of his salvation, should to morrow or the next day fall into some gross or grievous sin, and continue in it or the like for many days together. If his former assurance remain the same it was; it is No Assurance of Faith, No true Confidence but Presumption. Or, if his former Confidence or Assurance upon consciousness of new sins fail or abate: The Former Division of All Mankind into Goats and sheep, into Elect and Reprobates will thrust him into Despere. For the Consciousness of freedom from grosser sins, or of practice of good works cannot be a surer token of his Estate in Grace or salvation, than the consciousness of foul and grievous sins is of Rejection or Reprobation, if it were true that every man is at all times either in the state or condition of an Elect person or a Reprobate. For, The Rule of life and Faith is as plain and peremptory, that no Adulterer, no murderer, no foul or grievous offender shall enter into the Kingdom of Heaven, as it is, That all such as live a godly and a sober life shall enter into it.  
And yet our own consciences can give a surer Testimony that we have committed gross and grievous sins, then that they are cleansed from the guilt of former sins. Seeing the heart of man is more deceitful or more deceivable in its persuasions or Judgement of its good deeds or resolutions then in its apprehension of grosser facts committed by us. And for this Reason I cannot persuade myself, That any man which hath any sense or feeling of True Religion or rightly understands himself in these or the like Points, can, in the consciousness of gross and fouler sins rest persuaded that he is in the same Estate of Grace wherein he was, or in the same way to life. Howbeit, even in the consciousness of foulest sins he may and aught to have hope that he may be renewed by repentance. And yet to have such an hope were impossible unless he were persuaded that there is a Mean or middle Estate or condition between the estate and condition of the Elect and the Reprobates.  
9 But let us take a man that hath been long persuaded that he is and hath been in the irreversible state of salvation; and is not conscious to himself of any gross or palpable sin; or at least of continuance in any such sins, since this persuasion did possess him. Yet if he have embraced this opinion or persuasion before his soul were adorned with that golden chain of spiritual virtues, which St. Peter requires, 2 Pet. 1. whether for making our election sure in itself, or for assuring it unto us; This immature or misplaced persuasion may fill his soul with the self same presumption which the absolute infallibility of the present Romish Church doth breed or occasion in all such as believe it; And that is, A presumption worse than heathenish. For though an Heathen or Infidel kill men uncondemned by law, live in incest, and fall down before stocks and stones, or other dumb creatures. Yet such a man being called in question for kill men uncondemned by Law, will not justify his Action: If his incest be detected, he will be ashamed of it; or being challenged for worshipping stocks and stones, he will not allege any sacred Authority for his warrant. But if you challenge a Romanist with some like practices, and tell him that he transgresseth the Law of God in those particulars as grossly as the Heathens do: his Reply will be, Though our facts be outwardly the same, yet our practices are most dislike. Our practices cannot be against the Law of God, seeing they are warranted by the authority of the Church and Pope, who is the faithful Interpreter of God's Laws, and cannot err in matters of faith or practice authorized by him.  
In the like case, if you shall oppose a man that makes himself thus certain of his salvation before his time, in this or the like manner, Sir, you are as covetous, as great an oppressor of the poor, as uncharitable, as malicious, as proud and envious, as are the Heathen; or others whom you condemn for Infidels and no good Christians; And press him with such evident particulars in every kind, as would amate or appall an ingenuous Heathen, or other mere moral man that were conscious of the like: yet you shall find him as surely locked up in his sins, by this his immature persuasion of his own infallible estate in Grace, as the Romanist is by his Implicit Belief, or the Churches absolute Infallibility. So long as this Persuasion lasts, that he shall certainly enter into the Kingdom of Heaven, no Messenger of God shall ever persuade him, that he hath done, or continues to do those things, which whosoever continues to do shall never enter into the Kingdom of Heaven. Gross and palpable or open sins might happily shake or break this persuasion, how stiff soever it had been before, but so will not secret or lurking sins. It rather animates or quickens those secret sins of envy, ambition, pride, or malice. And of all other fruits of this preposterous persuasion or misplaced Truth, this is the worst, that it makes men mistake their malice towards men (whose good parts or fame they envy) to be zeal towards God, or to his Truth.  
10. Unless Satan had put this Fallacy upon some men in our times, it were impossible that they could sleep upon the consciousness of such uncivil behaviour as they use; or such unjust aspersions as they cast upon all others, without respect of persons, which descent from them in Opinions often disputed between members of the same Church without dissension. And of all the Points in Divinity this day controverted in any Church, or betwixt the members of any Church, there is no one that doth naturally better brook diversity of Opinions or accurate sifting without hazard of breaking the bond of Christian peace and charity, than the Controversy about the Certainty of Salvation, or of Perseverance in the state of Grace. For, Christian charity would presume that every man which hath his senses exercised in these or the like Points, is desirous to be as certain of his own Salvation or estate in Grace, as with safety of conscience his own understanding or rule of reason will permit him, or can make him.  
Such as know their own Estate in Grace by experience or otherwise, stand bound in equity, in Christian charity, and in humanity, rather to pity then to exasperate their brethren's weakness, which have not the skill or like Experience to conclude for themselves so well as they do; or which doubt whether the doctrine in Thesi (in the General) be true or false. And yet we see by woeful experience, that the Contentions about these Points have been so bitter and so uncivil, that no Papist or other Adversary shall ever be able to say more against the Certainty of Salvation or men's Irreversible Estate in Grace, than many such as have written for it have said against themselves. For, if by the Grace which they hold impossible for men to fall from, they mean the Spirit of wisdom or understanding in matters spiritual, or the Spirit of meekness, of sobriety and Christian charity; every man that hath any branch of the Spirit of Grace implanted in him, may conclude without sin, that many which contend most earnestly for Absolute perseverance in it, either never had this Grace, or else are totally fallen from it.  
11. The Third Point proposed was the Golden Mean which the Church of 
The Third Point.  England mainteins as opposite to these Contrary Extremes; but most consonant to the Evangelical Truth.  
First, Our Church doth acknowledge, That Fides is Fiducia, That the very nature of that Faith which differenceth a Believer from an Infidel, or a Christian from a mere natural man, doth necessarily include a Certainty or full 
How Fides is Fiducia, see Book 10. cap. 52.  Assurance in it. It must be without wavering, without distrust or Doubt.  
The only Question is About the right or orderly placing of this Certainty of Faith or full Assurance; Or What be the Points whereon it first must be pitched.  
These (questionless) must be Points Fundamental, and such is that, That the Son of God did die for us, that he did fully pay the price of our Redemption. This, every man is firmly to believe, otherwise he builds without a Foundation. This Certainty of Faith or full assurance, you shall find continually pressed upon all hearers in the Book of Homilies, and other Acts of the Church.  
But how shall every private man be fully assured, that Christ did die for him, and that he fully paid the price of his redemption?  
Sure, no man can have a right or full assurance of this Particular, unless he first assuredly believe, that the Son of God did die for all men; that he hath redeemed all mankind. He that firmly and constantly believes this Proposition, in some respect universal [The Son of God did die for all men] can never doubt or waver in Faith, whether he died for him, or whether he hath paid the full Price of his Redemption. He which believes the General by an Historical or Moral Faith, cannot choose but believe the particular by the same Faith. He that believes the General by a spiritual and true Christian Faith, must believe the particular by the same Faith. If the first Proposition [Christ died for All men] be, De Fide, The Second likewise [Christ died for me] must be, De Fide, too.  
But how any man should have Assurance of Faith, That Christ did die for him, or hath redeemed him, unless he be first assured by Certainty of Faith, That Christ did die for all men: This, I confess, is a Point which I could never be assured of, nor be satisfied in, by any that plead for Special Faith.  
12. Sure I am, that the Church our Mother doth teach us to begin our Faith or Assurance from the General, Christ died for All men, he hath redeemed all mankind, And this General She grounds upon that Saying of our Saviour, John 3. 16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. The Application or Use of this place you may find pithily pressed in the third Part of the Homily, Upon the Death and Passion of our Saviour.  
To whom, saith the Author of the Homily, did he give his Son?  
To the whole world, that is to say, to Adam and to all that come after him.  
He was not given to Adam, nor to such as come after him, until Adam, and all that came after him were lost, until mankind were become his enemies. And this is that which sets forth The wonderful love of God unto the world, that he would give his only Son, whom he loved, for all of us which were his enemies. Scarcely for a righteous man will one die, saith the Apostle, Rom. 5. 7. yet peradventure for a good man, some would even dare to die. But God commendeth his love towards us, in that while we were yet sinners he died for us.  
13. But when we are taught to believe that Christ died as well for every one of us as he died for any, we are bound to believe, not only that he shed as much blood for every one of us, as he did for St. Peter or St. Paul; but that he shed as much blood for every one of us as he did for all men. That he paid as great a price for my redemption, as he paid for the Redemption of all mankind. It was not the Quantity of his blood shed, but the infinite Value of each drop which he shed that did pay the price of our Redemption. Had the whole stream of his blood been much greater than it was, if it had been 
See Chapt. 4. Fol. 3338.  of value less than infinite, it could not have paid the price of one man's redemption; and of price more than infinite, his blood, whatever quantity had been shed, could not be for all. So that, he did as much for thee, as he did for both thee and me, as much for either of us, as he did for the whole world. His deservings of every one of us are infinite. Were this apprehension or belief of the infinite and undivided love of God in Christ toward all and every man, rightly planted in man's heart, it would bring forth the fruits of Love; he which is thus persuaded of Christ's love towards him in particular, would love Christ, and would keep his Commandments, would trust in Christ, and in all temptations rely upon him.  
14. To conclude all concerning The right ordering or placing of that Certainty or full assurance, which is contained in our belief of Christ's Death and Passion.  
The first branch of it is, That, God by giving his only Son for us, did give us an inestimable pledge of his love to us in particular. This we must believe Certitudine Fidei, by Certainty of Faith. Upon this Foundation or Assurance of Faith, our Apostle builds another, Rom. 5. 9, 10. Much more than being now justified by his blood, we shall be saved from wrath through him. For, if when we were Enemies we are reconciled to God, by the death of his Son, much more being reconciled to God, we shall be saved by his life. And again, Chap. 8. 32. He that spared not his own Son, but delivered him up for us all; how shall he not with him also freely give us all things?  
These are the Prime Seeds of true Christian Faith, and must be undoubtedly planted in every man's heart, before he can be a fit Hearer, much less a Disputer in other Points of Divinity, as of Election, Reprobation, etc. Whilst we labour to plough up your hearts for the fit receiving of this Seed of Faith, we must not balk that saying of St. John, 1 Ep. 3. 3. Every man that hath this hope in him, purifieth himself as he is pure. If your persuasions of your assured Estate in Grace grow up together with this Purification of your hearts, then are they Persuasions of Faith, not Presumptions.   

CHAP. XXXX.  
The Fourth Sermon upon this Text.  ROMANS 2. 1. Therefore, Thou art inexcusable, O man, whosoever thou art that Judgest, etc. 
The Author, Chapt. 38. propounded Three Points. He handled The First in the 38, and 39 Chapt. The Second, viz. [How Papists and Protestants judging the Jew, condemn themselves;] he omitteth, having otherwhere spoken to that Point, and Particularly, Fol. 3342, 3688. of this Book. He proceeds here to The Third Point, viz. [How Jews, Papists, Protestants, evidently condemn themselves, whilst they Judge the Idolatry of the Heathen.]  
1. THe very worst that the Jew or Christian can object unto the Heathen, as Heathen, is the acknowledgement of many gods, or the adoring of stocks, of stones, or as Daniel enstiles them, gods of gold, of silver, brass, iron, wood and stone. How beit even this Imagination of many gods (or the worshipping of many imaginary gods) was but a Transfiguration or Transformation of the True and Only God into the similitude of those creatures, or visible substances which they represented by the images which they worshipped. This was the very height of heathenish Idolatry, as our Apostle instructs us, Rom. 1. 23. They changed the glory of the incorruptible God, that is, of the only 
Idolatry transforms the Divine Nature into unfit similitudes.  God, into an Image made like to corruptible man, and to birds and fourfooted beasts and creeping things. Of what things soever the images were which they did worship; they changed the glory of God into the similitude of that thing whose Image they worshipped; And by this means, as the Apostle infers, ver. 25. they changed the truth of God into a lie, and worshipped and served the Creature more than the Creator, who is blessed for ever, So then, the Transformation of the Divine Nature into unfit similitudes, is it, which must give us the True Scale or Scantling for measuring the haynousness of that sin which we call Idolatry. He that most grossly transforms, mis-pictures, or changes the nature of the true and only God, is the most gross Idolater; be he by profession a Jew, a Turk, an Heathen, or a Christian. And it was observed, and excellently prosecuted, by a Great Prelate, a most Reverend and Learned Bishop in this Land, That the worshipping of Images, and the worshipping of Imaginations, 
The late R. R. Bishop of Winchester, B. Andrews in his Sermon on that Theme.  so the Imaginations and the Images be alike monstrous or unfitting, come both to one Pass.  
2. In the worshipping of Images the Romish Church and the Heathens do (at least for the outward Act) too well agree. And in this respect the Jew and Mahometan, are more averse from the ancient Heathens, than the best in the Romish Church are. And if the sincerity of God's worship did consist in Negatives, as in not worshipping the Images of any living thing; the Mahometan or Jew might have the precedency of Reformed Churches. So far are they from worshipping Images, that they do not allow the making of Pictures, though for historical use. A Painter or Picture-maker is as execrable a creature amongst them, as a professed Jew, a Turk, or Sarazen, or worshipper of Idols is amongst us. Yet are the Jews and mahometans notorious Idolaters, in that other main Branch, or rather Essential Root of Idolatry, that is, in worshipping their own Imaginations; or in observing the Fables or Traditions of their Ancestors.  
To omit then that Branch of Idolatry, which consists in the worshipping of Images, we must examine ourselves (I mean we Christians, whether Papists or Protestants) By our adherence to the Root of Idolatry, that is, the worshipping 
The Worshipping of Imaginations the root of Idolatry. See the fifth Book.  of Imaginations, or the Transformation of the Divine Nature into the similitude of our corrupt desires or affections. This is that which gave life and Being to the multiplicity of imaginary gods amongst the Heathens; And the Poison of this Idolatry may be more malignant in others than it was or is in them, for want of vent or issue.  
3. We of Reformed Churches rightly censure it as a Branch of heathenish Idolatry in the Romish Church, in that they teach the people to make solemn supplication unto Saints deceased, for their Intercession or mediation with God or Christ. And under this Censure fall all their prayers which they make in this or the like form, Sancta Maria, Sancte Petre, etc. Ora pro nobis. Into this branch of Formal Idolatry they could not possibly slide, but through the other which properly consists in the Transformation or changing of the Divine Nature into the similitude of corruptible man's corrupt affections.  
Now how deeply that very Church is tainted with this Idolatry, Her own Plea for practising the former Branch, in praying unto Saints, will give evidence against them. For the best warrant which her Sons can pretend unto, to misperswade the multitude or vulgar, is this, That God is a Great King, the King of Kings, and Lord of Lords, and therefore good manners requires that we do not prefer our Petitions immediately unto him, but use the mediation or intercession of deceased Saints, which are in greater favour with him, than we wretched sinners are.  
Now by this very Imagination or Conceit, they transform the glorious Majesty of the invisible God, and of his Christ, into the similitude of mortal men, of men though greater in power and Majesty than other men are, yet (for the most part) not so good as they themselves are great, not so inclinable to poor men's Peritions, nor so compassionate of their miseries as meaner 
☜  men are. Or if by nature, breeding, or civil education, these great Potentates of the world, be more affable or compassionate then other men are; yet are they not able to give dispatch to half the Petitions that would be presented unto them, if every man might be admitted to be his own spokesman, or to have immediate access unto their presence. However to compare God or his Christ in the Audience of our prayers unto the best and wisest Kings that ever lived on earth, or to make the manner of preferring Petitions unto Potentates, as a pattern for preferring prayers and supplications unto the Almighty, is at the best but a Branch of Heathenism, A manifest transformation of the Divine Nature into the similitude of mortal man. And the Romanist, both by this Practice and this Plea for it, doth evidently condemn himself in that wherein he judgeth the Heathen.  
4. But would to God the Romanist alone did in this Particular condemn himself in those things wherein he judgeth others, or that it were a common Error unto him, with the Mahometan and the Jew, who though they abhor Images more than he doth, yet they commit abominable sacrilege which is equivalent to Idolatry in transforming the nature of the true God into the similitude of their own Imaginations. But besides all these I am to give you notice of some in Reformed Churches (and private Warning as occasion shall serve of some Writers in this Church where we live, but no way authorized by it) which commit the same error which they so much condemn in the Romanist.  
The Romanist (as you heard before) transforms or changes the nature of the incorruptible God, and of Christ himself, into the similitude of earthly Kings and Monarches, yet not of cruel and prodigious Tyrant's. But these Writers whom I mean, (as the Romanists object, and the Lutherans prove) transform 
Some Writers, not Papists, transform the Divine Nature  the Majesty and glory of the immortal God into the similitude of cruel Tyrant's, yea of such base and sordid Pedants (as the meanest amongst you would disdain, should have any authority over your children) that is, such as delight more in punishing and correcting them, then to direct or amend them in learning or manners. For so some late Writers have expressly taught, That the Almighty maker of all things doth as immediately as primarily and directly ordain some men to damnation, as he doth others unto life; that he delights as much in the exercise of punitive Justice, as he doth in the exercise of goodness, mercy, love, and bounty. That as by his determinate Decree he created some to be Elect vessels of Honour for the manifestation of his Goodness: So by the same irresistible Decree, he ordains others to be vessels of dishonour, for the manifestation of his Justice. As if the manifestation of his Justice punitive, or vengeance (for that Justice they mean) were as necessary from Eternity as the manifestation of his Mercy and Goodness.  
5. These and the like inconsiderate Tenets, which I forbear further to prosecute or rehearse, did give, if not just Occasion, yet colourable Pretence, and probability unto the Lutheran Churches, for breaking off all League or Amity with some other Reformed Churches, because, as they conceived, either they did not agree with them in the worship of the same God, or transformed God's nature into the similitude of his Enemy, into hatred and cruelty itself. Now the best way to stop their mouths, or to make up that Breach which the Positions of some inconsiderate men have made, would be to disclaim their Opinions, as the most learned in other Reformed Churches have solemnly done. For so, that Great Light of the Heilderbergh Church, whilst it flourished, 
Paraeus.  and he with it (for Both were in a manner extinguished together) being challenged by two Jesuits that came to visit him, professing withal, that they would use the Lutherans weapons to make their challenge good, For making God the Author of sin, did in the Close or issue stand upon this defence, That however this (perchance) might be Calvin's Error, yet it was not Error Calvinistarum, no General Error of the Calvinists, as the Jesuit objected. For, 
See Book 10. Fol. 3012.  as for Paraeus himself, albeit he could well brook to be accounted a Calvinist, that is an adherer unto, or A Maintainer of calvin's Doctrine in other Points: yet in this particular concerning Reprobation, he did rather accord with Cardinal Bellarmine (and many others in the Romish Church) then with Calvin himself. That he did not so well like of calvin's Opinion in this particular, or (at least) his manner of expressing his Opinion, there is no man of learning or understanding that wishes well either to the memory of Calvin, or to the weal of Reformed Churches, but will commend Paraeus his wisdom and ingenuity. But that this Good Author, should like better of Cardinal Bellarmine's Opinion, then of calvin's, in this Point, I for my part commend his Ingenuity more than his Judgement. For if as good a Scholar as Bellarmine was, would take the pains to examine his Opinion as strictly as he hath done Calvines, it would quickly appear, to be for Quality the very same, if not worse, however for the Extent it may seem more tolerable.  
Both of them were to blame in taking upon them to determine the particular manner how God doth reprobate; And it is a matter of no Difficulty to refute them both: But a greater Presumption to determine any third manner distinct from both. Only this in General, is most certain, that seeing Reprobation is an Ordination unto death, no man is reprobated but for sin. But, as it is not the Carpenter or Statuary, not he that works in stone, in wood, or brass, which makes an Idol, for whilst the work is under their tools, it is an image or statue only: He which sets it up or adores it, makes it an Idol. So this Opinion of Reprobation how harsh soever, yet whilst Calvin, Bradwardine, or perhaps St. Augustine did handle it, it was an Error only, or false Imagination. They who now would make it a Fundamental Point of Faith, or insert it in their Catechisms, make it an Heresy or worse than an heresy, an idolatrous or blasphemous Imagination.  
6. But admit all of us were free from transformation of the Divine Nature; all of us Orthodoxal in matter of opinion concerning the Attributes of God or of Christ, yet all this would not free us from another branch of Idolatry as rife and luxuriant amongst other Christians, whether of the Romish or of Reformed Churches, as it was amongst the Heathens, or is at this day amongst the Infidels: For, we may rob God of his honour no less than the Heathens or Infidels do, without any Idol or Image, without mis-forming or mis-picturing him in his Attributes. And our Apostle at the 22. verse of this Chapter hath made the robbing or despoiling God of his honour equivalent to that branch of Idolatry which consists in the adoration of Idols, Thou that abhorrest Idols, dost thou commit sacrilege, or dost thou rob God of his honour. The word in the Original extends to both, to all the branches of Idolatry. Every one which adoreth Idols, takes that honour which is due to the only true God, and bestows it on that which is not God: Yet in so disposing it they did offer it to a Divine power as they imagined it; They did not reserve it to themselves; Though self-love or indulgence to corrupt desire was the original of this Idolatry, or alienation of God's Worship: the Idol was their partner.  
Now if any who is called a Christian, give the same indulgence to his own corrupt desires, as the Heathen did, he robs God of his honour no less than they.  
Thus the Jews, who after their return from Babylon detained their Tithes and Offerings, were convinced by God's Prophets, by God himself, who taught his Prophets thus to convince them, of as gross Idolatry as any Heathens had committed. For the Heathens made a conscience of spoiling their Gods, so did not Israel. That which their idolatrous Forefathers took from the true God, they offered unto the Queen of Heaven, unto other imaginary gods and goddesses: the later Jews spare this cost, and appropriate all unto themselves.  
Now that Idolatry which a man commits with himself, or the Alienation of that which is due to God, unto his own corrupt desires, is of all others the 
☜  worst, for it is always mixed with pride, or irreligion, which is worse than superstition.  
7. To make the Proof of this Assertion a little more clear.  
First, That the sacrifices or solemn services, which the Heathens performed unto their several gods, were but as so many luxuriant branches or excrescences of their own corrupt desires, or of secret references to themselves, we gather hence, That every Nation or Province did principally affect the service of that god or goddess, which in the common esteem of those ignorant times was best able to satisfy their longing desires, or to give a temporal blessing to their labours.  
Though there were many which were called gods, and goddesses many: Yet unto the Inhabitants of the Isle of Sicily there was in a manner but one goddess, that was Ceres, the supposed Patroness of Corn.  
What was the reason?  
The revenues of that Island or Province, did most consist in the fruitful increase of Corn, and hence were that people more desirous to please, more afraid to offend this imaginary goddess, than any other Divine Powers. She in a manner had the monopoly of their Devotions.  
The same Devotion and serviceable respects which the Sicilians professed to Ceres, the Baeotians (a people of Greece) performed to Bacchus, the supposed Patron or Protector of Vines. Of Ceres they made as small account, as the Sicilians did of Bacchus.  
What was the reason?  
The chief Commodity which their Country naturally afforded, was Wine; A good harvest did not much advance their Fortunes, nor a bad one much impair them. Their expectation was a seasonable and fruitful Vintage.  
The Athenians esteemed little of either of these gods, but held Minerva in more esteem than the Sicilians did Ceres, or the Baeotians did Bacchus.  
What was the reason?  
Minerva was reputed the goddess of Wisdom, the nurse and foundress of those Arts and Sciences, wherein the Athenians (their territories being for Corn and Wine but barren) did most delight. And so they might excel 
See Book the Fifth.  others in wit, in learning and politic wisdom, they cared not much for land-commodities.  
The Ancient Gauls (a people which inhabited that Country which we now call France, with the Netherlands, and those parts of Germany which are on this side the Rhine) were as peculiarly devoted unto Mercury, as the Sicilians were to Ceres, the Baeotians unto Bacchus, or the Athenians unto Minerva or Pallas.  
What was the reason?  
They were greedy of that gain which ariseth from the exercise of traffic or merchandise, and Mercury in the foolish divinity of those ignorant times, was a god of cunning or of wit in bargaining; a god, that, being well pleased, could teach them how to overreach others, rather than to be overreached by them.  
The Inhabitants of Cyprus being by natural disposition, and long custom inclined unto wantonness, made choice of Venus for their Patroness.  
Other Cities and Provinces, whose livelihood and maintenance did consist (as the Netherlands now do) in traffic by Sea, had Neptune in greatest reverence and admiration.  
8. All these instances do clearly testify, that the worshipping of every Idol or of the imaginary power which it represented, was but an excrescence or shoot of some internal immoderate desire. Now as the Schools say, Ubi unum propter aliud, ibi unum tantum; He that desires Physic for healths sake only, desires his health rather than the Physic; So it is again true, He that sacrificed to Ceres for a plentiful harvest, to Bacchus for a fruitful vintage, or to Minerva or Mercury for wit, did indeed respectively sacrifice to his own desire of gain or of cunning wit, or to some one or other corrupt desire or imagination.  
Covetousness (as our Apostle tells us, Col. 3. 5.) is Idolatry. And our Saviour calls it the Service of Mammon, The imaginary god of riches. Whence it will by good Logic follow, that he which is most covetous, is the greatest Idolater in this kind, that is, the greatest server of Mammon, albeit he do not serve him in or by an Idol or Image. For the Idol is but an Accessary to this foul sin, the Principal is the internal corrupt imagination or desire. He that can cheat without a Broker, is never a whit the honester man than he which useth his help, but rather (as the Proverb is) a more crafty knave; or as he is a more cunning thief which can steal without an out-putter or receiver, than he which always is enforced to use the help of one or other: So he that robs God of his honour (whether by positive sacrilege, or by detention of that from him which is his due) though this he do without an Image or an Idol to be his partner, is as great an Idolater as the Heathens were. For he sacrificeth that unto his own Imaginations or desires which the Heathens did unto their imaginary powers.  
To come to particulars.  
9 If Merchants or Tradesmen be as greedily set upon their gain as the Heathen Gauls were, which offered sacrifice unto Mercury, they are no less grievous Idolaters than they were. If this corrupt affection be as immoderate in Christians as it was in Heathens, it will be of like force to withdraw their hearts, as it was to withdraw the hearts of the Heathen from the only true God: of like force to sway them to as grievous transgression of the first and chief Commandment, as the Heathens could commit any against it. For impossible it is, they should love God with all their heart, with any greater part of their heart, than the Heathens did, if their hearts be as strongly set upon riches and worldly commodities, as the Heathens were. And so much of our love and heart as is withdrawn and alienated from God, is a detention or robbing him of his honour, it skils not much on whom it be bestowed, so it be utterly alienated from him: The god of this world will place it where he list. But if the inordinate desire of gain do missway men, by profession Christians, to use deceit in bargaining, to overreach their Neighbours; or to work their own advantage out of their brethren's miseries or necessities, they transgress the second great Commandment as grievously as the Heathen did, the sum whereof you know is, to love our Neighbours as ourselves, to do to all as we desire to be done unto. And by the manner and measure of transgressing these two great Commandments (on which the whole Law and Prophets hang) the true measure, as of Idolatry, so of all other sins, must be taken.  
10. If we should take an unpartial survey of all the several sorts or conditions of men throughout this Land, and of their demeanours in their several callings: What root or branch of goodness is there wherein we can be imagined to overtop many Heathen Nations, unless it be in point of Faith and Opinion? But these we know without correspondency in practice of good life, will be so far from justifying us in respect of the Heathens or Infidels, that they will more deeply condemn us. Covetousness, deceit and violences were not more rife amongst private Heathens, than they are with us. If opportunity serve, Homo homini fit lupus, every one is as a snare or gin unto his neighbour. The Remedy which God hath appointed for this enormity are public Laws and Courts of Justice. And yet if the greivances, which private men suffer from one another, were put in one scale, and the greivances, which befall them from the corruptions of Courts appointed to do them right (whether these be Civil or Ecclesiastic) were put in the contrary Scale, it would be hard to determine, whether sort of greivances would overpoize others. And if the remedy prove worse than the disease, what hope of health? As for drunkenness, riot and other profaneness, these were not so rife in many Heathen Nations, as they are now in most Christian States, because for the most part more severely punished amongst them than they are with us, and yet I pray God that the sins of the Pulpit and of the Printing-house may be found much lighter than the sins of the Playhouse or the Tavern, etc. when the great Moderator of Heaven and Earth shall weigh them in the Balance of his un-erring Justice. This is certain, that notorious delinquents almost in every other kind are ashamed to justify themselves when their facts come to light; their very Consorts will not be their Advocates when they are proved against them. Whereas many popular Sermons and Treatises, albeit full stuffed with Characters of more than Heathenish pride, hatred, malice, sedition and scurrility pass for currant amongst the factions Consorts, as containing rare expressions of fervent zeal in God's cause, and of sincere love to true Religion. And if the light of the body be dark, how great must the darkness of that body be?  
11. In drunkenness, in gluttony, in wantonness, and other branches of licentiousness, some Heathen Nations in former ages haply have exceeded us; But in this public and far spreading licentiousness of tongues and pens in bitter invectives against their brethren, in audacious libelling against lawful Superiors, no Age before the Art of Printing was invented could, no State or Nation since the invention of that Art hath exceeded or may compare with those times wherein, and those people with whom we live.  
But admit the faults or delinquencies of our time were but equal to the delinquencies of the Heathen: yet as that ancient and religious Writer Salvianus well observes, Though the vices of the Heathens and the Christians were but equal, yet the same vices, are more criminous and scandalous in Christians than they can be in the Heathen. If the Heathens were profane, were covetous, were dissolute, licentious or disobedient, what great matter is it? they never heard of A Redemption from this vain conversation to be purchased at so high a rate as with the precious blood of the only Son of God: They never were called solemnly to vow integrity of life and conversation, as a service due unto that Lord which had redeemed them. All this we have done, and yet have left our Masters will (which we vowed to do) altogether undone, yea continue to do the will of his Enemy with as great alacrity and fidelity as the Infidels or Heathens do.  
Again, the Heathens had no expectation of any gracious immortal reward for well-doing: they feared no dreadful doom or sentence after death, for the errors or misdoings of this mortal life. But we ever since we learned the ten Commandments and our Creed, have been hedged in on the right hand and on the left, on the right hand with hopes of a most blessed everlasting life, on the left hand with fear of an endless and never-dying death: and yet have transgressed these bounds, have on both hands out-rayed as licentiously as the Heathens did.  
Surely one special reason, why after so long, so much good preaching, there is so little practice of good life, so much licentiousness in the ways of death, is, because we Preachers do not maintain that double hedge which Christ hath set us for keeping us in order, that is, we do not press the fear of death and hope of life everlasting, so forcibly and seasonably as we ought and might.  
Now these meditations of everlasting life, and everlasting death, are the points whereunto these discussions upon this Text have been praemised. God grant you docile hearts, and me the Spirit of Grace and Understanding for rectifying your hopes and fears of your final reward in that last and dreadful Day.   

CHAP. XLI.  2 CHRON. 24. 22. The Lord look upon it, and require it. 
1. THe Sayings of men in perfect health of mind, are then most pithy, and their Testifications most valid, when their bodily limbs and senses are at 
The Sayings of dying men remarkable.  the weakest pitch. And the Admonitions or Presages of wise Governors, whether Temporal or Ecclesiastic, sink deeper into sober hearts, being uttered upon their deathbeds, then if they were delivered upon the Bench or Throne. These few words amount unto an higher Point of Consideration, than these Generalities import. For, They are the last words of a great Highpriest and a great Prophet of the Lord, of a Prophet not by General Calling only, but uttered by him whilst the Spirit of Prophecy did rest upon him. They are the words of Zechariah the Son and lawful Successor to that Heroical Highpriest, Jehoiada; who had been the chief Protector of the Kingdom of Judah, A Foster-Father unto the present King, The Restorer of David's Line, when it did hang but by one slender thread, unto its Ancient Strength and Dignity.  
2. The Points most considerable in the survey of this Text are Three.  
First, The Plain and Literal sense, which wholly depends upon the Historical 
Three points considerable.  Circumstances as well precedent as subsequent.  
Second, The Emblematical Portendment of that prodigious fact, which did provoke this dying Priest and Prophet of the Lord to utter these words. Or which is all one, The fulfilling of his imprecation according to the Mystical sense.  
Third, The discussion of such Cases of Conscience or controversed Divinity as are naturally emergent out of the Mystical or Literal sense, and are useful for this present or future Ages.  
To begin with the Circumstance of the time wherein they were uttered; 
The Circumstance of time.  That apparently was the days of King Joash, Heir and Successor unto Ahaziah King of Judah, who was next Successor save one unto good Jehoshaphat, by lineal direct descent; but no Successor at all to him in virtue, or goodness, or happiness of Government For Ahaziah was Pessimi patris haud melier proles, a very wicked son of a most wicked father, and too hard to say whether he or his Father Jehoram were the worse King or more unfortunate Governor. But Joash the Orphan Son of Ahaziah hath the Testimony of the Spirit of God, That he ruled well whilst Jehiiada the Highpriest did live, 2 King. 12. 2. And his zeal to the House of the Lord (recorded at large in this chapter, as also in the 2 Kings 12. 4.) was so great, as more could not be expected or conceived, either of Jehoshaphat, Hezekiah, or good Josiah. And thus he continued from the seventh year of his Age until the five or six and thirtieth at the least. A competent time (a man would think) for a full and firm growth in goodness.  
But amongst the Sons and Successors of David, we may observe, that some begun their Reign very well and ended ill: Others, being extreme bad in their beginning, did end better than the other begun. So Manasses in the beginning and middle of his Reign, filled the City with innocent blood, and died a Penitentiary. This present King Joash begun and continued his Reign for thirty years or thereabouts in the spirit, but ended in the flesh (or rather in blood) leaving a perpetual stain upon the Throne and Race of David. This strange Apostasy or Revolt argues, that his forementioned goodness and zeal unto the House of the Lord was Adventitious, and not truly rooted in his own breast. That the fair Lineaments of a pious man and noble Prince were drawn not by his own skill, but by the manuduction of Jehoiada the Highpriest; as Children ofttimes make fair letters while their Tutors guide their hands, but spatter, and blot, and dash, after they be left to their own guidance.  
Jehoiada (saith the Text) waxed old, and was full of days: an hundred and thirty years old was he when he died, and they buried him in the City of David among the Kings, because he had done good in Israel, both towards God and towards his House.  
The solemnisation of his death was a strong Argument of the respect and love which both Prince and People did bear unto him whilst he lived; and much happier might both of them have been, had they continued the same respect, unto his Son and Successor. But they buried their love unto Jehoiada and (which was worst) the zeal which he had taught unto the House of God, in his Grave. For so it followeth, verse 17, 18. Now after the death of Jehoiada came the Princes of judah and made obeisance to the King; Then the King harkened unto them, and he left the House of the Lord God of their Fathers, and served Groves and Idols. Yet Gods love to them doth not determine with the beginning of their hate unto the House of God and to his faithful Servants. For notwithstanding that wrath came upon judah and jerusalem for this their trespass, yet he sent Prophets to them to bring them again to the Lord; and they testified against them but they would not give ear. And the Spirit of the Lord came upon (or clothed) Zechariah the Son of jehoiada the Priest, who stood above the people and said unto them, Thus saith God: Why transgress ye the Commandment of the Lord that ye cannot prosper? Because ye have forsaken the Lord he hath also forsaken you. And they conspired against him, and stoned him with stones at the Commandment of the King, in the Court of the House of the Lord. Thus joash the King remembered not the kindness which Jehoiada his father had done unto him, but slew his Son, and when he died he said (or, inter moriendum, dixit) The Lord look upon it, and require it.  
3. But did the Lord hearken to him, or require his blood at the Kings and Princes hands which slew him?  
Yes! that he did; oftener than once. For it was required of their posterity: But for the present he did visit both the King and his Princes most remarkably, by an unexpected Army of the Syrians, unto whose Idolatrous Rites they had now conformed themselves, complying too well with them, and with their neighbours the Heathen, in all sorts of wickedness.  
But here the Politician will reply, That the Syrians did upon other occasions intent to do some mischief to the King, the Princes and People of Judah. For it was never unusual to that Nation to vex or molest Israel or Judah;  — Nunc, olim, quocunque dabant se tempore vires: 
As often as opportunity served, as often as they could spy advantage. And to assign the Probable or meritorious Causes of such Plagues as befall any Nation by their inveterate enemies, unto the Judgement of God, for this or that sin, is not safe; specially for men not endued with the Spirit of Prophecy.  
In many Causes I confess it is not; yet in this particular we need not be afraid to say as much as the Spirit of God or sacred authority of his Word hath taught us. (We say no more, as indeed we need not, for the point is so plainly and punctually set down by the penman of this Book from verse 23. to the 26. as it needs no Comment, no paraphrase or marginal conjecture, any of which would rather soil then clear the meaning of the Text.) And it came to pass at the revolution of the year, that the host of Syria came up against him, and they came to Judah and jerusalem and destroyed all the Princes of the people from amongst the people, and sent the spoils of them to Damascus, etc.  
4. The Observations or plain Uses which these Literal Circumstances of this Story afford are many: I shall touch upon some principal ones.  
As First; To admonish Kings or other supreme Magistrates to reverence and respect their Clergy; seeing joash did prosper so well while he followed 
Observations and Uses out of the story and circumstances.  the advice and counsel of the Highpriest jehoiada: but came to this fearful and disastrous end, first by contemning the warning of Zechariah the Cheif-Priest, and afterward by shedding of the innocent blood of this great Prophet of the Lord. But this will be a common place, not so proper to this time and place, wherein we live: wherein there is such happy accord between the supreme Majesty and the Prelacy and Clergy of this Kingdom, as no good Patriot can desire more than the continuance of it.  
Secondly, There lies open a spacious field for such as affect to expatiate in Common Places or dilate upon that Old Maxim, Laici semper sunt infensi Clericis, to tax the inveterate enmity of secular men against the Clergy. Whose violent out burstings into Prodigious Outrages, did never more clearly appear then in the wicked suggestions of the Princes of judah, unto infortunate King Joash, against this Godly Highpriest Zechariah for his zeal unto the House and service of the God of their Forefathers. But however the like prodigious cruelty had not been exemplified before this time, yet in many later ages, the Prelacy or Clergy have not come an inch short of these Lay-Princes in working and animating Kings and supreme Magistrates to exercise like tyranny, and oppressing cruelty, not upon Laics only, but upon their Godly and religious Priests, or inferior Clergy.  
The Histories almost of all Ages and Nations, since the death of Maurice the Emperor unto this last Generation, will be ready to testify, whensoever they shall be heard or read, more than I have said, against the Romish Hierarchy, whose continual practices have been, to make Christian Kings the Executioners of their furious spleen against their own Clergy, or neighbour Princes; or to stir up the rebellion of Lay-subjects, against all such of their Leige-Lords or Sovereigns as would not submit themselves, their Crowns and Dignities, or (which is more) their Consciences unto Peter's pretended Primacy.  
The sum of all I have to say concerning this Point, is This; As there seldom have been any very Good Kings, or extraordinary happy in their Government (whether in the line of David, or in Christian Monarchies) without advice and assistance of a Learned and Religious Clergy; so but a few have proved extremely bad without the suggestions of covetous, corrupt or ambitious Priests. So that the safest way for chief Governors is, to keep as vigilant and strong Guards upon their own breasts and consciences, as they do about their bodies or palaces.  
Now the special and safe guard which they can entertain for their souls and consciences is, to lay to heart the Examples of Gods dealing with former Princes, with the Kings of Judah especially, according to the esteem or reverence, or the disesteem which they did bear unto his Laws and Services.  
5. Another special means to secure even Greatest monarchs from falling into God's wrath or revenging hand, is, not to hearken unto, not to meditate too much upon, or at least not to misconstrue a Doctrine very frequent in all Ages, to wit, That Kings and supreme Magistrates are not subject to the authority of any other men, nor to the coercive authority of humane Laws. The Doctrine, I dare not, I cannot in conscience deny, to be most true and Orthodoxal. And for the truth of it, I can add one Argument more than usual; That God's judgements in all Ages or Nations, have not been more frequently executed by Counter-passion or Retaliation upon any sort or state of men then upon Kings, or Princes, or greatest Potentates which pollute their Crowns and Dignities with innocent blood (as King Joash did) or with other like out-crying sins. As if the most Just and Righteous Lord by innumerable Examples tending to this purpose would give the world to understand, That none are fit to exercise jurisdiction upon Kings or Princes besides himself; and withal, to instruct even Greatest Monarches, that their Exemption from all Controlment of humane Laws, cannot exempt or privilege them from the immediate judgement of his own hands, or from the contrivance of his just punishments by the hands of others as by his instruments, though his Enemy's Agents.  
I forbear to produce more instances of Divine Retaliation upon most Sovereign 
Touching Retaliation, see the 6. Book (or Treatise of God's Attributes) 2 part, §. 4. chap. 31. page 343.  Princes, besides this one in my Text, which a bundantly justifieth both parts of my last Assertion or Observation. joash (as you heard before, and may read when you please) did more than permit, did authorise or command the Princes of judah, to murder their Highpriest Zachariah in the Court of the Lords House. A prodigious liberty or licence for a King to Grant, and more furiously executed by the Princes of judah, his Patentees or Commissioners for this purpose. And yet the most righteous Judge of all the world, did neither animate nor authorise the Prophets, Priests, or Levites, or other chief men in this Kingdom to be the avengers of Blood, or to execute judgement upon the King or Princes of judah.  
This service in Divine Wisdom and Justice was delegated to the Syrians their neighbour Nation. And the Host, not by their own skill or contrivance, but by the disposition of Divine Providence, did Geometrically and exactly proportion the execution of vengeance to the quality and manner of the fact. The Princes of judah who had murdered Zechariah in the Courts of the Temple of the Lords House, were all destroyed by the Syrian Host in their own Land, and the spoil of their Palaces sent unto the King of Damascus. And King joash (by whose authority Zechariah was stoned to death in his Pew or Pulpit) after the Syrians had grievously afflicted him, was slain in his own Palace, upon the bed of his desired or appointed rest, by the hands of two of his own servants; yet neither of them by birth his native Subject; the one the son of an Ammonitess, the other of a Moabitess; both the illegitimate offspring of two of the worst sort of aliens from the Commonwealth of Israel.  
In all this appears the special finger of God. But though all this were done by God's appointment; yet may we no way justify the conspiracy of joash his own servants against him, though both aliens, unless we knew what special warrant they had for the execution of God's judgements, which are always most just. However, we have neither warrant nor reason to exclaim against them or their sins, so far or so much, as by the warrant of God's Word we might against the Princes of judah, for the instigating of their lawful King or Liege-Lord to practise such prodigious cruelty (as hath been expressed) upon Zechariah the Lord's Highpriest; or against the disposition of the stiffnecked Jewish Nation in general, most perspicuous for the Crisis at that time.  
6. But to exclaim against the Princes or People of that Age we need not; for their posterity hath amplified the cursed Circumstances of this most horrible Fact; and charged these their forefathers with such a measure of iniquity as No Orator this day living, without their directions or instructions could have done. Septies in die cadit justus, The just man falls seven times a day, was an ancient and an authentic Saying, if meant at all by the Author of it, of sins and delinquences, rather than of crosses and greivances which fall upon them, or into which they fall, was never meant of Grosser sins or transgressions. But of that day's work wherein Zechariah was slain these later Jews say: Septem transgressiones fecit Israel in illo die. I shall not over-English their meaning if I render it thus, Israel that very day committed seven deadly sins at once, that is, without interposition or intervention of any good work or thought.  
First, They allege, Zechariah was their High Priest, and to kill a Priest, 
A Cluster of Deadly Sins in the Horrible murder of Zechariah the Highpriest.  though of inferior rank, was a sin amongst all Nations, more than equivalent to the kill of a mere secular Potentate. A sin sometimes more unpardonable than any sin could be committed within this Kingdom, besides the making of Allom.  
Secondly, As these Jews allege, Zechariah was a Prophet; and to kill a Prophet, was the next degree of comparison in iniquity unto the laying of violent hands upon Kings and Princes, for he which forbid To touch his anointed, did also forbid to do his Prophets any harm, both are given in the same charge.  
Thirdly, Zechariah was a second Magistrate among his People: and to kill a prime Magistrate is more than murder: or at least a mixture of Murder and Treason.  
Fourthly, This Priest and great Magistrate (by the Testimony of their sons who murdered him) was upright and entire in the discharge of all his Offices, and a man unblemished for his life and conversation.  
Fifthly, they polluted the Courts of the Lords House, within whose precincts Zechariahs' blood was shed, without such reverence to the place, as Jehoiada his Father upon a far greater exigency, for the preservation of joash and his Kingdom did observe. For he would not suffer Athaliah, though guilty of murder of the Royal Seed, and of high Treason against the Crown of David, to be put to death within the Courts of the Temple, but commanded her to be killed at the Gates of the King's House, Chap. 23. 14.  
Sixthly, As these jewish Rabbins observe; Their forefathers polluted the Sabbath of the Lord, for on a Sabbath day (as it is probable, not from their testimony only, but from the Text) Zachariah was thus murdered.  
That which makes up the full number of seven and the measure of their unexpiable iniquity, the Sabbath wherein this unexpiable murder was committed was the Sabbath of the great Feast of Atonement.  
All these transgressions or deadly sins (for every circumstance seems a transgression or principal sin, not an accessary) were committed in one day or at once.  
Another circumstance these later jews charge their forefathers withal, That they did not observe the Law of the * Deer or of the Hart, after they shed 
Levit. 17. 13.  Zachariah's innocent blood; for they did not so much as cover it with dust: But this Circumstance will fall into the discussion of the Third General proposed. The sins or circumstances hitherto mentioned were enough to sollicitate the Execution of Zachariah's dying prayers or imprecations, Lord look upon it, and require it.  
Another circumstance for aggravation of this sin (specially on King Io, ash his part, omitted by the later jews) might here be added, For that this good man, this godly Priest and Prophet of the Lord, Zachariah, was by birth and blood of nearest kindred (as we say, Cousin German) to joash, as being the Son, by lawful descent, of jehoshabeath (daughter of jehoram, sister to Ahaziah, and so Aunt to King joash) whom jehoiada the Priest had to wife, 2 Chron. 22. 11.  
7. But did these Aggravations or curious Commentaries of later Jews, upon this and the like sins of their forefathers any way help to prevent the like diseases in such as made them? Rather their Exclamations against them and Rigid Reformation of them, and their affected Zeal unto the Prophets whom their Fathers had murdered did cast them into far worse diseases of pride and hypocrisy; whose symptoms were fury, madness and splenctical passions, which in the issue brought out more prodigious murder, as will better appear in the Second General proposed, which was, The Emblematical portendment of this cruel and prodigious Fact against Zechariah, or the accomplishment of his imprecations according to the mystical sense.  
For proof of our last Assertion or Conclusion of the Literal sense, no better Authority can be alleged or desired, than the authority of our Saviour Christ. No better Commentaries can be made, upon the mystical sense of the former History, than he who was the Wisdom of God made upon it, Matth. 23. verse 29. woe to you Scribes and Pharisees, hypocrites (so he had indicted them seven or eight times in this Chapter, before; But the height or rather the depth of their hellish hypocrisy was reserved unto this verse; and the original thus expresseth it:) Because ye build the tombs of the Prophets and garnish the sepulchres of the righteous; and say, If we had been in the days of our Fathers, we would not have been partakers with them in the blood of the Prophets, wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the Prophets.  
What if they were so? What will follow? Must the children be punished for their father's sins, or for the acknowledgement of them?  
Surely no! if they had repent of them. But to garnish the Sepulchers of the Prophets, or the righteous men, whom their Fathers had killed, was no good Argument of their true Repentance. So far was this counterfeit Zeal unto the memory of deceased Prophets, from washing away the guilt of blood wherewith their forefathers had polluted the Land, that it rather became the nutriment of hatred and of murderous designs, against the King of Prophets, and Lord of life. And to this effect the words of the Evangelist St. Luke, chap. 11. ver. 48. would amount, were they rightly scanned and fully expressed. Truly ye bear witness and allow the deeds of your fathers, for they killed them (to wit, the Prophets and righteous) and ye build their sepulchers. In building the Sepulchers and acknowledging their father's sins which killed the Prophets, they did bear Authentic Witness, that they were their sons; And in not bringing forth better fruits of Repentance than the beautifying of their Graves, they did bear witness against themselves, that they were but as Graves (as our Saviour saith in the 44. verse) which appear not (or do not outwardly show what is contained in them) and the men that walk over them are not aware of them.  
8. That the Scribes and Pharisees (who were respectively Priests and Lawyers) did more than witness, that they were the sons of them which killed the Prophets; that they did, though not expressly, yet implicitly, more than allow their Father's deeds, and were at this instant bend to accomplish them, is apparent, from our Saviour's fore-warnings or threatenings against them, Matt. 23. 32, 33. Fill ye up then the measure of your fathers, ye generation of vipers! how can ye escape the damnation of hell, or the judicature unto Gehennah? That the Scribes and Pharisees, and the People misled by them, were now prone to make up the full measure of their Father's sins, is apparent from Matth. 23. 34, and 35. Wherefore behold I send unto you Prophets, and Wisemen, and Scribes, and some of them ye shall (or will) kill. & crucify, and some of them ye shall scourge in your Synagogues, and persecute them from City to City. That upon you may come all the righteous blood, that was sheed upon the earth, from the blood of the righteous 
See the next Sermon upon this Text.  Abel, unto the blood of Zacharias the son of Barachias, whom ye slew between the Temple and the Altar. Verse 36. Verily I say unto you, all these things shall come upon this Generation. Or, as it is in St. Luke's Narration of our Saviour's Comment upon this Story, taken by himself or by others who heard him, in the very same words wherein he uttered it: Therefore also, saith the Wisdom of God; I will send them Prophets and Apostles, & some of them they shall (or will) slay & persecute, That the blood of all the Prophets which was shed from the foundation of the world may be required of this Generation: from the blood of Abel unto the blood of Zacharias which perished between the Altar and the Temple. Verily I say unto you it shall be required of this Generation. This vehement reiterated Asseveration literally and punctually refers unto the words of my Text. The Implication or Importance is as much as if he had said: Ye Scribes and Pharisees may call to mind that when your Forefathers (whose murderous acts ye acknowledge) did slay Zacharias the Highpriest, he expired with these words in his mouth: Lord look upon it, and require it.  
His innocent blood was then in part required upon King joash, upon the Princes of Judah, and other chief offenders; But shall now again be required in full and exact measure of this present Generation, more murderous and bloody than their idolatrous forefathers at any time were.  
9 What shall we say then, That this last Generation was guilty of the murder of Zachariah, or to be plagued for their father's sins in murdering him? This Point will come to be discussed in the Third General.  
And however that may be determined; This Case is clear: that, These later jews did make up the full measure of their forefather's iniquity, in kill Gods Prophets; especially in murdering Zechariah, who was the most illustrious Type of Christ the Son of God, in the Manner of his death, and for the Occasions which these several Generations took respectively to murder them both.  
The special Occasion which their forefathers took to kill Zachariah the Son of jehoiada or Barachias (for he bore both names, though both in effect the same, or one equivalent to the other) was, because he taxed them for their idolatry, and laboured to bring them again to the worship of the true God.  
The only quarrel which the malice of the later Jews could pick against our Lord and Saviour, was, because he taxed their hellish Hypocrisies, which their too Curious Reformation of their forefather's Idolatry had bred: And taught them how to worship God in spirit and truth, not in Ceremonies or mere bodily observance.  
Neither Generation were so blind as to persecute men whom they did acknowledge to be immediately sent from God. Yet were both furiously prone to persecute such as indeed were sent from God, for pretending or promulging their Commission from God, or taking the names of Prophets upon them, so often as their doctrine did cross their practices or violent passions.  
This later Generation of Scribes and Pharisees (after they had failed in their Proofs of any Capital matter of Fact or point of doctrine delivered by Christ) condemned him for answering affirmatively to this Question proposed. Tell us, art thou the Son of God? or, as St. Mark more punctually expresseth it, Art thou the Christ the Son of the Blessed? Mark 14. 61. Zechariah (as was now said) was Christ's true Picture for Quality, for Office, and for the Relation of Names and kindred. For Zechariah was a Prophet and a Priest the Son of jehoida, which signifieth as much as The knowledge of God; or, as our Saviour expresseth the Reality answering to his name, The son of Barachias, that is, The blessed of God. And our Saviour was The Son of the only wise God, the wisdom of God, and The blessed of God, the very God of blessing, being the Great Prophet of God and high-Priest of our souls.  
Lastly, the Princes of judah having by glozing flattery persuaded their King to authorise their projects against Zechariah the Highpriest and Prophet of the Lord, put them in execution upon the solemn Feast of Atonement or expiation.  
The Scribes and Pharisees equal or Superior to these Lay-Princes in cruelty, importuned Pilate by pretended observance and loyal obedience to the Roman Caesar, to sacrifice The Son of the Blessed (whom they had unjustly condemned) unto their malice at that solemn Feast, which was prefigured by the Feast of Expiation, the Feast instituted in the memory of their deliverance out of Egypt.   

CHAP. XLII.  MATTH. 23. verse 34, 35, 36, etc. Wherefore, behold I send unto you Prophets, and Wise men, and Scribes, and some of them ye shall (or will) kill and crucify, and some of them shall (or will) ye scourge in your Synagogues, and persecute them from City to City. That upon you may come (or, by which means will come upon you) all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias the son of Barachias, whom ye slew between the Temple and the Altar. Verily I say unto you, all these things shall come upon this Generation. 2 Chron. 24. 22. The Lord look upon it, and require it. Luke 11. 51. Verily I say unto you, it shall be required of this Generation. 
THese words (—) were uttered by our blessed Lord and Saviour against the Scribes and Pharisees, with their Associates in Blood, a little before the Feast of the Passover; Whether that Last Passover; wherein this Lamb of God prefigured by that Solemn Feast (as also by the Death of Abel and his Sacrifice) was offered upon the Cross, is or may be a Question amongst the learned, not at this time to be disputed; But rather (if occasion serve) in the explication of the last verse; Verily I say unto you, ye shall not see me henceforth, till that ye say, Blessed is he that cometh in the name of the Lord.  
For gathering the true and full Connexion of this Passage with the former Relations, it shall suffice to observe; that as our Saviour never spared the Scribes and Pharisees: So at this time above others he reproves them most fully and sharply. The Matter of this Reproof, was their avarice and hypocrisy: The End, partly to prevent the like desire of vainglory, with other Enormities in his Disciples; Partly to cure (if it were possible) the Scribes, and Pharisees of their hereditary disease. Hence, whereas they most affected Complimental Greetings in public places, or glorious Titles of Rabbis: Our Saviour to allay this humour, for respectful Salutations presents them Woes; instead of glorious Titles he instyles them Hypocrites: For striking at seven several Branches of their Hypocrisy, he seven times in this Chapter begins his speech in this style; Woe unto you Scribes and Pharisees, Hypocrites.  
2. The principal and most deadly Branch of this bitter Root, was, Their garnishing the Sepulchers of the Righteous, and building the Tombs of the Prophets. In which notwithstanding they did not so mightily deceive others, as their own souls; yet by a Fallacy very familiar, and apt to insinuate itself into all our thoughts. For, who is he amongst us, but will take his love and good respect to Good men, whether alive, or lately dead, as a sure Testimony of his own goodness or integrity? especially in respect of theirs, that either have persecuted them living, or defamed them after death? Howbeit this kind of Testimony, generally admitted for currant, would make way to bring Pharisaical Hypocrisy into Credit with our souls. Many we have known, either in hope of filling, or fear of emptying their purses, pinch their bellies: But as none can be so miserable, as not to desire to far well rather than ill, so he might have good cheer as good cheap as bad: So, hardly can any be so wicked, as not to like better of Godliness or virtue in others, then of vice, so the one be no more prejudicial or offensive to him, than the other. Now the Fame or memory of godly men long ago deceased, or far absent, cannot exasperate the wicked, or malicious, nor whet their pride to Envy. For Envy (though a most unneighborly quality) is always conceived from neighbourhood, or vicinity. chose the righteous, that live amongst the wicked, are (as the wise man speaks) a Reproach unto them, because their works are 
Gen. 19 9 Pto. 28. 4. Wisd. 2. 12. 1 Joh. 3. 12.  good, and the others evil. This different esteem of virtue present and absent, the Heathens rightly had observed. Virtutem incolumem odimus; sublatam ex oculis quaerimus invidi. For as Bats and Owls joy in the Sun's light after it is gone down, though it offend their eyes, whilst it shines in full strength and comforts all other creatures endued with perfect sight; So can the sons of darkness endure the sons of light after their departure out of this world, albeit a perpetual eyesore unto them living in the same Age, or society. Upon this humour did Satan (that great Politician) work; putting such a Gull upon these Scribes and Pharisees, as Domitian the Emperor did upon his Subjects. For as this Tyrant, when he purposed any cruelty, or murder, would always make speeches in Commendation of mercy, or clemency, to prevent suspicion: So the old Serpent having made choice of these Scribes and Pharisees, as fittest instruments to wreak his spite upon our Saviour; first sets them a work to build the Tombs of the Prophets, and garnish the sepulchres of the righteous, whom their fathers had slain, lest they should suspect themselves of any like intent against that Just one, of whom they proved the betrayers and murderers. Time had so fully detected their father's sins, that it was bootless for them to attempt their concealment. The safest, and most plausible course to appease their consciences, was freely to protest against them; for they said, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets.  
And is it credible, that men so ingenuous, as thus to confess their fore-elders shame, and ready as far as was possible, to make the dead Prophet's amends for wrong done to them by their ancestors many hundred years ago, should attempt any cruelty against the Prince of Prophets, whom Moses their Master had so strictly commanded them to obey?  
No; the world must rather believe Christ was not that Great Prophet, but a Seducer, because so much hated of these great Rabbis, which so honoured the memory of true Prophets, whom their fathers persecuted. With such vain shows do these blind guides deceive the simple, being bewitched themselves by Satan with groundless persuasions of their own sincerity, and 
Of Pharisaical Hypocrisy, See Book 4. and second Sermon on Jer. 26.  devotion towards God, and his Messengers.  
To think this hypocritical Crew should wittingly and purposely use these devices, as politic Sophisms to colour their bad intentions, were to make us think better of ourselves, than we deserve, by thinking worse of them, than our Saviour meant in that censure: They do all their works to be seen of men. This (according to the like phrase most frequent in Scripture) doth argue the praise of men to be the Issue of their works, but not the End they purposely aimed or intended, For, their hypocrisy supposed a misguided zeal or aberration from the mark they sought to hit, caused from their immoderate desire of honour and applause, which did so intoxicate and overrule their minds, and like leaven diffuse itself through out all their actions, that even the best works, they did, could be pleasant only unto men, not unto God, which trieth the heart, and looks as well, that our Intention be sound and entire, as that we intent that which is good, because commanded by him. To honour the memory of Holy men was a good work, but ill done by them, because it proceeded not from a contrite and penitent heart. To stint the Cry of so much righteous blood, as had been shed by their Ancestors, what could it (alas) avail to deck the places where their bodies lay buried? That God was greivously offended, they could not doubt; and to think he should be pacified by such sacrifices, was to imagine him to be like sinful men, which can wink at public offences for some bribe given to their servants, or some toys bestowed upon their children. Thus to acknowledge their forefather's cruelty, and not to be more touched with sorrow for it, was to give Evidence against themselves, as our Saviour in the 31. verse infers; So than ye be witnesses unto yourselves, that ye are the children of them which killed the Prophets. Or as St. Luke relates the same passage; Woe be to you, for ye build the Sepulchers of the Prophets, and your fathers killed them. Truly ye bear witness and allow the deeds of your fathers, for they killed them, and ye build their sepulchers. For, not to amend that in ourselves, which we reprove in others, but rather to assume liberty to our souls, as if we were acquitted by such reproofs or corrections of their mis-deeds, is in deed to allow, what in word we disclaim. Had these Scribes and Pharisees never taken notice of their father's sins, they could have had no occasion to conceit their own holiness so highly; but now by comparing their own kindness to dead Prophet's bones, with their father's cruelties against their living persons, they seem in comparison like Saints, hence emboldened to trespass more desperately against the Holy One of God. In this respect our Saviour in the words immediately going before the Text, not content with this ordinary Title of Hypocrites, or blind Guides, calls them Serpents, and a generation of Vipers. As if he had said, Ye are children or seed of the old Serpent, the Diule, which was a murderer from the beginning, and now ye are ready to take his part against the promised Woman's seed: And whereas they thought themselves of all men most free from stain of the Prophet's blood, whose tombs they garnished, our Saviour in my Text lays that especially to their Charge, indicting them of all the murder committed from the beginning of the world, until that present time, or at least till Zechariahs' death.  
3. The Indictment we must believe to be most true and just, because framed by Truth itself: But what the true meaning of it should be, is not expressed by any Interpreter we have hitherto met with. Such as a man in reason would soon expect best satisfaction from (for the most part) pass it over in silence: Others (like young Conjurers, which raise spirits they cannot lay) cast such doubts, as they are not able to assoil. For acquainting you with as much, as my reading or Observation (upon late desires to satisfy myself in a point so difficult and useful) have attained unto, give me leave to reflect upon 2 Chron. 24. 22, and to look foreright also into the words of St. Luke, chapt. 11. verse 51. [Verily I say unto you, it shall be required of this Generation.] Which few words include the greatest measure of righteous blood most unrighteously shed that ever was laid to any People or Nations Charge. And yet laid to the charge of the Jewish Nation not indefinitely taken or according to several successions or generations, but to the present Generation of this People: and so laid by One that could not err either in giving of the Charge, or in point of Judicature upon any matter within the Charge. For the Charge is laid by the Wisdom of God, by the supreme Judge of quick and dead, as you may see from the forty ninth verse. Therefore also, saith the wisdom of God, I will send them Prophets and Apostles, and some of them they shall (or will) slay and persecute, that the righteous blood of all the Prophets which was shed from the foundation of the world may be required of this Generation, from the blood of Abel unto the blood of Zechariah which perished between the Altar and the Temple. Verily I say unto you, it shall be required of this Generation.  
The same Charge (though with some variation of words, yet with full Aequivalencie of sense) we have in my Text, Wherefore behold I send unto you Prophets, and Wise men, and Scribes, etc.  
But however the Charge and the Emphatical Ingemination for laying this Charge upon this Generation of Serpents in both Evangelists be for equivalency of sense the very same. Yet St. Luke (as I take it) rehearseth the Charge in the selfsame words wherein our Saviour uttered it, It shall be required of this Generation. And in thus saying he declared himself to be Vates tam preteritorum quam futurorum, better knowing the true meaning or importance of Zecharias his Imprecation or Prophecy, and the time wherein it was to be fulfilled then Zecharias himself (although both an Highpriest and a Prophet) did, when he uttered it. The Imprecation or Prophecy of that Zecharias unto whom (as I suppose) the words recited out of St. Matthew and St. Luke have a peculiar Reference, are recorded the 2 Chron. 24. 22. And when he died (or as the Original hath it, when he was a dying, or in the very moment of death) he said: The Lord look upon it, and require it.  
The Exposition of which words, First according to the Literal or Grammatical 
See the Sermen upon that Text, immediately precedent.  Sense, with the Historical Circumstances precedent and subsequent.  
And Secondly, according to the Mystical Sense, or the Emblematical Portendment of that Prodigious Fact, which provoked that Godly Highpriest and Prophet to utter the forecited Imprecation [Lord look upon it, and require it:] hath been the Subject of my meditations of late delivered in A less and 
The Former Sermon on 2 Chron. 24. 22 I suppose was preached at Court, This at Oxford.  yet a greater Audience.  
The Third General (then proposed, but left untouched) comes now to be handled in this learned Auditory upon another Text.  
And that was, The Discussion of such Questions or Cases of Conscience as were emergent, whether out of the Literal or Mystical Sense of Zacharias the son of Jehoiada his dying words; especially of such as be useful either for this present or future Times.  
4. And of such Questions the first is, Who this Zachariah in St. Matthew and St. Luke is: Whether it be He that was slain (as is told) 2 Chron. 24. 22. or some other of that name?  
The Second, (supposing, the same Zecharias to be meant in all three places;) Why the Wisdom of God after he had laid the blood of all the righteous men and Prophets whom their forefathers had slain; or haply whom they intended to slay, should instance in Zachariah the son of Jehoiada or of Barachiah, as the last man whose blood was to be required.  
The Third; Whether the blood of Zecharias, or other Prophets or righteous men slain by their forefathers, or the blood of the Son of God himself, or of his Apostles, of whom this present Generation were the murderers, was in strict, and 
Of the Jews Calamities see Book 1. chap. 23. and 27.  Logical Construction of these words, required of this present Generation? Or in other Terms, thus; Whether the murder of Our Saviour, or of his Apostles, plotted or practised by this present Generation, or rather the cruelties practised by their Forefathers upon the Prophets and other righteous men, were the true and Positive Cause of all those unparallelled Plagues and Calamities which befell the Jewish Nation within forty or more years after our Saviour's death: of the desolation of Jewry, and the Jews utter extirpation thence by Titus and Adrian.  
The Fourth, In what Cases, or how far, the posterity or successors of any people or nation are liable to the punishment of their Ancestors sins; or what manner of repentance is required for the known and gross sins of their Fathers?  
The Fifth; Whether it were lawful for any of Christ's Apostles (or other of his followers at this day) upon the like provocations as Zacharias had, to curse their persecutors in such manner as he did his, upon their deathbeds, or when they are a dying.  
The Sixth (which might as well have been the First) is; With what Intent, or to what End, The Wisdom of God did send Prophets, Apostles and Wise men unto this present Generation, or their forefathers: As whether to rescue them from the Plagues denounced against them by Zachariah and other Prophets; or to bring their Righteous Blood upon them.  
5. To the first Question, Who this Zacharias was. Some have questioned whether He was Zechariah Coaeval to Isaiah, and witness of his Espousal, 
The first Question, Who this Zechariah was.  Isai. 8.  
Others there be of opinion, this Zachariah here meant should be Zachariah the Prophet, whose Prophecy is extant in the Sacred Volume, the last in order but one, as he was one of the last in time, and prophesied about this people's return from Babylon. And it is true indeed, that this Prophet was the Son of Barachiah, as appears from the very first words of his Prophecy. But this opinion is obnoxious to the same exceptions the former is: viz. it is neither warranted by Scriptures, nor by any good Writer. Neither is it credible, that the Jews than living would kill the Prophet of the Lord immediately after their deliverance from captivity; At least, the Reverence to the Temple then scarce finished, would have made them abstain from shedding his blood within the walls of it near the Altar.  
Others there be amongst the Ancients (but few later Writers of better note) which think this Zacharias should be John Baptists Father; what reason they should have so to think I cannot conjecture, save only Our Saviour's words in the 35. verse [Whom ye slew between the Temple and the Altar▪] This in ordinary speech may seem to imply, that this just man had been killed by this people now living, not by their Fathers; For so our Saviour haply had said, Whom your Fathers slew, not Whom YE slew. But it is a Rule in Divinity, to gather our Saviour's and his Apostles meaning by the usual Phrase of Scriptures, not by our common manner of speech. Now it is usual to the Prophets and Sacred Writers to lay the father's sins unto the children's charge if they continue in the like, or repent not for them. And if this people now living must be plagued for the ancient Prophet's blood; no question, but they were guilty of it, and may be said to have slain them, in the same sense, they are indicted as guilty of it.  
That our Saviour should not mean John Baptists Father, is more than probable, for these reasons.  
First, His death is not mentioned in the New Testament; nor in any Good Ecclesiastical Writer.  
Secondly, Because it no way benefits the Authors of this Opinion, but rather increaseth the difficulty.  
For if he were slain by Herod the Great, who was a Philistine by Parentage, why should not John Baptist's death be laid to their charge being slain by Herod's Son? Nay, why not our Saviour's or his Apostles, whom he foretells they would shortly kill, and persecute?  
This plainly argues, that the reason, why he names this Zacharias, was not 
This punctually agrees with the Copy.  his slaughter. And besides this reason there is none, why we should think this Zacharias was John Baptist's Father. As for the Apocryphal Stories or Traditions, which are pretended for this guess, or groundless conjecture, we have just cause to suspect, that it rather brought forth them, then that they should first deliver it.  
Not to trouble your patience with any more Reasons for refuting those Opinions; it is agreed upon by most late Writers I have read, Papists, or Protestants, and by St. Hierom the best in this kind of all the Ancient, that this Zachariah, here spoken of, was the son of Jehoiada the Priest, whose death we have set down 2, Chron. 24. verse 21. And they conspired against him, and stoned him with stones at the Commandment of the King, in the Court of the House of the Lord. In what Court it is not specified, but it is most probable from the circumstance of the Text, that it was in the Court, where the Priests offered sacrifices, or in the place, where he instructed or blessed the people; for it is evident that Zechariah was slain in his Pew or public seat appointed for instructing the People.  
And hereunto the ancient Jews in their Traditions accord. This is that our Saviour saith in my Text, that he was slain between the Temple and the Altar. By the Temple we are to understand the outward Courts, or Isles, or as 
The Temple and the Altar.  we distinguish betwixt the Church and the Chancel, the body of the Temple comprehending Atrium Israelis & mulierum, the Courts, wherein the Congregation of men and women stood; By the place between these and the Altar, the Court where the Priests taught, or celebrated their service. And so it is said, verse 20. That Zachariah should stand above the people, when he delivered that message unto them, for which they stoned him to death.  
Why this Zachariah should be called the son of Barachiah, divers Expositors bring divers reasons, all probable in themselves, and each agreeable with other. Some think his father (as was not unusual amongst the Jews) had two names, or a name and a surname, Jehoiada and Barachiah. Others think, that our Saviour did not so much respect the usual Name, whereby the Prophet's father was called, as his Conditions, or virtues unto which the name of 
Why Zachariah called the son of Barachiah.  Barachiah did as well, or better agree, than Jehoiada, although the one of these cannot much disagree in sense from the other, for the one signifies The knowledge of the Lord, the other, to wit Barachiah, The blessing of the Lord, or Man blessed of the Lord. Well might both names befit that Famous Highpriest, famous both for his wisdom and piety, every way blessed of God, and a great blessing to this people: For as it is said 2 Chronicles, chap. 24. verse 16. He had done good in Israel, both towards God, and towards his house, In which respect he was buried in the City of David amongst their Kings. Admitting then Jehoiada either usually had, or were for the reasons intimated capable of these two Names, it is not without a special Reason, perhaps a Mystery, that our Saviour in this place should call Zachariah rather the son of Barachiah, then of Jehoiada, For the more blessed his Father was of God, the greater blessing he had been to Israel; the more accursed was this 
See Dr. Hammonds Notes on Matth. 23. fol. 125. where he citys Josephus Lib. 4. cap. 19 for another Zacharias, killed by the Zelots immediately before the Siege, which puts a short end to this Question.  ungracious people in killing his virtuous and religious son in the House of the Lord, for dissuading them from Idolatry: And the more fully did they prefigure the sin of this wicked generation their children, which for the like cause did now go about to kill the Son of God Christ Jesus Blessed for ever. For hereafter they were to acknowledge Him to be the True Barachiah, as it is intimated in the last verse of this chapter: Blessed is he that cometh in the Name of the Lord.  
Thus much of the first Point [Who this Zachariah was] gives some light unto the Second.  
6. And the Second Question, [Why our Saviour should make such special instance in, or peculiar mention of the Blood of Zachariah] is the least difficult of all the rest; and yet a Question not so easily answered, as the learned 
The Second Question, Why our Saviour instanceth in Zechariah.  Spanish jesuit Maldonate in his Comments upon this place would persuade us. His best Answer to this Question solemnly proposed by him, is This. Christ's purpose was only to instance in those Prophets, whose slaughter was expressly testified in the Bible, lest the Scribes and Pharisees might deny them to have been slain by their forefathers: Now of Prophets, whose deaths are mentioned in Scripture, Zacharias the son of Jehoiada was the last. We have just occasion to suspect his conjecture (were it true) to be impertinent because the Reason whereby he seeks to confirm it, is evidently untrue. Seeing Zacharias the son of Jehoiada was not the last of all the Prophets, whose bloody deaths are recorded in Scripture. For in the 26. chap. of jeremy, There is express mention of one Uriah the son of Shemaiah of Kiriath-jearim, who for prophesying against Hicrusalem was put to death (240. years after Zechariah by Jehoiachim King of Judah, and by his Council of State and of War, and was fetched back from Egypt, whither he had fled for refuge, by Elnathan the son of Achbor a great Counsellor of State, and other Commissioners for this purpose, unto jehoiachim▪ who slew him with the sword, and cast his dead body into the graves of the common people. And this Prophet's blood, and other indignities done unto him and to his Calling after his death, were Required of that Present Generation, of the King especially: For, as jeremy, perhaps taking his hint from this Bloody Fact, had foretold, so it came to pass; that jehoiachim was cast out of jerusalem, not into the Graves of the Common people, but into the Open Fields, for he had no other burial than the Burial of the Ass, or other like contemptible creature.  
But however the blood (perhaps) of this Prophet amongst many others, was to be further Required of this Present Generation; Yet Zacharias was 
Zachariah the only Prophet that died with an Imprecation  the Last, and I think the First of all the Prophets which at the moment of his death did beseech God to Require his blood and to revenge his death. And this (I take) is the true Reason, why Our Saviour after he had indicted the Jews of the blood of all the Prophets and righteous men shed from the foundation of the world, should instance only in Abel the son of Adam, and Zacharias the son of jehoiada or Barachiah. Christ's Instance in Abel literally and punctually refers to that Dialogue betwixt God and Cain: Gen. 4. 10. The Lord said unto Cain, where is Abel thy Brother? And he said, I know not: Am my brother's keeper? And he said, what hast thou done? The voice of thy brother's blood cryeth to me from the ground, and now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand.  
But did the voice of Zacharias his blood cry in like manner unto the Lord after his death, or solicit the like Curse or vengeance upon them which shed it or their posterity as Abel's did? yes, besides the forementioned Imprecation, Lord look upon it, and Require it, which was uttered by him, after a great part of his blood and Spirits were spent, his blood spoke as bad things, as that of Abel's; For so the jewish Rabbins (besides that Cluster of seven deadly sins, committed by their forefathers at once in the murder of Zacharias) 
See Fol. 3721.  mention another Circumstance subsequent, not recorded in Scripture; or not so plainly, as a Christian Reader without their Comment or Tradition would take notice of it; which in my Opinion doth better illustrate that passage of Scripture whereon they ground or seek to countenance it, than any Christian Commentator hath done, Our Fathers (say they) in shedding Zacharias' blood, did not observe the Law of the blood of the Deer or Hart: For so it was commanded, Levit. 17. 13. Whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten, he shall even pour out the blood thereof and cover it with dust. But Zacharias blood (though shed in the Temple) was not so covered, it was apparent. To this purpose they allege that of the Prophet Ezekiel, chap: 24. 6. woe unto the bloody City, Her blood is in the midst of her, she set it upon the top of a rock, she poured it not upon the ground to cover it with dust: that it might cause fury to come up to take vengeance.  
No question but the Prophet's entire purpose was to indict Jerusalem (as our Saviour doth in my Text) of all the Innocent blood that had been shed before his time within her Territories, and withal to note her Impudence in committing such foul sins so openly, without care to cover the conspicuous marks of her own shame. Yet this no way argues that the Prophets did not point out some Memorable and Prodigious Fact, which might serve as an 
☞  Emblem of her shameless carelessness in all the rest. Such Allusions to particulars sufficiently known in their own times are very usual in the Prophets: This is the special Reason why their Writings in General are so obscure to us, why some of their Metaphors seem harsh or far fetched, because in truth their speeches in these Cases are not merely Metaphorical, but include Historical References to some famous Accidents present or fresh in memory. From the same Cause, all ancient Satirists, or such as tax the capital vices of their own times, are hardly understood by later Ages, without the Comments of such as lived with them or not long after them: as our Posterity within few years will hardly understand some passages in the Fairy Queen, or in Mother Hubbards, or other Tales in Chaucer, better known at this day to old Courtiers then to young Students.  
It may be these murderers said of Zachariah, as their posterity said of our Saviour: His blood be on us, and on our Children. It is not likely they would be careful to cover it with dust, or wipe the stain of it (whilst fresh) out of the walls or stones of the Temple, because they had solemnly forsaken the House of the Lord, and made a league to serve Groves and Idols, willing perhaps to let the Print of his blood remain to terrify others from being too forward in reproving the King and His Council for their offences against God.  
But whether the marks of it were left on purpose, or through mere forgetfulness of this people, God in his Providence, as the Prophet intimates, suffered it so to remain, To cause fury to come, and to take vengeance. For whereas this fact, or forgetfulness to cover it, was in the words before attributed to Jerusalem: Her blood is in the midst of her, she set it up on the top of the Rock, she poured it not upon the ground to cover it with dust; The Prophet after intimation of the Cause, why it so remained; To cause fury, etc. Immediately adds, in the Person of God; I have set her blood upon the top of a rock, that it should not be covered. Of these words no meaning can be rendered more natural, than This; To wit, That God did suffer the print of Zachariah's righteous blood to remain in the Temple, as it were to solicit vengeance for all the rest, that had been, or should be shed in Jerusalem; to cry unto him, as Abel's did from the earth, which (as it seems) was not covered, certainly the voice of it was not smothered with dust.  
How long the stain of blood, especially dashed out of the body by violence, will be apparent upon stones, or moist walls, experience doth not often teach, because it is usually covered, or wiped off whilst it is fresh. Yet some prints of blood have longer remained (unless Domestic Traditions be false) on stones, than the blood itself could have done by course of nature in the veins that enclosed it. Albeit we may with good probability presume, that Zachariah's blood (if we consider the manner of his death) might continue, by God's permission or appointment, far above the time that any Ordinary Experience can testify.  
More strange it is, which Ecclesiastical Writers report of this Prophet's body, that being crushed with stones, it should be found otherwise entire and uncorrupt in the days of Theodosius, which was above a thousand years after his death. Unless they had greater Occasion, than I can conceive, to lie, I neither dare distrust this Report of theirs, nor the other Tradition of the Jews, by whose account the stain of His blood remained a greater part of two hundred years in the Temple.  
However, we may (with good probability) conclude, that the true Reason, why our Saviour mentioned Zachariah's death as one special Cause of jerusalem's last destruction, was not because he was the last, or one of the last of the Prophets that had been murdered by the Scribes, and Pharisees Fore-elders, but rather because his murder was the most foul Prodigious Fact, that was committed in that Land, and did from the very Commission of it, portend Destruction to the Temple; and the Consequents of it foreshadowed the miseries, which were afterwards to befall the Nation. The truth of this Conclusion will better appear from Discussion of the third Point proposed.  
7. And this was [Whether the blood of Zacharias and other Prophets, or of our Saviour and others after him were more especially required of this Generation.] 
The Third Question.  Or [Whether this Generation and their posterity were so grievously plagued (as we know they were) for their own personal offences against the Person of the Son of God, or for communicating with their fathers in shedding the blood of the Prophets and of other righteous men.]  
The modern Jews peremptorily deny Their long Exile and Calamity to have been inflicted upon them as a just punishment for putting Christ to death; because their Fathers did not (in their judgement) therein offend.  
Divers Christian Writers (as it usually falls out) refuting this Error of theirs, run into a Contrary, ascribing the Greivousness of their memorable plagues unto their personal offences against our Saviour, being otherwise free from the sins wherein their fathers grievously trespassed, Maldonate the jesuit is so far addicted to this Opinion, that he thinks our Saviour in my Text spoke but according to Vulgar Language; As if to a Malefactor, which had escaped often, but is afterward taken for some notorious murder which cannot be pardoned, men would say, he should now pay for all his villainies; not that they mean he shall suffer several punishments for several offences, or more grievous tortures than were due for his last fact alone; but that he should have judgement without mercy and be punished as grievously as might be, though for it only. Thus much then and no more he thinks our Saviour would have signified; That the Scribes and Pharisees should suffer such grievous calamities for murdering Him and his Apostles, as they might well seem to be plagued for their Father's cruelties, Howbeit they were not at all punished for them but only for their own. For (saith he) although neither they nor their Fathers had killed either Prophet, Apostle, or Disciple (but Christ alone) they had deserved greater plagues for killing him then are recorded, by josephus. This last Assertion (I confess) is no less true, then Non-concludent: for the Conclusion to be inferred was not, what manner of Plagues they did deserve for putting our Saviour to death; but, whether these punishments were de Facto inflicted, for putting him to death, or for the murder of Zachariah and other Prophets, whom not their father's only, but they had slain, for so our Saviour layeth the Charge of Zachariah's blood unto them in particular, whom YE slew between the Temple and the Altar.  
8. A good Auditor must be able not only to give a true Onus or Charge, but withal to make right Allocations or Deductions; otherwise, he shall often over-reckon himself or wrong such as are to deal with him. The like skill is required in making such Calculatory Arguments as Maldonate, and many other good Christians use, in aggravating the offences of this Present Generation of the Jews against Our Saviour▪ Let them lay the Charge of the later Jews trespasses as deep as they list, or can; we shall be able to make the Deductions or Allocations much-what equal; so that Computatis computandis, the greatest part or fullest measure of the blood which came now to be required of this Generation must arise (as the literal meaning of my Text imports) from the righteous blood of Zacharias and other Prophets unjustly shed in former Ages, and unrepented of by this present Generation.  
They must lay their Charge from the Infinite Excess of Christ's Dignity in respect of other Prophets; for, His Person was in Majesty truly Infinite. We are to make the Deduction from his Infinite Power and Facility to forgive offences against himself or his Person. For, questionless he did as far exceed all the Prophets in Goodness, in Mercy and loving kindness, as he did in Majesty and Greatness. And had Peculiar Power and Authority to forgive sins, and remit those plagues which the Prophets had denounced against Jerusalem and her children. Nor could the malice of his enemies against him be more available to procure, than His prayers and tears for Jerusalem's peace, were to pacify his Father's wrath against it; especially for their offences against his Person alone.  
9 The flagrant Expressions of his special Love unto jerusalem (not yet alienated 
A Paraphrase or Exegesis of Christ's loving and threatening expressions.  from the worst sort of this present Generation) if we compare them with this Threatening forewarning in my Text and in the words before it, will bear this sense or brook this Paraphrase; However I see and know you more maliciously bend against me than Cain was against his brother Abel, than your forefathers (Prince or People) were against Zachariah the son of jehoiada (or of Barachiah;) however you thirst more greedily, and more irrelentingly after my blood then the chafed Hart doth after the brooks of water: yet, whenever you have glutted yourselves with the sight of it povout upon the ground: Instead of covering it with dust, cast not this foul aspersion or slander upon me or it, as if either it or I did or shall solicit vengeance against you for the cruel indignities which ye have done or shall do, either to me or to my followers when I am dead. The blood of my Apostles will not speak so bad; And My blood shall speak much better things for you, than the blood of Abel did for his brother Cain, than the blood of Zachariah whom your Fathers slew betwixt the Altar and the Temple did for the than King and the Princes or people of judah. For my Heavenly Father hath not sent me, nor will I give any Commission to my Followers or Ambassadors to curse, but to bless you; not to wound and destroy, but rather to save and heal you. If your impenitency and perverseness have moved me to speak severely, or threaten you, it is still for your good. Severum medicum ager intemperans facit; Your obdurate hearts have caused me ofttimes (the mildest Physician that ever took cure of the body or soul upon him!) to use tart speeches unto you; yet shall it never 
A Paraphrase or Exegesis of our Saviour's meaning, or Implication.  provoke me to be cruel in my practice. So far am I from seeking your blood or harm, that my blood, which you have continually sought, whensoever you shed it, shall make an Atonement for you, shall procure a Free and Gracious General Pardon for all your sins, and for all the sins of your forefathers in shedding the Blood of Prophets sent unto them. But when I have done all, when all is done that could be done unto this Vineyard which my Father planted, according to the Rules of Equity, of mercy and benignity, without wrong or prejudice to eternal justice; Unless by sincere Repentance, as well for your own sins, as for the sins of your forefathers (wherein you have been too deep partakers with them) you submit yourselves unto my Father's will, and with all humility crave allowance, of that most Free and Gracious Pardon which my blood shall purchase for you and for all the world besides; The City of Abel's and of Zachariah's blood will at the last prevail against you; the blood of both of them, and of all the Prophets whom your forefathers have slain, will be Required of this Generation in fuller measure than it was of those which slew them: and this will be a burden too heavy for you to bear; much heavier than the punishment of Cain, albeit neither my blood nor the blood of any of mine (Apostles or Disciples) do come at all upon the Score or Reckoning, wherewith Moses in whom ye trust, and the Prophets whose Tombs and Sepulchers ye build and garnish, will be ready to charge you in the day of your Account or Visitation. For if the blood of Christ or of his Apostles had been Required at their hands which shed it (me thinks) this Emphatical Ingemination, Verily, I say unto you, it shall be required, etc. should not be so needful and weighty as were all the words uttered by Him, who spoke as never man spoke.  
10. But may we from any or all these Premises conclude, that This present Generation was not punished at all for putting our Saviour to death? 
How Christ's death was A Cause of the Jews Calamities.  Or that his death or the indignities done unto His more than sacred Person at or before his death, was no Cause at all of those Exemplary Punishments or unparallelled plagues, which fell upon jerusalem and judah, upon this whole present generation? God forbid!  
The Question is not, Whether our Saviour's death was any Cause at all of the exemplary punishments; but, What manner of Cause it was; or, In what sense they may be said to be plagued for wronging him thus.  
We answer that the indignities done unto Him at his death, and at his arraignment were such Causes of the ensuing Woes and calamities which came upon this Generation, as Absentia Nautae is naufragii; The Case or Species facti is thus. Suppose a skilful Navigator and experienced Pilot, which had long governed some tall and goodly Ship with good success in many difficult voyages, should at the length either by the greediness of the Owner be cashiered or enforced to leave his place; and a storm upon his departure should arise, and through want of good steerage or sounding should run them on ground or dash them against the rocks, we may say without Solecism, that the Abandoning or Absence of the former Master or Pilot was the Cause of the shipwreck or the loss of men or goods, although he neither were any Cause of raising the storm, nor prayed against them (as Zacharias did against his persecutors) nor gave them any wrong directions before he left them.  
Now the Son of God from the time of his people's thraldom in Egypt, but more especially from the time of their deliverance thence, had been in Peculiar 
The Son of God in a peculiar manner to the Jews King of Old.  manner the King and Governor of the jews, in all their Consultations of Peace or War; their only Pilot in all their storms. And however, throughout their several Generations they were often greivously punished: yet were they always punished▪ Citra condignum, much less than their iniquities had deserved. Briefly; by His wisdom he preserved them safe in such distresses, as without his only skill would utterly have overwhelmed the State and Nation: And by his Intercession prevented the Out-bursting or fall of that hideous storm, which had been secretly, and by degrees more insensible, gathering against them, than that Cloud which Eliahs servant saw rising out of the Sea, even from the death of Zachariah the son of jehoiada and other Prophets and righteous men whose blood their forefathers before and after his had shed.  
But after this last Generation had both by express words and practice verified that saying of God to Samuel, They have not cast off thee from being King over them, but they have cast off Me. That other prophecy or sweetly mild forewarning, for which they took occasion to stone Zachariah to death in the Courts of the Lords House, was exactly fulfilled in & upon them. This Prophecy or forewarning we have, 2 Chron. 24. verse 20. Thus saith God; Why transgress ye the Commandments of the Lord that ye cannot prosper? because ye have forsaken the Lord, he hath also forsaken you. This Prophecy with that other of Samuel was most exactly fulfilled, Tam verbis quam factis male ominatis, & mala ominantibus, when they solemnly protested before Pilate, that they had no other King but Caesar. From this time, the hideous storms of God's wrath and anger against them, for their own sins, and the sins of their forefathers, did daily increase; and at last were poured out in full measure upon them, when they had no Prophet nor any man that understood any more; no 
Psa. 74. 10  Signs or Tokens but such as were dismal; no Pilot or skilful Governor to direct them▪ no pious Priest to make Intercession for them. For having thus solemnly abandoned The Son of God their King and Lord, who had been their continual Sanctuary; the destroying Angels, who had long waited their Opportunity to put their Commission in Execution, did Arrest their bodies, delivering up some to the Famine, some to the Sword, others to the Fowls of the air and Beasts of the field, and did seize upon their Land, which God had given to their Forefathers, for the use of others, even for the most wicked of the Heathens, 

Luke 4▪ 6. Ezek. 7. 21▪ 24.  
Dan. 4. 17.   first bestowing it upon the Romans, afterward upon the Saracens, and last of all upon the Barbarous Turk, under whose heavy yoke the inheritance and some of the posterity of jacob have long groaned, and still must groan until they confess their own sins and the sins of their forefathers, and return unto the Allegiance of their Gracious Lord and Sovereign whom their Forefathers (this present generation in my Text) had crucified. But so returning unto him by true Repentance he will return unto them in mercy, and be as gracious and favourable to the last Generations of this miserable people, as he was of old unto the first or best of their Forefathers. For in this Case especially, and in this and the like alone, that Saying of our Apostle, which some in our days most unadvisedly and impertinently misapply and confine to their own particular state in Grace, or God's Favour, is most true, The Gifts of God are without repentance. That Lord and God whom they solemnly forsook hath not finally forsaken them, but with unspeakable patience and long-suffering still expects their Conversion. For which, Christians above all others are bound to pray. Convert them Good Lord unto the Knowledge, and us unto the Practice of that Truth, wherewith thou hast elightened our souls, that our Prayers for them and for ourselves may ever be acceptable in thy sight, O Lord our strength and our Redeemer.  
Amen, Amen.   

CHAP. XLIII.  
The Second Sermon upon this Text.  MATTH. 23. verse 34, 35, 36. Wherefore, Behold I send unto you Prophets— and some of them ye will kill, etc. That upon you may come all the righteous blood shed upon the earth, etc. Verily I say unto you, All these things shall come upon this Generation. 2 Chron. 24. 22. And as he was dying he said, The Lord look upon it, and Require it. Luke 11. 51, Verily I say unto you, IT (that is, ver. 50. The blood of all the Prophets shed from the Foundation of the world) shall be Required of this Generation. 
1. OF several Queries or Problems emergent out of these words (proposed 
See fol. 3729. where this was the 4 Question propounded.  unto this Audience a year ago) One (and that one of greatest difficulty) was; How the sins of former Generations can be required of later, 
From Abel's to Zachariahs death were 3000. years. from Zach. to these words spoken were 00. or 900.  specially in so great a distance of time as was between the death of Abel and of Zachariah, and this last Generation which crucified the Lord of life: the Discussion whereof is my present Task.  
In this disquisition you will I hope dispense with me for want of a formal Division or dichotomy, because the Channel through which I am to pass is so narrow and so dangerously beset with Rocks and shelves on the right hand and on the left; as there is no possibility for two to go on breast, nor any room for Steerage, but only Towage. One passage in my Disquisition must draw another after it, by one and the same direct Line.  
For first, if I should chance to say any thing which either Directly, or by way of Consequence might probably infer this Affirmative Conclusion, [That God doth at any time punish the children for the father's sins, or later generations for the Iniquities of former;] This were to contradict that Fundamental Truth which the Lord himself hath so often protested by Oath, Ezek. 18. 1, 2, etc. And the word of the Lord came unto me again, saying: What mean ye that ye use this Proverb concerning the Land of Israel, saying; the Fathers have eaten sour grapes, and the children's teeth are set on edge? As I live, saith the Lord God, ye shall not have occasion any more to use this Proverb in Israel. Behold, all souls are mine; as the soul of the Father, so also the soul of the Son is mine; the soul that sinneth it shall die. And again, verse the last; I have no pleasure in the death of him that dyeth, saith the Lord God: wherefore turn yourselves and live ye.  
Now to contradict any Branch of these or the like Protestations or Promises, would be to make shipwreck of Faith, more dangerous then to rush with full sail upon a Rock of Adamant.  
On the other hand, if I should affirm any thing, either directly, or indirectly, which might infer any part of this Negative [That God doth not visit the sins of the Fathers upon the Children, or of former Generations upon later:] This were to strike upon a shelf no less dangerous than to dash against the former Rock; directly to contradict Gods solemn Declaration (in the second Commandment) of His Proceedings in this Case, which are no less just and equal, than the former Promise, Ezekiel the 18. By this you see the only safe way for passage through the straits proposed must be to find out the middle Line, or Mean, whether Medium Abnegationis, or Participationis; or in one word, The difference betwixt this Negative [God doth not punish the Children for the Father's sins] and the other Affirmative [God visiteth the sins of the Fathers upon the Children, even unto the third and fourth Generation, etc.]  
2. But in the very first setting forth, or entry into this narrow Passage, some here present perhaps have already discovered a shelf or sand, to wit, that 
See a following Sermon, on 2 Kings 23. 26.  the passage forecited, out of the second Commandment, doth better reach or fit the Case concerning Josiah his death, and the calamity of his people, than the present difficulty or Problem now in handling. For Josiah was but the third in succession from Manasseh, and died within fewer years, than a Generation 
A Generation contains thirty years: betwixt Manassehs and josiahs' death were about thirty three years.  in ordinary Construction imports, after his wicked Grandfather. But if the blood of Zachariah the son of Jehoiada, or other Prophets slain in that Age, or the Age after him, were required of this present Generation; God doth visit the sins of Forefathers upon the Children, after more than three or four, after more than five times five Generations, according to St. Matthew's account in the Genealogy of our Lord and Saviour. Yet this seeming Difficulty 
The Objection is hardened by taking in Abel's Blood. Zechariah was slain 900. years, Abel 3800. years before Christ spoke the words of the Text.  (to use the Mariner's Dialect) is rather an Over-fall than a shelf, or at the worst but such a shelf or sand as cannot hinder our passage if we sound it by the Line or Plummet of the Sanctuary, or number our Fathoms by the scale of sacred Dialect in like Cases. For when it is said in the Second Commandment, that God doth visit the sins of the Fathers upon the Children, unto the third and fourth generation of them that hate Him: This is, Numerus certus proincerto aut indefinito: an expression or speech equivalent to that of the Prophet Amos. For three transgressions of Damascus, and for four I will not turn away the punishments thereof. For three transgressions of Tyrus▪ and for four; for three transgressions of Ammon, and for four, etc. Throughout almost every third verse of the first Chapter, and some part of the Second. The Prophet's meaning is, that all the Kingdoms or several Sovereignties there mentioned by him, especially Judah and Israel should certainly be punished, not for three or four only, but for the multitude of their continual transgressions, and many of them, transgressions of a high and dangerous nature. Both speeches, as well that in Amos, as in the Second Commandment (reverently to compare magna parvis) are like to that of the Poet,  O terque quaterque beati; 
that is, most happy. So that (unto the third and fourth generation) may imply more than seven times seven generations; as many several successions of men or families as have lived since Abel's death unto this present day. All this being supposed or admitted; yet the Expression of God's mercies in the same Commandment unto the children of such as love him and keep his Commandments; is a lively Character of that Truth which we must believe, to wit, That God's Mercy as far exceedeth his Justice towards men, as a thousand doth three 
☞  or four, unless they desperately make up the full measure of their own and their forefather's sins, either by positive transgressions, or by slighting, or not repairing in time, unto the outstretched wings of his Mercy. In this Case they provoke or pull down the heavy stroke of his outstretched Arm of Justice.  
3. This difficulty in the Entry into or Bar of this narrow passage being cleared, we may safely proceed by the former way proposed; that is, by searching the Mean or sounding the difference between these two Absolute Truths. 1. [God never punisheth the Children for their Father's sins.] Secondly, [God usually visiteth the sins of the Fathers upon the Children, etc.]  
The most punctual difference of these two undeniable Truths, to my apprehension and Observation, is this: To punish the Children for their Father's sins, 
What it is to punish Children for their father's sins.  implies a punishment of some persons (be they more or few) without any personal guilt in them, or actual transgressions committed by them. And thus to do in awarding punishments temporary, whether Capital or Corporal (for with punishments everlasting, or in the world to come, I dare not meddle or interpose my verdict) were open injustice. The sons of Traitors or Rebels against the Crown and dignity of the State wherein they live, are not by humane laws obnoxious to any Corporal or Capital punishment, unless they be in some degree guilty of their Father's treason or rebellion, not by misprision only, but by Association. And however Good Laws do deprive guiltless Children of the Lands and Titles of honour which their Fathers enjoyed; yet are they oftentimes upon their good demeanour restored to their blood, and to the lands and dignities of their Ancestors, even by such Princes as are no fit patterns of that Clemency which becometh Princes; Not so much as good foils to set forth or commend the clemency and benignity of God, if we consider it, as it is avouched by Ezekiel in the eighteenth Chapter. However earthly Princes may demean themselves towards the guiltless or well-deserving sons of Traitors or Rebels, the reason or intendment of severest public Laws in this Case provided, was not to lay any punishment upon the Children, but rather a Tie or bond upon their Fathers not to offend in this high kind, so often as otherwise they would do, save only for the love they bear unto their Children and posterity, or for the fear of tainting their blood, or dishonouring their Friends and Families. Of the equity or good intendment of such Laws we have the fairest pattern in the forecited place of Ezekiel, chap. 18. 31, 32. Cast away from you all your transgressions whereby ye have transgressed, and make you a new heart and a new spirit, For why will ye die O ye house of Israel? For I have no pleasure in the death of him that dyeth, saith the Lord God; wherefore turn yourselves and live ye.  
4. To visit the sins of the Fathers upon their Children, always supposeth 
What it it is to visit the sins of fathers, etc.  some degree of personal guilt in the Children: yet such a guilt or such transgressions as would not be punished so greivously either for measure or manner as usually they are, unless their Fathers had set them bad Examples by sinning in the same or like kind. But the Circumstances or Conditions which most aggravate or bring the heaviest visitation of Father's sins upon the Children 
Two particulars hastening and justifying the visiting of the Father's sins upon the children.  are these.  
First, if their Fathers have been punished citra condignum, that is, in a less measure or lower degree than their personal transgressions had deserved.  
The Second, if their Father's punishments have been upon Register or Record so remarkably suited unto their sins, that their Children might (as they ought) have taken notice of the occasions of God's displeasure against them or punishing hand upon them.  
To draw these Generals more close unto the Hypothesis, or to join them together by annexing some particular Instances unto them.  
Few here present can be so ignorant either of domestic or public Statutes amongst us, but may easily observe that the same offence being reiterated or often committed by one and the same party, is, or aught to be, more greivously punished for the second Turn then for the first, more greivously for the third time then for the second, more for the fourth, then for all the three former.  
This manner of proceeding in Colleges or Academical Societies, is most agreeable to the Ancient Constitutions of this Kingdom for the manner of Processes in Courts Ecclesiastic.  
The not appearing upon lawful Summons in Courts Ecclesiastic, was for the first neglect, but a mulct of Twenty pence according to the Rate of money in those days. The second mulct for not appearing upon like Summons did double the first; and so did the third, the second. The mulct for the fourth neglect did more than double or triple all the former. For the party thus offending the fourth time in the same kind, became liable to the Writ De Excommunicato Capiendo, without more ado. And this was an heavy punishment if it were executed according to William Rufus his Constitutions. 
Note here 1. That God made this Covenant with them and their Posterity in successive Generations as with one man, or one aggregate Body or Corporation. 2. It was not only a Covenant of Life and Promises, but of threatenings and Death also.   
Now the Covenant of Life and Death which God made with the Seed of Abraham, or with the Sons of Jacob upon their deliverance out of Egypt (afterwards, in more express words, with the house of David, or tribe of Judah throughout their generations) is the true Pattern or Authentic leading Case of all Just and Legal Proceedings, with One and the same Party, for often committing the same Offence; especially in Case he had been solemnly forewarned, whether without any punishment at all, or with some light punishment annexed for the first time. Every forewarning makes the following offence, though in itself not so great, a great deal more heinous and liable to more grievous punishment.  
5. To take a more particular view of the peculiar Aspect, which these heavenly Lights (Gods Laws I mean) had to the Seed of Jacob, or Kingdom of Israel and Judah: For in respect of other Kingdoms or Nations their aspect admits some variation: To keep the seed of Jacob upright in the ways of Faithful Abraham, the God of their fathers left them a Twofold Register 
God left Israel a Register of Good and Evil.  to be perpetually continued by his Prophets or other sacred Writers. The One, containing their forefather's Good deeds and the prosperity which always did attend them. The Other, of their Forefathers grossest sins or transgressions, and of the calamities which pursued them. The former Register was to encourage them to do that which was good and acceptable in his sight. The other, to deter them from evil, from turning aside from him and his Laws. The manner of Gods augmenting the punishments or plagues upon succeeding Generations, which would not take warning by the punishments of their forefathers, usually runs by the scale of seven.  
Every man that seeth me (saith Cain, after the Lord had convented him for killing his brother) will kill me; whereas, there was not a man in the world besides his father and himself; But a man's Conscience (as we say) is a thousand witnesses: And his Conscience did sufficiently convict him, to have deserved Execution, whereas there was neither Witness nor Executioner.  
According to this Sentence engraven in this murderous heart, did God afterwards enjoin Noah, and gave it in express Commandment under his hand to Moses [Whosoever doth shed man's blood▪ by man shall his blood be shed.] If this Law were Just amongst the Israelites, why was it not executed upon Cain the first Malefactor in this kind? Nay, why doth God expressly exempt him from it, and punish him with exile only? Doubtless this was from His Gracious Universal Goodness, which always threats before it strike, offereth favour before he proceed to Judgement, and mingleth Judgement with Mercy, before he proceed in rigour of Justice. Now Cain had no former warning how displeasant murder was to God, and therefore is not so severely punished, as every murderer after him must be. For so it is said, Gen. 4. 15. Whosoever slayeth Cain, vengeance shall be taken on him sevenfold. Yet for any of Seths' Posterity to have killed murderous Cain, had been a sin in its nature far less than for Cain to murder his righteous brother: yet (by Rule of divine Justice) to be more greivously punished then cain's murder was; because, in him they had their Warnings.  
6. The same Proportion God observes in visiting the sins of Fathers upon 
How neglect of God's Forewarnings past, hastens judgements; See this Author's second Sermon upon jer. 26.  their Children. So in that Great Covenant of Life and Death made with the Israelites, Levit. 26. 14, 15, 16. After promise of extraordinary blessings to the Observers of his Law, the Lord thus threateneth the transgressors; But if ye will not hearken unto me, and will not do all these Commandments: And if ye despise my Statutes, or if your soul abhor my Judgements, so that ye will not do all my Commandments, but that ye break my Covenant; I also will do this unto you, I will even appoint over you terror, consumption, etc. But if for all this they will not yet turn unto him, he will plague them still with the pursuit of their enemies. Nay it followeth, verse 18- And if ye will not hearken unto me, then will I punish you seven times more for your sins; and if all this will not reclaim them, these later plagues shall be seven times multiplied, and this third plague three hundred forty three times greater than the first: and the fourth Transgression shall likewise be multiplied by seven: So that the same Apostasy or rebellion, not amended after so many warnings (if we may call the literal meaning to strict Arithmetical Account) shall in the end be One thousand one hundred ninety seven times more severely punished then the first. But it is likely, that a Certain Number was put for an uncertain.  
That the visitation of sins of Fathers upon their Children, may be continued seventy Generations, even from the first giving of the Law by Moses unto the world's End, is apparent, from the verses following, Levit. 26. 37. unto This: [Yet will the Lord still remember the Covenant made with Abraham, etc.]  
For not putting this Rule or Law [of confessing their father's sins] in practice, the Children of that Generation which put our Lord and Saviour to death, are punished this day with greater hardness of heart, than the Scribes and Pharisees were. For however They were the very Patterns of Hypocrisy, yet had they so much sense or feeling of conscience, that they did utterly dislike their Forefathers Actions, and thought to super-erogate for their Father's transgressions, by erecting the Tombs, or garnishing the Sepulchers of the Prophets whom their Fathers had murdered or stoned to death. But these modern scattered Jews will not to this day confess their forefather's sins, nor acknowledge that they did aught amiss, in putting to death the Prince of Prophets and Lord of Life. And their Father's sins, until they confess them, are become their sins; and shall be visited upon them. 
How Children are bound to repent of Father's sins. See this Author's second Sermon on Jerem. 26.   
To confess the sins of their Fathers, according to the intendment or purpose of God's Law, implies an hearty Repentance for them, and repentance truly hearty implies not only an Abstinence from the same or like transgressions wherewith their Fathers had provoked God's wrath, but a zealous Desire or Endeavour to glorify God by constant Practice of the Contrary virtues or works of Piety. This Doctrinal Conclusion may easily be inferred from the aforecited 18. of Ezekiel.  
7. Sin is more catching then the Pestilence; and no marvel if the plagues due for it to the Father, in the course or doom of Justice seize on the Son; seeing the contagion of sin, spreads from the unknown Malefactor to his neighbours; from the Fields wherein it is by Passengers committed, into the bordering Cities or Villages; unless the Atonement be made by Sacrifice and such solemn deprecation of guilt as the Law in this Case appoints, Deut. 21. 1, 2, etc. If one be found slain in the Land which the Lord thy God giveth thee to possess it, lying in the field, and it be not known who hath slain him: Then thy Elders and Judges shall come forth, and shall measure to the Cities which are round about him that is slain. And it shall be, that the City which is next unto the slain man, even the Elders of that City, shall take a Heifer which hath not been wrought with, and which hath not drawn the yoke. And that City shall bring down the Heifer into a rough valley, which is neither cared nor sown, and shall strike off the Heifers neck there in the valley: And the Priests the sons of Levi shall come near (for them the Lord thy God hath chosen to minister unto him, and to bless in the name of the Lord, and by their word shall every controversy and stroke be tried.) And all the Elders of that City that are next to the slain man shall wash their hands over the Heiser, that is to be beheaded in the valley; And they shall answer and say; Our hands have not shed this blood, neither have our eyes seen it; Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy People of Israel's charge, and the blood shall be forgiven them. So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the Lord. The nearer unto us Actual Transgressor's be, the more they should provoke our zealous endeavours for performance of contrary duties; otherwise God's Justice will in time oversway his mercy; and plagues, first procured by some one or few men's sins, will diffuse themselves from the Actual Transgressor's deceased unto the whole living Host, and be propagated from posterity to posterity, though no personal Actors. It is matter of death to be mere Spectators or Idle Bystanders, where all are bound to take their Censers and make Atonement.  
8. But I have gone far enough in this narrow Passage for Clearing the Difficulties, which concern the Doctrinal part of my Text; so far, that we may without the help of Perspective or spectacles discover the point where it opens itself into a wide Sea or Ocean of useful Applications for all Times, Places and Persons: Especially for such as sit at the Stern, or are any way interested in the Government of the great Ship of State. But the time will not serve me, or if it did, I never had list to become the Statesman's Remembrancer out of the Academical Pulpit, not to exhort or reprove Academics in the Court or Presence of Statesmen.  
The residue of my message for this present is to you, (Men, Fathers and Brethren) to you especially unto whom the Lord hath delegated the Government 
A short Application.  or oversight of others (including myself in the number.) My message shall be very brief, only This; That we never seek to maintain, either the dignity of our places or means of private gain or advantages by the examples or practices of our Forefathers or Predecessors. For this would be the most compendious way, by which the old wily Serpent could either lead or drive us, to make up the measure of our Forefathers or Predecessors sins. As common charity binds us to hope the best of their estate or persons, and not to speak the worst of their proceedings: so, True Charity towards our own souls permits us to suppose, that many things have been done so far amiss by them, as by the forecited Laws of God, will bind us, whilst we beseech him to forgive us our own sins, so to forgive us also the sins of our Forefathers or Predecessors, that if they have oppressed any by fraud or violence, or by unconscionable using advantages of human Laws; that he would give us Grace to deal our bread unto the hungry, to cover the naked with a garment: That if they have dishonoured God's Name by intemperance or other impure manner of living, he would grant the assistance of his Grace unto our Endeavours for glorifying his Name by sanctity of life in his sight, and by integrity of conversation amongst men. That if they have offended him by superstition, by false doctrine or heresy, he would so bless our ministerial function or other endeavours in our several Callings, that we may lead others in the ways of truth from which they have erred or caused others to err.   

To the C. Reader, An Advertisement of the Publishers.  
THis Great Author (as may be seen Fol. 3728. and 3729.) had raised Six Questions out of the Text: and in the Two last past Sermons (or Chapters) had spoken to Four (the first four) of those Six Questions.  
To the Sixth or last of them, he intended not to say any thing there; because he had spoken thereto in divers places of his Writings, and namely in the fourteenth and fiftteenth Chapters of the seventh Book; and in his First Sermon upon 2 Chronicles 6. 39  
But he hath neither as yet here (I mean, in the two last Sermons) nor elsewhere, that I can refer the Reader to, spoken any thing concerning the Fifth Question: Which is One Reason why I subjoin the ensuing Fragment or Appendix having something in it relating to That. And (that I may give the Reader a punctual Account of every particular) It comes to be as a Fragment or Appendix, Thus. The Author had written a very Large Tractate upon Matth. 23. 34, etc. Out of this Tractate, upon Occasion, himself had excerpt the Two next fore-printed Sermons. Leaving out such things as I esteem (so will the Reader I hope) very worthy to be inserted. And I choose rather to prejudice the Author by Publishing them in this way, then by stifling them to deprive the Reader of the Benefit and delight of them. In sum; What follows in this Appendix, may by easy observation be referred, either,  
1, To our Author's Opinion declared in answering the Third Question (which, I confess, was New to me, and may perhaps seem to others A Paradox:) viz. That our Saviour's Transcendent Goodness so interposed, That His own and His Apostles Blood was not required of them that shed it.  
Or 2. To the Fourth Question, How Fathers sins are visited upon the Children?  
Or to the Fifth Question; Is it lawful for any of Christ's followers in Zacharias his Case to use the like Imprecation [Lord look on it, and require it?]  
Or lastly, to the Sixth Question; With what Intent God sent Prophets, etc. which is proved To be out of mercy, and to recall them from sin, By two very apposite Texts. The One, 2 Chron. 24. 19 The other, 2 Chron. 36. 15.   

An Appendix to the two next precedent Sermons.  
1. WE do not; God forbid we should deny, This last Generations personal offences against our Saviour to have been most heinous, most meritorious of exemplary punishment in this life. But I know not how it 
This refers to the third Question propounded Fol. 3729. handled Fol. 3733.  comes to pass, that many Christian Writers, partly by measuring the greivousness of the Jews offences amiss; partly by deriving their plagues from a wrong root, do nurse such security in their hearers, as was in these jews; And occasion them to make up the measure of these later Jews sins, as they did the measure of their forefathers.  
In civil Justice we know the same abuse is much greater, and more greivously punished, whilst offered to an Officer, though but a Petty Constable, then to a mere private man; greater to a Justice of Peace, then to a Constable, though greater to a Justice of Assize, then to an ordinary Justice; but Greatest of all unto the Prince himself. Thus we imagine the punishment inflicted upon those jews for their offences against our Saviour to have been so much more grievous, than any punishment for the same offence against the Prophets, or any Temporal Prince, as Christ was greater and better than the Prophets, or earthly Princes.  
In this short Collection, notwithstanding there be three gross Inconsequences.  
First: Admitting, that every degree of dignity in the party offended (as much as can be demanded) brings forth a correspondent degree of excess in the offence, supposing the matter of the offence to be, (quoad caetera) equal: Yet, what proportion one degree hath to another, or unto what height any personal offence, though against our Saviour Himself, could by this reckoning amount, is only possible for Infinite Wisdom to determine.  
Secondly, Admitting every personal offence against Christ to be infinite in all such as believe him to be truly God, yet the Jews Case may differ, because they took him to be but Man.  
Thirdly, admitting their personal offences against him to have been the most grievous sins, that ever were, or could be committed; This will not infer the Conclusion intended by Maldonate and others, That the plagues here threatened by our Saviour must wholly be ascribed to the murdering of Him and his Apostles, without any Reference to the slaughter of God's Prophets.  
The Infiniteness of the Person offended makes up but one and not the greatest Dimension in the body of sin: the Solidity or heinousness of it must be derived 
See Fol. 3341. and Book 8. in quarto pag. 142.  from another Root. And though it be most true, that every sin is an offence against an Infinite Majesty; yet is He, whose Majesty is Infinite in a manner infinitely more offended with some sins, then with others.  
2. Ignorance of those great mysteries (which we believe and acknowledge) did somewhat mitigate the jews offences, as personal against our Saviour, and excuse their Persons a Tanto, though not a Toto. We speak the Wisdom of God— which none of the Princes of this world knew; for had they known it, they would not have crucified the Lord of Glory, 1 Cor. 2. 7, 8. And 
Luke 23. 34. They know not what they do.  again, They of Jerusalem, and their Rulers because they knew him not, nor yet the voices of the Prophets, they have fulfilled them in condemning him, Acts 13. 27. St. Peter hath avouched as much upon his own knowledge, as St. Paul did, in mitigation of these Jews offence. And now brethren I wot that out of ignorance ye did it, as did also your Rulers, Act. 3. verse 17. Some rigid Accuser of these hateful men would perhaps reply that they were ignorant through their own default. All this being granted, their fault lies properly in the true and immediate Cause of their Ignorance, not in that ignorance which was no otherwise Cause of their actual murder, then by not restraining their malice, which first brought forth ignorance, and then murder. What then were the true and proper Causes of their malicious Ignorance? Self-conceit of their own righteousness, pride, ambition, covetousness; unto all which, as also to their obdurateness in all these, and like enormities; such partial apprehensions of their father's idolatry and cruelty in killing the Prophets, as we have of their hypocrisy and cruelty against Christ, did concur as Accessary or Causes Collateral. Being so much addicted to covetousness, to pride and ambition, and so self-conceited of their own righteousness in respect of other men, it was impossible they should not do as they did. These Collections to my apprehension are the same with that of our Saviour; He that believeth not, is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is their condemnation: What? That they went about to kill Christ? No; but that light is come into the world, and men loved darkness rather than light. But why did they so? Because their deeds were evil. For every one that doth evil hateth the light. He that now is otherwise as evil, as they were before Christ came, would have hated him and his Disciples, as much as they did, and is as liable, as they were to any punishment, which they suffered for their trespasses against him. Suppose he had come into the world in the days of Joash, who put Zachariah to death, done the same works, used the same admonitions and reproofs to have recalled that headstrong generation from Idolatry, which he did to reclaim the Scribes and Pharisees from their hypocrisy and malice; God's Prophets, which knew their temper, would not (I am persuaded) have been too forward to have been their Bails for much better behaviour towards their Lord and Master, than they had showed towards themselves his servants. St. Stephen's Censure of this people from 
Doth God punish men for what they would have done in such and such Cases? Quaye.  time to time; [Ye do always resist the holy Ghost: As your fathers did, so do ye.] gives us occasion to suspect that they were sometimes afore Christ's time so wicked, as if he had come in their days, they would have done as this later generation did. But these have killed him De Facto; Their sin notwithstanding is not hereby greater than theirs, that would have been as forward to kill him, if he had given them the like provocation. For so his manifestation in the flesh should necessarily have made this later Generation worse than any former had been, and God had dealt less graciously with them in presenting his Son unto them, then with their wicked fathers▪ which never had seen him. But against these and the like necessary Consequences of the former Position, our Saviour protests; God sent not his Son into the world to condemn the world, but that the world through him might be saved, John 3. 17. And this salvation was first (out of love no doubt) to be tendered unto jerusalem and her children.  
3. The Issue of these Deductions in brief is this; The Scribes and Pharisees did no way exceed their fathers in wickedness, unless perhaps in Hypocrisy or unwillingness to be reclaimed. Christ was a better Teacher than the Prophets were, and unto us it is manifest, that these Scribes and Pharisees, which would not learn goodness of him, were most wickedly wilful; But whether more wicked or wilful, than any of their fathers before, or others, that lived since that time have been, is more than man can determine. It must be left to his judgement, which judgeth not as man doth, by the Event, but by clear sight of the heart. For the same reason it cannot be resolved, whether they that put our Saviour to death were greater sinners than King joash and his Princes: Only this we know and must believe, That these later did fill up the measure of their forefather's iniquity; that the compliment of their iniquity being come, the vials of God's wrath were poured more plentifully upon this last Generation, then upon any former, but should not have been so plentifully poured upon it, unless Zacharias and the Prophets had been so desperately slain by their fathers. And for any Argument that can be brought to the contrary, had Christ been crucified, when Zacharias was slain, and Zacharias slain when he was crucified (all other proper Circumstances of each Fact (besides this change of time) continuing the same) it is probable from my Text, That God's judgements upon this Nation, had been less in the former age than they were; and more grievous, more sudden and terrible in the later, then are now recorded. Nor can this Consequence be any whit prejudiced, albeit we grant the practices of cruelty against our Saviour to have been seven hundred thousand times more heinous in themselves, than any could have been attempted against Zacharias.  
The destruction of our Saviour's Enemies, upon the first Arrest or shameless abuse of His sacred Body, in justice might, and (without his Intercession) perhaps would have been more sudden and dreadful than Sodoms was. Obdurate pride, unrelenting cruelty and general impenitency for other foul sins, as they concerned the Whole Trinity, or were matter of sin against the Holy 
According to this opinion; Matth. 12. 32. may have a very commodious Interpretation.  Ghost, he could not remit or make intercession for them in the days of his flesh, but is to call their Authors to strict account, as he is the Judge of quick and dead: But he that by virtue of his Commission, as Son of man did freely forgive all other sins, did (as my Text imports) remit all personal offences, as they only concerned himself, and did not suffer the fruits or effects of these later Jews malice to come upon Jerusalem's score for shedding of righteous blood. It was not his Will to have any, more greivously punished for being maliciously bend against him, than they should otherwise have been for the unrelenting habitual bent of their malice against whomsoever it had been set. Never was bitter enmity practised against any so little desirous of revenge, or so unwilling to accuse his enemies, as he was, for so he protests unto the Jews which sought his life. Do not think that I will accuse you to the Father, there is one that accuseth you, even Moses, in whom ye trust. John 5. v. 45. Moses, though (till Christ came) the meekest man that had been on earth, had foretold and solemnly threatened those plagues, whose execution most of the Prophets had solicited. But this Great Prophet beyond all measure of meekness and patience, whereof humanity, so but mere humanity, is capable, seeks by prayer, by reproof, by admonitions and exhortations, by all means justly possible to prevent them; he often forewarns what would be the issue of their stubbornness, which he never mentions but with grief and sorrow of heart; he often intimates, that the most malicious murderer amongst this people was not so desirous of his death, as he was of all their lives, witness his affectionate prayers seasoned with sighs and tears, even whiles they plotted the execution of their long-intended mischief against him.  
4. That which first moved me to make, and must justify the interpretation of these words here made, is a remarkable Opposition expressly recorded in Scripture betwixt our Saviour's and his Disciples desires uttered at their death for this people's good, and the cry of Abel's blood, and Zachariah's dying voice, both soliciting vengeance from Heaven against their persecutors. When they were come to the place, called Calvarie, they crucified him; Then said jesus, Father forgive them; for they know not what they do, Luke 23. ver. 33. This Infinite Charity, notwithstanding, some (always jealous, lest God should show any token of love towards such as they mislike, or Christ manifest any desire of their salvation, whom they have marked for Reprobates) would have restrained unto the Garrison of Soldiers that conducted him to the Cross. But Reasons we have many to think, or rather firmly to believe, that he uttered those Prayers Indefinitely for all, that either were Actors in this business, or Approvers of it, whether Jews or Gentiles: And if both his Doctrines and Miracles, whiles he lived on earth (as all must acknowledge) did, why should not his dying Prayers in the first place respect the lost sheep of Israel? Roman Soldiers they were not, but Jews of the most malignant stamp, which martyred St. Stephen; yet after he had commended his spirit unto jesus in near the same terms, that Jesus did his unto his Father, he kneeled down, and cried with a loud voice, Lord lay not this sin to their charge; And when he had said this he fell asleep, Acts 7. 60. It is no sin I hope to suppose, that the Master was every way as charitable at his death as his Disciple. It is requisite that he, which bids us bless our persecutors, should set us a more exquisite pattern, than we are able to express; His prayers for his greatest persecutors were more fervent and unfeigned, then ours can be for our dearest friends. St. Stephen in thus praying for his enemies did but imitate his Master, and bear witness of his loving kindness towards all. But when Cain had killed Abel, the voice of his blood cried unto the Lord from the earth; and the cry procured a curse upon him; for the earth became barren unto him, and he was a fugitive and vagabond from the Land, wherein he lived before: Herein (as St. Augustine excellently observes) a Type of the Jewish Nation, who having the prerogative of birthright amongst God's People, for the like sin became fugitives and vagabonds on the face of the earth, whilst the good Land, which God gave unto their fathers hath been cursed with barrenness and desolation for their sakes▪ And this Cry of Abel's blood against his brother, God would have registered in the beginning of his book, as a Proclamation against all like impious and bloody Conspiracies until the world's end: Whereby the jews, to whom the manner of God's process with Cain, was sufficiently known, were condemned Ipso Facto, without any further folicitation of God's judgements, than their own attempts of like practices. No marvel if his punishment foreshadow theirs, when as never any did so manifestly and notoriously revive his sin, as this Generation here spoken of did. Cain (saith St. john) was of that wicked one, and slew his brother? And wherefore slew he him? Because his own works were evil, and his brothers righteous, 1 John 3. 12. Ye are of your father the devil (saith our Saviour to these jews) and the lusts of your father ye will do; he was a murderer from the beginning; john 8. v. 44.  
And why did they go about to murder him?  
Because he had told them the truth which he had heard of God; ver. 40. And as he had taught before in the third of S. John, They would not receive him, although he came as a light into the world, because their deeds were evil.  
Moses had foretold, That the Great Prophet, was to be this people's Brother; and, in that they would not hearken to him, they stood condemned by Moses' Sentence; Deut. 18. 18. Whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him, v. 19  
Abel, as pleasing God by his sacrifice, and as being slain by his ungracious brother, was the live Type of Christ, as man, whose murder by his brethren, though most displeasant, yet his sacrifice was most acceptable unto his God. The same God, which in the fourth of Genesis admonisheth Cain, partly by threatening, partly by promises, to desist from his wicked purposes, doth here in my Text as lovingly, and yet as severely dehort these Jews from following his footsteps, lest his punishments fall heavier upon them: And they not taking warning by Cain's example (to repent them of their envy and grudging against their brother) the Cry, not of Christ's blood which they shed, but of Abel's, overtakes them; for Christ was consecrated as the Sanctuary, or place of Refuge, whereto they should have fled; And Abel was the Revenger of blood, which did pursue them. So likewise doth the Cry of Zacharias' at his death; (for that was quite contrary to our Saviour's and St. Stephen's) When he died he said; The Lord look upon it, and require it, 2 Chron. 24. 22, The present Effect of this his dying speech compared with St. Luke's narration of Our Saviour's Admonition, affords the true Comment on my Text, Therefore (said the wisdom of God) I will send them Prophets and Apostles, and some of them they shall slay; That the blood of all the Prophets shed from the foundation of the world, may be required of this generation, from the blood of Abel unto the blood of Zacharias; Verily I say unto you, it shall be required of this generation, Luke 11. v. 49, 50, 51. The Emphatical resuming of the Terms which Zacharias used [It shall be required of this generation] implies as much, as if our Saviour had said, The day of vengeance and execution, which Zacharias solicited against your fathers for their Apostasy from God, and their Cruelty towards him, is yet to come. His innocent blood, which was in part required of that wicked King and the Princes which shed it, shall be required in fuller measure of this generation, which is more bloodily minded then that was, and herein worse than all the former, in that it will not take warning, either by Cain's punishment, or the calamities which befell this people for their cruelty towards Zacharias and other Prophets: For the Army of the Syrians came with a small company, and the Lord delivered a very great host into their hands▪ because they had forsaken the Lord; So they executed judgement against Joash; And left him in great diseases; and his own servants conspired against him for the blood of the sons of Jehoiadah the Priest, and slew him, 2 Chron 24 24, 25.  
5. Yet some there be which question, Whether Zacharias did not use these 
This relates to the fifth Question.  words only by way of Prophecy, fearing belike, lest his using of them by way of Curse, or Imprecation, might argue he died not in perfect charity. But seeing he was a Prophet, he might foresee many reasons unknown to us, not to pray for them, but against them. Or if out of the bitterness of his soul, or indignation at this graceless King's ingratitude, he did thus pray against him, and his people; we may not condemn him of sin, although it would be a damnable sin in us to imitate him in like Cases; Nor is it necessary we should think he did wish their eternal destruction, but only indefinitely desire, that God would not suffer such an Execrable Conspiracy to go unpunished, lest others should be emboldened to do the like. And though we know not upon what motives or warrants all other Prophets of God, or Types of Christ, in their perplexity and distress so zealously pray for vengeance against their malicious persecutors: yet we should know One true Use or End of these their usual practices to be this; that the world might note the difference between them, and the promised Messias; who though he had suffered greater indignities, more open shame, and more grievous vexations at this people's hands, than all his forerunners had done: yet never complains, never prays against them, but for them, even whiles they crucify him. This his peculiar Character argues he came into the world not to condemn, but to save it. And when his Disciples desire him to call down fire from heaven, as Elias did, he derives his sharp Check from this Principle▪ which they should have known; Ye know not what Spirit ye are of; for the Son of God is not come to destroy men's lives, but to save them, Luke 9 55. Did then Elias or Elisha his Scholar sin in taking vengeance upon the enemies of their God? Who dare avouch it? Or if to execute vengeance were lawful to them, as they were Prophets, was it unlawful for Zacharias upon greater personal indignities to desire the Lord would revenge his death? Yet Christ's Disciples might not do so, because they were to be of another Spirit, as having a better example set by their Master at his death.  
6. But whence is it, that Zacharias' curse should take better effect against 
This relates to the third Question.  this Generation, which had never offended him, never known him, than our Saviour's prayers poured out for their safety, whiles he offered himself in sacrifice? Was it possible, Zacharias' spirit of cursing and indignation should be stronger, so long after his death, than the spirit of prayer and blessing was in the Redeemer of Israel's living mouth? God forbid! Rather this Generation by reviving their forefather's sins, awaked God's Justice to renew their plagues; and by their impenitency made themselves uncapable of that General Pardon, which Christ had procured for all that be penitent, or would rightly use it: But neither did he pray, that their stubbornness might be pardoned, nor did Zachariah's curse make them stubborn. Their impenitency is from themselves, and whiles they continue stubborn and impenitent, they can have no Allowance of that General Pardon, which they will not plead or stand to, as standing too much upon their own integrity. Since Christ's death they have been perpetually punished for their impenitency, yet not punished with perpetual impenitency for putting him to death.  
But take we them, as they are in their impenitency, may we think they were thus grievously punished for shedding His Blood, or for the blood of Abel, Zacharias, and other Prophets, unjustly shed by their forefathers? for their personal hatred against him as the Son of God; or for their habitual hatred and opposition unto that truth which made his person and presence, as it had done all the Prophets before him, so hateful unto them?  
They were plagued questionless for that Blood which was required of them; And that was Zacharias' and Abel's Blood, not Christ's.  
7. That this multiplication of punishment cannot be meant only of the same 
After the Citation of Levit 26. 14, etc. and multiplication of the plagues by seven, This followed, relating to the fourth Question.  persons multiplying the same or the like offences, but withal of different ages or successions, is apparent, partly because it is spoken generally of the whole State or Nation; partly from the different specifical quality, or extent of the plagues here mentioned, often inflicted on several generations of the Israelites; But specially from the Tenor and purpose of the Law itself▪ strictly enjoining the scattered Relics of this people, after execution of the last plague, To confess the iniquity of their Fathers, as an especial Duty to be performed on their parts, and as a necessary mean in God's Ordination for their Absolution, or deliverance. And if without Confession of their father's iniquity, they cannot be absolved from their own; their father's iniquity not repent of, was their own; so was the punishment due unto it. The Consequence is evident to Reason, but more evident from the express words of the Text; Ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you, shall pine away in their iniquity in your enemy's lands, and also in the iniquities of their fathers shall they pine away with them. If they shall (then) confess the iniquities of their fathers, with their trespass, which they trespassed against me, and that also they have walked contrary unto me. And that I have also walked contrary unto them, and have brought them into the land of their enemies; If then their uncircumcised hearts be humbled, and they 
Le. 26. 38.  then accept of the punishment of their iniquity. Then will I remember my Covenant with Jacob, and also my Covenant with Isaac, and also my Covenant with Abraham will I remember, and I will remember the land.  
God's Covenant is with his people (whether Jews or Gentiles) and their children jointly: Every Child is born, as it were, heir to his Father's sins and their plagues, unless he renounce them by taking their guilt upon him in such hearty Confession, as this law prescribes, and patient submission of himself to God's correction. To satisfy God's justice for the least trespass committed by our Ancestors is impossible; But to avert their just punishment from ourselves, by unfeigned Conversion unto God in those particulars, wherein our fathers have forsaken him, is a duty possible, because necessary to every faithful soul. As if the father have been an unconscionable gatherer or cruel oppressor, the son is more strictly bound, than otherwise he were, to abound in works of mercy towards the poor; to give liberally to such as need; to lend freely to such as desire rather their kindness then mere Alms. If the father have been a blasphemer, or grievous swearer, the son must consecrate his tongue to God, and use no speech, but such, as may minister grace unto the hearers. Briefly; Posterity (besides performance of duties common to all) 
☞  must always be zealous observers of those precepts, which their forefathers have principally transgressed. The truth of this Inference is warranted by that very Text of Scripture, entirely considered, whose first passages are by worldlings brought against it. What more common shelter for security in this kind? then the Prophet's speech: The soul that sinneth it shall die, Ezek. 18. v. 4. But every soul, that sees his father's sins, and sorrows not for them, sins them over again. And now, Lo (saith the Prophet) if he beget a son, that seeth all his father's sins which he hath done, and considereth, and doth not such like; one, that hath not oppressed any, nor withheld the pledge; one, that hath not spoiled by violence: shall he, by not doing all, or any of these, escape God's wrath kindled against his father? No; Performance of Negatives makes no man just: If doing none of these, he hath given his bread to the hungry (whom his father deprived of food) covered the naked (whom his father spoiled) with a garment: And taken off his hand from the poor (on whom his father's hand was heavy) if he hath not received usury nor increase, but hath executed my judgements, and hath walked in my statutes; he shall not die for the iniquity of his father (saith the Lord) he shall live, Ezek. 18. 14, 15, 16.  
From these Laws thus expounded, specially from that of Gods visiting the sins of fathers upon their children unto the third and fourth generation: The reason is plain, why some Royal or noble families have had their Fatal 
See one example in the next Sermon.  Periods in the days of such, as, to the sight of men, were no way so heinous offenders as their fore-elders had been. With instances to this purpose, you that can read may furnish yourselves out of Histories sacred and moral, domestic and foreign. Every one of you may without reading observe; that many extortioners or cruel oppressors children, come ofttimes to greater misery than their fathers in this life suffered; albeit they did not so well deserve it in your judgements. But if positive or actual transgressions otherwise equal be liable by the Rule of Divine Justice, to more than double punishment in the son, that hath had fair warnings in his father: It is very consonant to the same Rule, that the son, albeit he do not imitate his forefathers in actual transgressions, should suffer greater temporal punishments, than they did, for not confessing their sins, as God's Law requires; or not glorifying God's name by his fidelity in contrary practices of charity, and godliness. Many children by not making restitution of goods ill gotten by some of their Ancestors, have forfeited unto God's hands whatsoever all had gotten. The best way for all to make kingdoms, or private inheritances greater in length or duration; 
☜  would be to diminish them in mass, or substance, by paring off what is tainted or corrupted.  
But leaving these particulars to the Application, let us apply the doctrine hitherto generally delivered unto the point in Question. We must consider, that the Jewish Nation had many fore-warnings of God's displeasure in the Ages before Zacharias; That in his time, both Prince and People, the whole Nation stood as condemned by that his sentence solemnly pronounced Ex Cathedra; [ye shall not prosper; ye have forsaken the Lord, and the Lord hath forsaken you:] though God, tempering his judgements with mercy, reprieved this State in hope of amendment. But of succeeding Princes some proved more gross Idolaters than Joash had been; viz. Ahaz: Some shed more innocent blood than he had done; so did Manasses. And of the people more grew worse, few better, than their fathers had been; such as were better were not so forward to expiate the sins of former times, as the worse sort were to augment them. And according as they were augmented, God's judgements did gather and multiply by degrees against this people; And the sentence solemnly denounced by Zachariah, often reiterated in more severe terms by later Prophets, is executed at length, according to the full measure of their iniquity; witness the first and second destruction of the City and Temple, the desolation of the Land, and captivity of the whole Nation. The whole manner of Gods proceeding against them, first in Mercy, then in Judgement, lastly in Severity and fury is most directly set forth unto us by Our Saviour in the Parable of the Vineyard let out to husbandmen, whose estate in it was utterly void upon the first Nonpayment of rent, if the Lord had dealt in justice with them. But though of his servants, or rent-gatherers they had beaten one, and killed another, and stoned a third; yet in merciful expectation of their amendment he sent other servants, more than the first, and they did unto them likewise.  
Though this iniquity exceeded the former, yet the Lords mercy exceeded both: and out of his abundant kindness, last of all he sent His Son, saying, [They will reverence my Son.] But as mercy had abounded; so their sins did still superabound: For when they saw the Son, they said among themselves, [This is the Heir; Come let us kill him, and let us seize on his inheritance:] And as they said, so they did; [They caught him, and cast him out of the Vineyard, and slew him.] So fully ripe for Justice was iniquity once come to this height, that they themselves, whom this Case concerns, adjudge the authors of this murder uncapable of mercy. For to Our Saviour demanding of them [When therefore the Lord of the vineyard cometh; What will he do unto these husbandmen?] They make Reply [He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their season, Matth. 21. Luke 20.  
Most men (I doubt not) understand the General meaning of the Parable. And it is in effect the same with the Prophet's Song of his Beloved concerning his vineyard, Esay 5. 1. The one is as a Paraphrase upon the other; The histories of this Nation from that time to this, is as a full and just Commentary upon both. The vineyard of the Lord of hosts (saith the Prophet, v. 7.) is the house of Israel; and the men of Judah his pleasant plants; And being reasonable plants, they were also the husbandmen here meant. The fruits looked for were judgement, and in stead of it behold, oppression: righteousness, 
See St. Chrysost. upon the fifth of Isaiah.  and in lieu hereof, behold a Cry. These were wild grapes. If any list to descend to more particulars, By the fruitful hill, wherein the vineyard was seated; he may understand the hill of Zion, or Jerusalem; by the Tower, the Temple: By the hedge the fortifications of Jerusalem, begun by David, without which our Saviour (who is the heir meant in the Gospel) was crucified; being sentenced to execution within the vineyard. The judgement, which the chief Priest and Elders gave against themselves: was by the Prophet referred unto the Inhabitants of Jerusalem, and men of Judah. The Tenor of it is the same in the Prophet and the Evangelist, I will tell you (saith the Prophet) what I will do to my vineyard; I will take away the hedge thereof, and it shall be eaten up, and break down the wall thereof, and it shall be trodden down; And I will lay it waste, and it shall not be pruned, or digged; But there shall come up briers and thorns. I will also command the Clouds, that they rain no rain upon it: That is, Not whiles it remained in Judah, whose mountains are now become like the mountains of Gilboah, accursed for the slaughter of the King of Israel.  
The execution of this Sentence was fitted to divers times in different measure, according to their unfruitfulness, or fertility in bringing forth wild grapes, when good grapes were most expected.  
More exactly parallel to the Parable, as it is proposed by our Saviour, we 
Judah's Climacterical Seasons  may (besides all other particular diseases or distempers of this flourishing State) observe Three principal Climacterical Seasons. In the first and second it escapes very hardly, and dies in the last.  
The First we take from Zachariah's death; a Season, wherein God (the men or judah being Judges) might justly expect extraordinary fruit of his vineyard. For Jehoiada the Highpriest, father in Zachariah, had lastly 
1. at the death of Zechariah.  pruned and dressed it, re-ingrafting Joash, as a forlorn Plant, into the stock of David, from which he had been for a while displanted by Athaliah the Queen Regent; through whose cruelty all the rest of the Royal Branches utterly perished: But instead of grapes the Princes bring forth wild grapes. After the death of Jehoiada, Came the Princes and made obeisance to the King; who harkened unto them. And they left the House of the Lord and served groves: So wrath came upon Judah, for this trespass. Yet he sent Prophets to them, to bring them again unto the Lord; and they testified against them; but they would not give ear. After all this, the Spirit of the Lord came upon Zachariah, and he said unto them, Thus saith God; Why transgress ye the Lords Commandments that ye cannot prosper? 2 Chron. 24. 17, 22. He said no more than Moses their Lawgiver had expressed in that Divine Song, Deut. 32. which this people were to teach their children, that it might be a witness against them. Notwithstanding in despite of Moses Law, and the Spirit of the Lord, which emboldened Zachariah to preach it; they confirm their desperate league with the Prophet's blood, that did dissuade it.  
Of those other Servants of the Lord, sent unto them about the same time; we may without breach of charity suspect; one at least was beaten and another slain; Because it is certain, that Zachariah, whose Father had deserved so well of King, Princes and People of Judah, was by the King's appointment stoned to death. And (besides the Calamities of war, which befell the Land in the end of that year) the Temple, in which he died, was by his dying curse designed to ruin and destruction. It could not be purged from guilt of his guiltless blood, but by that fire, which in the next generation did devour it.  
Yet before the approach of this Second Climacterical Season; The Lord 
Second Climacterical of Judah at the carrying into Babylon.  God of their fathers sent to them by his Messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place. But they mocked the Messengers of God, despised his words, and misused his Prophets, until the wrath of the Lord arose, till there was no remedy, 2 Chron. 36. 15, 16, 17.  
8. This affectionate description of God's tender care and compassion in sending Prophets to reclaim them, argues (what Our Saviour expresseth in the 
This Refers to the sixth Question.  Parable) That he sent moe, than before. And in the age following Zachariah's death, lived all the Prophets, whose Prophecies are extant; But unto all those (though more) they did, as they had done unto the former, Isaiah (as the Jews confess) was slain by Manasses; Uriah (as you heard before) was killed by Jehoiakim; and Jeremiah sometimes beaten, sometimes imprisoned, perpetually abused, during the reign of jehoiakim and Zedekiah; And so at length the plagues threatened, and in part executed upon this people immediately after Zechariah's death, are multiplied upon that wicked generation. The Rod of God's wrath is for fashion the same, but now more sharp and terrible. Their fathers had slain Zachariah in the Temple: And for this sin not expiated, but continued and approved, at least by like practices of this Generation; The Lord brought upon them the King of the Chaldees, who slew their young men with the sword in the house of their Sanctuary, and had no compassion upon young men or maidens, old men, or him that stoopeth for age, he gave them all into his hand. And all the vessels of the House of God, great and small, and the treasures of the House of the Lord, and the treasures of the King and of his Princes; all those he brought to Babylon, 2 Chron. ch. 36. v. 17, 18. What are those but▪ mere enlargements of the former calamities, which ensued the Butchery of Zacharias? which were these. It came to pass in the revolution of the year, that the host of Syria came up against Joash, and they came to Judah and Jerusalem, and destroyed all the Princes of the people from among the people, and sent all the spoil of them unto the King of Damascus, 2 Chron. 24. 23. Some principal particulars of the spoils here intimated, are fully expressed, 2 Kings 12. where the rest of this story is omitted: And Jehoash King of Judah took all the hallowed things, and all the gold, found in the treasures of the House of the Lord, and in the King's house, and sent it to Hazael King of Syria, and he went away from Jerusalem.  
But though the Chaldeans had burnt the House of God and the Palaces of jerusalem with fire, had destroyed all the goodly vessels thereof; yet the Lord doth not utterly forsake his vineyard, his Church (the Choir of Saints) still nestles in the branches that are transplanted, whose of spring within seventy years is restored unto their native soil, Jerusalem repaired, the Temple re-edified, and the Land of judah sown with the seed of man and beast. After this State thus raised again from Civil Death, if posterity will not believe, nor bring forth better fruits than heretofore their fathers have done; neither would they believe, though Moses and the Prophets were raised from the dead to exhort them to repentance.  
For this reason, after their return from Babylon and re-edification of the 
The Third Climacterical Period of Judah at Christ's coming.  Temple, God sends no more Prophets (save such as they brought with them) until the fullness of time, or the Third Climacterical Period of this State, wherein the disease being become more desperate; he sent his only Son the Heir of all things, as knowing, that if he could not, none ever after should be able to recover it. This his Son was that Lord, which, by his peculiar presence, had brought this vine out of Egypt, but (after he had planted it in judea, and let it out unto these husbandmen) went into a far Country, that is, he appeared not unto them, as he did to Moses, to Joshuah, etc. until in the last days he descended from Heaven in the true form and substance of man to receive the fruits: He looked (at this time especially) his vineyard should had brought forth grapes, but it brought forth more wild grapes then before. He looked for weighty matters of the Law, and behold tithing of Mint, anise and Cummin; He looked for judgement, mercy and faith; But behold, covetousness, extortion, pride and cruelty; grapes more bitter than the grapes of Sodom; Sourness itself the very leaven of Hypocrisy; yet upon the first denial of such fruits, as he expected, he departs not from them, he accuseth them not unto his Father: But (as they had two or three fore-warnings more remarkable than ordinary in several Generations of their Ancestors; so) he expects a loyal Answer at more times of fruit, than one or two, presenting himself to them for three years and more together at every several Passover, besides other anniversary solemnities. And yet at last for constant delivery of that Embassage, which he had from his father, they caught him, and condemned him in the vineyard, but carry him out of it to be crucified in Mount Calvarie. And thus at length Zachariah's Prophecy against joash and his wicked Princes, and his Imprecation at his death, are fulfilled in this wicked generation; they formally forsook their God, when they cried [We have no King but Caesar] and demanding Barrabas a murderer (the son of their father the Diule;) they destroyed jesus the Son of God, And the Lord hath utterly forsaken them, not the Temple and City only, but the Inhabitants, but the whole race of the Jewish Nation, and hath let forth His Vineyard to us Gentiles. They were so rich by his bounty, that they were ashamed to acknowledge so mean a man as Our Saviour, for their Lord, and Owner of the Land they inhabited. And as the Prophet foretold, they hid their faces from him; And therefore, as Moses testified against them in his dying Song, The Lord hides his face from them. Darkness did overspread the Land of judah at his Passion, and the light of his countenance, since that time, hath never shined upon that Nation. They lost God's extraordinary Illumination by Urim and Thummim (as some hold) at Zachariah's death, (as most agree) at the destruction of Salomon's Temple; but now are destitute of the light of Scripture, without all knowledge of God's Word, since they rejected Him, which enlighteneth every man that cometh into the world; In the very sunshine of the Gospel, they grope like blind men, that cannot see a beaten way, and must so continue throughout their generations unto the world's end; until they shall unfeignedly confess the iniquity of their fathers, and that they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies, Leu. 26. 40, 41.  
As the sins of those Jews, which rejected the Light of the world, and solemnly revolted from their King; have been thus remarkably visited upon their children, that will not confess their sins in so doing, nor acknowledge him, whom they rejected, for their expected Redeemer: So were the sins of that generation, which slew Zachariah, visited upon this, which crucified our Saviour, because they neither did truly confess them (but rather revive and increase them) nor finally admit of his Sacrifice, which was appointed for the expiation of that Prodigious Fact (as of all others) wherewith the City and Temple had been polluted. Unless God's mercy had warded off the stroke of his justice, jerusalem itself had been made an heap of stones▪ when King joash stoned Zachariah to death: So had the Temple itself, wherein his guiltless blood lay uncovered, been covered with Dust. The whole Nations plagues in rigour of justice might have been much greater at that time, than they have been since.  
Now all the mercy or mitigation of Justice, which former Generations found, was through the Mediation of the Son of God. And seeing these later have been more refractory to this their Mediator himself, than were their fathers to his Prophets; seeing they have solemnly disavowed him, and bid a defiance to his Ambassadors; Gods mercies, which had daily shrouded jerusalem from his wrath, as the hen doth her young ones from the storm, leave it, and her children open to his justice.  
For Resolution of the main Point or difficulty proposed; The forsaking, or putting the Son of God to death, is (for aught I can gather) no direct and positive cause of all the miseries expressed or intimated in my Text: Only such a Cause of jerusalem's destruction, as the Pilots absence is of shipwreck; a Cause of it only in this sense, that her inhabitants by forsaking him have exempted themselves from his wont protection; and God's justice, which had long watched his departure from the City and Temple (as Sergeants do their egress, which have taken Sanctuary) now attatches them, when there is none to become their Surety, none to intercede for mitigation of Justice, none to hinder, why judgements heretofore always abated, and ofttimes altogether deferred, may not be executed upon them in full measure. But that their Personal Offences against their Mediator should wholly, or specially procure this woeful doom, or come at all into the Bill of their Indictment, is (in my Opinion) no way probable. The character of his own speeches, as well in my Text, or elsewhere, altogether disclaims this Assertion, as unconsonant to the form of wholesome doctrine. But may we say, that albeit his blood did not augment their plagues that shed it, because never laid unto their charge, it may notwithstanding exempt them and their children from hope of mercy, or mitigation of punishments due unto them for other sins? Or that such, as since his death have pined away in their own sins, and the sins of their fathers, did therefore perish, because he had absolutely decreed not to save them or grant them means of repentance? God forbid! This were more, then to say [They stumbled that they should fall.] And in as much, as the riches of the world will be much greater by their fullness, then by their Fall or diminution, the fault is ours, as well as theirs, that their Conversion is not accomplished; Both we and they are liable to a strict account, That we would not be gathered, when God would have gathered us.   

CHAP. XLIV.  2 KINGS 23. 26, 27. Notwithstanding, the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against judah, because of all the provocations that Manasseh had provoked him withal. And the Lord said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this City Jerusalem, which I have chosen, and the house, of which I have said, my Name shall be there. 
1. THe Points to be discussed are Two. 
Though there be a Sermon upon Matth. 23 37. yet I thought it best to intersert This here before it.   
First, How the Lord might justly punish judah for Manassehs sins, and sins committed in His time, in the days of good Josiah and His Sons.  
Secondly, In what manner God proceeded to execute this his fierce wrath denounced against judah.  
For your better satisfaction in the Former Point, You are to consider, the Nature and Tenor of God's General Covenant with this people. The miraculous Blessings and extraordinary Curses proposed unto the two several ways of Life and Death, which Moses first had set before this people, are sufficiently known, being most expressly set down, Levit. 26. and Deut. 28. throughout the whole Chapters.  
The like Covenant was renewed with David's Line, in the same Tenor. Psal. 89. 29, &c, His Seed will I make to endure for ever; and his Throne as the days of Heaven. But if his Children forsake my Law, and walk not in my judgements; If they break my Statutes, and keep not my Commandments, Then will I visit their transgressions with the rod, and their iniquity with stripes. Nevertheless, my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. Or, Neither will I falsify my truth. This promise was Absolute for Christ, Conditional for the other Sons of David: and consists not in their Immunity from punishments, but in the Assurance of their recovery, upon their penitency.  
The Tenor of both Covenants then (in brief) was Thus. Following 
Levit. 26. Deut. 7. 14. and 28. Amos 3. 2.  the footsteps of Abraham or David, they should be blessed extraordinarily: Forsaking their ways and following the Customs of other Nations they should be punished more severely than other men; yet so, that if in their distress they did turn again unto the Lord, for Abraham's and for David's sake they should be restored to his wont mercy and favour. So saith the Lord, Levit. 26. 44, 45, And yet for all that (he supposeth his plagues denounced had already overtaken them) When they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my Covenant with them: for I am the Lord their God. But I will remember them according to the Covenant of old, Or, I will for their sakes remember the Covenant of their Ancestors, whom I brought forth out of the Land of Egypt. And in the 42. verse of the same Chapter, (when they shall confess their iniquity before him in their distress) He saith, He would remember His Covenant with Jacob, and also his Covenant with Isaac and with Abraham.  
The same Covenant is more solemnly established at the Dedication of the Temple, 2 Chron. 6. by Solomon. He supposed this People should be plagued for their sins, as others were: But yet if they turned to the Lord with all their heart, and with all their soul, in the Land of their captivity; the effect of his Petition is; That the Lords eyes should be open, and his ears attended unto the prayers which they made towards the Temple which he had built. And in this sense is God said to show mercy unto thousands in such as love Him and keep his Commandments: Because for Abraham and for David's sake, they still enjoyed the assurance of recovering their ruinate and decayed Estate.  
2. Yet here we are again to consider, that the Covenant was not made In capita, as if it were to begin entirely with every particular Man; but rather with their whole Successions in their several Generations. They stood all jointly bound to obey the Lord their God: So as Posterity must make up the Arrearages of their Father's riot, by their wary and diligent observance of those Commandments which the other had broken. If the Fathers had sinned by Idolatry, the Posterity must redeem their sins or break them off, by preaching reformation of Religion, and restoring the true Worship of God again. If the Fathers had caused God's wrath upon the Land by oppression, extortion and cruelty, the Children must divert it, by mercy, bounty and open-handedness towards the Poor; and by restitution of goods illgotten by their Fathers, unto their proper Owners; or by restoring goods rightly enjoyed, but employed amiss, unto their natural and right use. If the Fathers have transgressed all or most of Gods neg. Commandments, the children are bound to rectify their errors, by practising the affirmative duties of the Law. In a word, as the Father's offences have been greater, either in multitude, magnitude, or continuance, so must the Virtues and Piety of Posterity, abound in Perfection of Parts, Intention of Degrees and Duration of time. For although it be most true, that the children's teeth are not set on edge, for their Father's eating sour grapes, but the soul that sinneth it shall die, Ezek. 18. Yet is not this so to be understood, but that the son may be punished for those sins which his Father only did actually commit, if so he seek not to rectify his errors, by inclining to the Contrary Duties: For, not so doing, His father's sins are made his by participation, and the Curse becomes hereditary. As he that helpeth not when he may, doth further or abett the evil done by others, and is thereby made Accessary or parttaker of other men's sins: So likewise are the Children guilty of their father's transgressions, and liable to God's wrath caused by them, if they seek not to rectify the same, by their zealous prayers, speedy repentance and unfeigned turning to the Lord. So is it said, Ezek. 18. 14. The Son that seeth all his father's sins, which he hath done, and feareth, neither doth such like; but rather if the father have cruelly oppressed and spoiled his brother by violence, he feeds the hungry, and clothes the naked, and keeps all God's Statutes, he shall live. Hence it is, that this people of God in their distress make The Confession of their forefather's sins as Essential 
Confession of forefather's sins a necessary Ingredient of Repentance.  an Ingredient (or Condition) of their prayers, as the confession of their own, Dan. 9 Ezra 9 Nehem. 9 Psal. 106: 6, 7. For this the Lord himself had expressly taught them, Levit. 26. For your transgressions the Land of your enemies shall eat you up. And they that are left of you shall pine away for their iniquity, and for the iniquities of their fathers shall they pine away with them also. Then they shall confess their iniquity, and the wickedness of their fathers. Ver. 38. Thus doing, I will remember (saith the Lord) my Covenant with Jacoo, and my Covenant also with Isaac, and also my Covenant with Abraham will I remember, and will remember the Land. You see then it is evident, that as Adam's-sin remains in his Posterity, until it be taken away in Christ; so doth God's wrath abide upon a Land, for the former Inhabitants sins, and passeth from the Dead unto the Living; unless the Atonement be made by the sweet incense of prayer and fervency of spirit, which is to be in every Christian and spiritual Priest's heart as ready upon this occasion, as fire from the Altar was in Aaron's hand, when he stayed the Plague, by standing betwixt the dead and them that were alive, Numb. 16. 46. It is not the sacrifice, though of the calves of men's lips, without an humbled and contrite spirit, and fervent zeal of blessing God's Name by Contrary good deeds, that can stay the plague and divert the wrath gone out from God against a Land, for her former Inhabitants their Predecessors sins.  
3. From these Principles we may easily gather, How Gods Mercies may be abridged towards a Land or People less sinful perhaps then others formerly have been for actual transgressions, if we consider the sins only of the present time. From the same Principles we may likewise clearly discern, how the full measure of any Lands or People's iniquity may be accomplished then, when to men's seeming their outrages be nothing so grievous, as others 
☞  before them have been, or when their Princes or Rulers are more than ordinarily religious.  
First, Where the transgressions of Predecessors have been many and grievous, and the Reformation of their Successors, but slight or imperfect: the wrath of God procured by the former, may remain still, and light heaviest upon 
Reason's why a people less actually sinful is more plagued.  the Third Generation following, who shall procure it further, if they follow their Grandsire's sins, notwithstanding their immediate Parents or Predecessors did in part repent, or in some sort renounce their Father's ways. For the fruits of such repentance, seeing it is not Total and proceeds not from a perfect and unfeigned heart, do but as it were for a time put off the Fit or Extremity of God's wrath: they take not away the disease itself, which therefore returns to its course again: As the Psalmist excellently describes the effects of such repentance. When he stew them, they sought him, and they returned 
Psal. 78. ver. 34.  and sought God early. And they remembered that God was their strength, and the most high God their Redeemer: but their heart was not upright with him: Neither were they faithful in his Covenant. The fruit of this was, that ofttimes he called back his anger, and would not suffer his whole displeasure to arise: This stayed the Course or Motion of his wrath; It did not minish the Inclination or Propension of the same. But when the former sins burst out again, either in them or their posterity: His judgements drew nearer unto them then before; and his vengeance was more fierce and sudden.  
Secondly, Where the Reformation of Religion and turning unto the Lord is on the Prince's parts perfect and complete, yet the people do not inwardly repent, and with a perfect heart abjure their forefather's ways: the wrath of 
☜  God due unto their father's sins comes upon them, and is executed by taking away their good, and giving them Princes alike minded to themselves: And so by little and little they fulfil the iniquity of their forefathers.  
4. To give you a view of these General undoubted Truths in the succession of this Kingdom. Righteous David had left God's Mercy towards 
A view of the Kingdom of Judah through out. David. Solomon. Rehoboam.  this Land and People, so far overbalancing his Justice, that all the Idolatry which Solomon his son had set up (albeit idolatry be a most grievous sin) did not any more, then bring his Mercy to an Equipoize with it again. But Rehoboam, following his Father's footsteps in evil, not his religious Grandfather's paths in good, pulls down God's judgements upon his head, and first bears the rod of his transgression, having more than one half of his Kingdom rend from him by his servant Jeroboam, and afterwards both he and Judah, which had remained with him, bear the strokes of their iniquity, by the hand of Shishak King of Egypt, who foraged the Land, and took away the treasures 
1 Kin. 14. 25.  of the Temple of the Lord. But in this God did but shake his sword over their heads: These beginnings of plagues and judgements are but the Motions of His wrath which abides not: for his Mercy presently retired unto the same Point where it stood at Jeroboams revolt. Of an unwise father there sprung up immediately an unrighteous son Abijam, who though he had sometimes 
Abijam.  good success against his enemies: yet as the sequel of this Story intimates, 1 King. 15. 3. he had almost brought Gods fierce wrath upon the Land, by following his father's footsteps; but that the Lord as yet drew back his punishing hand, for Righteous David his great Grandfather's sake. For David 's sake did the Lord his God give him a light in Jerusalem, and set up his son after him, and established Jerusalem, ver. 4. This was Asa, in whose days the Land had peace: for he followed the footsteps of his Father David, yet 
Asa.  was there no perfect Reformation wrought in his reign; for the High places were not taken away: And he himself, after good success in victory, was infected with the Fatal disease of Kings and Princes, To begin to trust too 
Vid. Ecclus. Cap. 49. 4. All except David, Hezekias and josias, committed wickedness, for even the Kings of judah forsook the Law of the most, High, and failed. jehoshaphat.  much to secular Policy, and grew impatient of the Lords Prophets reproof. But by his carriage and good example, such as it is, and the righteous reign of his son Jehosaphat, is the Current of the Lords former wrath stopped; yet so, as it is ready to overflow the Land with greater violence, in the next succession, wherein the like iniquity as had reigned in former times, should burst out afresh again. Although Jehoshaphats heart was upright: yet did he work no perfect Reformation. For the high places were not taken away. And as it is, 2 Chron. 20. 23. The people had not yet prepared their hearts unto the God of their fathers: Neither so penitent, as that they could recall God's wrath, or bring his mercy back again unto its former stay: Nor yet so extreme bad and forward in sin, as that the Lord would not spare the Land and be merciful to them for religious Jehoshaphat and the Righteous sakes, that lived in it. After Iehoshaphats death, jehoram his son reigns in his stead (a successor to the Kings of Israel in all wickedness and Idolatry.) And as his life was wicked, so was his estate unfortunate, his end terrible, and his death ignominious. In his days did Edom make his final revolt from judah, 2 Chron. 21. 10. and Libnah, at the same time, because he had forsaken the God of his fathers. And ver. 14. Behold (saith Elijah to him by a letter,) with a great plague will the Lord smite thy people, and thy children, and thy wives and all thy substance. And so God's judgements came upon him and his Children: He himself dies of a linger loathsome disease, without the wont solemnities of Funerals. And Ahaziah his youngest son (all the elder being slain 
Ahaziah.  by the Arabians: 2 Chron. 22. 1.) is about a year after killed by Jehu executing judgement upon the house of Ahab. After all this were All the Royal 
Athaliah. joash.  Seed of Judah destroyed by Athaliah, joash son of Ahaziah only excepted, whose beginnings were good; The reformation of Religion was perfect, for the external form, so long as jehoiada the Priest did live, but not complete for the number or quality of such as turned to the Lord their God. For the Prince's hearts were wholly set upon idolatry: And the King himself is drawn upon his own destruction by them, after Iehoiadas death. As his beginnings were good and godly: so were his later days idolatrous and cruel; and Zachariah's blood was recompensed upon his head, and upon the head of Amaziah his son; who, though he were not (like his father) guilty as principal 
Amaziah.  of actual murder in putting a Prophet to death: yet thus far by Participation guilty of his father's sin, that he is impatient of the Prophet's just reproof: As his father killed, so he threatens the Prophet for reproving him for his sins; for taking the gods of Edom for his gods, 2 Chron. 25. 14. Have they made thee the King's Counsellor? Cease thou: why should they smite thee? And the Prophet ceased, but said, I know the Lord hath determined to destroy thee, because thou hast done this, and hast not obeyed my Counsel. His doom is read, and judgement follows: For he is shamefully foiled, 2 Chron. 25. 23. by joash King of Israel, and led captive home to his own good Town of jerusalem, four hundred cubits of whose walls were broke down to make entrance for his triumphant enemies, in the sight of his own people. And after his freedom, bought with his own treasure and with the treasure of the Lords house; his own Subjects conspire against him, and pursue him unto death, where he dies (his father's death) by the hands of his Servants, 2 Chron. 25. 27. As Amaziah from good beginnings grew idolatrous; so Uzziah his son after 
Uzziah.  good success, became in his later end, sacrilegiously presumptuous. For intermeddling with the Priest's Office, he becomes liable to the Priest's Tribunal: He is judged a Leper, and removed from administration of the Kingdom, for the leprosy wherewith the Lord had smitten him, 2 Chron. 26.  
5. Thus in process of time is still the increase of sin: either their Kings are wicked (as but two from David to Hezekiah's time which continued in good:) Or if their Kings be virtuous and religious, as jehoshaphat had been, and jotham son to Uzziah now is: yet in his days again the people's hearts are not prepared to serve the Lord, 2 Kings 15. 35. But the high Places were not 
jotham.  put away; for the people yet offered and burnt incense in the high places; and so kept in the fire of God's wrath, which had been long kindled against Judah, but not suffered to burst out into any flame, in the days of righteous Jotham, and such as by his example followed righteousness. Nay, to encourage others to follow him, the Lord gave him victory over the enemies of Judah, and He grew mighty, because He directed His ways before the Lord His God, 2 Chron. 27: 6.  
6. But neither did he nor any Prince of Judah, since Righteous David, so perfectly direct, as Ahaz his son did pervert his ways before the Lord. This is the first that adds stubbornness to infidelity, and drunkenness to thirst, as the 
Ahaz.  Spirit tells us, 2 Chron. 28. 22. In his tribulation did he yet trespass more against the Lord; (this is King Ahaz, saith the Text) you must expect a remarkable monster in his dealings; For he sacrificed unto the gods of Damascus, which plagued him, and he said: Because the gods of the Kings of Aram helped them, I will sacrifice unto them, and they will help me: yet they were his ruin, and of all Israel, ver. 23. This people was always prone to wickedness, even during the reign of most religious Kings; but are now so violently carried to all mischief, having got this preposterous Monster for their Governor, that as a ship sailing with advantage of wind and tide, and help of oars, continues motion when sail is stricken and Rowers cease; so Jerusalem and Judah, after Ahaz their Commander in mischief ceased from his wicked labours, held on still their mischievous courses, even in good King Hezekiah's days.  
7. Whereas Gods threatenings had been but particular heretofore; either to the King alone, or to his Line and House, or of some momentary desolation upon the Land: Now God thunders out a General Deluge of Calamity to the City and Temple, by the Prophet Micah: Zion shall be ploughed as a field, and Jerusalem shall be an heap, and the mountain of the house shall be as the high places of the forest. Here the scattered clouds of God's judgements, which had long soared over Judah, are gathered as it were into one shower, ready to fall upon her (as it were an Hawk stooping to her prey:) but that good King Hezekiah, and the people by his example, laid fast hold upon his mercies, 
Hezekiah.  and averted his fierce wrath from them, by hearty and unfeigned prayer: They feared the Lord, and prayed before him, and the Lord repented him of the evil, that he had pronounced against them. Whiles I behold the Complete Reformation which Hezekiah wrought, and the people's will to accord with him therein; Me thinks I hear the Lord wishing from heaven, as he did sometimes to their fathers in the wilderness, Deut. 5. 29. Oh that there were such an heart in them to fear me, and to keep all my Commandments always, that it might go well with them, and with their children for ever. But Hezekiah did not render according to the reward bestowed upon him: For his heart was lifted up, and wrath came upon him, and upon Judah and Jerusalem, 2 Chron. 32. v. 25. Not that it did seize upon them, but that it was ready to smite. For as it follows, ver. 26. Notwithstanding, Hezekiah humbled himself (after his heart was lift up) he and the Inhabitants of Jerusalem, and the wrath of the Lord came not upon them in the days of Hezekiah, but of Manasseh his son, who pulled 
Manasses.  it down upon his own and his people's heads. For as it is registered, 2 Kin. 21. 3. He went back and built the high places, which Hezekiah his Father had destroyed, and erected Altars for Baal, and made a grove as did Ahab King of Israel, and worshipped all the Host of Heaven, and served them. And, as if he meant to thrust the Lord out of his own House, He built Altars in it, of the which the Lord said; In Jerusalem will I put my Name. And he built Altars for all the Host of Heaven, in the two Courts of the House of the Lord, ver. 45. And besides these and many other sins, wherewith he caused Judah to sin, and to do evil in the sight of the Lord, after the abominations of the Heathen, which the Lord had cast out before them, he filled Jerusalem from corner to corner with innocent blood, whose cry did fill the Courts of Heaven. So both 
2 King. 21. 16.  he and his people are plagued for their grievous sins; He is the First King of Judah that is led into Captivity; yet upon his returning to the Lord his God he is restored again. But his good example doth not move his people's hearts unto like repentance, as his former bad example had caused them to sin. Wherefore albeit the Lord repent him of the evil which had befallen his person; yet (Amon his son and successor imitating his father's sins, but not his repentance, 2 Chron. 33. 21.) doth he not turn away from his fierce wrath 
Amon.  wherewith he was angry against Judah; albeit Josiah his virtuous Nephew (or Grandchild) had turned to him with all his heart, and with all his soul, according to all the Law of Moses. Manassch's sin therefore is said to be the Cause why the Lord did cast off Judah, in such a sense as the Addition of the last weight may be said to cast the scale, which was inclined that way before, albeit restrained from motion by a counterpoise, until the last weight overpowered the Restraint. God's wrath remained still upon the Land from Salomon's and Rehoboam's reign: And the weight of his judgements was daily increased more and more; howsoever the final execution of them was deferred, at the instant prayers of religious Kings and righteous people: But now Manassch hath made up the full measure of all his forefather's sins; the weight of God's Judgements hath so far overgrown his Mercies, that there is no hope of recovery left, unless Prince, Priest and People would fill Jerusalem as full with their repentant tears, as Manassch had with blood; and devote the whole course of their life, to doing good, as their forefathers had sold themselves to work wickedness; which good Josiah for his part performs; and 
Good josiah.  so deads' the stroke of God's judgements whilst they are in motion. But his people's hearts are not so strongly set on their God. Although they join with him in renewing the Covenant betwixt God and them, the chief strength of their zeal and fervency is spent in the first Act of Repentance, or in the Motion of their Retire to God; Their Permanent Disposition and Propension is not firm: Their very turning unto God, is rather forced then voluntary; so as they hold off God's judgements only for a time. As if a man by haling and pulling with might and main should keep some heavy and mighty body from falling, or some great weight from swaying the full compass; whereas the solid weight of it still remains the same, and will have full sway when his actual strength fails him. Thus they quickly become weary of well-doing, and God's heaviest judgements take their course. For however it be said, 2 Chron. 34. 33. That they did not turn back from the Lord God of their fathers, all the days of Josiah: Yet was this their cleaving to him, but compelled: It consisted more in the outward solemnity or public fashion, then in inward sincerity and integrity: They did not profess, or openly practise the solemn worship of strange gods; but had still a longing after foreign fashions: as appears out of the Prophet Zephanie, who wrote of those times; Chap 1. 8, 9 And it shall be in the day of the Lord's sacrifice, that I will visit the Princes and the King's Children, and all such as are clothed with strange apparel. In the same day also will I visit all those that dance upon the threshold so proudly, which fill their Master's houses by cruelty and deceit. The corruption of both the Clergy and Magistracy had continued grievous from Hezekiah's 
See this Auchor's Sermons on Jer. 26.  days, wherein it cried for vengeance. And this people's repentance of these sins in Josiah's days, was either none, or but feigned and hypocritical; as the same Prophet testifieth, Chap. 3. ver. 1, 2, 3, 4. woe to her that is filthy and polluted, to the robbing City. She heard not the voice; She received not correction; She trusted not in the Lord; She drew not near to her God. Her Princes within her are as roaring Lions; Her Judges are as Wolves in the evening, which leave not the bones till the morrow. Her Prophets are light and wicked persons; Her Priests have polluted the Sanctuary, they have wrested the Law, And even for this people's proneness to fulfil the measure of their forefather's sins, was good josiah removed from off the earth; lest God's judgements should come upon Jerusalem in his days. And no marvel, if the fullness of Judah's sin be accomplished in Iosiah's days, though he were the most righteous Prince of David's line. For, sin and iniquity may so abound in a Land and people, that albeit Noah, Job and Daniel lived amongst them, they should deliver but their own souls by their righteousness. And it is one of the best notes 
Ezek. 14. 14. jer. 15.  that I have somewhere found, That men should not lay all the blame on Princes, where States miscarry; seeing it is said, that Hosea, in whose days Israel was led into captivity, was either the best, or least evil, of all the Kings of Israel, 2 King. 17. He did evil indeed in the sight of the Lord, but not as the Kings of Israel that were before him, ver. 2. Which equity of God's judgements in like Cases, Franciscus Sforza the last Duke of that race in Milan, and the far best 
Francis Sforza.  of all his kindred, except the first, did with humility acknowledge, before the foolish Politicians School-mistress Experience taught him the truth by the evidence of the event. For when his wise and gravest Counsellors did humbly entreat him in the behalf of State and Country, to suffer at least some provisions to be brought up secretly as his own, lest Milan might be delivered up to some Foreigner: He requested them to set their hearts at rest; The unhappy family had run their race; and it was impossible, but that the bloody practices of his Ancestors should blot out the very name in him: A Prince though otherwise in Charles the fifth's esteem, the wisest of all the Italian Princes in his time, yet herein endued with wisdom in an higher rank, than the stateliest Potentates are wont to trouble themselves withal, in that he could so well foresee, There was no counsel against the Lord; whose Decrees concerning any Land or People, then usually take place, when as Posterity seeks earnestly by secular Policy, to patch up the rents and breaches of a State decayed & ruinated by the heavy burden of their Predecessors sins. Such was the temper of Iosiah's Statesmen & Princes, though his heart was of another metal, and had been fashioned in another mould. Wherefore the Book of the Law, which had long laid buried, is now risen out of the dust, to proclaim jerusalem's downfall, and Zions burial in her ashes. And this sentence of the Law now found, is ratified by the Prophetess Huldahs' mouth: God's wrath shall presently be kindled against this place, and shall not be quenched. But unto good Josiah, who sought the Prophetesses, and not the Politicians advice, is this sole comfort left. To the King of Judah, who sent you to inquire of the Lord, so shall ye say unto him: Because thine heart did melt, and thou hast humbled thyself before the Lord, when thou heardest what I spoke against this place, and against the Inhabitants of the same, to wit, that it should be destroyed and accursed; and hast rend thy clothes and wept before me, I have also heard it, saith the Lord. Behold therefore I will gather thee to thy fathers, and thou shalt be put in thy 

It is significantly added, He should be put in his grave in peace, because he is the last King of Judah whose Funeral Rites are not at their enemies disposing.  
See the foregoing Sermon, upon Jer. 45. fol. 3668.   grave in peace, and thine eyes shall not see all the evil which I will bring upon this place, 2 King. 22. 18.  
8. But should not his righteousness have saved him? Or is this to be put in his grave in peace, to be slain by his enemies? Yes, this his burial was in peace, in that he was buried in the Sepulchers of his Fathers, and mourned for by all his people, without the molestation of their enemies. This was a blessing of peace, which none of his Sons or Successors enjoyed. For of them all, not one but dies captive in the enemy's Land, or in their own, without the decency of Princely funerals. And who knows, Whether Iosiah's violent death was deserved by going to battle without the Lords advice? Yea, who knows, whether the Lord did not thus suddenly take him away, partly to prevent the increase of that disease, wherewith no Prince of all the stock of judah, but had been more or less infected, and which now, as it seemeth, was growing on him. All of them in their prosperity, began to trade in secular Policy, whose practice was Jerusalem's ruin, and judah's wreck; howsoever right dear in the sight of the Lord was the death of this holy and religious King, who if he had lived the longer, should have died the oftener. His children's and peoples sins are now full ripe for the sword; and their vengeance hastens on so fast, that either he must suddenly die, or else see their manifold miseries, far worse than so many several deaths. For what pangs would it have caused in his tender heart, which melted even whilst the noise of jerusalem's curse did but approach his ears, if his eyes should have beheld the flames of Gods fierce wrath devouring her gates, and his ears had been filled with her woeful out-cries in the days of mourning? For jeremy or Baruch, two Prophets so poor that their fore-warnings of these miseries could not merit any credit with this politic generation, to live and see the event, was a blessing of God; and bare life given them a bountiful prey; But what benefit could so great a Prince have reaped by life; What comfort in length of days, to have seen the children of his loins, born unto higher hopes than any Princes of the world besides, either led captive into the enemy's land, or made a prey unto the birds of heaven in their own? Much better an enemy's arrow stick once for all fast in his side, then that the sword should continually pierce thorough his soul, whilst he should see his dearest people cut down like grass; and judah the Lord's enclosure laid open like a common field, to their bordering enemies spoil; and jerusalem his heart's joy, which the Lord had hedged and walled about, laid waste like a forlorn vineyard, whose grapes were wild and naught. Yet such are the days which immediately ensue his death: The Land is one while ransacked by the Egyptian; another while made tributary to the Chaldean; another while foraged by the Aramite, Ammonite and Moabite, until it was utterly laid waste. For judgement is here begun already at the house of God; and in godly Iosiah's fall might the ungodly judah read her Fatal Destiny registered in Characters of blood. And doubtless at this his 
☞  sudden unexpected end, the execution of God's fierce and violent wrath did begin; Of the successive degrees whereof, I shall, God willing, hereafter speak. For the Manner of it, I only note thus much now in general; That not all the wisdom of their most Politic Enemies, albeit the Lord had given them liberty to have plotted this people's overthrow at their pleasure, could have invented so ready and sure a course for their swift destruction, as this people themselves (in great Policy to their seeming) still make choice of. Not one project which they can forecast, but proves an inevitablegin to entrap themselves, and is as a fatal snare unto their own feet.  
9 First good Josias, without Warrant from God, or his Prophet's advice, thinks it in Policy the safest course, to assault the Egyptian in the confines of his Country, lest afterwards he should be enforced to defend himself upon harder terms, nearer to the heart of Judah, from his Enemy strengthened with the spoil of her borders; so jealous he is of Nechoh's purpose, which meant him no harm, that his word will not serve him for warrant; albeit his words, as the Text saith, were from the mouth of God. The issue of his policy, 
2 Chr. 35 22  is, that he himself is slain; and Pharaoh Nechoh, by this his unseasonable provocation, took a fair pretence of invading the Land after his death, and condemns it in an hundred talents of Silver, and a talon of gold. And for the effecting of this his purpose, the people themselves had given occasion; for they (no doubt out of some politic purpose) had preferred the * younger brother jehoahaz to the Kingdom: who (poor Caitiff!) in stead of swaying David's Sceptre in the promised Land, is after three months' space led Captive 
johanan, or jehoahaz.  in chains (like a Bondslave) into Egypt, whence the Lord had redeemed the meanest of this people's forefathers. So contrary hath judah been in all her courses, that all the glorious hopes of David's Line run backwards: So far is the Calendar of jerusalem's good days run out of date; such are the revolutions of times, that this Light which they had set up for David hath taken darkness for its habitation: The Sun of their Comfort is set, before it came to the Meridian, and runs away out of their Hemisphere. And in his stead a Comet ariseth out of Egyptian exhalations, which portends nothing but war and blood. This is Jehoiakim whom Pharaoh Nechoh, which slew his father, hath now appointed to be King over this people, for his purpose; the 
jehoiakim.  success of whose Reign in general the people might well prognosticate by his life and manners: the Epitome of which, josephus, lib. 10. cap. 5. hath given very pithily, in two words, He was neither religious towards God, nor just towards men. And yet besides this, his natural disposition was particularly incensed against this people, for preferring his younger 
* Quaere. See 1 Chr. 3. 15 where Johanan is called the firstborn, yet Josephus, l. 10. c. 5. in english, says, that Eliakim, who is also Jehoiakim, was elder brother to jehoahaz.  brother to the Crown, and so more ready to wreak his spite, by reason of his dependence upon the Egyptian, out of whose Country he had the Prophet Uriah brought, to satiate his thirst of blood: Jer. 26. 23. which bloody Fact of his, and the like (with their like success) is the train I have pursued in these present Meditations.  
I will conclude them with that of Solomon, Prov. 28. 2. For the transgressions of a Land, many are the Princes thereof. And of judah never a good one after josiah; such they were as might serve to scourge this people, until they were cast like Vagabonds and unprofitable Members out of that City and Land which had bred them.  
10. Thus you see, God's largest Promises have their limits; greatest prosperity hath a period, and mightiest Kingdoms have their fall. You have likewise seen, how for the uncircumcised hearts of this people, is he slain by uncircumcised hands, who had so throughly cleansed jerusalem and judah from all the abominations of the Heathen. The Heroical attempts of whose Princely resolution and zeal in restoring the true worship of God unto this people, needs not mine, it hath the commendations of God's Spirit, who hath been curious in calculating his particular good deeds throughout this Chapter, to have been matchless in David's Race; and how then possible to be paralleled in any other Prince's Line? And what? If through the religious care and industry of some one or two Princes, whom the Lord in mercy had raised up as Lights unto this Land, the foggy mists of Superstition, Heresy and Idolatry be driven hence? This is an Infallible testimony of God's former love unto our forefathers, no sure Document of our continuance in his favour; if yet this Land and People may be taken in the very manner of those capital Crimes, which did condemn judah (his firstborn amongst the Nations) in the days of good josiah, even whilst it was acquitted from profession of Idolatry and Superstition. What shall it avail us, that those foreign hungry Hellhounds, which brought Commissions of Charter Warrant for hunting out the good things of this Land, and made this people a prey for maintenance of the many-headed beast, have been long time prohibited to continue their wanted range, if the Princes which are left within her, be as roaring Lions, and her Judges as wolves in the evening, which leave not the bones until the morrow? What avails it that the secular Priests and Jesuit are (would God they were) transported out of this Land, if her own Prophets be light and wicked persons, and her Priests pollute the Sanctuary, and wrest the Law? Or what shall it avail us, that the Light of the Gospel doth shine amongst us; if the just Lord be in the midst of us, and every morning bring forth judgement unto light, and fail not, and yet the wicked will not learn to be ashamed? Or what avails it, that we have cast off all blind obedience to the Sea of Antichrist, if we will not suffer God's providence to be a Rule, and Christ's word a Light unto our paths, but walk on still in the ways of the heathens; making secular observations our chief confidence, and worldly policy, our greatest trust? Or what avails it to have purged our hearts from all conceit of merit, if we pollute our hands with bribes? Or what avails it to give God the glory in all good actions, and yet daily dishonour his name with bad dealings? I will speak more plainly, What advantageth it us, to object unto the Papists, that they seek to merit heaven by their works, and share with God in the honour of good deeds, if they can truly reply upon us, That the free Alms of Papists Founders, have been by Protestants set on sale unto their brethren? Or that secular Appendices and Alliance of Spiritual men, devour a great part of that liberal maintenance, which was allotted only for Prophets, and Prophet's children.  
11. Beloved in our Lord, were we ourselves without sin, without these enormous sins, which I have mentioned, all of us might freely attempt to stone that filthy Whore, and all her foul Adulterers, unto death. But such of us as seek most to purge the Land of them, and seek not withal to cleanse our own hearts of those sins which have procured God's wrath against it, may justly dread, lest we find no better success then good Josiah did; to provoke the enemy to do more mischief than haply they meant? Mistake me not, I beseech you, as though I misliked such as solicit severity against that Nation; yet cannot I hope, but some will be as jealous of me, as these jews of Iosiah's and Jehoiakim's days, were always of the Prophet Jeremy, whose footsteps I have resolved to follow, through good and bad report. Give me leave to explain my meaning, thus.  
As from my heart I reverence their religious labours, who have of late so effectually stirred up our Sovereigns' heart to this purpose, and earnestly request your hearty prayers unto Almighty God, that his Holy Spirit may continually inflame his royal heart with those good motions which have been kindled in it of late: so do I desire from the very centre of my soul, both, that men of place, Authority, Gravity, Learning and Integrity of life, may prosecute it; and that young Divines (whether young in years or manners, it skills not) would oftentimes, even for Zions sake, hold their peace, or at least be wary where and when they open their mouths in this argument. For he that looks into the temper of this present people with a discreet, religious, not with a turbulent, factious eye, may easily discern that many ill tempered and extravagant invectives against Papists (made by men whose Persons wanting Authority, as much as their speeches do Reason,) do nothing else but set an edge upon our Adversaries sword; whilst the light behaviour, and bad example of the Inveighers life, infuseth courage to their hearts, and addeth strength unto their arms. In one word, Many of our words in this place, increase the wrath, and many of our lives out of this place increase the number of that Faction.  
12. Though all of us by Profession are Christ's Soldiers, yet every Soldier is not fit for any service. Albeit I discourage no man; I only advise, that every man that means to be a valiant Soldier in Christ, and would do his Master good Service in so just a quarrel, would first begin to try his Valour in the Reformation of his own life, in expelling all dissolute and inveterate lusts all immoderate and unruly desires out of his own heart, So shall the words of his mouth, and the Meditations of his heart, be always acceptable in the sight of the Lord, his only strength and his Redeemer: In whose strength and valour alone, we must assault and vanquish our malicious Adversaries. And unless Reformation do, certainly judgement will begin at the Houses of God, at those living 
☜  Temples of his, which have the platforms of true Religion in them, but are not edified in good works. Let not the Eunuch say, I am a dry tree. Nor let the meanest amongst us, either in Learning, Wit, or outward Estate, think that he can do nothing in this case. For if we have but true faith, we all know, That it is not the resolute Soldiers arm, nor these verest Magistrates sword, nor the cunningest Politicians head, nor the Potent Custom of Law, that sets or keeps Kings Crowns upon their Heads, but the lifting up of pure hearts and holding up clean hands to him, that giveth wisdom to the Wise, and strength to the Strong; to him which hath the Soldiers arm, the Magistrates sword, the Politicians Wisdom, all Power, all Fullness at his disposal. Wherefore, Beloved in our Lord, If either love to God, or love to Prince; if either love to that Religion which we profess, or love unto those pleasant places which we inhabit, or the good things belonging to them, which we possess; If love to any or all of these, can move our hearts (as whose heart is there but is moved to some of these?) Oh let them move them in time unto repentance, that we may enjoy these blessings the longer. Let us draw near unto our God, and he will draw near to us: Let us cleanse our minds, and lift up pure hands and hearts unto the Lord, for only such can lay fast hold upon his mercy, lest our continuance in our own daily transgressions, added to the heavy weight of our predecessors sins, pull down Gods sudden judgements upon this Land, Prince and People.  
13. And as for such, O Lord, as set their faces against heaven and against thee, to work wickedness in thy sight, and hold on still to fill up the full measure of their forefathers sins, and cause the overflowing vengeance of thy wrath; Lord, let them all perish suddenly from the earth; and let their posterity vanish hence like smoke, ere for their provocations wherewith they provoke thee daily, the breath of our nostrils, thine anointed Servant, be taken in those nets which the uncircumcised daily spread for him.  
And let us, Beloved, whom he loves so dearly, seek to fill this Land with the good example of our lives, and incense of our hearty prayers: That under his shadow, and the shadow of his Royal Offspring, we of this place, with this Land and People, may be preserved alive from all strange or domestic tyranny.  
Amen.   

CHAP. XLV.  MATTH. 23. verse 37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent to thee, how often would I have gathered thy children together, even as a Hen gathereth her chickens under her wings, and ye would not? 
1. THe Sum of my last Meditations upon the former verses, was, That notwithstanding our Saviour's Prediction or threatening of all those 
See the foregoing Sermon on Matth. 23. 34. See Signs of the Times pag. 24.  plagues shortly to befall Jerusalem, there was even at this time A Possibility left for this people to have continued a flourishing Nation; A Possibility left for their Repentance: That their Repentance and Prosperity was the End whereat the Lord himself did aim in sending Prophets and Wisemen, and lastly his only Son unto them.  
The Former of the two Parts: [The Possibility of their Prosperity and Repentance] was proved from the perpetual Tenor of God's Covenant with this people, first made with Moses, afterward renewed with David, and Solomon, and ratified by Jeremy and Ezekiel. The Tenor of the Covenant, as you then heard, was a Covenant not of Death only, but of Life and Death; of Life, if they continued faithful in his Covenant: of Death, if they continued in disobedience.  
The later Part of the same Assertion, viz. [That this People's Repentance and Prosperity was the end intended by God] was proved from that Declaration of his desire of their everlasting Prosperity, Deut. 5. 29. Oh that there were such a heart in this people, to fear me, and keep my Commandments always, that it might go well with them, and their posterity for ever. And the like place Psalm 81. v. 13. Isai. 48. 18.  
These places manifest God's love, and desire of this people's safety; But the Abundance, the Strength, with the unrelenting Constancy and tenderness of his love, is in no place more fully manifested then in these words of my Text. The abundant fervency we may note in the very first words, in that his mouth which never spoke idle nor superfluous word, doth here ingeminate the Appellation, O Jerusalem, Jerusalem. This he spoke out of the abundance of his love. But Love is ofttimes fervent or abundant for the present, or whiles the Object of our love remains amiable, yet not so constant and perpetual, if the quality of what we loved be changed. But herein appears the strength and constancy of God's love, that it was thus fervently set upon jerusalem, not only in her pure and virgin days, or whiles she continued as chaste and loyal, as when she was affianced unto the Lord by David, but upon jerusalem often drunk with the cup of Fornications; upon Her, long stained and polluted with the blood of his dearest Saints, which she had even mingled with her Sacrifices: Upon Jerusalem and her children, when (after he had cleansed her infected habitations with fire, and carried her inhabitants beyond Babylon into the North-land, as into a more fresh and pure air: Yet after their return thence, and replantation in their own Land) returned with the dog to his vomit, and with the washed Sow, to wallowing in the mire; God would have gathered even as the Hen doth her chickens under her wings, etc.  
2. In which words, besides the tenderness of God's Love toward these castaways, is set out unto us the safety of his Protection, so they would have been gathered. For as there is no creature more kind and tender then the Hen unto her young ones, none that doth more carefully shroud and shelter them from the storm, none that doth more closely hide them from the eye of the Destroyer; so would God have hidden Jerusalem under the shadow of his wings, from all those storms which afterward overwhelmed her, and from the Roman Eagle, to whom this whole generation present became a prey. If so Jerusalem with her children, after so many hundred years' experience of his fatherly love and tender care had not remained more foolish than the new hatched brood of reasonless creatures: If so they had not been ignorant of his Call, that had often redeemed them from their enemies. How often would I have gathered you, and you would not?  
Here were large matter for Rhetorical Digressions, or mellifluous Enconiums of Divine Love: Points wherein many Learned Divines have in later times been very copious, yet still leaving the truth of that Love which they so magnify, very questionable. It shall suffice me at this time,  
First, To prove the undoubted truth, and unfeignednesse of God's tender 
Two Points propounded.  Love even towards such Castaways as these proved, to whom he made this protestation.  
Secondly, To unfold (as far as is fitting for us to inquire) how it is possible that they should not be gathered unto God, nor saved by Christ, whose gathering and whose safety, he, to whom nothing can be impossible, had so earnestly, so tenderly, and constantly longed after.  
These are Points of such Use and Consequence, that if God shall enable me sound, though plainly, to unfold their truth; you will, I hope, dispense with me for want of artificial Exornations, or words more choice than such as naturally spring out of the matters handled, as willingly as the poor amongst you pardon good housekeepers for wearing nothing but homespun cloth For as it is hard for a man of ordinary means to bestow much on his own back, and feed many bellies; so neither is it easy for me and my present opportunities, both to feed your souls with the Truth, and to clothe my Discourse with choice words, and flourishing phrases. And I am persuaded many Preachers might in this Argument often prove more Theological, so they could be content to be less Rhetorical. My purpose is not to descent from any of the Reformed Churches, but only in those particulars wherein they evidently descent from themselves, and from General Principles of Truth acknowledged by all that believe God or his Word.  
3. Were I to speak in some Audience, of this Point, it would be needful to dip my pen in Nectar, or sweeten my voice with Ambrosia, to allay the harshness of this Position, That God should so earnestly desire the conversion of such 
God earnestly desires the conversion of such as perish: The former Point.  as perish. Howbeit the surest Grounds of that Charity which God requires should be in every one of us towards all (our greatest enemies not excepted) is Firm Belief of this his unspeakable Love towards all, even towards such as kill his Prophets, and stone the Messengers of their peace. I exhort (saith the Apostle, 1 Tim. 2. 1.) that first of all supplications, prayers, intercessions and giving of thanks, be made for all men; for Kings and for all that are in authority. Yet did most such in those days, oppress Christians, and draw them before Judgement Seats, James 2. 6. even because they did pray unto the true God for them, who did blaspheme that worthy Name, etc. This Duty, notwithstanding (which was so odious unto those great and rich men, for whose good it was performed) S. Paul tells us, was good and acceptable in the sight of God our Saviour, 1 Tim. 2. 3. Why acceptable in his sight? Because (v. 4.) he would have all men (and therefore the sworn enemies of the Gospel) to be saved, and to come to the knowledge of the truth, which they now oppugned. Or, if the express Authority of the Apostle suffice not, his Reasons drawn from the Principles of Nature, will persuade such as have not quenched the Light of Nature, by setting not the corruptions only, but the very Essence of Nature at odds with Grace; For (v. 5.) there is one God; had there been moe, every one might have been conceived as partial for his own Creatures. But in as much as all of us have but one Father, his love to every one must needs be greater than any earthly Parents love unto their children, in as much as we are more truly His, than Children are their Parents. But here (as the Apostle forseeth) might be Replied, That albeit God be One and the only Creator of all: yet in as much as all of us are the Seed of Rebels with whom he is displeased, our Mediator might be more partial, and commend some to God's love, neglecting others: To prevent this Scruple, the Apostle adds, ver. 5. that as there is but One God, so there is but One Mediator between God and Man, and he of the same Nature with us, A Man. But men are partial: yet so is not the Man Christ Jesus; that is, The Man anointed by the Holy Ghost to be the Saviour of the world. As he truly took our flesh upon him that he might be a faithful and affectionate High Priest; so, that we might conceive of him as of an unpartial Solicitor or Mediator betwixt God and us, he took not our Nature enstampt with any Individual Properties, Characters or References to any one Tribe or Kindred. Father according to the flesh he had none, but was framed by the sole immediate hand of God, to the end that as the eye, because it hath no set colour, is apt to receive the impression of every colour: So Christ, because he had not those carnal References which others have, but was without father, without brother, without sister on earth, might be unpartial towards all, and account every one that doth the will of his Father which is in heaven, as sister, mother, and brother. Thus saith the Lord unto the Eunuches that keep my Sabbaths, and choose the things that please me, and take hold of my Covenant: Even unto them will I give 
Isai. 56. 4  in mine house, and within my walls, a place and a Name better than of sons and of daughters. I will give them an everlasting Name that shall not be cut off. Briefly, he is A Brother to all mankind, more loving and more affectionate than brothers of entire blood are one towards another.  
4. The very Ground of the Apostles Reason thus barred, will of its own accord reverberate that distinction which hath been laid against his meaning by some otherwise most worthy defendants of the truth. The Distinction is, that when the Apostle saith, God will have all men to be saved, he means, Genera singulorum, not singula generum; Some few of all sorts, not all of every sort. Some rich, some poor, some learned, some unlearned, some Jews, some 
About this distinction, see Book 6. (or Attributes) chap. 15. and Book 9 chap. 5.  Gentiles, some Italians, some English, etc. The Illustrations which they bring to justify this manner of speech, did the time permit, I could retort upon themselves, and make them speak more plainly for my Opinion then for theirs. It shall be sufficient by the way to note the Impertinency of the Application, supposing the Instances brought by them were justifiable by the Illustrations which they bring; Or, to show how little it could weaken Our Assertion, although it might intercept all the strength or aid this Place affords for the Fortification of it. For what can it help them to turn these words (because they make towards us) from their ordinary and usual meaning; or to restrain God's Love only unto such as are saved; when as the Current of it in other passages of Scripture is evidently extended unto such as perish? In stead of many words unto this purpose uttered by him that cannot lie, those few, Ezek. 33. 11. shall content me. As I live saith the Lord God I have no pleasure in the death of the wicked, but that the wicked turn from his way and live, turn ye, turn ye from your evil ways. For why will ye die, O ye house of Israel?  
If God will the safety of such as perish, yea even of most desperate stubborn sinners: no question but he wills all should be saved and come unto the knowledge of his truth. The Former distinction than will not stop this passage. Howbeit some Learned amongst the Schoolmen, and other most religious Writers of later times, have sought out another for intercepting all succour, this or the like places might afford to the maintenance of that truth, which they oppugn and we defend. That God doth not will the death of a sinner Voluntate signi, they grant; but that he wills it Voluntate beneplaciti, they take as granted; That is in other terms, God doth not will the death of him that dies by his Revealed Will, but by his Secret Will. Not to urge them to a better declaration than hitherto they have made, in what sense God (being but One) may be said to have two Wills. That he wills many things which we know not; that he hath divers Secret Purposes, we grant, and believe as most true, indefinitely taken: But because these Wills or Purposes are Secret; man may not, man cannot without presumption, determine the particular matters which he so willeth or purposeth, otherwise they should not be secret, but revealed to us, whereas things secret, as secret, belong only unto God, Deut. 29. 29. In that they oppose Gods Secret Will to Gods Revealed Will, they do (as it were) put in a Caveat, That we should not believe it in those particulars whereto they apply it. For we may not believe any thing concerning the salvation or damnation of mankind, or the means which lead to either, save what is revealed; But this Secret Will is not Revealed; therefore not to be believed. Nor are we by the Principles of Reformed Religion bound only not to believe it, but utterly to disclaim it. For admitting (what was before granted) an Indefinite Belief, that God wills many things which he keeps secret from us; yet we must absolutely believe, That he never wills any thing secretly, which shall be Contrary or Contradictory to that whereon his Will Revealed is set, or to that which by the express warrant of his written Word we know he wills. Now every Christian must infallibly and determinately believe, That God wils not the death of the wicked, or of him that dies; seeing his written Word doth plainly register his peremptory determination of this Negative; therefore no man may believe the Contradictory to this, to wit, That he wills the death of him that dies: otherwise this Distinction admitted, untwines the very bonds of man's salvation. For what ground of hope have the very Elect, besides Gods Will Revealed, or (at the best) confirmed by oath? Now if we might admit it but as probable, That God, Voluntate Beneplaciti, or, by his Secret Will, may purpose some things contrary to what he promises by his Revealed Will, who is he that could have, I say not, any Certainty, but any moral Probability of his Salvation? Seeing God assures us of Salvation only by his Word Revealed, not by his secret will or purpose, which, for aught we do, or possibly can, know, may utterly disannul what his Revealed Will seems to ratify. Lastly, It is an infallible Rule or Maxim in Divinity, That we may not attribute any thing to the most pure and perfect Essence of the Deity, which includes any imperfection in it; much less may we ascribe any impurity or untruth, unto that Holy One, the Author of all truth. But to swear one thing, and to reserve a secret meaning, contrary to the plain and literal meaning professed, is the very Idea of untruth, the Essence of impious Perjury, which we so much condemn in some of our Adversaries, who, if this Distinction might generally pass for current amongst us, might retort; that we are as maliciously partial against the Jesuits as the Jews were against Christ Jesus: that we are ready to blaspheme God rather than spare to revile them: seeing we attribute that unto his Divine Majesty, which we condemn in them as most impious and contrary to his Sacred Will, who will not dispense with Equivocation or mental Reservation, be the cause wherein they are used, never so good; because to swear one thing openly, and secretly to reserve a contradictory meaning, is contrary to the very Nature and Essence of the First Truth; the most transcendent sin that can be imagined. Wherefore, as this Distinction was lately hatched, so it were to be wished that it might quickly be extinguished, and lie buried with their bones that have revived it. Let God be true in all his words, in all his sayings, but especially in all his oaths, and let the Jesuit be reputed as he is, a double dissembling perjured Liar.  
5 The former Place of Ezekiel, as it is no way impeached by this distinction last mentioned; so doth it plainly refute another Gloss put upon my Text by some worthy and Famous Writers. How oft would I have gathered 
An odd Gloss refuted.  you, and you would not, etc. These words (say they) were uttered by our Saviour manifesting his desire As Man. But unless they be more than men which frame this Gloss, Christ as man was greater than they, and spoke nothing but what he had in express Commission from his Father. We may then I trust without offence take his words as here they sound, for a better interpretation of his Father's Will, than any man can give of his meaning in this passage uttered by himself in words as plain as they can devise.  
These words indeed were spoken by the mouth of him that was man, yet by a mouth as truly manifesting the desire and good will of God for the salvation of his people, as if they had been immediately uttered by the Godhead without the Organ or Instrument of humane voice. But why should we think they were conceived by Christ, as he was man, not rather by him as the Mediator between God and man, as the Second Person in the Trinity manifested in our Flesh? He saith not, Behold my Father hath sent, but, in his own Person, I have sent unto you Prophets and Wise men, etc. Nor is it said How often would my Father? but, How often would I have gathered you? This Gathering we cannot refer only to the three years of his Ministry, but to the whole time of Jerusalem her running astray from the Prophet's Calls: from the first time that David first took possession of it, till the last destruction of it. For all this time, He that was now sent by his Father in the similitude of man did send Prophets, Wise men and Apostles to reclaim them, if they would have harkened to him, or his Messengers Admonitions. S. Luke puts this out of Controversy, for, repeating part of this story, he saith expressly, Therefore 
Luke 11. 39  also said the Wisdom of God, I will send them Prophets, etc. And Christ is styled, The Wisdom of God, not as man, but as God; and Consequently He spoke these words, not as man only, but as God. The same compassion and burning Love, the same thirst and longing after Jerusalem's safety which we see here manifested by a manner comprehensible to flesh and blood, in these words of our Saviour in my Text (or the like uttered by him, Luke 19 with tears and sobs) we must believe to be as truly, as really and unfeignedly in the Divine Nature, though by a manner incomprehensible to flesh and blood. How any such flagrant desire of their welfare which finally perish, should be in God, we cannot conceive, because our minds are more dazzled with that inaccessible Light which he inhabits, than the eyes of Bats and Owls are by gazing on the Sun. To qualify this Incomprehensible Glory of the Deity, the Wisdom of God was made Flesh, that we might safely behold the true module or proportion of Divine Goodness in our Nature: as the eye which cannot look upon the Sun in his strength, or as it shines in the Firmament, may without offence behold it in the water, being an Element homogeneal to its own substance. Thus should all Christ's Prayers, desires, or pathetical wishes of man's safety be to us as so many visible pledges, or sensible Evidences of Gods Invisible and Incomprehensible Love; and so he concludes his last Invitation of the Jews. I have not spoken of myself, but the Father which sent me, he gave me Commandment what I should say, and what I should speak; And I know that his Commandment is everlasting life; whatsoever I spoke therefore even as the Father said unto me, so I spoke. Joh. 12. ver. 49, 50.  
And what saith our Saviour more in his own, than the Prophet had done in the Name and Person of his God? Isai. 49. v. 14. Zion complained, the Lord hath forsaken me, and my Lord hath forgotten me. But he answered. 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. Behold I have graven thee upon the palms of my hands. etc. These and the like Places of the Prophets, compared with our Saviour's speech here in my Text, give us plainly to understand, That whatsoever Love any mother can bear to the fruit of her womb, (unto whom her bowels of compassion are more tender than the fathers can be) or whatsoever affection any dumb Creature can afford unto their tender brood, the like, but greater doth God bear unto his children. Unto the Elect most will grant: But is his Love so tender towards such as perish? Yes; the Lord carried the whole Host of Israel (even the stubborn and most disobedient) as the Eagle doth her young ones upon her wings, Exod. 19 4.  
Earthly Parents will not vouchsafe to wait perpetually upon their children. The Hen continueth not her Call from morning to night, nor can she endure to hold out her wings all day for a shelter to her young ones: as they grow great and refuse to come, she gives over to invite them. But (saith the Lord by his Prophet,) I have spread out my hand all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts. A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon Altars of bricks, which remain among the graves, and lodge in the monuments; which eat Swine's flesh, and broth of abominable things is in their vessels; which say (adding hypocrisy unto filthiness and Idolatry) stand by thyself, come not near unto me, for I am holier than thou. Isai. 65. ver. 2, 3, 4. Such they were, and so conceited of our Saviour, with whom he had in his life time oft to deal, and for whose safety he prayed with tears before his Passion.  
These and many like passages of Scripture are pathetically set forth by the Spirit, to assure us, That there is no desire like unto the Almighty's desire of sinful man's Repentance, no Longing to his Longing after our Salvation. If God's Love, to judah comen to the height of rebellion, had been less than man's or other Creatures Love to what they affect most dear: If the Means he used to reclaim her had been fewer, or less probable, than any others had attempted for obtaining their most wished End, his Demand (to which the Prophet thought no possible Answer could be given) might easily have been put off by these incredulous Jews, unto whom he had not referred the judgement in their own Cause; if they could have instanced in man or other Creature, more willing to do what possibly they could do, either for themselves or others, than he was to do whatsoever was possible to be done for them: And now O Inhabitants of Jerusalem and men of Judah, judge I pray you betwixt me and my Vineyard; what could more have been done to my vineyard, that I have not done to it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? Isa. 5. v. 3, 4.  
6. But the greater we make the Truth and Extent of God's Love, the more 
The 2d Point, How is it possible they should not be gathered, if God so earnestly will &c. as fol. 3 769.  we increase the difficulty of the Second Point proposed. For amongst women many there be that would; amongst dumb Creatures, scarce any that would not, redeem their sucklings from death by dying themselves. Yet what is it that they can do, which they would not do to save their own lives? And did not God so love the world that he gave his only begotten Son for it? Yes, for the world of the Elect; I see not why any should be excluded from the number. But to let that pass; Gods desire of their repentance which perish, is undoubtedly such as hath been said: Yet should we say that he hath done all that could be done for them, How chanceth it that all are not saved? Was the Vineyard more barren than Sarah? the fruit of whose womb he made like the Stars of the sky, or as the sands by the Sea shore innumerable. Was it a matter more hard to make the impenitent Jew bring forth fruits worthy of Repentance, then to make a Virgin conceive and bear a son? If it were not, how chanceth it, the Word of the Lord (and that but a short one) should bring the One to joyful Issue, whilst the other (the repentance of the Jews, and other ungodly men) after so many exhortations and threatenings, after so many promises of comfort, and so many denunciations of woes, as the Prophets, the Apostles and their Successors have used, is not to this day, nor ever will be accomplished?  
If repentance of men born and brought up in sin be a work altogether impossible, all of us should utterly perish, none repent; if possible to any, shall it not be possible to the Almighty, who alone can do all things? if possible to him, why is not repentance wrought in all, whose salvation he more earnestly desires then the most tender hearted mother doth the life and welfare of her darling infant? Hence with Seeming Probability, some may Conclude, either that God's Love unto such as perish is not so great as some mothers bear unto their children, or else his Power in respect of them is not infinite. And against our Doctrine, perhaps, it will be Objected, That by thus magnifying God's Love towards All, we minish his Power towards Some: From which to derogate aught, is, in some men's judgements, the worst kind of Blasphemy; a Point as dangerous in Divinity, to speak but doubtfully or suspiciously of it, as in matter of State to determine or limit the Prerogative Royal. Howbeit, if no other choice were left, but a necessity were laid upon us of leaving either the infinite Power or infinite Goodness of our God questionable or unexpressed; the offence were less, to speak not so much of his Power as most do, than to speak aught prejudicial to that conceit which even the Heathens by light of Nature had of his Goodness. This Attribute is the Chief Object of our Love, and for which he himself desires to be loved most; and in this respect to derogate aught from it, must needs be most offensive. But his curse be upon him that will not unfeignedly acknowledge the absolute infiniteness as well of his Power as of his Goodness. Whosoever he be that loves his Goodness, will unfeignedly acknowledge, that he is to be feared and reverenced as the Almighty Creator, Preserver, and Judge of men; and unless he were in Power infinite, he could not be infinitely Good. Howbeit he that restrains his Love and tender Mercy, only unto such as are saved, doth make his Goodness less (at least extensively) than his Power. For there is no Creature unto which his Power reacheth not, but so doth not his loving kindness extend to all, unless he desire the good and safety of such as perish.  
7. For winding ourselves out of the Former Snare, we are to consider a main difference between the Love of man or other Creatures, and the Love of God to mankind. Dumb creatures always affect what they most desire, if it be within the precincts of their power, because they have neither Reason nor other Internal Law of right or wrong to control or counter-sway their brutish appetites. Man although endued with Reason and natural Notions of right and wrong, is notwithstanding ofttimes drawn by the strength or inordination of his tender affection, to use such Means as are contrary to the Rules of Reason, Equity and Religion, for procuring their safety or impunity on whom he dotes. Howbeit, among men we may find some, which cannot be wrought by any promise or persuasion, to use those unlawful courses for the impunity of their children or dearest Friends which the world commonly most approveth. Not that their Love towards their children, friends or acquaintance is less, but because their Love to public justice, to Truth and Equity, and respect to their own Integrity, is Greater than other men's are.  
A fit Instance we have in Zaleucus, King of Locris, who having made a severe Law, That whosoever committed such an offence (suppose Adultery) should lose his eyes: It shortly after came to pass, that the Prince, his Son and Heir apparent to the Crown, trespassed against this Sanction. Could not the good King have granted A Pardon to his Son? He had Power, no doubt, in his hands to have dispensed with this particular, without any danger to his Person; and most Princes would have done as much as they could, for the safety of their Successor; nor could Privileges or Indulgences upon such special circumstances, be held as breaches or violations of Public Laws, because the Prerogative of the person offending cannot be drawn into Example. But Zaleucus could not be brought to dispense with his Law, because he loved Justice no less dearly than his Son, whom he loved as dearly as himself; and to manifest the Equality of his love to all three, he caused one of his own eyes, and another of his Sons to be put out, that so the Law might have its due, though not wholly from his son that had offended, but in part from himself as it were by way of punishment for his partiality towards his son. It were Possible, no doubt, for a King to reclaim many Inferiors from theft, from robbery or other ungracious Courses, so he would vouchsafe to abate his own expenses to maintain theirs, or afford them the solaces of the Court, make them his Peers, or otherwise allow them means for compassing their wont pleasures. But thus far to condescend to unthrifty subjects, were ill beseeming that Gravity and Majesty which should be in Princes. If one should give notice to a Prince, how easy and possible it were for him by these means to save a number from the Gallows: his reply would be, Princeps id potest quod salva majestata potest; That only is possible to a Prince which can stand with the safety of his Majesty. But thus to feed the unsatiable appetites of greedy unthrifts, though such as he otherwise loves most dearly, and whose welfare he wishes as heartily as they do that thus speak for them, is neither Princely nor Majestical. For a King in this Case to do as much as by some means possible he is able to do, were an act of weakness and impotency, not an act of Sovereign power, a great blot to his Wisdom, Honour or Dignity, no true Argument of Royal Love or Princely Clemency.  
In like Case we are to consider, That God albeit in Power infinite, yet his infinite Power is matched with Goodness as truly infinite; his infinite Love, is as it were counterpoised with infinite Majesty: And though his infinite mercy be as Sovereign to his other Attributes, yet is it in a sort restrained by the Tribunicial Power of his Justice. This Equality of infiniteness betwixt his Attributes being considered; the former Difficulty is easily resolved. If it be demanded, whether God could not make a thousand worlds as good or better than this, it were infidelity to deny it. Why? Because this is an effect of mere Power, and might be done without any Contradiction to his Goodness, to his Majesty, to his Mercy, or Justice, all which it might serve to set forth. And this is a Rule of Faith; [That all Effects of mere Power though greater than we can conceive as possible, may be done of him with greater ease than we can breathe.] His only Word would suffice to make ten thousand worlds. But if it be questioned, Whether God could not have done more than he hath done for his Vineyard? whether he cannot save such as daily perish? The Case is altered, and breeds a Fallacy, Ad plures Interrogationes. For man's Salvation is not a work of mere Power, it necessarily requires, An Harmony of Goodness, of Majesty, of Mercy and Justice, whereunto the infinite Power is in a manner subservient. Nor are we to consider his Infinite Power alone, but as matched with Infinite Majesty; nor his Infinite Mercy and Goodness alone, but as matched with infinite Justice; and in this case it is as true of God as man. Deus illud potest quod salva majestate potest; quod salva bonitate & justitia potest: God can do that which is not prejudicial to his Majesty, to his Goodness and Justice; And he had done (if we may believe his Oath) as much for his Vineyard as the Concurrence of his Infinite Power and Wisdom could effect without disparagement to the infinity of his Majesty, or that Internal Law, or Rule of Infinite Goodness whereby he created man after his own Image and Similitude.  
8. God, as he hath his Being, so hath he his Goodness of himself: And his Goodness is his Being: As impossible therefore that he should not be Good, as not Bebritia Man as he had his life and being, so had he his goodness wholly from his Creator. And as Actual Existence is no part, no necessary Consequent of his Essence; so neither is his Goodness necessary or essential to his Existence. As his existence, so his goodness is mutable; the one necessarily including a possibility of declination, or decay, the other an inclination to relapse or falling into evil. As he was made after the Similitude of God, he was actually and inherently Good; yet was not his Goodness essential, necessary or immutable. Nor did he resemble his Creator in these essential Attributes but rather in the Exercise of them ad extra.  
Now that Exercise was not necessary but free in the Creator; for God might have continued for ever most Holy, Righteous and Good in himself, albeit he had neither created man nor other Creature. Wherefore he made them good as he was freely Good, and such is the Goodness communicated to them in their Creation, not necessary, but free; and if free, as well including a possibility of falling into evil as an actual state of goodness.  
If then you ask, Could not God by his Almighty Power have prevented Adam's eating of the forbidden Fruit? None (I think) will be so incredulous as to doubt, whether he that commanded the Sun to stand still in his sphere and did dead jeroboams arm when he stretched it out against the Prophet, could not as easily have stayed Adam's hand from taking, or turned his eyes from looking upon, or his heart from lusting after the forbidden fruit. All these were Acts of Mere Power. But had he by his Omnipotent Power laid this Necessity upon Adam's will or understanding; or had he kept him from transgression by restraint, he had made him uncapable of that happiness whereto by his infinite Goodness he had ordained him. For, by this supposition, he had not been Good in himself: Nor could he be capable of true felicity, but he must be capable likewise of punishment and misery. The Ground of his Interest in the One, was his actual and inherent Goodness, communicated in his Creation: Nor was he liable to the other, but by the mutability of his Goodness, or possibility of falling into evil. In like manner, he that gave that known Power and Virtue to the Loadstone, could as easily draw the most stony hearted son of Adam unto Christ, as it doth steel and iron. But if he should draw them by such a necessary and natural motion, he should defeat them of all their hope or interest in that excessive Glory which he hath prepared for those that love him. If again it be demanded, Why God doth not save the impenitent and stubborn sinner? It is all one as if we should ask, Why he did not crown brute Beasts with honour and immortality? That thus he could do by his Infinite Power, I will not deny; and if thus he would do, no Creature justly might control him, none possibly could resist or hinder him. Yet I may (without presumption) affirm, That, Thus to do, cannot stand with the internal Rule of his Justice, Goodness and Majesty. Nor can it stand better with the same Rule to save all men, if we take them as they are, not, as they might be; Albeit, he have endued all with reason to distinguish between good and evil. For many of them speak evil of those things they know not, but what they know naturally as brute beasts, in those things they corrupt themselves. Judas v. 10. It stands less with God's infinite Goodness or Power, if we consider them as linked with infinite Justice or Majesty, to bring such unto true happiness, then to advance brute beasts to Immortality. It is a people, (saith the Prophet, Isai. 27. 11.) of no understanding, therefore he that made them will not have mercy on them, and he that form them will show them no favour. God out of the abundance of his Goodness, Mercy and Long-suffering, tolerates such as the Apostle and Prophet speak of, and out of his infinite Love seeks by the Preaching of his Word, and other means not prejudicial to his Justice and Majesty, to gather them as he would have done Jerusalem here in my Text. But (finally) there is a certain Measure of Iniquity which when it is full, or, an height of stubborness and profaneness, whereunto if once they come, the stroke of his infinite Justice falls heavy upon them for wilful contempt of his infinite Mercy. That is, as he himself somewhere 
Quare whether he mean not Jer. 44. 22.  saith, He cannot any longer endure them.  
9 The suspicions whereto these Resolutions will seem liable, be especially three. 
Three Objections against this Doctrine.   
First, That they derogate from God's extraordinary favour towards his Elect.  
Our Answer is brief; The Offence if any there be is taken, not given; 
Answer to the first.  seeing we only affirm, That none so perish, but that they had a possibility to be saved. We deny not, That many are so saved, as it were not possible for them finally to perish. Yet so saved they are, not by God's Infinite Power, laying a necessity upon their wills, but by his Infinite Wisdom preparing their hearts to be fit Objects of his Infinite Mercy, and forecasting their final Salvation as necessary by 〈…〉 not altogether necessarily unto the particular means whereby it is wrought; that is, in fewer Terms: Unto their Salvation an infinite Power, or infinite Mercy, matched with infinite Justice, without an infinite wisdom, would not suffice. To call some (how many none may determine) extraordinarily, as he did S. Paul, may well stand with the Eternal Rule of his Goodness: Because he useth their mir aculous or unusual Conversion, as a means to win others by his usual or ordinary Calling, Special Privileges, upon peculiar and extraordinary Occasions, do not prejudice ordinary Laws: albeit to draw such Privileges into common Practice would overthrow the course of Justice. It is not contradictory then to the Rule of God's Justice, to make some feel his mercy and kindness before they seek it, that others may not dispere of finding it; he having assured all by an eternal Promise, That seeking they shall find; and that they which hunger and thirst after righteousness shall be satisfied.  
10. The second Suspicion or Imputation, is, That this Doctrine may too much favour freewill. 
Second Objection and Answer.   
In Brief we answer, There have been Two Extremities in Opinions continually followed by the two main Factions of the Christian world; The One, That God hath so decreed all things, as that it is impossible aught should have been that hath not been, or not to have been, which hath been. This was the Opinion of the Ancient Stoics, which attributed all Events to Fate, and it is no way mitigated, but rather improved, by referring this absolute Necessity, not to second Causes or Nature, but to the Omnipotent Power of the God of Nature. This was refuted in our last Meditations, because it makes God the sole Author of every sin.  
The Second Extremity is, That in man before his Conversion by Grace, there is a freedom or abtliment to do that which is pleasant and acceptable unto God, or an activity to work his own Conversion. This was the Error of the Pelagians, and is in part communicated to the modern Papists, who hold a mean indeed, but a false one, betwixt the Pelagians and the Stoics.  
The true Mean from which these Extremities swerve, may be comprised in these two Propositions: The One Negative: In Man after adam's Fall there is no Freedom of will, or ability to do any thing not deserving God's wrath or Just indignation. The Other Affirmative: There is in man after his Fall, a possibility left of doing or not doing some things, which being done or not done, he becomes passively capable of God's mercies; doing or not doing the contrary, he is excluded from mercy, and remains a vessel of wrath, for his Justice to work upon. For whether a man will call this contingency in humane actions, not, a possibility of doing or not doing, but rather a possibility of acknowledging our infirmities or absolute impotency of doing any thing belonging or tending to our salvation: I will not contend with him. Only of this I rest persuaded, That all the Exhortations of Prophets & Apostles to work humility and true repentance in their Auditors, suppose a possibility of Humiliation and Repentance; a Possibility likewise of acknowledging and considering our own impotency and misery; a Possibility likewise of conceiving some desire not merely brutish of our redemption or deliverance. Our Saviour (ye know) required not only a desire of health, of sight, of speech in all those whom he healed, restored to sight, or made to speak, but withal a kind of natural belief or conceit that he was able to effect what they desired. Hence saith the Evangelist, Mark 6. 5. Matth. 13. 58. He could not do many miracles among them because of their unbelief. Yet Christ alone wrought the Miracles, the parties cured were mere Patients, no way Agents. And such as solicited their cause in Case of absence at the best were but Bystanders. Now no man I think will deny that Christ by the Power of his Godhead could have given sight, 〈◊〉 or health to the most obstinate and perverse, yet by the Rule of his divine Goodness, he could not cast his Pearls before swine. Most true it is, that we are altogether dead to life spiritual, unable to speak or think, much less to desire it as we should: yet Belief and Reason moral and natural survive, and may with Martha and Mary beseech Christ to raise their dead brother, who cannot speak for himself.  
11. The third Objection will rather be preferred in Table-talk, then seriously 
The third Objection.  urged in solemn Dispute. If God so earnestly desire or will the life and safety of such as perish, his will should not always be done. Why? Dare any man living say or think that he always doth whatsoever God would have him do: So doubtless he should never sin or offend his God. For never 
Answer.  was there woman so wilful, or man so mad, as to be offended with aught that wen● not against their present will; nor was there ever, or possible can be any breach of any Law, unless the will of the Lawgiver be broken, thwarted or contradicted; for he that leaves the Letter, and follows the true meaning of the Lawgivers will, doth not transgress the Law, but observes it. And unless God's will had been set upon the salvation of such as perish, they had not offended, but rather pleased him by running headlong in the ways of death.  
Yet in a good sense it is always most true, That Gods will is always fulfilled. We are therefore to consider, That God may will some things Absolutely, others Disjunctively: or that some things should fall out necessarily, others not at all, or contingently. The particulars which God absolutely wils or which he wills should fall out necessarily, must of necessity come to pass; otherwise his Will could in no case be truly said to be fulfilled. As unless the Leper, to whom it was said by our Saviour, [I will be thou clean] had been cleansed; Gods Will manifested in these words had been utterly broken. But if every particular which he wills disjunctively, or which he wills should be contingent, did of necessity come to pass, his whole Will should utterly be defeated. For his Will (as we suppose) in this Case is, that neither this, nor that particular should be necessary, but that either they should not be, or be contingent. And if any particular, comprised within the latitude of this contingency with its consequent, come to pass, his Will is truly and perfectly fulfilled. As for Example: God tells the Israelites that by observing of his Commandments they should live, and die by transgressing them. Whether therefore they live by the one means, or die by the other, his Will is necessarily fulfilled, because it was not that they should necessarily observe his Commandments or transgress them: But to their transgressions, though Contingent death was the necessary Doom: So was life the absolute necessary Reward of their Contingent observing them.  
12. But the Lord hath sworn, That he delights not in the death of him that dieth, but in his repentance: If then he never repent, God's delight or good pleasure 
Another Objection with the Answer thereto  is not always fulfilled, because he delights in the one of these, not in the other. How then shall it be true which is written, God doth whatsoever pleaseth him in heaven and earth, if he make not sinners repent in whose repentance he is better pleased then in their death?  
But unto this Difficulty the former Answer may be rightly fitted. God's 
See this Authors 6 Book (or Attributes) Chap. 16. and Chap. 20.  Delight or good Pleasure may be done Two Ways; either by us, or upon us. In the former place it is set upon our repentance or obsequiousness, to his Will; For this is that service whereto by his Goodness he ordained us: But if we cross his Good Will or pleasure as it respects this Point; that is, if we will not suffer ourselves to be saved, the same delight or pleasure is set upon our punishment, and fulfilled upon us: and if we would but enter into our own hearts, we might see the Image of Gods Will hitherto manifested by his Word distinctly written in them; and that the Rule which his infinite Justice observes 
See Book the 6.  in punishing the wicked and reprobate, is to measure out their plagues and punishments, according to the measure of their neglecting his Will, or contradicting his delight in their salvation: that as the riches of his Goodness leading them to repentance hath been more plentiful; so they by their impenitency still treasure up greater store of wrath against the day of wrath. To this purpose doth the Lord threaten the obstinate people before mentioned, Isai. 65. 5. These are as a smoke in my nose, a fire that burneth all the day. Behold it is written before me; I will not keep silence, but will recompense, even recompense into their bosom, your iniquities, and the iniquities of your Fathers together (saith the Lord) which have burnt Incense upon the mountains, and blasphemed me upon the Hills; therefore will I measure their former work into their bosom. Both these parts of God's delight are fully expressed by Solomon, Prov. 1. 21. Wisdom crieth without, she hath uttered her voice in the streets; she crieth in the chief place of the Concourse, in the opening of the gates; in the City she uttereth her words, saying, How long ye simple ones, will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof Behold I will pour out my spirit upon you, I will make known my words unto you. These passages infallibly argue an unfeigned delight in their repentance, and such a desire of their salvation, as the Wisdom of God hath expressed in my Text. But what follows? Because I have called, and ye refused, I have stretched out my hand and no man regarded: But ye have set at naught all my counsel, and would none of my reproof, I also will laugh at your calamity, I will mock when your fear cometh. Thus his delight remains the same, but is set upon another Object. To the same purpose, Isai. 65. 12. Therefore I will number you to the sword, and ye shall all bow down to the slaughter, because when I called, ye did not answer, when I spoke ye did not hear, but did evil before mine eyes, and did choose that wherein I delighted not. So than whether by the destruction of the wicked, or the salvation of his Chosen, God's name is still alike glorified: His Justice exacts what should have been, but was not paid unto his Mercy. He can be no loser by man's unthankfulness or ungratiousnesse; The Case is all one, as if we should take that from a thief with the left hand, which he had picked out of our right hand. Thus much of the two Points proposed.  
13. I do desire no more than that the Tree may be judged by the Fruit. And 
The whole Use of this Doctrine.  questionless the Use of these Resolutions, whether for convincing ourselves of sin, or quelling despere, or for encouraging the careless and impenitent unto repentance, by giving them right hold of the means of life, is much greater than can be conceived without admittance of their truth.  
First, Seeing the end of our preaching, is not so much to instruct the Elect, as to call sinners to repentance; not so much to confirm their faith that are already certain of salvation, as to give Hope to the Unregenerate that they may be saved: How shall we accomplish either intendment? By magnifying God's Love towards the Elect? who these are, God and themselves know. How shall he which lives yet in sin persuade himself there is any probability he may be saved? Because God hath infallibly decreed to save some few? Rather seeing by the contrary Doctrine, the most part of mankind must necessarily perish, he hath more reason to fear lest he be one of those many, then to hope that he is one of those few. The bare possibility of his salvation cannot be inferred but from indefinite Premises; from which no certain Conclusion can possibly follow. And without certain apprehension or conceit of Possibility, there can be no sure Ground of Hope. But if we admit the former Extent of God's unspeakable love to all, and his desire of their eternal safety which desperately perish, every man may, nay must undoubtedly thus Conclude; Ergo, God's Love extends to me; It is his good will and pleasure to have me saved amongst the rest, as well as any other; and whatsoever he unfeignedly wills, his power is able effectually to bring to pass. The danger of sin and terror of that dreadful day being first made known unto our Auditors; the pressing of these Points as effectually as they might be (were this Doctrine held for current) would kindle the Love of God in our hearts, and inflame them with desires answerable to God's ardent Will of our Salvation, and these once kindled, would breed sure hope, and in a manner enforce us to embrace the infallible means thereto ordained.  
14. Without admission of the Former Doctrine, it is impossible for any man rightly to measure the heinousness of his own or others sins. Such as gather the infinity of sins demerit from the infinite Majesty against which it is committed, give us the surface of sin, infinite in length and breadth, but not in solidity. 
See Fol. 3341.  The will or pleasure of a Prince in matters meanly affected by him, or in respect of which he is little more than indifferent, may be neglected without greater offence than meaner persons may justly take for foul indignities or grievous wrongs. But if a Princes Sovereign Command, in a matter which he desired as much as his own life, should be contemned, a Loyal Subject conscious of such contempt, though happening through Riot or persuasions of ill company, would in his sober thoughts be ready to take revenge upon himself, specially if he knew his Sovereign's Love or liking of him to be more than ordinary. Consider then, that as the Majesty and Goodness of our God, so his Love and Mercy towards us, is truly infinite. That he desires our repentance as earnestly as we can desire meat or drink in the extremity of thirst or hunger; as we can do life itself while we are beset with death; That this our God manifested in our flesh did not desire his own life so much as our redemption. We must therefore measure the heinousness of our sins by the abundance of God's Love, by the height and depth of our Saviour's Humiliation: Thus they will appear infinite not only because committed against an infinite Majesty, but because with this dimension they further include a wilful neglect of infinite mercy, and Incomprehensible desires of our Salvation. We are by nature the seed of Rebels, which had lift their hands against the infinite Goodness of their Creator, in taking the forbidden fruit, whereby they sought to be like him in Majesty. Conscious of this transgression, the first Actors immediately hid themselves from his presence: And, as if this their terror had imprinted a perpetual Antipathy in their posterity, the least glimpse of his glory for many generations after, made them cry out, Alas we shall die! because we have seen the Lord. We still continue like the offspring of tame Creatures grown wild, always eschewing his presence that seeks to recover us, as the Bird doth the Fowler, or the beasts of the Forest the sight of fire. And yet unless he shelter us under the shadow of his wings, we are as a prey exposed to the destroyer, already condemned for Fuel to the flames of hell, or as nutriment to the brood of serpents. To redeem us from this everlasting thraldom, our God came down into the world disguised in the similitude of our flesh, made as a stale to allure us with wiles into his net, that he might draw us with the cords of Love. The depth of Christ's humiliation, was as great as the difference between God and the meanest man, therefore truly infinite. He that was equal with God, was conversant with us here on earth in the form and condition of a servant. But of servants by birth, or civil constitution many live in health and ease with sufficient supplies of all 
See Book 8. cha. 6, 7. etc.  things necessary for this life: So did not the Son of God, his humanity was charged with all the miseries whereof mortality is capable, subject to hunger and thirst, to temptations, revile and scorn, even of his servants, an indignity which cannot befall slaves or vassals either born, or made so by men. Or to use the Prophet's words, He bore man's infirmities, not spiritually only, but bodily. For, who was weak, and he was not weak? Who was sick, and he whole? No malady of any disease cured by him, but was made his by exact and perfect sympathy. Lastly, He bore our sins, upon the Cross, and submitted himself to greater torments than any man in this life can suffer. And although these were as displeasant to his humane Nature, as to ours, yet were our sins to him more displeasant. As he was loving to us in his death, so was he wise towards himself, and in submitting himself to this ignominious and cruel death, did of two evils choose the less: Rather to suffer the punishment due to our sins, then to suffer sin still to reign in us, whom he loved more dearly than his own life. If then we shall continue in sin after manifestation of this his Love, the heinousness of our offence is truly infinite, in as much as we do that continually which is more distasteful to our gracious God, than any torments can be to us: So doing we build up the works of Satan which he came purposely to destroy. For of this I would not have you ignorant, that albeit the end of his death was to redeem sinners; yet, the only means predestinated by him for our Redemption is destruction of the works of Satan, and renovation of his Father's Image in our souls. For us then to re-edify the works of Satan, or abett his Faction, is still more offensive to this our God, then was his Agony and bloody Sweat. For taking a fuller measure of our sins, let us hereunto add his patient expectation of his enemy's Conversion after his Resurrection.  
15. If the son of Zaleucus before mentioned should have pardoned any as deeply guilty as himself had been of that offence for which he lost one eye, and his Father another; the world would have taxed him either of injustice, folly, or too much facility, rather than commended him for true Justice or Clemency. But that we may know how far God's Mercy doth overbeare his Majesty, he proceeds not strait way to execute vengeance upon these Jews which wreaked their malice upon his dear and only Son, who had committed nothing worthy of blame, much less of death. Here was matter of wrath and indignation so just as would have moved the most merciful man on earth to have taken speedy vengeance upon these Spillers of innocent blood, specially the Law of God permitting thus much. But God's mercy is above his Law, above his Justice; these did exact the very abolition of these sinners in the very first act of sin committed against God made man for their redemption. Yet he patiently expects their repentance which with unrelenting fury had plotted his destruction. Forty years long had he been grieved with this generation after the first Passeover celebrated in sign of their deliverance from Egyptian bondage, and for their stubborness he swore they should not enter into his rest. And now their posterity after a more glorious deliverance from the Powers of darkness, have forty years allotted them for repentance before they be rooted out of the Land of Rest or Promise. Yet hath not the Lord given them hearts to perceive, eyes to see, or ears to hear unto this day, because seeing they would not see, nor hearing they would not hear, but hardened their hearts against the Spirit of Grace, Lord give us what thou didst not give them hearts of flesh, which may melt at thy threats, ears to hear the admonitions of our peace, and eyes to foresee the day of our visitation, that so when thy wrath shall be revealed against sin and sinners, we may be sheltered from storms of fire and brimstone under the shadow of thy wings so long stretched out in mercy for us. Often, O Lord, wouldst thou have gathered us, and we would not; But let there be (we beseech thee) an end of our stubborn ingratitude towards thee, no end of thy mercies and loving kindness towards us.  
Amen.   

CHAP. XLVI.  HEER. 4. verse 12, 13. For, the Word of God is quick and powerful, and sharper than any two edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any Creature that is not manifest in his sight; but all things are naked and open unto the eyes of him with whom we have to do. 
1. IF a mere Artist (altogether unacquainted with the Mysteries contained in Scripture, or with the drift on scope of this Epistle) should have 
See Fol. 3412, etc. a Discourse upon this Subject.  dipped upon this Text; he would have thought the Author of it had intended some Copia Verborum, or Poetical Sylva of Epithets; the words be so many and so ponderous. And yet there be as many several Propositions almost, as there be words: And of all these Propositions, or this weighty structure of words, the Foundation or Subject is but One; to wit, The WORD OF GOD. About the Attributes or Epithets of This Word, though these be many, there is no difficulty or matter worthy of any disquisition, which is not merely Verbal or Grammatical: The Subject, though but One, admits, or rather requires many Disquisitions, all truly Theological, worthy the search or pains of a true Divine.  
I must crave your patience for the discussing of One Question, which is the Principal, and is briefly this; What is here meant by the Word of God, whether 
The Question, What Word is here meant; Verbum Domini or Verbum Dominus.  Verbum Domini only, the Word of God, as it was written long ago by the Prophets and Apostles, or as it is daily read and preached unto you? Or Verbum Dominus, that Word of God which in the beginning was with God, and which was God; to wit, the Son of God by whom all things were made, and without whom nothing was made that hath either making or beginning.  
2. Pontificii Scriptores, etc. The Roman Writers (saith Paraus) upon the Text, contend, that by the Word of God, the Son of God, God blessed for ever, is here punctually meant. But by this good Author's leave, I would be loath to grant the Romish Church all those to be her Children which stand for this Interpretation; And more unwilling I am to make this any Branch of Controversy betwixt us and the Romish Church: we have enough besides of far better use and consequence, even in Paraeus his Judgement. For he himself ingenuously confesseth, Nil mali continet in se haec interpretatio, That this Interpretation of Romish Writers (as he conceives all those to be, who by the Word of God here understand the Son of God) doth contain no harm nor evil in it. And if it contain no evil in it, it will be no sin in itself, no wrong at all unto Paraeus or other Modern Writers contrary-minded, to inquire, Whether it doth not contain some Good in it. Whether it be not the better Interpretation of the two controversed, as well for profoundness of Doctrine as for profitable Use. The Principal Reason which moved Paraeus and other Modern Writers not to subscribe unto the Interpretation of men more Ancient 
Paraeus his Reason why he denies it to be meant of God the Word.  and Orthodoxal, is, Because our Apostle no where before, no where after in this Epistle, doth call the Son of God, The Word of God. But this Reason is a great deal too light to cast the Scales for his Opinion, supposing they were otherwise even: For the Evangelist S. John, albeit he had oftener occasion to mention the Son of God in his Gospel, than our Apostle had to mention him in this Epistle, doth no where (to my remembrance) instyle him, 

Yet doth S. John 1 Ep. 1. 1. call Him, The Word of Life: and Rev, 19 13.  
The Word of God.   The Word of God, save only in the first Chapter. And yet no Orthodoxal Christian doubts, whether S. John by the Word which in the beginning was with God, and was God, did understand any other Person or Thing whatsoever, besides the Son of God. And if our Apostle in the Text, had some more special Reason than he had in any other place of this Epistle before or after, to enstyle the Son of God, The Word of God: this will be enough, at least to bring the Scales to an aequipoize; more then enough to Counterpoiz either Paraeus, or other Modern Writers Opinion whom he did follow, or which follow him.  
3. We are then in the first Place to prove, That the Word of God here in the Text doth necessarily denote or import, The Person of the Son of God. 
Two Points proposed.   
In the Second, To show the Reasons, Why the Son of God is called, The Word of God, and what the Word of God in this place doth punctually import.  
All the Israelites were delivered from the Egyptian thraldom by Moses; And all these Hebrews to whom our Apostle wrote, yea all Mankind were delivered from that bond of slavery which Satan had gotten over our first Parents and us by right of Conquest. For the Son of God by his Conquest over Satan upon the Cross, did make us all the Servants of God again de jure. That this First part of our Redemption was universal, No man which acknowledgeth Christ for his Lord and Redeemer, can deny. Again, our Apostle S. Paul tells us, 1 Cor. 10. v. 2. That all the Hosts of Israel were under the Cloud, and passed through the Sea, and that all were baptised unto Moses in the Cloud and in the Sea. And so had all these unto whom our Apostle writes, been baptised into Christ. Now our Apostle in this place supposeth what S. Judas in his Epistle takes as A Branch of that Faith which was once delivered to the Saints, That however that Inheritance which we hope for by Christ, be much more Glorious than the Inheritance which God promised to the Israelites by Moses: yet Gods Promises unto us for entering into this glorious Rest, are subject to the same Conditions and Prouisoes, which the Promises made to the Israelites were, for entering into the Land of Canaan. Now many of them came short of those Promises: And so our Apostle takes as granted; Many of those Hebrews unto whom he wrote this Epistle, might fall further short of those glorious Promises made unto them in Christ. All of them were, as all of us by Baptism are, the the Sons of God, and Heirs of Promise; yet most of them, as most of us, Haeredes praesumpti, non haeredes apparentes, Heirs presumed or by adoption, not Heirs apparent; that is, not heirs dis-inheritable, or irreversibly ordained unto eternal Life. And from this Ground our Apostle takes occasion, and thought it necessary to press repentance so forcibly upon them; first by way of Threatening; then by Promise, or encouragement. By Threatening Chap. 3. 12. Take heed Brethren lest there be in any of you an evil heart of unbelief in departing from the Living God, but exhort one another daily whilst it is called to day, lest any of you be hardened through the deceitfulness of sin, for we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end; whilst it is said to day if ye will hear his voice harden not your hearts. And after he had proposed the fearful example of their rebellious Forefather, whose Carcases fell in the wilderness, he resumed his exhortation again Chap. 4. 1. Let us therefore fear, lest the promise being left us of entering into his rest, any of you should seem to come short of it, for unto us was the Gospel preached as well as unto them And again, ver. 11. Let us labour therefore to enter into that Rest (he means that better Rest which God had promised by Christ,) lest any man fall by the same example of unbelief or disobedience.  
4 But what if they, or any of us fall after the same Example? Their Case or ours is much worse than the case of those rebellious Israelites was; worse, in respect of the undoubted discovery of our backsliding, how secret soever that be; and worse again in respect of the doom or sentence which must pass upon the discovery of our backsliding. All this is employed in our Apostles Conclusion of his Exhortation or threatening Caveat here in my Text, For the Word of God is quick and powerful, and sharper than any two edged sword, etc. So that there is the same Antithesis or Opposition; or rather, the same difference of proportion between the Voice of God unto which the Israelites would not hearken, and The Word of God here in my Text, from whom these Hebrews were almost ready to revolt; as is between Moses and Christ; as is between the Land of Canaan and the Kingdom of Heaven; And who, or what then can we imagine this Word of God to be? We read sometimes, that the Voice of God is a terrible, a glorious voice, a voice mighty in operation: But that I take it was not the voice to which the Israelites would not hearken, for that voice, so often as God speaks by it, will make men hear and fear whether they will or no. But neither that voice, nor the voice which called to Moses from the Mercy-seat, nor the voice of God which did daily call unto the Israelites by Moses and the Prophets, are any where in Scripture displayed or emblazoned in such propriety of words, as import a Living substance endowed with life and sense, with power of Disquisition and of Judicature; the Perfection of all which properties is attributed to this Word of God here in my Text. There is no one Attribute in this whole Catalogue, which doth not bear a lively Character of Majesty, of Glory, of Power and Wisdom so truly Divine, that it cannot befit any mere Creature; none but him alone, who is the brightness of God's glory, and the express Image of his Person. No Living Substance, no Living Person is able to sustain or undergo all these Glorious Attributes, save He alone who upholdeth all things by the Word of his Power, which is the very Character of the Eternal Son of God, Heb. 1. 2. Unto the eyes of this Word every Creature, that is, even the most hidden Secrets of the heart of man, the thoughts of Angels are most clear and conspicuous. Whence, if by the Word of God in this place we understand any thing in the world besides Him by whom the world was made, be it the voice of God which the Psalmist describeth to be mighty in operation; Be it the voice of God which the Israelites heard in the Mount when they saw no Image; be it the voice which called to Moses from the Mercy-seat; or be it the Word of God as by the Instructions of this voice, it was written by Moses, by the Prophets, or Evangelists. Or be it the Word of God in general, as it was preached by them, or by the Ministers of the Gospel; it can be but a Creature, and being a Creature it is discerned by the eyes of This Word ●● made by him, and without him was nothing made that was made. How then were all things made by the Word? This he only knows in particular; But thus much we know in general; The Father made all things by him, not as by any Manual Workman (as the house which the Architect conceives, is built by Masons and other Labourers) but made by him, as by the express Image of his Father, or as he is the Idaeal Rule or Pattern of all things which the Father made: Or, all things were made by the Son; after such a manner; (but incomparably more excellent) as if we would imagine a curious Architect could erect a stately Palace in a moment without the help of any Hand-Labourer, only by casting or contemplating the Idea or Module of it in his own brain.  
7. Again; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imports as much as the Latin Ratio. And this signification 
justin Martyr expresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Ratio.  or expression of it, is no way opposite, rather coordinate to all the former. And thus Justine Martyr with other Ancients express the meaning of S. John 1. 1. As if he had said, In principio erat ratio, In the beginning was the Rule or Reason of all things. Unto all these we may add another Importance of the same word, which squares well with all the rest. For Ratio in Latin, sometimes imports more than can be expressed by our English, Rule or Reason. For Rationem reddere, is more than to give a reason; it is as much (in English) as to render an account. And in this sense it is fully equivalent 
Rationem reddere.  to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the very phrase used by Athanasius in his Creed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and shall GIVE ACCOUNT for their own works. This phrase or expression of his Belief he took from our Apostle, Rom. 14. 12. Every one of us shall give account of himself to God. Now Christ is God: and this Account we are to give to him, as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the everliving, all-knowing Rule of that final account which Men and Angels must give to God for all their works, for all their sayings, for all their thoughts: And according to this signification or importance, the four former Importances not exclude● but presupposed, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in my Text, is chiefly and most punctually to be understood. For however by the Word of God, we must understand only the Son of God, to whom alone these glorious Attributes can be ascribed; yet our Apostles expression of that which he here intended, is more full and more punctually emphatical by much, then if he had said; The Son of God is quick and powerful in operation, etc. For his purpose was to display the Attributes of the Son of God, not only as he is the Supreme Judge of Quick and Dead, but as he is the everliving Rule by which all our actions must be examined, by which all accounts must either be approved or disallowed: He is a Rule endowed with the perpetual sight and sense of a Witness; with incessant activity of an Accuser, or Solicitor; with the Life and Spirit of a Judge, yea, Justice itself armed with power. All that can be required to the conviction, to the condemnation or absolution of all men, are in him, according to their utmost perfections. In that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Living Rule; He is perpetually able to give the Charge home and full, for whatsoever Men or Angels are to account, for every idle word and thought, for such things as the Parties Accomptants cannot think of. In that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Living and a Powerful Rule; He is able to exact all arrearages of such as do not sincerely acknowledge them, and crave pardon for them, to the utmost farthing; able to sentence ungracious servants (which have been unfaithful unto him, and cruel unto their fellow servants) unto everlasting imprisonment, without the assistance of a Jailor, or other Executioner of Justice: He is the Allseeing eye, and Almighty hand of Justice itself.  
8. Thus much of the meaning or full importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here in the beginning of my Text: But we meet with the same word again in the conclusion of it. And if you will have the Subject of all the Propositions in my Text, which (as I told you before) some Modern Interpreters have rend asunder, (by making an Hiatus or chink between the 12 and 13 verses) we must put the two first words, and the four last, together. And so the Expression will appear to be not only more full, but a great deal more elegant in the Original, than it is in the ordinary Latin, or then I know how to make it in our English: As thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
About translating the Original in the last words of my Text, there is some diversity amongst Interpreters. The Vulgar Latin, which the Romish Writers are bound to follow, translate the last words thus, Ad quem nobis est Sermo: that is, as they would express the Hebraism, De quo Loquimur, of whom we speak; but much amiss, and far from the meaning of the Original. Beza much better, Cui nobiscum est negotium. To the same effect our English doth With whom we have to do. But the Ancient Gloss much better then both, Cui nobis redenda est Ratio, to whom we are to render an Account. This indeed is the main business which we have to do with the Son of God, or he with us. And so the Syriack renders it, save only that He puts it in the third Person plural; To whom men must give an account; which words according to the propriety of that Tongue, (and of the Hebrew) may be taken impersonally, to whom account must be given. And this Interpretation I find warranted by the Authority of S. Chrysostom and Theophylact, two of the best Expressors of 
S. Chrysostom, Theophylact:  the Original or Greek Dialect. And thus the Original will run clear without any Hiatus or interruption either in the Subject or Foundation, or in the structure of the Attributes or several Propositions.  
9 According to this Importance of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Breastplate (the first of Aaron's holy Garments, made for Glory and for Beauty, wherein the Highpriest did bear the names and the judgement of the Sons of Israel, and wherein the Urim and Thummim were set) was called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The meaning of which is better expressed by the Latin Rationale, than I know how to render either of them in English; but so called it was with reference to the Son of God, as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Abstract; as he is Life itself, and Light itself, not carrying Spectacles on his Breast, as the Highpriest did.  
All the knowledge or Light of discovering Secrets, which came by the Breastplate or Rationale, or by Urim or Thummim, when it was in its prime use, was but a glimmering Type or Shadow of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ratio or Verbum Dei, The Word of God, to whose sight and inspection, the most secret thoughts, which lurk in the Centre of man's heart, the very temper and constitution of our souls, are more perspicuous and clear then the inward parts of the Sacrifices were to Legal Priests, after they had divided them joint from joint, and broken them up. For unto this Dissection or Anatomy of Legal Sacrifices our Apostle alludes in this description of the Son of God, specially in those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things are open and naked unto his Eyes.   
Soli Deo Gloria.